宗教科教師專業培訓課程

潘靄君牧師

明華神學院為什麼會舉辦這個課程？

我曾有機會在不同學校與宗教科老師合作，舉辦各類型宗教活動。有時候，老師都向我表達，他們因為不太了解聖公會傳統及禮儀，所以在設計宗教活動及營造氛圍時，未能全面發揮。

聖公會有過百間屬校，有為數不少的校長、主任、宗教科老師及負責宗教活動的人員。作為一個辦學團體，我們認為這個課程是支援宗教科教職員的一個途徑，幫助他們更有效地發揮他們的恩賜，亦配合聖公會宗教教育的精神，在校園內為所有的持份者（學生、老師、職工及家長），建立一個有利栽培靈性的地方。

這個課程有何特色？

這個課程著重以工作坊—互動的形式涵蓋聖公會的教義、禮儀與辦學理念；宗教教育理論基礎、倫理、生命及靈性教育；以及如何建造校本的宗教氛圍。

期望參加者完成這個課程後會有何得著？

期望參加者完成課程後，更可掌握如何在聖公會屬校推動及建立具校本特色的宗教教育。透過此課程認識聖公會屬校的不同群體，建立支援網絡，資源共享。

這個課程適合什麼人士參與？

首屆課程年適合聖公會屬校的校長、宗教科主任及老師和負責校園福音工作的同工報讀。

這是一個一次性的課程嗎？

我們希望這個課程可以持續舉辦，讓新入職的教職員或今屆未能參與的人士可以在未來接受培訓。

如何了解這個課程的詳細資料？

有興趣人士可以瀏覽明華神學院網站 https://www.minghua.edu.hk/ret/ 或致電2521 7708查詢

Seeking After God: A New Semester at Ming Hua

In September, we begin a new semester at Ming Hua, where we will have another opportunity to explore the fascinating task of doing theology in a complex and ever-changing world. This task requires at the very least an examination of how our own encounter with God is shaped by our own contexts as well as the challenges, opportunities, and potentialities this creates. 

Subjects at Ming Hua require both students and lecturers to be engaged in theology or ‘God-talk’ not as an abstract, difficult, and impractical subject, but rather as something integral to the Christian life, for theology is something that all Christians must do. 

The moment we talk about God in some way, we are doing theology. The moment we begin to think about the bigger questions of life and death, when we search for meaning in our lives, or when we reflect on our own sense of morality, or why something might be right or wrong, we are doing theology. At the heart of most of these questions is our sense of ‘God’, and what God might or might not be and how we encounter God in the midst of our big questions.   

As Christians, we are doing theology all the time because we are engaging with God and with each other in almost every waking moment of our lives. The God we worship is a personal God who desires a relationship with us, a God who speaks and to who we are compelled to respond. A God who is also Triune, expressed as Father, Son and Holy Spirit, a God who is expressed and encountered in communal and relational terms. 

Theology is talk about and reflection upon the God we encounter in relationship. This is not an optional extra for a Christian, but rather something we must do, by virtue of being a Christian in the first place. Being in relationship to God and to each other is essential to Christian faith and is expressed in the commandments to love God and to love our neighbours (Mark 12: 30-31; Matthew 22: 37-40).

One of the great advantages of living in such a multicultural and diverse city as Hong Kong is that we are always encountering people with different experiences, from different backgrounds, and in different life situations. As people who talk about God, theologians are human beings, from a myriad of different situations and contexts. These situations and contexts shape who we are and how we think about God. The theology that we do is deeply influenced by our own life situations and cultural contexts, meaning that all theological reflection, wherever it is done, is deeply contextual. 

So, when we come together to share and reflect theologically wherever we may be, it is always a coming together of different contexts and different perspectives. The God that we worship is a God who is amazingly rich and dynamic, God speaks to people across cultural contexts and boundaries and the response is from people who are diverse, yet also one in the Church, in the body of Christ. The way that we talk about God then, is at once universal, in that we share in the body of Christ as one people, and yet particular, in that we respond to God in different contexts and situations. We are one but we are also diverse, our life situations and experiences are not the same, so our theological response to God, our God-talk, will reflect this. 

However, theological diversity is not something to fear, rather it is something to embrace. As we share our God-talk together as Christians we quickly realise that we have much to learn from each other which enriches our own experience of God. When as Christians we realise that we are doing theology all the time, and when we grasp that we can learn from others, then the boundaries of what we know about God and about ourselves can be widened. Our experiences of God can be enriched; they may even be challenged, for in this encounter we may realise the limitations of our own experiences. It is when we are open to the experiences of others, we can learn more about who we are and what we want to say in our own God-talk. 

Theology, then, is far from being an abstract, impractical, or irrelevant subject, but rather one that is essential for understanding what being a Christian is really about. It is where we can engage in dialogue about the things that really matter in life, all the more important when living in such a complex city as Hong Kong, with all the many other preoccupations or temptations vying for our attention. Theology helps us to think and to question critically what is really important in our lives. It helps us to engage deeply with God and with others whose different contexts and experiences only enrich the process. It is also where we seek to understand more about the God who walks with us in all aspects of our life journey, a journey where we seek to understand more about who God is and why God matters. 

These are some of the themes and questions that we will be exploring in our new semester at Ming Hua in September. So please join us for a lively, profound and exciting learning experience relevant to life in Hong Kong and beyond. We look forward to meeting you…

See here for more information on Ming Hua’s Bachelor of Theology and Master of Theology programmes.

I wanted to gain a deeper understanding of the Bible. Ming Hua’s Master of Theology has helped me to know God more deeply.

After being baptised as an Anglican in 2013, Karen Cheung was keen to learn more about her faith. In particular, she wanted to understand the Old Testament so that she could ‘know’ God better and understand how to serve Him. 

“As a new believer, I had a view that the Jesus of the New Testament was full of love and kindness, and united all the good qualities, while the God of the Old Testament seemed cruel and inaccessible. However, I thought this view might not be correct,” she explains.

At the time, her daughter was in kindergarten, and Karen felt she was too young for her to be able to attend evening classes. Instead, she signed up for an online distance education programme offered by Hong Kong Baptist Theological Seminary.

After completing a Certificate in Old Testament Studies, she went on to do a Diploma in Biblical Studies. Both courses took nearly seven years to complete, but she still wanted to learn more. 

Karen compared the different programmes available in Hong Kong, and decided to sign up for the Bachelor of Theology (BTh) programme offered by Ming Hua in partnership with Charles Sturt University.

“One of the reasons I liked this programme was that I was a member of the Anglican Church, and the other reason was that I could study liturgy and Anglicanism through the BTh, which allowed me know more about the Hong Kong Sheng Kung Hui (HKSKH) and Anglicanism,” she says.

After completing her BTh and with encouragement from her husband, Karen decided to study for a Master of Theology (MTh) degree. “I wanted to study the Bible more deeply and be able to put it into practice in my life and share it with others,” she explains.

Gaining new perspectives

Ming Hua’s MTh, which like the BTh is offered in partnership with Charles Sturt University, provides students with advanced critical knowledge and skills in the key theological disciplines, and how to apply this knowledge and skills to contemporary society and the Church.

Karen is currently studying Contemporary Approaches to Biblical Studies through the MTh, which she says has helped her gain an in-depth understanding of the major methodologies used in contemporary Biblical Studies. 

“One of my assignments was to look at the Lord’s Prayer from an ecological perspective. I gained a better understanding of the Lord’s Prayer and explored the deeper meaning from different perspectives.”

She is also looking forward to studying Christian Ethics. “It will help me to identify and discuss critically the diverse positions and views in contemporary Christian ethics,” she says.

Karen has been impressed by the calibre of the Faculty at Ming Hua. “The professors are of an international level. Many of them are foreign scholars, pastors and bishops. Their vision is relatively broad, which means our vision is not limited to Hong Kong.” She adds that the students are also very supportive and encouraging of each other, creating a lovely atmosphere in which to study.

Karen also likes the fact that the programme is not assessed through exams but through essays. “I think theological studies should not be assessed in a rigid way. At Ming Hua, I can interact with teachers in class and throughout the assessment. There is no pressure from exams, and there is more focus on discussion.” 

In addition, she values the support she has received at Ming Hua. “English is not my mother tongue and because the classes are taught in English, I appreciate that the teachers are very happy to spend time talking to us out of class. Dr Matthew Jones often emphasises that we are welcome to ask him anything at any time. This is very helpful for people like me who are shy to ask questions.”

Even so, Karen admits it took her a bit of time to adapt to the higher demands of the MTh compared with the BTh. “My biggest challenge was building up my critical thinking. In comparison with the BTh, not only are the assignments longer, but most importantly, the standard of learning is higher.” 

She remembers that Stephen Lim was very kind and encouraged her to think more. “After several lessons, I no longer felt nervous and I believed that God had placed me here to study, and He would help me be capable to complete the Master’s programme, as it is ‘not by might nor by power, but by God’s Spirit.’” 

Despite juggling the demands of studying for the MTh with her busy life, which is filled with volunteer work, including being a religious teacher at a HKSKH kindergarten and leading a fellowship at a HKSKH school, Karen is thankful that she undertook the programme. “It has strengthened my faith and helped me to rely on God, step by step,” she says.

If you are interested in studying in our MTh programme, you can find out more here.

Is a Theology Degree Right for Me?

Still not sure about whether to embark on a Bachelor of Theology or a Master of Theology degree? Here are answers to some of the questions you may have.

Bachelor of Theology

Why should I study this programme?

The programme is designed to be theologically and biblically rich, vocationally oriented, ecumenically sensitive and integrated with practical experience, so that students can apply what they learn to the challenges of contemporary life and context.

The BTh covers the four key areas of Biblical Studies, Systematic Theology, Church History and Practical Theology to help students gain a deeper knowledge of their faith, and acquire skills they can use in a variety of church-based ministries and other related areas.

The BTh is offered in partnership with Charles Sturt University.

What can I study?

There are dozens of subjects to choose from. These range from learning Biblical Hebrew or Ancient Greek, to a study of the Prophetic Literature, the Synoptic Gospels or the Letters of Saint Paul. In the area of Systematic Theology, you can learn about Jesus the Christ, the Triune God, God and humanity and Ecological Theology, to name just a few areas. There are also subjects covering Church History, the Reformation, and Christianity in China. You can also expand your knowledge of practical theology, such as Christian Worship, Pastoral Care, and Mission, Evangelism and Apologetics.

You can see which subjects are being offered in the new semester here.

How long does it take?

You can study the programme on a fulltime, half-time or quarter-time basis, meaning you can complete it in as little as three years or as long as 12 years, depending on what suits you most.

I work fulltime, can I still do it?

Absolutely! The College is keen to support people who are working fulltime. As a result, many of our lectures take place in the evenings, starting at 7pm, meaning you can attend them after finishing work. We also have some subjects that are offered through Zoom, enabling you to attend from the comfort of your own home.

How much does it cost?

Each subject costs HK$6,170. You will need to complete a total of 24 subjects to graduate.

What are the admissions requirements?

To study the BTh, you must meet any one of the following requirements:

• Aggregate score of 13 in the Hong Kong Diploma of Secondary Education (HKDSE)
• Pass two subjects in Hong Kong Advanced Level Examination (HKALE)
• Prior study at university with successful completion of at least two subjects
• Demonstrated industry experience, such as working in church or NGO-type ministry, healthcare related disciplines or teaching in a school for at least two years.

Can I do a trial?

If you are still not sure if a BTh is for you, you could consider auditing a subject. Being an auditor means you attend all of the lectures, but you do not submit written work. Auditing a subject is a great way of seeing if a full BTh is something you would like to do.

How do I sign up?

You can sign up for the BTh here.

Master of Theology

Why should I study this programme?

The MTh programme offers you the chance to acquire advanced critical knowledge and skills in theological disciplines, and learn about their application to contemporary society and the church.

It builds on previous theological study, to help you achieve a high level of professional development, independent judgement and creative thinking.

The programme is offered in partnership with Charles Sturt University.

What can I study?

Subjects range from Contemporary Theology in a Global Context, to Classic Texts in Christian Theology. You can also study Advanced Biblical Exegesis, Liturgy and Worship, Practical Theology and Church History Methodology, as well as complete guided research in an area of your choice.

You can see which subjects are being offered in the new semester here.

How long does it take?

The MTh can be completed in between 1.5 and three years, depending on whether you study on a fulltime or part-time basis.

I work fulltime, can I still do it?

Yes! If you study the programme part-time you will only need to take one subject each semester. Some lectures are also held in the evening to accommodate people who work.

How much does it cost?

Each subject costs HK$15,225. You will need to complete a total of six subjects to graduate.

What are the admissions requirements?

To study the MTh you must either hold a Bachelor degree in Theology or a relevant discipline (or AQF equivalent), or have obtained a credit average or higher in a Graduate Diploma of Theology or an Australian Qualifications Framework equivalent course in Theology or Divinity. 

How do I sign up?

You can sign up for the MTh here.

What’s on Offer?

From the chance to learn Biblical Hebrew and New Testament Greek, to gaining a deeper understanding of the Trinity, to exploring the contribution of the early church to Christian doctrine, here is a full list of all the subjects on offer at Ming Hua for the Bachelor of Theology and Master of Theology programmes in the new semester, starting on 4 September, 2023.

Bachelor of Theology

Biblical Studies:

Introduction to Biblical Languages (THL100)

For students who aspire to read the Bible in the languages in which it was written, this subject offers an introduction to Biblical Hebrew and New Testament Greek. Students will learn the alphabets of both languages, as well as their basic grammatical features and elementary vocabulary. They will also look at some of the cultural dimensions of the biblical texts that are preserved in the ancient languages, and consider the impact these have on how the texts should be interpreted.

Lecturer: Revd Dr Jim West
Day & Time: Wednesdays, 7pm – 9:15pm through Zoom

Introduction to New Testament Studies (THL106)

This interesting subject provides an overview of the various writings that make up the New Testament, ranging from the four Gospels to the apocalyptic literature. Students will look at the historical context of the books of the New Testament, as well as their literary and theological features. They will also be introduced to the basic critical skills used in New Testament interpretation, including exegetical skills, and consider the history of New Testament studies and the different critical approaches to New Testament texts.

Lecturer: LIM Chin Ming Stephen
Day & Time: Thursdays, 7pm to 9.15pm

The Synoptic Gospels (THL208)

The three Synoptic Gospels, Matthew, Mark and Luke, all tell the story of Jesus’ life but in their own distinct ways. While they include many of the same stories, and at times use identical wording, they also contain notable differences. Students taking this subject will explore these differences in depth, looking at the historical, literary, cultural and religious contexts in which they were written. They will also assess these Gospels as a source for understanding Jesus and explore the puzzle of how they relate to each other.

Lecturer: Revd Dr Eric Lau
Day & Time: Wednesdays, 7pm to 9.15pm

Systematic Theology

Being the Church (THL113)

The Church has a central place in Christian faith as the people of God are called out for life, ministry and mission. This subject explores the theological and scriptural basis for ‘being the Church’ and its implications for Christian living in the contemporary world. Topics explored include the traditional ‘marks’ of the Church, its unity and diversity in the ecumenical context, and contemporary critiques of church life and practice. A central focus throughout will be the perennial challenge for Christians in all times and all places to ‘be the church’ and what that means in a complex and ever-changing world.

Lecturer: Dr Matthew Jones
Day & Time: Mondays, 7pm to 9.15pm

The Triune God (THL316)

The Trinity is one of the most complex, yet central, doctrines of the Christian faith. This subject explores the development of the Christian understanding of God as ‘three persons in one God’, looking at the biblical origins of the doctrine, as well as key historical and theological developments in the first five centuries following Jesus’ death and resurrection. It will also explore how the doctrine has been rejuvenated in recent decades and the implications this revival has for theology, ecclesiology, worship and interfaith dialogue.

Lecturer: Dr Matthew Jones
Day & Time: Thursdays, 7pm to 9.15pm

Church History:

Early Church History (THL131)

Some of the most important doctrines of Christianity emerged out of the Early Church. This exciting subject looks at the contributions made by the Apostolic Fathers and Early Christian Apologists, as well as exploring church-state relations and the theology that emerged from the Councils of Nicaea and Chalcedon. It also examines early Christian monasticism, issues of ethnicity and gender, mission and the claims of the Bishop of Rome to supremacy, while introducing students to the skills needed to study church history.

Lecturer: Mr William Lee
Day & Time: Tuesdays, 7pm to 9.15pm

Religion in Chinese Culture (THL257)

Students studying this subject will be given a fascinating insight into religious life in Greater China, as well as the Chinese diaspora in Asia and beyond, looking at the interaction of religion with society and culture in both historical and contemporary situations. The subject focuses on Daoism, Buddhism, Chinese folk religion and Confucianism, giving students an insight into the key issues in interpreting the relationship between traditional Chinese religion and Christianity, as well as looking at Islam and various minority traditions in China.

Lecturer: Dr Rowena Chen
Day & Time: Mondays, 7pm to 9.15pm

Practical Theology:

Christian Worship (THL115)

This subject explores the history and practice of worship across a variety of Christian traditions, including contemporary and blended worship. There will be a particular focus on the effects of rites, symbols, words and music in worship, as well as looking at liturgical forms, architecture and mission in this context. Students will also explore the importance of worship in the formation of Christian identity, including the relationship of worship to pastoral care.

Lecturer: Revd Dr Chun-wai Lam
Day & Time: Wednesdays, 7pm to 9.15pm

Master of Theology

The Philosophy of Religious History (THL533)

This fascinating subject addresses the development of historical thinking and method in the flow of time and space, especially in modern and post-modern thinking, with reference to both religious history and the discipline of history generally. Students will consider the meaning, purpose and social functions of historical writing about religion, as well as assess critically the methods, models and interpretations employed by different historical traditions and religions. In addition, they will examine trends in recent historical thought and practice, and explore the influence of disciplines such as theology, sociology and anthropology on religious history, as well as of movements such as Marxism, postmodernism, feminism and post-colonialism. 

Lecturer: Revd Prof Philip Wickeri
Day & Time: Thursdays, 2pm to 4.15pm

Contemporary Theology in a Global Context (THL512)

All theology is contextual in that it reflects the locations, situations and questions that surround the theologian. This subject is an exciting journey through some of these fascinating twists and turns, which will include exploring the relationship between theology and culture, the emergence of eco-theology in response to the environmental crisis, the contribution of feminist theology, and the emergence of distinct Asian theologies that see God in diverse and yet interconnecting ways. Students will explore their own encounter with God in their own contexts and the challenges, questions, and potentialities it raises.

Lecturer: Dr Matthew Jones
Day & Time: Tuesdays, 7pm to 9.15pm

For enquiries,
Email           admission@minghua.edu.hk
Whatsapp   9530 7241

Click here to enrol.

Volunteer for Chapel Services

Ming Hua is looking for volunteers to take part in our weekly Eucharist Service.

If you would like to participate as a reader or intercessor, please get in touch.

Our services, which are held in both Cantonese and English, are open to everyone.

Morning Prayer is held at 9am Monday to Thursday, and Evening Prayer takes place at 5pm Monday to Wednesday.

Our weekly Eucharist Service is at 5pm on Thursday, while we also hold a Noon Prayer at 12pm on Fridays.

We look forward to welcoming you to our chapel.

If you would like to volunteer to read a lesson or act as intercessor, please contact Funny Ng at fng@minghua.edu.hk.

Not a Review but a Conversation

LIM Chin Ming, Stephen reflects on Chen Kuan-Hsing’s Asia as: Towards Deimperialisation and reading the Bible in Asia.

The movement of ‘doing theologies in Asian ways with Asian resources’ can be traced back to at least the 1980s. It was a key project of the Programme for Theology and Cultures in Asia (PTCA) to think about what it means to do theology, and more generally, read the Bible in Asia with Asian epistemologies.^[1] In recent years, we have also witnessed a gathering interest in reviving this area of study. That being said, my personal lament is that much of these efforts have not percolated into theological education, where Asian contexts are ultimately still seen as places and objects to apply western derived theologies, biblical hermeneutics, methods, and theories. 

It is within this conundrum that Chen Kuan-Hsing’s Asia as Method: Towards Deimperialisation (Durham; London: Duke University Press, 2010) becomes a relevant dialogical partner, despite being written explicitly for Asian contexts in general, rather than specifically for Christians or the church. Published in both Chinese and English, his main concern is how we can move beyond the trappings of our ex-colonial masters who continue to dominate the fields of knowledge production around the world. My intention is not to review this book in the traditional sense as it has been reviewed many times elsewhere. Rather, within this limited space, I wish to highlight key intersecting points between his work and reading the Bible in Asia.

The main contribution that Chen offers, in my view, is why efforts at recovering Asian systems of knowledge production have stalled in many areas, in which I include Christianity and the church. He argues that efforts of decolonisation in the post-World War period were disrupted by the Cold War, and it is only in the age of neoliberal globalization that we see it unfolding again. He is not limiting decolonisation to just the time of anti-colonial struggle, but more importantly describing it as an endeavour to ‘reflectively work out a historical relation with the former colonizer, culturally, politically, and economically’ through the painful practice of ‘self-critique, self-negation, and self-rediscovery’ because our desire is to ‘form a less coerced and more reflexive and dignified subjectivity’ (p. 3). Concomitantly, he argues that decolonisation cannot do without deimperialisation, which is primarily the work of the ‘colonising or imperialising population’, both in the West and in the rest of the world, to ‘examine the conduct, motives, desires, and consequences of the imperialist history that has formed its own subjectivity’ (p. 4). It is within these twin processes of decolonisation and deimperialisation that he locates his proposition of ‘Asia as Method’. 

In the interest of space, I can only address two points of intervention. In the light of the above, we need to restart and/or continue efforts of decolonization. In his chapter on ‘Decolonization: A Geocolonial Historical Materialism’, Chen surveys the strengths and weaknesses of the different responses to the colonising experience – nationalism, nativism, and civilisationism. In short, what is important for me as an Asian (Christian) subject is to embrace the journey of self-determination and self-(re)discovery, while being wary that I myself am not exempt from the problems of ethnic chauvinism and exclusionism. When applied to the task of reading the Bible, we need to think about how we read the Bible as Asians with Asian ideas, Asian songs, Asian stories, Asian philosophies and so on, both from the past and in the present. At the same time, we must also allow the Bible to critique our (Asian) ways of thinking and life.

The second point is the question of the West. This is especially pertinent for the church and even more so for the Bible, since the Bible has come to many parts of Asia on the sails of our ex-colonial masters. Chen posits that colonisation has left a deep imprint on the consciousness of people all around the world. To rip it out would leave far too big a gap for many of us to bridge. Furthermore, we need to preserve the good that the West has brought us (pp. 222-223). Instead, the task is to ‘multiply frames of reference in our subjectivity and worldview’ (p. 223, emphasis mine) beyond western ones which is what he calls ‘inter-referencing’. 

Apart from decentring the West, inter-referencing propels us to look beyond our immediate shores to the ‘imaginary horizon’ of other Asias and the rest of the non-western world as a way to prevent ourselves from getting too self-absorbed. In other words, we look to the region, be it the immediate region of East Asia, like Japan and Korea, or the extended region of Asia, such as South and Southeast Asia, or even better, the broader landscape of the non-western world, like the Pacific Islands, Africa, Latin America, and so on. One key implication for reading the Bible is that the distilling of these perspectives from the wider region is meant to help us transcend our own narcissistic tendencies.

Much more can be said about how this book might help us think differently about ‘doing theologies in Asian ways with Asian resources’, but space forbids it for I have already extended that grace. Let me conclude with one final thought that this book is not a prescription of what it means to do Asia as method, but rather a provocation, an inspiration, an encouragement, a practice maybe, and more boldly if I may, a vision.  

---

^[1] See for instance, a recent lecture by Huang Po Po entitled ‘Doing Theologies in Asian Ways with Asian Resources – An Introduction to A Theological Movement Launched by PTCA’. Theology_in_asian_ways.pdf (globethics.net).

格外特別的一個聖週

陳宇豪

今年的聖週對我來說很特別，首先感恩疫情緩和後教會終於能夠舉行「正常」的聖週活動。能夠親身參與教會全年節期的高峰逾越三日慶典，跟去年只能看直播實在是完全不同的感受和經驗。今年這個復常的崇拜，實在讓我感觸良多。當了三十年基督徒，從來沒想過會有一天不能紀念和慶祝耶穌基督的受難和復活。曾經試過因為聖週那排山倒海的活動，接連不斷的崇拜而感到疲累，甚至會「不情願」地參與某些事奉。但自去年經驗過這種「不能夠」之後，現在回想過來才明白自己的信仰還很幼嫩膚淺。能夠自由地敬拜上帝，能夠參與事奉，每每都是上主給我的恩典，然而人總會有時身在福中不知福。活在上主的豐富恩典中還竟會抱怨。這幾年的經歷實在使我更懂得珍惜每一個事奉的機會。

    來到神學院訓練的最後一年，我特別珍惜今年的聖週，因為這可能是我最後一次機會與家人同坐於會眾之間來參與並享受崇拜。這是一種很微妙的感覺，既帶著期待又有些眷戀。在神學院三年的訓練最難掌握的學習並非神學方面的知識，而是要了解並明白聖職的意義。因為這不只是一種頭腦的知識，而是一種來自對召命的自覺和體會。近來越來越多人關心我的去向，祝福我畢業後的路程。對這一切的關心，我都心裏感恩，但隨之而來的也有一定的壓力。這幾年作為學生的身分是非常幸福快樂的，因為我有極大的空間去學習和嘗試，而且有很多的師長和各方資源來幫助我，但很快我將要承擔各式各樣的責任和別人的期望。雖然年紀不輕了，但此刻又竟然突然眷戀起學生的生活來。

    聖週是記念基督受難復活完成救贖的日子，而在歷史中耶穌就是在這個時候完成他對門徒的訓練，隨後耶穌就把使命交付給了他們。對我來說，這一年的聖週真的意味深長。我的訓練有好好地完成嗎？我能承擔上帝給我的使命嗎？我能回應教會對我的託付嗎？我想這三個問題的答案就像我在神學院提問時經常得到的回答「Yes & No」。因此，盼望我能像當日的門徒一樣，他們領受了基督的差遣，藉著聖靈的力量就勇敢走出去了。

Let there be peace on earth

The Rt Revd Dr Patrick Yu reflects on what Easter has got to do with peace.

I went to St. Stephen’s for Easter. The junior choir sang “Let there be peace on earth” at the Easter service. It got me thinking, what has Easter got to do with peace, and vice versa?

My musing at St. Stephens started on Good Friday. As I heard the interaction of Jesus with those who murdered him, I was not outraged, nor even surprised. This is how it always ends, I thought to myself. The mob, the religious establishment and the politician do not strike me as particularly bad people. True, they are excitable and fickle, defensive and fearful, but given who they are and who we are, that is all the world can give.

Executions like Jesus’ have always brought a kind of peace: peace by pacification. We have seen it before and since: Pax Romana, Pax Britannica, Pax Americana… It is peace at the cost of justice. The alternative is chaos and mayhem. Barabbas and the two thieves were most likely Zealots who revolted against Roman rule. Yet their heroism did not achieve justice either. Rather wholesale destruction in CE 70, partially at the hands of revolutionaries like them. Time and again we see revolutionaries turn into the tyrants they overthrow. Idealists in opposition turn into pragmatic rulers in government, the beacon of freedom turns into an oppressive empire.

Jesus was resolutely nonviolent. His peace was nonviolent but not docile or cowardly. Who but the bravest would set his face like flint toward Jerusalem, to confront the oppressive powers at their headquarters? Jesus stood for justice by his words and actions. He sided with the poor, women, those on the margins. He challenged the established rules. Jesus showed that it is possible to live justly, bravely, yet without violence.

He gathered around him unlikely followers: a couple of Zealots, a tax collector, and women, one of whom was married to Herod’s steward! He attracted them and kept them together – a prototype of a Church which crossed boundaries – Jew and Greek, slave and free, men and women. This church can gather people across boundaries today, but she has to learn Jesus’ dynamic peace.  

Easter overturned the inevitable flow of history. The resurrection did not just reverse death, it is God’s act of power which vindicated the order that Jesus preached and lived, the order which God promised long before. Peace is no longer an ideal or a fantasy. God brought it by raising Jesus, not using violence but by suffering violence and then reversing its effect in power.

This order is not upon us yet, but we have glimpses of it. Justice has been brought by courageous men and women who stood against oppression without violence. True nonviolence is confronting oppression with courage and sacrifice. These signs of God’s reign are fleeting and corruptible to be sure, but they are real and in them we catch glimpses of God’s promise.

Easter recalls God’s vindication. Easter gives us a glimpse of the peace that is our destiny. The risen Christ is the assurance that God’s future will come in God’s way. 

“Let there be peace on earth, and let it begin with me; let there be peace on earth, the peace that was meant to be. With God as our Father, brothers all are we. Let me walk with my brother in perfect harmony.

“Let peace begin with me, let this be the moment now, with every step I take, let this be my solemn vow: To take each moment and live each moment with peace eternally. Let there be peace on earth, and let it begin with me!”

世間要有和平

余天錫

我去聖士提反堂參加復活節崇拜時聽到初級合唱團獻唱了“Let there be peace on earth”（世間要有和平）。 這讓我想到，復活與和平有什麼關係？

我的反思始於受難日。 當我聽到耶穌與殺他的人的互動時，我並不憤怒，也沒有感到驚訝。  我心想，事件不總是這樣結束的嗎？那些教領和政客並不是特別壞的人。 是的，他們的行動來自恐懼與自私。 但考慮到他們的本性，即人類的本性，世界所能給予的，能走出處決反對者的格局嗎？

像十字架這樣的處決確實總是帶來一種所謂的和平。但鎮壓和安撫帶來的是平而不是和。我們在歷史上見過它：甚麼羅馬式太平，英式太平（用於殖民地的），美式太平（用於鞏固霸權）. . . 這是以正義為代價換來的太平， 與真的和平，和聖經上所說的平安相距甚遠。但選擇暴力、混亂達到正義行得通嗎？與耶穌釘十字架的兩個盜賊，和群眾釋放的巴拉巴一定是是反抗羅馬統治的奮銳黨， 因為十字架是專用於處決政治罪犯的。 然而，他們的行動沒有帶來正義也沒有帶來和平。 反而在西元70年引起羅馬毀滅性的破壞，部分人是死在革命者手中。 歷史一次又一次地見證革命者變成他們所推翻的暴君， 理想的反對派變成了務實的統治者，高舉自由的燈塔變成了一個壓迫他人的帝國。 

耶穌是堅決反對暴力的。 他不用暴力帶來平安，但他絕對不是溫順或懦弱。除了最勇敢的人，誰會堅決地向耶路撒冷這虎山行，在他們的總部挑戰壓迫勢力？ 耶穌用他的言行代表正義。 他站在窮人、婦女等邊緣人一邊。 他常常挑戰既定的規則。 耶穌表明，公正、勇敢地生活不需要暴力，但要付出代價。

他聚集在身邊的人顯示出極不同的人也可以體現和平。耶穌的追隨者包括幾個奮銳黨，一個稅吏和幾個女人，其中一個嫁給了希律的管家！ 他吸引他們，讓他們團結在一起。門徒是個跨越邊界的教會的原型。新約教會跨越了猶太人和希臘人，奴隸和自由人，男人和女人。 今天的教會仍然可以聚集人們跨越界限，但她必須學習耶穌充滿活力的平安。

耶穌的復活逆轉了歷史的必然性。復活不只是剋服死亡，更是上帝用有力的行動根治了罪與惡，鞏固了耶穌所傳所活的生命秩序，即是上帝很久以前應許的秩序。 活著的耶穌證明和平不再是一種理想或幻想。 上帝不是使用暴力帶來和平，而是通過遭受暴力，然後復活的耶穌扭轉了它。

這個和平的國度還沒有到來，但我們已經瞥見了它蛛絲馬跡。 勇敢的男男女女不訴於暴力地反對壓迫，卻不時伸張了正義。真正的平和安是用勇氣和犧牲換來的。這些上帝國的跡象肯定是轉瞬即逝和可朽的，但從它們中我們真實的瞥見了上帝的應許。

復活是上帝對和平與平安的肯定。 復活讓我們瞥見了我們的命運，它就是和平的國度。復活的基督是上帝的保證，神的未來將會照著神的方式到來。神是愛。

我要自我開始,世間重新有和平
祈求全地再享真真平靜與安穩
同尊慈愛父神,手足相～親
我來伴您偕行,同譜協和歌韻

我要自這天起 樂與神開創和平
猶如盟誓決心 獻我全力我光陰
而我要每日永帶愛與睦去過去活這生

世上終見和平，這天從我開～創，（求讓～我開～創） (粵譯:海牛)

What does the Book of Common Prayer Say About Bishops, Priests and Deacons?

The Revd Professor John Kater explains why ministry belongs to all Christians.

Anglicans around the world see the Book of Common Prayer not only as their guide to how to worship, but as a summary of the ‘Anglican Way’ of being Christian: what we believe about God, the Church and ourselves. It has been part of the Anglican heritage ever since Henry VIII declared the independence of the Church of England from the Roman Catholic Church, and his Archbishop of Canterbury, Thomas Cranmer, began crafting what that new and reformed expression of the church would be like. The most significant changes happened not during Henry’s time but during the reign of his son, the boy king Edward VI, when Cranmer produced the first Book of Common Prayer in 1549, and a second, reformed version in 1552.

Cranmer retained the medieval Church’s structure of ordained ministry – deacons, priests and bishops – but he radically changed the understanding of what their ministry was. Roman Catholics believed that in the Eucharist, the priest re-offered the sacrifice of Christ on the cross, and through repeating the words of Jesus at the Last Supper, the bread and wine of the Eucharist were transformed -transubstantiated – into the body and blood of Christ. Cranmer did everything he could to eliminate these ideas, even insisting that altars be replaced by tables in England’s churches. Clergy were understood to be ministers of God’s Word and Sacraments, but the Word – the Bible – definitely took priority. The traditional vestments associated with the clergy were forbidden, and the statues and crucifixes that decorated English churches were removed or destroyed. The monarch was affirmed as the ‘Supreme Head on earth of the Church of England’ with the power to appoint bishops. Bishops were to govern the Church but also sat in the House of Lords. Priests were to be pastors, caring for their congregations and preaching God’s Word. Deacons were meant to be ‘apprentice priests’, assisting their superiors in the service and also reporting any cases of need among the congregation so that the Church could respond. The Church was conceived as a hierarchy, with the laypeople at the bottom, then deacons, then priests, then bishops, and finally the monarch as the Church’s head. That hierarchy was believed to be God-given; a prayer at the ordination of deacons asked that God would make them “modest, humble, and constant in their ministration” and “so well behave themselves in this inferior office, that they may be found worthy to be called unto the higher ministries in thy Church.” Ordination to all three ministries was the prerogative of the bishop, who laid his hands on the candidate’s head and granted them the Holy Spirit by the laying on of hands. This was the pattern prescribed by the Book of Common Prayer around the globe from Cranmer’s time well into the 20th century.

What is remarkable is that while Anglican clergy were ordained in the same way wherever they practiced their ministry, over time vastly different ways of exercising their ministry evolved. Evangelical Anglicans in England and elsewhere attempted to keep Cranmer’s understanding of the Church and its emphasis on the Word of God, though only English Anglicans still considered the monarch the Church’s ‘supreme governor.’  Anglo-Catholics, meanwhile, had returned to many of the Roman Catholic Church’s beliefs and practices, with Solemn Mass, Catholic vestments, and incense, stressing the sacraments, rather than the scriptures, as the primary way Christians relate to God. As British colonies spread around the world, missionary clergy were called to be evangelists to enslaved people in their American colonies and to tribal peoples in America, Africa, and the South Pacific, as well as in settings with cultures and religious traditions thousands of years old, such as India and China. Often the missionaries confused preaching the Gospel with reproducing the culture of their homeland, but inevitably clergy in a global Anglican Communion developed practices and customs far removed from how Thomas Cranmer had conceived it.  

The 20^th century, however, began what has turned into something of a revolution around the Communion, and also among other Christian traditions. The Liturgical Movement, which began in the Roman Catholic Church, soon involved scholars and clergy from other traditions, especially Anglicans.  While the movement began by examining how worship had evolved under the Roman Empire and in the Middle Ages, it soon began exploring not only how our early Christian ancestors worshipped but how worship had been changed, even distorted. Their initial efforts taught the churches that worship had belonged not just to the clergy but was something that involved the whole Christian community together. Soon altars were pulled away from the wall so that the presider could face the congregation, and laypeople began reading the scriptures, leading the congregation’s prayers and even administering the sacrament. These changes have now become commonplace.  

But the exploration of our ancestors’ worship eventually led scholars to re-examine how the Church understood itself before the changes during the Roman Empire and the Middle Ages distorted its understanding.  The most dramatic discovery was that the early church considered ministry as something that belonged to all baptised people, not just the clergy. Being baptised gives every Christian spiritual gifts to be used in furthering God’s purposes in the world – at home, at work, at school, in our neighbourhood, wherever Christians find themselves, they are called to be ministers, helping to make this world what God meant it to be. Rather than defining the Church, its clergy were meant to serve the whole Body of Christ: bishops were meant to oversee the community, priests to offer teaching and pastoral care and especially to minister the sacraments so that the rest of the community was strengthened and encouraged in its ministry in the world. Deacons were called, not as apprentice priests, but as a separate order meant to help the whole congregation in its work of tending to the hurting and needy people around us.

This is a radically new image of what the Church is, but it is also a very old image, the way early Christians understood the Church: not as a pyramid with laypeople at the bottom, then deacons, priests and bishops, but a people committed to serving God’s purposes in their daily life, encouraged and supported by the bishops who oversee the community to see that it is working at its best, by the priests who nurture and strengthen them, and by the deacons who call their attention to how they can be agents of change and healing in a broken world.

This image of the Church is finding expression in many of the new versions of the Book of Common Prayer that Anglicans are using around the world. For example, in New Zealand, the ordination service begins when the bishop tells the congregation: “Christ is head of the Church; he alone is the source of all Christian ministry. Through the ages it is Christ who has called men and women to serve. By the Holy Spirit all who believe and are baptised receive a ministry to proclaim Jesus as Saviour and Lord, and to love and serve the people with whom they live and work. In Christ they are to bring redemption, to reconcile and to make whole. They are to be salt for the earth; they are to be light to the world.”

In many churches, the ordination no longer consists of the bishop giving the Holy Spirit to the person being ordained  – “Receive the Holy Spirit for the office and work of a priest in the Church of God” –  but rather praying that God will give the Spirit to the person to be able to fulfill the ministry to which the Church calls him or her. In the Church of England, the bishop prays: “Send down the Holy Spirit on your servant for the office and work of a deacon in your Church. Through your Spirit, heavenly Father, give these your servants grace and power to fulfil their ministry.” And at English ordinations, the congregation responds: “We welcome you as fellow servants in the Gospel,” emphasising that it is God who is giving the new clergy the gift they need to do their ministry through the laying on of the bishop’s hands, acting on behalf of the whole community who give their consent through the words of welcome.

         Similar changes have been made in Prayer Book ordination services around the Anglican Communion over the past 40 years. In the United States back in 1979, in Canada six years later, in Brazil as recently as 2015. To a casual reader, they might look like minor, even superficial changes, but in fact, what they represent is an emerging understanding of what a church might look like as it begins to take seriously what the New Testament tells us: that ministry doesn’t belong to some Christians, but to all Christians. Clergy don’t define the Church; baptism defines the Church. Clergy serve the Church, in the same way the apostles and the bishops, priests and deacons of the first centuries served the Church. It’s what the Church was like once upon a time; it’s what the church can be like today and tomorrow.

The Revd Professor John Kater is currently teaching Anglican Foundations (THL315) for Ming Hua’s Bachelor of Theology program.