山道期刊
总第三十四期（2014年12月）
| 主题： | 灵性关顾 包括专题文章六篇、讨论文章二篇及书评四篇 |
| 页数： | 201 |
| 售价： | HK$100 |
| 专题文章 | ||
| 黄福光 | 所罗门在箴言中的灵性关顾教导 | Abstract |
| 卢允晞 | 保罗书信中的教牧神学：保罗之教牧职责的基础 | Abstract |
| 吴国杰 | 大贵格利《牧养规章》中的灵性关顾 | Abstract |
| 邓绍光 | 再思潘霍华的「灵性关顾」讲课 | Abstract |
| 罗凌思 | 平信徒的灵性关顾 | Abstract |
| 关瑞文 | 灵性关顾中的「盼望」构念及其本土化的探索——一项量化研究 | Abstract |
| 讨论文章 | ||
| 陈广培 | 艾儒略的《天主降生言行纪略》与《天主降生言行纪像》的灵修进路 | Abstract |
| 徐宗裕 | 行公义、好怜悯：读《耶稣曾是外来民工》的所思所感 | Abstract |
Solomonic Teachings on Spiritual Care in the Book of Proverbs
WONG Fook Kong
This is an examination of what biblical passages attributed to Solomon (10:1-22:16; 25:1-29:27) have to say about caring for others.This brief study indicates that although caring for others is encouraged in the Solomonic corpus, it must be done with wisdom and prudence. Disciplining one's children is one of the most important forms of parental care advocated in the corpus. The method of discipline is mainly verbal in nature. However, in some instances, corporal punishment is exercised rather than allowing the errand child to stay in his destructive way. With regard to friends, one must continue to care them through thick or thin. A true friend is a fulltime and lifetime job. Wisdom is exercised by being sensitive to the friend's circumstances and state of mind. Care that embarrasses or inconveniences one's friend is to be avoided. Belittling one's friend in any way, whether done out of anger or as a way of shaming him to improve, is strongly discouraged. In fact, the wisdom on this is to keep quiet rather than speak. One's neighbor could just as likely be an enemy as a friend, as proximity could result in friction rather than devotion. One should care for one's enemy, if for nothing more than to cause him shame and to prick his conscience . Finally, the stranger is viewed with more suspicion than even the enemy. Prudence and caution are the keywords in caring for a stranger.
Pastoral Theology in the Letters of Paul:The Basis for Paul's Pastoral Responsibility
Jonathan W. LO
This essay discusses the basis for Paul's pastoral concern through the study of the language, rhetoric, and themes Paul uses to refer to the church and his own responsibility in relation to it. The aim of this paper is to analyze this body of evidence within the Pauline letters in order to better understand Paul's pastoral expectations for his congregations, the nature of Paul's pastoral responsibility, and the contours of his pastoral concern. Paul's use of the language of progress, maturity, and growth with respect to the church reveals that he understands that salvation is not a punctiliar event but continuous. Paul's pastoral role is that of a parent who longs for a child's development and maturation; his task is to assist the church on their journey of faith. Paul's frequent use of the rhetoric of “being worthy ” reveals that he considers the congregation's conduct to be of vital importance. The reason for this is the reality of the gospel of Jesus––those who accept this gift must also live in a manner worthy of it. The language of “calling” reveals that the power of the gospel enables Gentiles to become part of Israel, whom God called and elected to be his own people; God's people are to be holy as he is holy, and consecrated to his service. Paul also uses a sacrificial metaphor to describe the church, revealing his desire to present the church as a perfect and pleasing offering to God. By observing Paul's thanksgiving for his churches, one can observe what Paul values most, and what he wishes to promote in his communities. The phrase “faith and love” appears most often in Paul's thanksgiving, revealing Paul's concern for the church to continue and progress in a faith that is enacted in love. Finally, Paul's rhetoric of seeing the church as the grounds for his boasting in Christ reveals his joy in seeing the progress of his churches, who receive the word of God with joy, who endure under persecution, and who live as God's children in the world like stars shining in the night sky. The language Paul employs is highly illuminating for understanding his view of the church's identity and mission, as well as his own pastoral role with respect to the church. Paul has a vision of what the church should be, and an understanding of his role in fulfilling that vision. Inevitably, attempts to engage with Paul's pastoral concern and responsibility will lead to a better understanding of his thought and writings, and yield practical insights for the modern pastor that will contribute to a more Biblical vision of pastoral care.
Pastoral Theology in the Letters of Paul:The Basis for Paul's Pastoral Responsibility
Nathan K. NG
Being a Roman Pope, Gregory the Great has long been neglected by Protestant scholars. However, as reformer John Calvin noticed, the doctrinal and pastoral concept of Gregory was actually very biblical. His standard could be used to criticize the practice of the Medieval Catholic Church . This article examines his famous treatise Regulae Pastorlis and connects its teachings with our Chinese Church situation.
After summarizing the main teachings of the Regulae, the article finds that many points suggested by Gregory are still appropriate for us. Amongst many others, six reflections are specially pointed out. These include recruiting more good leaders to participate in the task of teaching, balancing care of the inner and outer life, accepting diversity amongst believers, deepening pastoral care that transcends external behavior, focusing on spiritual nurturing, and leading with humility. The guidelines proposed in Gregory's Regulae Pastorlis are certainly still valuable for spiritual care in the churches today.
Re-thinking of Dietrich Bonhoeffer's Lecture “Spiritual Care”
Andres S. TANG
This paper aims to re-think the lecture “Spiritual Care” of Dietrich Bonhoeffer, the contemporary German theologian, in the political context of the 1930s Germany. Bonhoeffer already foresees the threats of Nazi government to the churches when Hitler seizes the political power of the state. However, before the church struggle, Bonhoeffer is concerned with the reformation of the German Protestant Church, which has to repent to be the true church by hearing the Word of God. For the sake of preparing pastors and leaders for the church of the future, Bonhoeffer accepts the invitation of the Confessing Church to lead the Preacher's Seminary at Finkenwalde. The curriculum of the seminary, including biblical study, preaching, spiritual care, is designed with the Word of God as its center. It is only against Bonhoeffer's theological understanding of what makes the church true that the nature and design of the lecture “Spiritual Care” could be fully grasped. It is in this direction that this paper tries to investigate the lecture “Spiritual Care,” taught by Bonhoeffer himself in almost every semester from 1936-1937.
Lay Spiritual Care
Lindsay ROBERTSON
Spiritual care has been over-professionalisedas an activity of the clergy alone. Little place is given in discussions of this care for the involvement of lay members of churches. This paper explores the abundant New Testament evidence for the necessity of lay spiritual care. Evidence ranges from the nature of the church as a united body of believers where each part has reciprocal responsibilities for spiritual care of other members; the doctrine of the priesthood of all believers and its implications; and the relational nature of human beings created in the image of an other-person-centred, Trinitarian God. In addition, concepts such as the nature of “encouragement” and related ideas are discussed. In conclusion, not only is it argued that lay involvement is expected to take place as a normal activity of being Christian in community, but such involvement is vitally important for the health and maturity of the church. Such observations finally also lead to a definition of “spiritual care” as understood in the New Testament.
The Construct of “Hope” in Spiritual Care—An Empirical Exploration of Its Contextualization
Simon Shui-man KWAN
Hope has long been known as a central concept in the Judeo-Christian traditions. Yet, its pastoral counterpart has developed only recently. In contrast, there has been a revival of attention to hope in various fields of study since the 1960s, particularly in the clinical fields. Hope has been variously conceptualized and operationalized. Many measures of hope have been developed in the West, which this paper assumes to be potentially useful for the pastoral care settings. Particularly, this paper attempts to validate one for the non-clinical Chinese , which is a rare effort in the field. It aims to evaluate the psychometric properties of a Chinese version of the Herth Hope Index (CHHI), which is spiritually sensitive, with a non-clinical convenience sample from South China. The data were submitted for confirmatory factor analysis and exploratory factor analysis. Its construct validity and concurrent criterion-related validity were tested. While results indicated that the 3-factor model was more informative, the subscales were found to be different from that of the original HHI. Both its reliability and validity were judged to be acceptable. This paper concludes that the C-HHI as a whole, but not its subscales, is useful in Chinese settings of pastoral care.
The Spirituality of Giulio Aleni in Tianzhu Jiansheng Yanxing Jilüe and Tianzhu Jiansheng Yanxing Jixiang
Kwong-pui CHAN
This article examines two books by Giulio Aleni that deal with the life story of Jesus Christ—Tian-Zhu Jiansheng Yan-Xing Ji-Lue and Tian-Zhu Jiansheng Yan-Xing Ji-Xiang. Through these two books GiuloAleni introduces Ignatius de Loyala's spirituality, which is conveyed through words, pictures and mental imageries, to his Chinese readers. In this article we will discuss how this spirituality helps Giulio Aleni's readers experience God in the life of Jesus.
A Christian Activist's Reflection on Deirdre Cornell's Jesus Was a Migrant
Peter HSU
As a migrant for many years, and a Christian social activist for those people at the margins of society, I was drawn to this book by Deirdre Cornell because the themes resonated with me: deep spirituality of a mutual blessing, a common humanity, and the need for a long term view for social transformation which requires self-awareness through reflection and deliberate self-care.This book is a personal reflection on migrant journey as a Maryknoll lay missioner, where she shares her critical praxis through the lens of heartbreak, as well as the joyful experience of ministering to migrants over a twelve-year period. How do we stay tender when we come face to face with injustice and greed? How do we become sensitive to our own fragile inner life, and how do we extend pastoral care while processing human hurt? Cornell proposes that we do this by allowing liturgical practices to create release from our obsession with work. She reminds us that we are not the “hero”, but rather God is working through human vessels. The ministry to migrants is notunidirectional, but, rather, a mutual blessing. Times of personal reflection (including our family history) help us to be more empathetic and compassionate. In our journey with migrants there is great power in lament, such as we see in the Lament Psalms ;these provide validation that the journey leads to wholeness.Articulating our experiences, naming and grieving over injustice, loss, and pain will help us arrive at genuine commitment and renewed hope.
Human mobility matters greatly to God.Jesus chose to live in the Exodus in order to rescue us from exile.Mission is made possible through a migrant church because in the leaving and crossing of geographical and social boundaries new faith communities are formed.As we let people experience God through Christ's solidarity with them, there can be a hopeful ending. Intense spiritual growth and new life often occur when feelings of neglect and loneliness are channeled positively to God. Actually, migrants canbe “our prophets” because theyshow the extent of the brokenness in our society. As we learn from their experiences our hospitality, ministry, and advocacy will be shaped. We will encounter God as we boldly dare to enter the margins of society, look into individual faces and really listen. The process of transformation is a work of grace over time, and God uses willing vessels who are deeply blessed in the process.
