山道期刊
总第五十期(2022年12月)
主题: | 聚与散 包括专题文章六篇、讨论文章一篇及书评五篇 |
页数: | viii+200 |
售价: | HK$100 |
编者的话
黄福光
出版今期《山道期刊》的时候,香港正承受冲击:新冠肺炎疫症仍然流行,又有为数不少的人口移民他方。为回应这些现象,今期的专题定为「聚与散」。本期专题文章总共六篇,三篇属于圣经研究类,三篇属于实践神学类。
第一篇是吴慧芬的〈留下还是离开?反思第二圣殿期四位圣经人物〉,集中讨论第二圣殿期四个圣经人物(以斯帖、但以理、以斯拉、尼希米)。以斯帖和但以理代表那些离开家乡、移居异地的人,而以斯拉和尼希米则代表那些继续在本土生活的人。留下还是离开,不一定是由当事人来决定。无论是留下还是离开,两组人都要处理他们所面对的社会、政治和宗教状况。此外,两组人都可以使他们的社会产生改变,在地上拓展神的国度。
第二篇文章是笔者撰写的〈聚与散作为旧约神学概念〉,论述旧约圣经中「聚」与「散」的叙事。这些叙事不仅是关于人物由某个地方迁往另一个地方,其中还充满或负面或正面或混合的情感。更重要的是,它们充满神学意义,显示神的喜悦或不悦、祝福或诅咒,以及人与神的关系。此文审视旧约圣经中一些具代表性的经文,借以表明这些「聚」与「散」怎样描绘神与世界、与祂子民的关系。
第三篇文章是张楷弦的〈死亡中的分离与相聚、延续与断裂:从社会功能比较希罗丧葬与早期基督徒的相关礼仪〉,处理散/ 分离的一个永久性层面:死亡。张楷弦力证浸礼和主餐这两个与耶稣基督的死相关的礼仪,体现初期基督徒对祂复活的信心,并且跟希罗世界比较,它们以两种方式促进基督徒的自我定义和合一:其一,它们强调死者与社群的延续而非断裂;其二,它们宣扬一个比四周的社会更平等的「另类社群」。
璩理的〈神光离合:基督教与中国文化的歧异与契合〉是今期实用神学类的第一篇文章,先谈论尼布尔提出的基督教与西方文化的五种类型:基督反乎文化、基督属乎文化、基督在文化之上、基督与文化相反相成、基督转化文化。接着,他进而讨论过去两个世纪整合基督教和中国文化之努力的成败得失,即基督教与中国文化怎样离合。他论证尼布尔的类型4(基督与文化相反相成)是最可行的方式。
接着是邝振华的文章〈殷切款待式的本地跨文化宣教事工:一种实践整全宣教观的事奉〉,首先简略地讨论向心式和离心式宣教模式的概念和历史。然后邝振华论证,由于全球化使各地人口急剧流动,本地跨文化宣教事工越显重要,并且其中应该同时包含布道和款待两方面。他称这种事工为「殷切款待式的本地跨文化宣教」。他认为这种整合宣教模式能突破布道和社会关怀二元对立的思维。
最后一篇文章是〈徘徊于聚与散的信仰经验〉,蓝志扬在文中指出新冠肺炎大流行和移民潮大大改变了香港教会的面貌。网上平台成为信徒凝聚的新常态,信徒借此敬拜、彼此服侍、团契分享,甚至参与圣餐。他认为这种崭新的信仰经验正在演化,并且将会成为基督徒生活不可或缺的一部分。
在讨论文章的部分,卢惠明的〈从空间批判进路研读巴别塔叙事(创十一1-9):批判表征人权力和傲慢的城市发展〉,是以一种空间批判进路来研读创世记十一章1至9节的巴别塔叙事。他主张,巴什拉的批判理论表明神的审判是归因于人类的傲慢。那是批判人类的力量,人类过分相信自己那以意识形态、科技和资本作支持的力量。虽然神因人类的傲慢而施行审判,但祂的审判也是通往救恩的路径,因为它引导他们朝向另一种生活的愿景和方式。
最后,今期还有五篇书评,可让我们更多认识学界的研究成果。愿上主使用今期《山道期刊》,造就教会群体。
编者的话 | 点击查阅 | |
专题文章 | ||
吴慧芬 | 留下还是离开?反思第二圣殿期四位圣经人物 | Abstract |
黄福光 | 聚与散作为旧约神学概念 | Abstract |
张楷弦 | 死亡中的分离与相聚、延续与断裂:从社会功能比较希罗丧葬与早期基督徒的相关礼仪 | Abstract |
璩理 | 神光离合:基督教与中国文化的歧异与契合 | Abstract |
邝振华 | 殷切款待式的本地跨文化宣教事工:一种实践整全宣教观的事奉 | Abstract |
蓝志扬 | 徘徊于聚与散的信仰经验 | Abstract |
讨论文章 | ||
卢惠明 | 从空间批判进路研读巴别塔叙事(创十一1-9):批判表征人权力和傲慢的城市发展 | Abstract |
To Stay or to Leave? Reflections on Four Biblical Characters in the Second Temple Period
Elaine WF GOH
This essay reflects on four biblical characters, namely Esther, Daniel, Ezra, and Nehemiah, in the Second Temple period. The author attempts to find a way forward for the people of God today who may be in a struggle or dilemma when deciding whether to remain in their homelands or to leave for a greater good. The author establishes a connection between the contexts of Esther and Daniel, who were taken into exile, and the situations of some Christians today who left their homes and live in foreign lands. For Ezra and Nehemiah who dedicated their lives and made commitments to rebuilding God's people as well as rebuilding the walls of Jerusalem, the author connects their situations with those of some Christians today who continue to live in their homelands, wherein their commitments to build up the Church and their leadership can also make an impact. Sometimes, whether to leave or to remain is not totally their choice, just like Daniel and Esther. Some other times, like Ezra and Nehemiah, people chose to devote themselves to rebuilding the faith community in their homelands . And there are actual social, political and religious challenges confronting them now and then. This essay argues, however, that Christians who are living in the diaspora can be faithful like Daniel and can make a difference to God's people at large like Esther. Similarly , Christians can emulate the success of Ezra who nurtured piety and godliness among God's people, by dedicating their lives to building up the faith community of the Covid-surviving churches. Last but not least, like Nehemiah, Christians can take up the leadership of the churches and serve unswervingly with integrity in spite of real local challenges. Serving God faithfully like Esther, Daniel, Ezra, and Nehemiah in the midst of multifaceted challenges is not easy, and there is so much more to be done. The point is that the people of God should stay faithful to their callings, and commit themselves to advancing God's kingdom on earth locally or abroad.
Convergence and Dispersion as Theological Concepts in the Old Testament
WONG Fook Kong
The Bible is the story of God and his interaction with this world. Like our much more limited stories, it is filled with “convergence” and “dispersion.” Furthermore, these events are not just physical movements from one place to another or the meeting of one person with another. In most cases, they are emotional experiences for the people involved. More importantly, they are imbued with theological meanings that signify God's pleasure or displeasure, blessing or curse, and one's relationship with him. In this essay I wish to look at a cross section of biblical texts through the lenses of convergence and dispersion to see how they depict the relationship of God with this world and his chosen people, Israel.
The Pentateuch begins with a series of convergences/gatherings and dispersions/separations. These are creative acts that brings forth the world and humanity. These creative acts of convergences and dispersions are echoed in the creation of the chosen race, the creation of a chosen people of God, their settlement in Canaan, and their resettlement in Canaan. In each case, dispersion takes place before convergence. Although dispersion is usually viewed negatively, it is the precursor to convergence in these instances and, thus, becomes positive. The themes of convergence and dispersion can also take on negative connotations. The sin of Adam and Eve, the gathering of the people at the plain of Shinar, and the sins of the Israelites all resulted in expulsions from their land of residence. Through these themes we see how God alternately blesses or judges the people and worked out his will in this world.
The Separation and Union, Continuity and Discontinuity in Death: A Comparison of the Social Function of Greco-Roman Death Rituals and Related Rituals in Early Christianity
Kai-hsuan CHANG
In this article, I rely on ritual theories to explore the social function of death-related rituals in early Christianity. I investigate funerals, commemorations, and rituals associated with the death of Jesus Christ, such as the Lord's Supper and baptism. By comparing such rituals in early Christianity and in Greco-Roman society, I argue that rituals in early Christian groups not only contributed to Christian self-definition and the unity of the groups but also led to some “ritual transgressions” against Greco-Roman traditions and social structures . First, while funerals in most Greco-Roman groups were rites of passage to deal with the discontinuity caused by death, early Christians tried to proclaim continuity in their funerals because they believed in the creative power by which God had raised the body of Jesus Christ from the dead. For Christians, the fleshly body was no longer the lowest element in the cosmic hierarchy nor the unresolvable problem of discontinuity. Second, while the commemorations in most Greco-Roman groups were opportunities to unite people of similar status in the social hierarchy and to strengthen the previous social connections once again, Christians made efforts in the Lord's Supper (the commemoration of Jesus) to cross social boundaries and to form an “alternative community” that was more egalitarian and in line with their faith in the resurrection. The apostle Paul further considered baptism as an imaginary funeral for a baptizand because, by participating in this alternative community, a believer was deemed to separate from the hierarchical society to some extent. Thus, Christian groups embodied their distinct faith in Christ's resurrection partly through their ritual practices and their “ritual transgressions.”
Let Your Light Shine: The Convergence and Divergence of Christianity and Chinese Culture
Curie Li QU
In Christ and Culture, Richard Niebuhr sorts out five ways Christians have approached Western culture throughout history, ie, (1) Christ against Culture, (2) the Christ of Culture, (3) Christ above Culture, (4) Christ and Culture in Paradox, and ( 5) Christ the Transformer of Culture. Although Niebuhr's own cultural context is mid-20th century America, his five models can largely be counted as valid when we examine the relationship between Christianity and Chinese culture.
Since Robert Morrison's time, missionaries, Chinese theologians, Cultural-Christians and ordinary Christians hold different attitudes toward Chinese culture: from extreme divergence to total convergence. This paper discusses the success and failure of significant attempts at accommodating Christianity with Chinese culture in the last two centuries, arguing that Niebuhr's type 4 (paradoxically co-existing), rather than type 5 (transforming) though favored by Niebuhr himself and most Chinese Christian scholars, is probably the most viable way.
Local Cross-cultural Missions with Hospitality: A Gospel Ministry that Follows Integral Mission Model
Chun-wah KWONG
Massive and rapid population migration, as one of the key features of globalization, opens up an opportunity for local cross-cultural missions. While the practice of sending missionaries to a distant place follows a centrifugal model, local cross-cultural missions follows a centripetal model . In a centrifugal mission model, missionaries are sent to live as guests in foreign countries, where they serve as evangelists with the expectation of local hospitality. In a centripetal mission model, however, non-Christians move to the missionaries' home countries where missionaries serve as hosts. Besides being an important virtue in the life of the people of God, hospitality also becomes a central part of missions in a centripetal model. Local cross-cultural missions should be practiced as a ministry that includes both evangelism and hospitality. The author calls this kind of ministry “local cross-cultural missions with hospitality.”
A controversy about the role and importance of social concern in missions broke out among evangelicals in the 1970s. Some leaders regarded evangelism and social concern as two opposing ministries, the juxtaposition of two contrasting ideas. According to them, missionaries should choose either of the two , or must put evangelism as the first priority. Another camp of leaders, however, tried to establish an integral model for missions. René Padilla, a theologian from the Republic of Ecuador, was the representative of this view. This article argues that local cross -cultural missions with hospitality, as a model of integral mission, work very well in overcoming the oppositional thinking of evangelism and social concern. Local cross-cultural missions with hospitality, as a holistic ministry for the material and spiritual needs of the guests, should not be divided into two kind of ministries, ie evangelism and social concern.
Faith Experiences Linger in Convergence and Dispersion
LAM Chi Yeung
A new chapter in the faith experiences of Hong Kong Christians has opened. After the Covid-19 pandemic and the tide of emigration appeared in the same period, Hong Kong local churches were changed substantially. Local Christians were dispersed on Sunday services, although they might still converge together for online worship. Meanwhile, Hong Kong diaspora Christians dispersed in different regions, but online programs became a platform converging them unprecedentedly. Both local and diaspora Christians converge spiritually in the form of serving each other, sharing in fellowship, and participating in communion. Diaspora Christians can converge to start up a faith community more easily and quickly than before. The article attempts to explore the novelty of these faith experiences, which feature the combination of dispersion and convergence. The author highlights that the new type of faith experience is evolving and becoming an integral part of Christian daily lives.
A Spatial-critical Reading of the Babel Narrative in Genesis 11: 1-9: A Critique of Cities of Humanity's Power and Pride
Edward W. LO
This article is a spatial-critical reading of the Babel narrative in Genesis 11:1-9 by giving due attention to the spatial elements, cosmic spatiality, and humanity's spatial way of society-making revealed in the text with a view to refreshing our understanding of the narrative in the contexts of our contemporary world. The article argues that the narrative exhibits a divine judgment on the pride of humanity. Gaston Bachelard's critical theory of space will be deployed to substantiate that this is a justifiable pride of humanity, as pointed out by Raymond B. Marcin, out of their inherent fear and uncertainty towards space out there and uncertain future. The article will then demonstrate that the Babel narrative is a critique of the power of humanity buttressed by their ideologies, technologies, and capital, expressed visibly and concretely in their architecture and cities. While God's action in the Babel narrative is a punishment for the justifiable pride of humanity, it is also salvation of humanity in the sense that they are directed to an alternative vision and ways of life on earth in God's grace.
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