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Peoples of China
Serving the Postmodern Generation
[…] Lord to reach these students? Over the past years, this author’s ministry has been targeting the population of overseas Chinese students and scholars in the city of <mark class="searchwp-highlight">Bostonmark> and its vicinity. This question has been an important issue under examination. Due to the assertion that language and recorded history do not reflect factual events […]
服事后现代族群 ── 一个北美华人留学生事工的管见
Serving the Postmodern Generation
潘儒达 哥林多前书9章26节中保罗提到为要救些人，他'向甚么样的人就作甚么样的人。'这不是指为了适应传福音的对象而改变福音的本质，而是适切的调整福音的策略以针对不同的受众。一代一代， 文化思潮不断的发展，也潜移默化的影响人的世界观，价值判断，和生活方式，更影响人对福音的态度和观感。 20世纪后，针对现代主义对西方社会发展所带来的弊病，后现代主义萌芽，发展，再从西方传递到亚洲，影响中国的年青一代，自然也影响中国来美留学的学生。北美的华人教会经历了上世纪80 年代中国留学生大量信主的热潮，并从其中发展出的一套有效的宣教模式。但面对愈来愈受后现代思潮影响的留学生及学者，北美的华人教会要如何调整福音策略，以被主所用得着新一代的中国留学生？在过去几年，笔者服事的对象，正是波士顿近万的华人留学生和学者，这一直是我们探索的重要课题. 由于主张语言和历史不真正反应事实和现象，只是特定文化下所建构的产物，后现代主义反对有所谓的真相存在，人不可能认识绝对真理。所有的真理，准则，和规范，只是特定处境中建构的产物，进而成为一群人束缚另一群人的工具。因此人要破除这种观念和宣告，才能从这样的压迫中得到自由。因为对于绝对真理的拒绝，所有一切支持人安身立命的信仰，真理，法则都是相对的。 真理的相对性，带来道德的相对性。没有绝对的是非善恶和对与错的行为，所有的伦理法则都是相对的。真理和道德的相对性，导致功利主义和自我利益成为处世的准则，人坦然的为自己谋求利益，不再考虑公众和社群的福利，最多只基于追求自我利益，而关注所属小众的利益。利他，爱心和关怀成为稀有的表现。 由于对历史记载的不信任，后现代也对所谓的历史法则(meta-narrative)抱持怀疑的态度。当人对历史法则的存在失去信心时，人对历史法则所引导的世界未来的发展也产生的迷茫。再加上时代快速的变化，人无法像以往一样，对未来抱持着乐观的态度。因而人失去了盼望，只能活在当下。 以上对信，望，爱的幻灭，带来新一代人类的迷茫，也带来福音传播的机会。在后现代中，人对透过现代主义寻求安身立命的信仰，寻求增进人类福址的美善，以及寻求对未来的盼望的期待，都破产了。但同时，人对信，望，爱这三件最深刻的需要，却更加渴望了。这些正是基督福音的核心，所带给人的最宝贵的礼物（林前13:13）。后现代造成的人信，望，爱需要的真空，岂不正是福音得到人心的机会吗？ 同时教会面对调整传达信仰的方式的挑战。在过去北美留学生工作是采取顺应现代主义思潮的传达模式来传福音给华人学生和学者。当时代的思潮已经逐渐转移，教会需要采取相应的对策，使我们能够为主得着新一代的族群。 对于这个尚在发展中的课题，笔者只能在有限的篇幅中根据服事的经验提出一些后现代对华人留学生和学者的影响和我们采取的相应的策略和模式。 首先，信仰的传达不能再墨守传统单向而权威式的教导方式，要看重多元的信仰传达：影音，双向和多向式的互动，以及礼仪的实践等。虽然身为知识分子和专业人士，后现代的族群不喜欢传统单向的主日学的课程，而倾向于多元的学习方式，例如小组查经，研讨互动，从实践中体验等方式。甚至主日讲道的方式和内容，都需要有更多的创意。相对于过去成人主日学是北美华人教会成功的事工，后现代的族群，更需要的是关怀，牧养，和榜样。 其次，由于后现代族群不信任语言对真理的表述，在引导一个人归向神的时间的顺序上，生命的见证和对群体的认同常常先于口头的传达。活生生的榜样和爱的见证所带来的吸引力，是使他们愿意向福音敝开的关键。渴望寻找且委身于一个群体（community），是后现代的族群的特色，这样的需要在来到华外的异乡人更加的强烈。因此当中国经济大幅成长，留学生生活水平提高，不再在乎北美教会提供的生活关照时，塑造出一个让他们认同且委身的群体，例如团契或小组，成为一个更吸引他们来到教会的重要关键。 再者，友谊式的传道方式比偶遇式的传道方式更为有效。笔者教会中，有一位经过了四年的慕道才受洗的基督徒，在慕道的过程中，不知多少人陪他打过无数篮球，玩过无数band，耐心的陪伴他，解决他的问题，甚至忍受他的挑衅，才带领他决志受洗。相反的，一次个人布道即要求表态决志的作法，常常会遭致反弹，甚至造成慕道者从团契或教会消失。 此外，理性的认知固然在他们决定接受信仰否扮演重要的角色，真正的关键常在于认识神带给他们生命的目标，盼望和价值，使他们决定要信耶稣。当他们确认他们需要这个信仰时，由于改变了前提，许多传统的信仰问题，反而很容易越过了。基督的福音指引他们一个有价值的人生方向，促使他们追求一个全新的生命和生活，比用理性确认信仰的真实性，在促使他们决定信主上，扮演更关键的角色。 后现代带给福音传播扬的机会和挑战，针对文化思潮而作的调整不是对错，是非的问题，也不是孰轻敦重的问题，而是因应对象的不同作有效的策略调整。对这个问题的探讨在北美华人教会中才刚刚起步，有待更全面的思考。但是如何深入认识我们的对象，使我们能适切的将他们带领到神的面前，是我们不能规避的。 本文作者潘儒达来自台湾，爱丁堡大学神学院哲学博士，现任波士顿郊区华人圣经教会牧师，负责城区海外华人学生/学者的牧养事工。潘博士在2012年安息年时曾任普林斯顿神学院访问学者，专注研究后现代主义。潘牧师与夫人高昭銮 (波士顿大学基督教史神学博士) 现居波士顿，育有一位就读于波士顿学院的女儿。
Discipleship from Karma to Atonement
A New Resource on ResearchShare.
After serving in the Tibetan Buddhist world and connecting with others serving among these peoples for many years, it became clear that seeing people from a Tibetan Buddhist background make a true and lasting devotion to Jesus was rare. Although there had been some breakthroughs in recent years, the work was still arduous and […]
Rhythms of Spiritual Praxis as Discipleship from Karma to Atonement among Believers from a Tibetan Buddhist Background
[…] the truths of the gospel among Tibetan Buddhist peoples can attest to it being a difficult process. It is said that in 1892 Hudson Taylor said, “To make converts in Tibet is similar to going into a cave and trying to rob a lioness of her cubs.” Even after over 100 years this statement […]
Pastor Hsi’s Legacy: An Interpretive Commentary from <mark class=”searchwp-highlight”>Southmark> Africa
As a pastor from Durban, <mark class="searchwp-highlight">Southmark> Africamark>, of Indian origin, I am both humbled and honored to reflect on the life and ministry of Pastor Hsi (Xi Shengmo).
Mapping China’s Christian Legacy
The Story of the China Historical Christian Database
At a time when the study of Christianity in China is becoming more difficult, the CHCD opens a new portal to explore China’s Christian past. The tool might be different than rummaging through a traditional archive, but by repackaging archival materials into an online tool it invites anyone to ask, “What could be discovered if…?”
Why Reaching 2nd Generation Chinese Americans Is Crucial but Difficult
I learned that there was a great concern for the second and following generations of Chinese Americans, because so many were leaving the church, and not following the faith of their parents. This “silent exodus” has concerned many Chinese church leaders and families for decades and it is still occurring.
Developing and Modeling a Biblical Worldview
[…] the importance of family, church leaders, and the struggles the second generation youth face. I discussed two competing worldviews that are at war within the minds of many of them. In my previous post , I showed the importance of the gospel and how grace should be the foundation for families and the church. We […]
Additional Factors for Reaching the 2nd Generation and a Challenge
[…] struggle with identity. Grace should be the foundation of a home and church. Developing and passing on a Biblical worldview is crucial in helping the second generation make the faith their own and find their identity in Christ. While there are basic principles families and churches should follow when working with youth, the following […]
What Is the Gospel and Its Implications for Second Generation Chinese Youth
[…] will still be mentioned, the focus will change to helping them. This blog revolves around the gospel. Because works are engrained in the minds and lives of many Chinese believers, grace can be easily eclipsed. Works have their place, and some don’t emphasize them enough, but we must understand that the gospel, stated in […]