Church and Mission in Global Contexts: A Personal Reflection

Church and Mission in Global Contexts: A Personal Reflection

Tao-jen Wang

Global Christianity is changing: an emerging “south” Christianity that Jenkins described in his book[1] is transforming the look of global Christianity.  The “south” is more conservative,[2] indigenous,[3] and sometimes Pentecostal.[4]  In contrast, religiosity is declining in Western society and even in the United States.[5]  So what’s wrong with western Christianity?  Is the culture of western Christianity too liberal and going down the wrong path?  Or is charismatic experience the key and we should all pursue it?  Or from a non-Christian point of view, do people become more “civilized” and “rational” and then abandon their religion? 

If we look deeper, people tired of churches in the United States are still seeking spirituality.[6] Human, being created by God, certainly has spiritual needs; it’s the church that disappoints.  And a conservative theology does not guarantee from disappointment or decline; evangelical churches in the United States are also going down.[7]  Pentecostalism may or may not help, but there seems to be difficulties for some people to experience God in this way than others even if they are willing: spiritual gifts are given by the Spirit “who allots to each one individually just as the Spirit chooses.” (1 Cor. 12:11 NRSV)

And when we are analyzing global Christianity, we should keep in mind another important question: is “size” or “number of Christians” the only right way to analyze a church?  Is the largest church in the world always doing the right thing?  If so, the Protestant Reformation should never take place and Jesus’s church should be seen as a failure.  Actually nearly every church with its theology has its ups and downs.  Only God and His Word have the final say on what is right or wrong for a church.

青少年初信成長教材：前言、青少年初信成長訓練概論

台神  王道仁

第一章
前言

成為一個基督徒以後，很重要就是要不斷成長。不但對上帝的認識─也就是教義─要成長，也需要在如何過基督徒生活上成長。因此每一個基督徒在初信之時，最好有人能陪伴一段時間，幫助他能建立基督徒生活，以致最終也能成為幫助別人的人。台灣基督長老教會的初信成長訓練教材並不多，[1]目前大部分由各教會牧者自行訓練。部份教會牧者會要求預備受洗者參加慕道班或受洗班，但時間多半非常短，有的甚至只有一次小會談道。比較有規模的教會則可能有為期三個月至半年的慕道班或初信造就班，各自使用自己的訓練教材。也有些教會採用外教派的訓練教材，但也常感覺有些地方不符合教會的需要。

初信的基督徒常常很火熱地想追求上帝，但若缺乏帶領及訓練，可能就會慢慢冷淡下來，或誤入歧途。以台灣基督長老教會現行的狀況而言，許多信徒受洗後並沒有穩定的讀經、禱告生活，對教會的事奉和參與也有限，部分原因就在於初信成長訓練師資、課程及教材的不足。

青少年的部分，台灣基督長老教會的青年及青少年似乎一直都在流失，不僅是缺少新信徒，就連教會長大的青少年也缺乏良好訓練。目前台灣基督長老教會及外教派都有專為青少年準備的教材，但初信成長的訓練教材卻很少。

一位青少年基督徒的成長並非一定要依賴教材，即使有好的教材也不見得一定會帶來生命的成長。但對於有心陪伴青少年基督徒成長的人來說，教材的缺乏確實造成一些困難。因此想藉本篇論文撰寫一套適合台灣基督長老教會的青少年初信成長訓練的教材，可以給初信的青少年使用，或是給教會長大卻不了解信仰的青少年使用。

神學著重對上帝、世界、人、信仰的批判性反思，[2]以確保信仰走在合上帝心意的路上。不過我認為更重要的是神學不能脫離實踐，神學正是為了信仰生活中所遭遇的問題而存在，這也正是改革宗神學的特色。[3]而初信成長的教育正是將神學整理並化為實踐的最好方式之一，因為這必須要將神學消化吸收，並用青少年可以了解的方式呈現出來。也因此本篇論文在理論與實務兩個層面當中，較為注重實務教材的部分。

以下會先定義青少年及其需要，接著定義初信成長訓練，然後探討初信成長訓練的聖經根據及簡史，並檢討台灣基督長老教會青少年初信成長訓練的現況。再來會介紹這套教材所希望達成的特色，列出教材大綱，並提出使用指引。最後一部份則是實際的教材及結論。

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荷蘭在台灣的宣教 The Dutch in Taiwan

Tao-jen Wang 王道仁
The Dutch in Taiwan. (That which occurred between 1624 and 1661)
Important events:
(1) The Dutch East India Company settled in Taiwan for commercial reasons in 1624. The company hired missionary to do translation, collect taxes and minister their workers. Some of the missionaries focused on Dutch people only, but some of them turned their attention to Pingpu aboriginal people.
(2) The Dutch started the immigration of Han Chinese to Taiwan.
(3) Candidus, the first ordained missionary, came in 1627. He lived with the villagers, not in the castle and suggested that missionary should stay lifelong and marry a local.
(4) Nika event occurred in 1629 and broke the locals’ trust in Candidus.
(5) Junius came in 1629 and translated part of the Bible. He trained local students and plan to open a seminary in Taiwan. Sadly this never happened because Jheng came to Taiwan and driven out the Dutch.
(6) The Seminary of Dutch East India Company was closed in 1633.
(7) Guo Huai-yi Incident occurred in 1651 and made the relationship between Han Chinese and the Dutch worse.
(8) Jheng Cheng-gong came to Taiwan in 1661 and defeated the Dutch. Antonius Hambroek was killed in this event and the Dutch surrendered and left Taiwan in 1662.

Theology:
(1) The missionaries contextualized Christianity and made the Ten Commandments very practical. But they also introduced western burial style and Dutch style nuclear family life. They also educate the locals and taught them how to write down what they spoke (the Singang language).
(2) The Dutch did not force conversion, but had laws against native religion.
(3) The missionaries had conflict of interests since they were paid by the company.
(4) Protestant theology did not think mission is important then, and the Great Commission was thought to be given to the apostles at that time only. So interest in mission was not that strong.

Evaluation:
(1) The Dutch was only in Taiwan for 37 years, and they did a good job in such a short period of time, especially their contextualization of Christianity.
(2) The missionaries did not minister and evangelize all people: some focus on the Dutch only, some focus on Pingpu, but the Han and the aboriginal people in the mountains were not their focus. But the Han rose to power and the Pingpu was assimilated. This might be the reason Christianity disappeared in Taiwan.
(3) The missionaries’ bond with the company made the missionaries be viewed as the ruling Dutch, which the Han Chinese resented. The Han Chinese wanted to rule themselves. And the mission in Taiwan stopped after the company was driven out. If mission was not dependent on the company, the missionaries and the Han Chinese might have better relationships.
(4) The missionaries tried to train local pastors, but the plan was not carried out. Maybe they should not wait for the company and should start the seminary earlier. But their ties with the company might prevent them to do so.
(5) The wrong exegesis and interpretation of the Great Commission hindered protestant mission. Correct exegesis and interpretation of the Bible is very important.
(6) If missionaries revisit Taiwan earlier, maybe the efforts of the Dutch missionaries might be preserved to some extent.

Reference:
Moffett, Samuel Hugh. A History of Christianity in Asia, Volume 2, Maryknoll, NY: Orbis Books, 2005.

景教在中國Nestorians in China during Tang Dynasty: important events, theology and evaluation

Tao-jen Wang 王道仁

Important events:
(1) The Turks were evangelized when expanding westward by Nestorians in Persia in the 6th century, and the Turks were related to the Tang dynasty.
(2) Alopen arrived in Xian by the silk road in 635 and met Tai-tsung. Christianity was welcomed and the Scripture was translated; a church was built in Xian.
(3) Persecution occurred when Wu Hou seized power and became an Empress. She made Buddhism the state religion and persecuted Christians.
(4) Persecution stopped after Hsuan-tsung became the Emperor and the church grew. The church gained royal favor and Chi-ho was even invited to say mass at the palace.
(5) Kuo Tzu-I, Issu and Adam were 3 important figures at that time. Adam mastered Chinese and translated many books.
(6) The church disappeared when Tang dynasty fell in the tenth century. The persecution of Wu-tsung might contribute it.

Theology:
(1) No Nestorian emphasis on separation of two natures.
(2) Trinity, God the creator, sinful man, the incarnation, crucification and resurrection of Jesus, respect and obey God were stated.
(3) God or heavenly hosts were sometimes referred to as Buddha.
(4) Obey the Emperor was put into the Ten Commandments.
(5) Some concepts and phrases of Taoism and Buddhism were incorporated into Christianity.

Evaluation:
(1) There might be religious syncretism, but only a little. Some of the phrases might cause confusion though.
(2) The adaptation of Christianity to Chinese culture might help the spread of Christianity initially.
(3) There were no record of training or ordination of Chinese bishop/pastor. This dependence on Persian missionaries might contribute the disappearance of Christianity. In my opinion, this is the main reason.
(4) Dependence on politically important figures might help avoid persecution, but these can change suddenly when they lost power. And when they lost power, the new ruling figure might be even more hostile to Christianity. Mission cannot always depend on politically important figures only. People of low social status might adhere to their religion longer, and God loves everyone regardless of social status.
(5) Part of the Bible was translated, but not all. To their credit, part of it was translated and preserved, and they had no printing technology yet. But if the whole Bible was translated, Christianity might last longer.

Reference:
Moffett, Samuel Hugh. A History of Christianity in Asia, Volume 2, Maryknoll, NY: Orbis Books, 2005.

聖詩「你若欠缺心失望」：簡介與分析

王道仁

壹、 前言
這首聖詩是我很喜歡的聖詩，原來以為是國外翻譯的作品，後來才知道是來台宣教士吳威廉牧師娘（Mrs. Margaret Gauld）所做。吳威廉牧師曾任台神院長，讓我更對此首歌感興趣，因此就藉這個機會研究這首詩歌。

貳、 作詞作曲者簡介
這首聖詩是由吳威廉牧師娘作詞作曲。吳威廉牧師娘在1867年出生於加拿大，於1892年和新婚丈夫吳威廉牧師一起來台宣教。剛開始協助馬偕，馬偕去世後他丈夫吳威廉牧師負起領導北部教會的重任。他則投入傳福音、照顧病人和音樂教育，對台灣教會音樂發展有非常大的貢獻，也參與最早的河洛話聖詩編輯。1被稱為「北部教會音樂之母」。2他於1923年吳威廉牧師過世後仍持續在台宣教，一直到1938年退休，1960年過世。

吳威廉牧師娘不僅在教會音樂上有貢獻，更在生活中實踐基督的愛。他非常慈祥，從不生氣。《台灣基督長老教會北部教會大觀1872-1972》提到他資助傳教師及貧苦信徒，並常不辭勞苦進行探訪。他有一次在台北教琴，對象的名聲不太好，備受批評。但是他舉路7:36-50，鼓勵大家學習基督的榜樣，不要拒絕名聲不好的人，令人印象深刻。3

參、 歌詞信息及神學探討
這首聖詩歌詞如下：
1. 你若欠缺真失望，我當盡力來幫助，救主看了就歡喜，顯明真實趁道理。
2. 我若遇著心煩惱，你當替我來祈禱，救主看了就歡喜，顯明真實趁道理。
3. 你若致到心將冷，我要勉勵你警醒，救主看了就歡喜，顯明真實趁道理。
4. 相愛你我當勉勵，就能榮光歸天父。救主看了就歡喜，顯明真實趁道理。
副：咱決意相愛，咱決意相愛，咱決意相愛，求聖神來幫助。

基督教年表及重要神學家

重要神學家簡介(未完成)：
羅馬的革利免Clement of Rome：使徒後期教父，著有革利免一書，使用平信徒一詞
伊格那丟Ignatius：使徒後期教父，在安提阿，著有伊格那丟書，談到順服主教/監督
坡旅甲Polycarp：使徒後期教父，在小亞細亞的示每拿，著有腓利比教會書
黑馬Hermas：使徒後期教父，著有黑馬牧人書
游斯丁Justin：護教士，生在巴勒斯坦，到羅馬，著有護教詞，肯定希臘哲學和文化
他提安Tatian：游斯丁的學生，著有四福音合參
愛任紐Iranaeus：聖經神學家，在小亞細亞的示每拿，著有駁異端
亞歷山大的革利免Clement of Alexandria：用哲學解釋基督教
特土良Tertullian：否定文化強調純粹福音，在北非的迦太基，晚期加入孟他努派
俄立根Origen：亞歷山太的革利免的學生，生在埃及的亞歷山太，，到巴勒斯坦的凱撒利亞，用希臘哲學發展基督教神學，著作豐富
居普良Cyprian：特土良的學生，在北非迦太基，主張羅馬主教有最高權威，聖餐為獻祭
亞他那修Athanasius：在亞歷山太，確定三位一體，對抗亞流派
亞波里拿留Apollinaris：在老底嘉，基督一性論者，主張基督的神性將人性吸收
大巴西流Basil：加帕多家三教父之一，聖靈神學家
拿先素斯的貴格利Gregory of Nazianzus：捍衛三位一體
尼撒的貴格利Gregory of Nyssa：加帕多家三教父之一，發展神秘主義
耶柔米Jerome：在安提阿，翻譯武加大譯本
屈梭多模Chrysostome：在安提阿，精於解經講道
奧古斯丁Augustine：在北非，總結三位一體，因功生效(反對多納徒)，原罪及上帝的恩典(反對伯拉糾)
優提克斯Eutyches：修道主教，在君士坦丁堡，基督一性論
涅斯多留Nestorius：在安提阿，被誤解為亞流派，強調基督兩性兩位格，但聯合在一起
偽丟尼修Pseudo-Dionysius：東方神秘主義，提出天使階級，常用否定神學認識上帝
波伊丟斯Boethius：在羅馬，結合基督教與希臘哲學，翻譯亞里斯多德的著作
馬克西母Maximus：東正教神學之父，在希臘，說明人可神化，但並非真正變成上帝
大馬色的約翰John of Damascus：在敘利亞，支持圖像使用，常用否定神學
西緬Simon：在埃及，新神學家，神秘主義者，強調神聖之光
安瑟倫Anselm：經院哲學的先鋒，在義大利，上帝存在的本體論證
克勒窩的伯爾拿Benard of Clairvaux：被稱為最後一個教父，中世紀神秘主義開山祖師，在法國，強調修道主義，支持十字軍東征
多米尼古Dominic：創立道明會，強調貧窮
法蘭西斯Francis：創立方濟會，模仿基督，強調貧窮
波拿文土拉Bonaventura：經院哲學家，生在義大利，注重神秘主義，提出靈修三路(煉路、明路、合路)、信心的跳躍
多瑪斯Thomas：在義大利，代表道明會，集經院哲學大成，上帝存在的五路論證，強調概念的實名論者，反對瑪利亞無罪成孕
伊克哈爾特Eckhart：神秘主義者，強調人跟上帝的契合
蘇格徒Scotus：代表方濟會，重視意志過於理性，主張瑪利亞無罪成孕
俄坎的威廉William of Ockham：在英國，高舉聖經權威，強調個別的唯名論
帕拉瑪Palamas：静修派，強調上帝的能力與本體要分別，人經過修煉能看到神聖之光
威克里夫Wycliffe：在英國，強調聖經，主張選舉神父，反對變質說
胡司Hus：在捷克，受威克里夫影響，強調聖經權威
肯培的多馬Thomas of Kempis：共同兄弟會成員，著有效法基督，強調行動實踐、十架道路
庫薩Cusa：中世紀末神秘主義，以否定神學認識上帝
伊拉斯姆Erasmus：基督教人文主義者，出版希臘文新約，強調教育

古代宣教士介紹：Abraham of Kaskar

宣教士介紹：Abraham of Kaskar (Kaskhar, Kashkar, Cascar) by 王道仁

一、 別名：Abraham the Great

二、 出生死亡年代：西元491~586

三、 工作背景：當時東方教會在波斯仍有間斷性的逼迫，也受教義爭論(基督論)的困擾。另外東方教會雖注重禁慾，卻對神職人員可否結婚，態度曖昧。西方神職人員要有獨身誓約才能就任，但東方不用。講義中會提到的主教Barsauma就曾和一位有獨身誓約的修女結婚，當時東方教會最大的主教Babai也有結婚，東方基督教大會也在484年正式宣告神職人員可結婚。波斯祆教認為家庭是神聖的，因此有人認為東方教會這種決定是為了討好波斯執政者。當時這些事件，使東方教會基督徒靈性不振。

四、 生命歷程：Abraham約在491年左右出生在Kaskar，約在502年受洗，在當時神學中心School of Nisibis學習。他有一陣子去Hirta(波斯跟阿拉伯交界)宣教，後來他到了埃及的Scete，在那裡接觸到敬虔的修道院傳統，深深受其吸引。後來他受到上帝的感動，回到Nisibis附近的Izla山成立一間修道院(the Great Monastery)推動修道主義。有記載描述他曾行神蹟，使Nisibis居民的女兒復活，以及用聖水驅逐一群蝗蟲。另外曾撰寫書信、釋義、註釋等。

五、 主要思想：強調修道主義，包含獨身、聖經權威、教父傳統、規律禱告、閱讀、工作、安靜、獨居、禁食、施捨、愛中合一等。

六、 主要影響：他推動的修道主義帶動整個東方教會的屬靈復興，也使修道院如雨後春筍在各處建立，東方修士的髮型(頭髮中間剃掉一個圓，使頭髮成為一個中空的圈)及服裝也是從他開始流傳。東方教會的宣教和修道院關係密切，許多修士都成為優秀的宣教士，因此他所帶來修道院的復興，很可能影響了東方教會朝西(往埃及)及朝東(往印度、中國)的宣教。

七、 評論：我不認為獨身修道才屬靈，或獨身修道才能靈性復興、宣教或擔任神職人員。耶穌指出獨身「…不是人都能領受的，惟獨賜給誰，誰才能領受。」(太19:11)保羅也說「我願意眾人像我一樣；只是各人領受上帝的恩賜，一個是這樣，一個是那樣。」(林前7:7)聖經對做長老或監督，也只要求忠誠而非獨身(提前3:2、多1:6)，另外彼得也有結婚。當初因為這點我不大喜歡Abraham，不過後來逐漸發現他對東方教會的影響，及所帶來的復興與宣教，讓我敬畏上帝奇妙的工作。雖然他觀點和我不同，但上帝在歷代不同的神學思想下都帶出復興，復興也帶出宣教。祂可以使用結婚的人，也可以使用獨身的人，完成祂美好的工作。

八、 參考資料

1. Binns, John. An Introduction to the Christian Orthodox Churches. New York: Cambridge University Press, 2005.

2. Ferguson, Everett, Michael P. McHugh and Frederick W. Norris. Encyclopedia of Early Christianity. London: Taylor & Francis, 1998. Cited 15 Oct 2008. Online: http://books.google.com.tw/books?id=kgRV7QohACcC.

3. Irvin, Dale T. and Scott W. Sundquist. History of the World Christian Movement Vol. 1. New York: Orbis Books, 2001.

4. Leroy, Jules. Monks and Monasteries of the Near East. Translated by P. Collin. New Jersey: Gorgias Press LLC, 2004. Cited 15 Oct 2008. Online: http://books.google.com/books?id=rzDqR7xjKoUC&hl=zh-TW.

5. Moffett, Samuel Hugh. A History of Christianity in Asia, Vol. 1. New York: Orbis Books, 1998.

6. Wigram, William. An Introduction to the History of the Assyrian Church. Assyrian International News Agency, 1909. Cited 15 Oct 2008. Online: http://www.aina.org/books/itthotac/itthotac.htm.

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8. Wright, William A. “Abraham, Of Cascar,” in A Dictionary of Christian Biography. Edited by William Smith and Henry Wace. London: John Murray, 1877.