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Hill Road Journal
Issue 9 (Jun 2002)
| Contents: |
The Church in the Pluralistic Religious Context There are 5 articles and 7 book reviews |
| No. of Pages: | 139 |
| Price: | HK$100 |
| Thematic Articles | ||
| Fook-kong Wong | Religious Commitment in a Pluralistic Society: An Old Testament Perspective | Abstract |
| Poling J. SUN | The Challenge of Religious Pluralism: The Book of Acts as a Test Case | Abstract |
| Nathan Ng | The Church and Pluralism in the Patristic Period: A Reconsideration of the Progress of Christianization of the Roman Empire during the Time of Constantine | Abstract |
| Joshua Cho | Dialogue on Religion: A Postliberal Perspective | Abstract |
| Chun-wah KWONG | Religious Freedom in Hong Kong's Religiously Pluralistic Situation: A Review of Several Cases Concerning Religious Freedom during the Transitional Period of 1997 and a Discussion of the Responsibility of Hong Kong Churches | Abstract |
Religious Commitment in a Pluralistic Society: An Old Testament Perspective
WONG Fook Kong
This essay begins with Brueggemann's observation about the “amazing pluralism” both within and without the Church. I agree with this statement with the qualification that this has been the experience of Asian churches all along. Pluralism both within and without its ranks is not new to Asian churches. When we look at the Old Testament against the background of the ancient Near East, it is evident that ancient Israel also lived in a pluralistic society. Different gods competed for loyalty among the nations. Within Israel too there were different views about YHWH . It is against these competing ideologies that the authors of the Bible affirmed their commitment to worship YHWH as the one and only God. Thus pluralism should not be a reason for abandoning one's commitment to worship YHWH as the one and only God. Rather, it is exactly in face of alternatives and competing claims that one needs to make a firm commitment to worship YHWH.
The Challenge of Religious Pluralism: The Book of Acts as a Test Case
Poling J. Sun
Since the 80s of the last century the issue of plural religiousism has become a challenge to Christian communities. Granted the highly developed connections among nations in this electronic age resulting in conversations and mutual influences, a plurality of cultural and religious phenomena seems inevitable. This is similar to the situation in which the early Christian communities found themselves, addressing and being addressed by a world characterized by cultural inter-penetration. With this in view, this article offers a study of several passages in the Book of Acts, attempting to explore how the early Christian communities encountered their surrounding culture in the course of finding their identity and appropriating their mission.
The Church and Pluralism in the Patristic Period: A Reconsideration of the Progress of Christianization of the Roman Empire during the Time of Constantine
Nathan K. Ng
The reason for the conversion of Constantine has long been a matter of scholarly debate. Traditionally, the emperor is believed to have been converted religiously by the power of Christ. Modern scholarship, however, tends to attribute the conversion to political reason. This article intends to reevaluate the controversial conversion through a reexamination of the progress of christianization of the Roman Empire.
The first section tries to show that the political stature of paganism was actually at that time much higher than the church. It would be very difficult to explain why Constantine chose to become a Christian if, as many modern scholars suggest, political stability was his sole concern. On this foundation, the second section argues that the emperor's bias towards Christianity was at least partially religious. Putting all evidences into consideration, a proposal of the spiritual journey of Constantine is tentatively reconstructed at the end of the discussion.
From the Hebrew Bible to the New Testament: Reflecting on the True Meaning of Messiah
WONG Tin Sheung
Many people understand the Messiah mostly from the perspective of the New Testament. As a result, they often regard the Old Testament passages as typology of Jesus Christ. There are two problems with this approach: first, it ignores the contexts of the Old Testament passages; second, they understand the passages solely from the perspective of the New Testament while ignoring the theological development in the intertestamental period.
The purpose of this article is to investigate, with the perspective of the Hebrew Bible as the starting point, the development of different messianic concepts during the Second Temple period, and thereby identify those messianic concepts which were prevalent at the time of the New Testament and were revealed in Jesus Christ. The Messiah as shown by Jesus Christ becomes believers' basis of hope in any situation.
Hovering between Virtuality and Reality: A Response to Virtual Litugy from Pentecostal Perspectives
LEI Tin Kwan
This article focuses on responding to the discussion of “virtual liturgy” in online worship services from Pentecostal perspectives. First, it begins with the most frequently debated topic of “virtual communion” in the virtual liturgy, and shows how Pentecostal view of the Eucharist influences their stance on “virtual communion” and even “virtual sacrament.” This is followed by a survey of the turn of sacramentality and liturgy within the current Pentecostal theological studies, and the examination of whether there will also be a turn in the position of “virtual liturgy” within this development. Furthermore, with the studies on the experience and work of the Holy Spirit in the sacrament and throughout the worship, particularly from the understandings of mediation and embodiment, it shows that the work of the Holy Spirit is hovering between virtuality and reality, and this aspect is a unique insight in the Pentecostal view of the sacrament and liturgy. Finally, the Pentecostal view on “virtual liturgy” can lead to more attention and responses to the development of the virtual and technological world in both theory and practice, including embracing and constructing the theory of digital theology, as well as promoting more active and positive feedback on the practice of “virtual liturgy.”
The Feasibility of Online Lord's Supper: A Baptist Theological Thread
Vincent CP LAU
The outbreak of novel coronavirus in 2019 has turned into a pandemic. Governments all over the world took various measures to prevent the spread of the virus which had far-reaching effects on all aspects of human life, inevitably including religious life and activities. In February 2022, in response to the severity of the pandemic, the Hong Kong government ordered all churches to be closed for two weeks, and access to churches was banned. Due to the prohibition, all kinds of church meetings, including Sunday worship service and fellowship, were forced to cease. In order not to give up their Sunday worship services and meetings, churches in Hong Kong continued to live stream their Sunday worship services and held online fellowship through video conferencing.
According to Baptist tradition and practice, the Lord's Supper is usually held during Sunday worship service. The Baptist theology of the Lord's Supper is a theology of remembrance or memorialism, so theologically it should be possible for Baptists to practice an online Lord's Supper. remembrance without bread and wine. The discrepant practice of the Lord's Supper among Baptists might be derived from the ambiguity of the concept of online worship service and their unfamiliarity with the proper understanding of Baptist theology of the Lord's Supper.
The purpose of this paper is to explore the feasibility of online Lord's Supper in Baptist churches from a Baptist theological perspective. The conclusion is that it is biblically and theologically acceptable for Baptists to observe online Lord's Supper in Sunday worship service amid pandemic as a legitimate resolution to the dilemma. The paper consists of three parts: first, an exposition of the biblical and theological considerations of online worship; second, an analysis of the Baptist theological position on the Lord's Supper; and finally, a discussion of the feasibility of conducting the Lord's Supper online in the Baptist community.
Exploring the Concept of Virtual Sacrament: An Anglican View
LEE Fu Ho William
This paper explores the feasibility of “virtual sacraments” according to the Anglican understanding of sacraments, particularly in the context of the Eucharist and baptism, by examining the Book of Common Prayer and the Thirty-Nine Articles of Religion. Anglican theology views sacraments as means of grace with active participation of the Holy Spirit. For instance, concerning baptism, the Thirty-Nine Articles state that people properly baptized become part of the church and receive forgiveness of sins. Water, the external symbol of baptism, is administered by a priest (the celebrant) in the name of the Father, Son, and Holy Spirit, accompanied by prayers of thanksgiving. Water holds sacred significance in baptism, serving as the primary medium for cleansing of sins. In the Eucharist, though the bread and wine remain unchanged materially, through the Real Presence of the Holy Spirit, the recipients (the people) actually partake in Christ's body and blood. The Book of Common Prayer seems to require the celebrant priest to physically “take,” “bless,” “break,” and “give” the body and blood of Christ to the congregation. Does the practice of “virtual sacraments” align with Anglican theology, the Book of Common Prayer, and the Thirty-Nine Articles? Should “virtual sacraments” be considered valid alternatives during times of crisis, such as a pandemic? This paper aims to explore and discuss these questions.
Traditional vs. Modern: Challenges to the Renewal of Worship
Pilgrim WK LO
"Traditional worship is no longer appropriate; reform and renewal are a matter of course." This seems to be a common challenge faced by Christian churches. Liturgical renewal is not a new topic. However, what we are facing today is a world that no one has ever imagined—a “virtual world.” Can or should church services be held virtually? The author approaches this issue with an open attitude. In addition to synthesizing and analyzing the current discussions on this topic, the author believes that Martin Luther's worship reform is of great reference value and does not agree with “dematerialized” worship, that is, “polarized” virtual worship.
Liturgy in Online Gatherings: Revisiting Perspectives from Sacramental Theology and Ecclesiology
IP Pui Shum
In response to the global pandemic of COVID-19, churches have employed information technology to conduct religious activities online, including prayer meetings, group fellowship, worship services, and even the administration of sacraments. Drawing from recent literature and insights from authors with diverse denominational backgrounds and from the Roman Catholic circle, this article revisits concepts and practices related to liturgy in online gatherings. While the transmission of worship services or Masses through radio and television broadcasts is not novel and has not caused significant controversy in the past, the unique characteristics of online gatherings gatherings have directly influenced the manner liturgy is performed and participated in. Given that liturgy encapsulates to some extent the essence of faith, the liturgical adjustments induced by online gatherings necessitate cautious consideration. The article explores various aspects, including the phenomenology of participation in the liturgy, the proper discharge of pastoral duties, the validity of “online sacraments,” the equivalence of “online sacraments” to their traditional counterparts, and the mutual shaping of liturgical practices and among participants.
編者的話
Andres Tang
自從新冠肺炎疫情肆虐，整個世界就迅速進入網上生活。人們在網上購物、娛樂、工作、上課，甚至參與教會聚會，於是出現了「虛擬教會」、「虛擬崇拜」等現象，其中極具爭議的是「虛擬主餐 / 聖餐」，這是可以料想的。今期《山道期刊》以「虛擬禮儀」為主題，邀請了不同宗派的學者參與討論，包括信義宗、聖公會、浸信會、五旬宗等，希望可以為這課題作出一些基本的梳理，供日後進一步探討。主題文章共五篇，有〈線上聚會中的教會禮儀：教會論與聖禮神學觀點重訪〉、〈傳統 vs. 現代——禮拜更新的挑戰〉、〈探索「虛擬聖禮」概念：聖公會對虛擬聖禮的討論〉、〈網上恪守主餐的可行性──一個浸信會的神學思路〉、〈徘徊在虛實之間：五旬宗對「虛擬禮儀」的回應〉。以下逐一介紹。
葉沛森的〈線上聚會中的教會禮儀〉不囿於一隅，追尋新教不同宗派──甚至羅馬公教──對網上聚會的看法及做法。作者指出，雖然過去電台和電視的佈道、聚會並沒有引起激烈的爭議，但是禮儀涉及信仰的本質，不得不對網上禮儀倍加謹慎。事實上，網上禮儀涉及好幾個層面，包括：在禮儀中的參與、教牧施行的必要性、線上禮儀的有效性、線上禮儀是否等於現場實體的禮儀等等；這連串課題須要釐清。葉沛森的勾畫揭示了我們討論網上禮儀時不能忽略的面向。羅永光則以〈傳統 vs. 現代〉為題，指出禮儀更新並非新事，反之乃是基督教會時常要面對的挑戰。不過，今日教會面對的，乃是前所未有的世界：「虛擬世界」。那麼，教會崇拜──特別是禮儀──可以是虛擬的嗎？羅永光除了分析及整合當前各方的論據，還特別指出馬丁路德的崇拜改革，是一個很重要的參考點，並因而不同意把崇拜去物質化，變成極端的「虛擬」崇拜。
李富豪在〈探索「虛擬聖禮」概念〉一文指出聖公會從「施恩器具」的觀點來理解聖禮，特別是聖餐和洗禮。洗禮中的水和聖餐中的餅及酒，雖然是外在記號，但在牧師祝謝之後，參加者領受的就分別是赦罪之恩和基督的身體及寶血了。《公禱書》要求牧師施行聖餐時以其肉身之手封餅及酒作出「拿起」、「祝謝」、「擘開」、「遞給」的動作，但「虛擬聖禮」是否能夠跟《公禱書》一致呢？劉振鵬則站在浸信會立場上討論問題。〈網上恪守主餐的可行性〉從記念耶穌這一踐行出發，論證在神學上是容許網上恪守主餐。他討論了可以怎樣從聖經及神學思考網上崇拜，並且分析浸信會對主餐的神學立場，以及浸信會群體在網上恪守主餐的可行性。最後李天鈞的〈徘徊在虛實之間〉，從五旬宗的角度回應「虛擬禮儀」的問題。這篇文章首先介紹五旬宗怎樣理解「虛擬禮儀」中的「虛擬聖餐」，然後探討當代五旬宗對聖禮及禮儀的看法，當中尤其強調聖靈的工作。最後，五旬宗對「虛擬禮儀」的看法可以引申發展，有助建立其數碼神學。
本期又收錄了一篇討論文章，從聖經和兩約之間的文獻探索彌賽亞的真正意思，還有四篇書評，涉及聖經和神學的範疇。讀者可依目錄按圖索驥，擴闊自身對信仰的了解。
Kit-ying Law
Assistant Professor (Worship and Church Music)
As I studied theology, I noticed that many theologians emphasized “faith seeking understanding.” As I delved deeper into worship study and practical theology, I observed that teachers of worship theology like John Witvliet1 applied this motto to church traditions, music, and worship ministry. Accordingly, I have paid more attention to the content of our prayers to see if they express the truth of the Bible and our faith in the Lord. I have also looked at how our prayers and the life witnesses of the church community could be integral to each other through faith in today’s context (Lex Orandi, Lex Credendi, and thus Lex Vivandi).2
Although evangelical churches seldom use scripted prayers for public worship, there are some common sayings that worship leaders use inadvertently when they pray. Some believers habitually end their prayers with the words “Our prayer is unworthy.” Would saying “Our prayer is unworthy” over and over again weaken our faith in the Lord? Is it not the role of ministers to encourage believers to affirm their identity as sons and daughters of God and to pray boldly to the Heavenly Father in the name of the Lord Jesus Christ? What biblical interpretations or church traditions give rise to saying a prayer may be “unworthy”? 3
“The Crumbs That Fall from the Table”
In the Synoptic Gospels, both Matthew and Mark record an incident in which Jesus, retreating into the territories of Tyre and Sidon, granted an “unworthy” request of a Canaanite woman and commended her great faith. This unnamed woman pleaded with Jesus repeatedly because her daughter was suffering from demonic possession. Jesus did not respond to the Gentile woman’s pleas until she said, “Yes, Lord, yet even the dogs eat the crumbs that fall from their masters’ table” (cf. Matt 15:21-28). This woman’s repeated pleas to the Lord may be the most humble example of certain human attitudes toward Him. She was not angry at being called a “dog.” Out of motherly love and eagerness to seek help, she knew exactly what she wanted, even when the disciples were in the way and Jesus’s response seemed cold and uncaring, she humbly supplicated to Jesus over and over again, saying, “Lord, help me.”
Breaking “Safe Social Distance”: Bowing Down at the Lord’s Feet
In the Gospel of Matthew, this incidence is preceded by another story where Jesus had a dispute with the Pharisees and the scribes over hand washing, and after the dispute, He said to the people, “it is not what goes into the mouth that defiles a person, but what comes out of the mouth; this defiles a person.” Jesus, as Messiah, had not yet been able to transform the scribes and Pharisees of His people from the inside out. Then Jesus departed from the land of Israel and encountered this Gentile woman’s persistent pleading. In contrast to the lost or faithless sheep Jesus saw in “the house of Israel,” this Canaanite woman believed wholeheartedly that Jesus was the “Son of David,” the Savior, and Messiah. In this story, she did not even need to bring her daughter to touch Jesus’s garment; He simply spoke and her daughter was healed at that very moment. This not only foreshadows that Gentiles would also be saved through faith but also means that the Old Testament prophecies about the Messiah were going to be fulfilled in Jesus.
The Jews had always taken their national identity and the laws of purity very seriously, so they kept a distance from the Gentiles who were considered unclean, not to mention interacting with the Canaanites who were worshipers of other gods. Looking back at Old Testament history, Joshua conquered Canaan, but throughout the ages, there were still people in Israel who intermarried with the Canaanites and worshiped their gods, resulting in tensions within the nation.
In the past, Joshua’s conquest of Canaan, the Promised Land, was a magnificent event. On the contrary, the incarnate Christ retreated to the territories of Tyre and Sidon, keeping a low-profile, and Mark 7:24 tells us that Jesus “entered a house and did not want anyone to know, yet he could not be hidden.” This woman heard about Jesus and believed that this was her hope, so she came to Jesus and bowed down at His feet. The Greek word for “bow down” means to worship. Because of the woman’s desperate plea, Jesus stopped and finally responded to her, “Be it done for you as you desire” (Mt 15:28). And Jesus commended the woman’s great faith. Do we have the same faith when we come to the Lord? Do we have such a humble attitude? The Canaanite woman’s prostration to Jesus showed her heartfelt surrender to the Lord and her total dependence on Christ’s authority and power.
Who Is “Worthy” to Receive the Body and Blood of the Lord?
In light of this passage, we will now examine “The Prayer of Humble Access,” a prayer that is often used by many Christian denominations at the Lord’s Supper. This was first composed in 1548 for the administration of the Lord’s Supper by Thomas Cranmer, an English Reformation leader. Through this prayer, we may understand the meaning of “unworthy” prayer when we pray and live our lives.
First of all, the prayer centres on the statement, “We are not worthy so much as to gather up the crumbs under thy Table.” Does this single statement contrast with the Canaanite woman’s response of faith? According to the liturgical order of the Lord’s Supper, this prayer is preceded by a confession of faith, a confession of sin, and the song “Agnes Dei” (“Lamb of God”), and followed by an invitation to the Lord’s Supper—so is it not a bit “anti-liturgical” to say this prayer? Is there not a risk that the congregation will take the prayer literally and not come to the Lord’s Supper because they feel themselves to be “unworthy”?
Hyperbole is used in the Scripture passage as it refers to the woman as a puppy gathering up crumbs from under the table, which is an expression of “self-humiliation” and humility. It goes the same with the prayer. Both express a humble attitude in coming to the Lord and begging Him to be gracious and merciful to sinners like us. In fact, the first line of the prayer also conveys such meaning: “We do not presume to come to this your table, O merciful Lord, trusting in our own righteousness, but in your abundant and great mercies.”
It is just as Jesus proclaimed on the mountain, “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (Mt 5:3). From the perspective of theology and worship, this prayer is not hyperbolic at all: we are indeed poor in spirit, and we are beggars before the Lord. This prayer helps us confess that we are in desperate need of the Lord and that we need to turn to His gracious embrace. As Paul said, both Jews and Gentiles are sinners before the Holy Lord (Rom 3:9), and none are “worthy” to come to the Lord but by His grace and mercy.
Insights for Believers from the Worship in the Book of Revelation
When apocalyptic literature in the Bible speaks of salvation, it tends to be black and white, pitting good versus evil. In Revelation 5:1-10, John reminds us not to be saddened or trapped by earthly things, but to grieve that we do not see Jesus in the present. Why is that? According to the passage, John saw various visions in heaven, on Earth, and under the Earth, but he did not see Christ at first, and no one was able to open the scroll and the seven seals, so he wept loudly. However, when he saw the Lamb standing between the throne and the four living creatures and among the elders, his sorrow turned immediately into joy and worship. The four living creatures and the twenty-four elders, each holding a harp and golden bowls full of incense, which are the prayers of the saints, fell down before the Lamb and sang a new song, “Worthy are you to take the scroll, and to open its seals, for you were slain, and by your blood you ransomed people for God from every tribe and language and people and nation, and you have made them a kingdom and priests to our God, and they shall reign on the earth” (Rv 5:9-10).
While we emphasize the “priesthood” of believers, the passage highlights the fact that we will inherit the kingdom of heaven and reign on the Earth. However, learning to sing this eschatological hymn of faith and hope on Earth would be a tension-filled process. Are we “able” to sing this song, especially in the face of extreme adversity or the loss of a dear friend or family member? What song can we sing to support those families and friends who are still here on Earth in the midst of trouble and grief?
During the rehearsal of this year’s Spiritual Revival Concert “Apocalyptic Vision, Victorious Lamb,” the HKBTS choir made an attempt to present the ultimate worship described in Revelation 14 in the form of a dramatic reading of the Scriptures. The story begins in Revelation 12 and involves different characters and scenes, including the battle between the red dragon and the woman, and the persecution of the unyielding believers by the beast from the sea and the beast from the earth. One of the beasts imitated Christ and used both hard and soft tactics to lure believers into obedience. Yet, believers conquered him by the blood of the Lamb and by the word of their testimony (Rv 12:11).
God loves the world, and His grace and mercy are freely given, but the chorus of the “Song of the Lamb” dedicated in ultimate worship is not to be sung by all the people of the world. The Scriptures reveal that this song is exclusively for the heavenly choir of this heavenly worship, which consists of the followers of Christ. “No one could learn that song except the 144,000 who had been redeemed from the earth” (Rv 14:3). This is a song of salvation, declaring that the Lamb will triumph. The believers’ victory is by the blood of the Lamb; this saving power of His blood not just worked in the past but works forever. Through Christ and in union with His resurrected body, the Church becomes a heavenly worshiping community awaiting the consummation of the kingdom of heaven.
The “Goodness” and “Beauty” of Humble Access
Can we see the Lord’s presence in our daily lives? Theology and hymns tell us that this world is not our home! The tension of the “already but not yet” is still there because we have not yet seen the full manifestation of God’s kingdom.
Every Monday when we come to HKBTS, we see “everywhere” (in hyperbolic terms) the traces left behind by the visitors who came to the pebbles beach nearby to “kite-fight” on weekends and holidays. We are often caught in the strings of kites that drifted to the entrance of our canteen or the chapel. Even though we try to be good neighbors and regularly clean up the kite debris scattered around the campus, there are still many kites with broken strings hanging outside the windows of the campus buildings and in the trees along the road. Passers-by takes extra care to avoid getting scraped by the kite strings. No matter how hard our staff try to remove the kites and strings with gloves on, and even to build a platform to clear up the mess for them week after week, there is still endless cleanup work to be done. However, the Lord showed me one thing which I find most grateful in all these: we have someone to walk together, to give reminders to each other along the way, to build our dreams together, and to watch over each other.
In this pilgrimage, we have all come across times when we have felt ourselves “unworthy.” Such experiences of introspection and repentance allow us to realize that when faced with challenges and opportunities in life and in ministry, we can only plead for the grace of the Lord. When every one of us comes forward to the Lord with a humble heart, and utilizes the gifts our Heavenly Father has given us to worship the Lord together, just like God’s people in the old days who came to Jerusalem, singing Songs of Ascents and marching together to Zion, we will be able to catch a glimpse of the vision of this heavenly worship: “Behold, the dwelling place of God is with man” (Rv 21:3).
I am thankful to be able to receive the Lord’s Supper with all the teachers and students at the Spiritual Formation Camp every August. Since the COVID pandemic in 2019, the seminary has not held an off-campus camp until recently. I remember the one held at the end of August 2023, many students said it was their first time to taste the experience of “when brothers dwell in unity” (Ps 133:1). Students left their summer internships and ministries behind and came to the camp to make room for listening to God’s Word and to learn listening to one another and living in fellowship.
The Lord’s Supper is not only a reminder of His unceasing grace but also a stimulus for us to long for unity in the Lord: to look upon the Lord with all our hearts, to abide in Christ, and to discover the goodness and beauty of God with us. What we receive at the Lord’s Supper is never leftovers or crumbs under the table, but the most precious of all—the Body and Blood of our Lord Jesus Christ. Though we may find our prayers “incomplete” or we may not be able to understand the will of God right away, God is loving and merciful, so we just need to humbly come to Him in faith and make supplications in the name of the Lord Jesus Christ. Amen! Hallelujah!
____________________________________________
1 John D. Witvliet, Worship Seeking Understanding: Windows into Christian Practice (Grand Rapids: Baker Academic, 2003).
2 Lex Orandi, Lex Credendi refers to the integration of faith into practice, which means that prayer reflects the law of practice of faith (Lex Vivendi).
3 Part of this article was presented by the author on September 14, 2023 in the morning chapel service of HKBTS. This article is a revision of the author’s article “Gathering up Crumbs under the Table—Is It Also ‘Unworthy’?,” which was published in the publication of the HKBTS Alumni Association, Soul Care (Issue 51, November 2023).
From the Hebrew Bible to the New Testament: Reflecting on the True Meaning of Messiah
WONG Tin Sheung
Many people understand the Messiah mostly from the perspective of the New Testament. As a result, they often regard the Old Testament passages as typology of Jesus Christ. There are two problems with this approach: first, it ignores the contexts of the Old Testament passages; second, they understand the passages solely from the perspective of the New Testament while ignoring the theological development in the intertestamental period.
The purpose of this article is to investigate, with the perspective of the Hebrew Bible as the starting point, the development of different messianic concepts during the Second Temple period, and thereby identify those messianic concepts which were prevalent at the time of the New Testament and were revealed in Jesus Christ. The Messiah as shown by Jesus Christ becomes believers' basis of hope in any situation.
Hovering between Virtuality and Reality: A Response to Virtual Litugy from Pentecostal Perspectives
LEI Tin Kwan
This article focuses on responding to the discussion of “virtual liturgy” in online worship services from Pentecostal perspectives. First, it begins with the most frequently debated topic of “virtual communion” in the virtual liturgy, and shows how Pentecostal view of the Eucharist influences their stance on “virtual communion” and even “virtual sacrament.” This is followed by a survey of the turn of sacramentality and liturgy within the current Pentecostal theological studies, and the examination of whether there will also be a turn in the position of “virtual liturgy” within this development. Furthermore, with the studies on the experience and work of the Holy Spirit in the sacrament and throughout the worship, particularly from the understandings of mediation and embodiment, it shows that the work of the Holy Spirit is hovering between virtuality and reality, and this aspect is a unique insight in the Pentecostal view of the sacrament and liturgy. Finally, the Pentecostal view on “virtual liturgy” can lead to more attention and responses to the development of the virtual and technological world in both theory and practice, including embracing and constructing the theory of digital theology, as well as promoting more active and positive feedback on the practice of “virtual liturgy.”
The Feasibility of Online Lord's Supper: A Baptist Theological Thread
Vincent CP LAU
The outbreak of novel coronavirus in 2019 has turned into a pandemic. Governments all over the world took various measures to prevent the spread of the virus which had far-reaching effects on all aspects of human life, inevitably including religious life and activities. In February 2022, in response to the severity of the pandemic, the Hong Kong government ordered all churches to be closed for two weeks, and access to churches was banned. Due to the prohibition, all kinds of church meetings, including Sunday worship service and fellowship, were forced to cease. In order not to give up their Sunday worship services and meetings, churches in Hong Kong continued to live stream their Sunday worship services and held online fellowship through video conferencing.
According to Baptist tradition and practice, the Lord's Supper is usually held during Sunday worship service. The Baptist theology of the Lord's Supper is a theology of remembrance or memorialism, so theologically it should be possible for Baptists to practice an online Lord's Supper. remembrance without bread and wine. The discrepant practice of the Lord's Supper among Baptists might be derived from the ambiguity of the concept of online worship service and their unfamiliarity with the proper understanding of Baptist theology of the Lord's Supper.
The purpose of this paper is to explore the feasibility of online Lord's Supper in Baptist churches from a Baptist theological perspective. The conclusion is that it is biblically and theologically acceptable for Baptists to observe online Lord's Supper in Sunday worship service amid pandemic as a legitimate resolution to the dilemma. The paper consists of three parts: first, an exposition of the biblical and theological considerations of online worship; second, an analysis of the Baptist theological position on the Lord's Supper; and finally, a discussion of the feasibility of conducting the Lord's Supper online in the Baptist community.
Exploring the Concept of Virtual Sacrament: An Anglican View
LEE Fu Ho William
This paper explores the feasibility of “virtual sacraments” according to the Anglican understanding of sacraments, particularly in the context of the Eucharist and baptism, by examining the Book of Common Prayer and the Thirty-Nine Articles of Religion. Anglican theology views sacraments as means of grace with active participation of the Holy Spirit. For instance, concerning baptism, the Thirty-Nine Articles state that people properly baptized become part of the church and receive forgiveness of sins. Water, the external symbol of baptism, is administered by a priest (the celebrant) in the name of the Father, Son, and Holy Spirit, accompanied by prayers of thanksgiving. Water holds sacred significance in baptism, serving as the primary medium for cleansing of sins. In the Eucharist, though the bread and wine remain unchanged materially, through the Real Presence of the Holy Spirit, the recipients (the people) actually partake in Christ's body and blood. The Book of Common Prayer seems to require the celebrant priest to physically “take,” “bless,” “break,” and “give” the body and blood of Christ to the congregation. Does the practice of “virtual sacraments” align with Anglican theology, the Book of Common Prayer, and the Thirty-Nine Articles? Should “virtual sacraments” be considered valid alternatives during times of crisis, such as a pandemic? This paper aims to explore and discuss these questions.
Traditional vs. Modern: Challenges to the Renewal of Worship
Pilgrim WK LO
"Traditional worship is no longer appropriate; reform and renewal are a matter of course." This seems to be a common challenge faced by Christian churches. Liturgical renewal is not a new topic. However, what we are facing today is a world that no one has ever imagined—a “virtual world.” Can or should church services be held virtually? The author approaches this issue with an open attitude. In addition to synthesizing and analyzing the current discussions on this topic, the author believes that Martin Luther's worship reform is of great reference value and does not agree with “dematerialized” worship, that is, “polarized” virtual worship.
Liturgy in Online Gatherings: Revisiting Perspectives from Sacramental Theology and Ecclesiology
IP Pui Shum
In response to the global pandemic of COVID-19, churches have employed information technology to conduct religious activities online, including prayer meetings, group fellowship, worship services, and even the administration of sacraments. Drawing from recent literature and insights from authors with diverse denominational backgrounds and from the Roman Catholic circle, this article revisits concepts and practices related to liturgy in online gatherings. While the transmission of worship services or Masses through radio and television broadcasts is not novel and has not caused significant controversy in the past, the unique characteristics of online gatherings gatherings have directly influenced the manner liturgy is performed and participated in. Given that liturgy encapsulates to some extent the essence of faith, the liturgical adjustments induced by online gatherings necessitate cautious consideration. The article explores various aspects, including the phenomenology of participation in the liturgy, the proper discharge of pastoral duties, the validity of “online sacraments,” the equivalence of “online sacraments” to their traditional counterparts, and the mutual shaping of liturgical practices and among participants.
編者的話
Andres Tang
自從新冠肺炎疫情肆虐，整個世界就迅速進入網上生活。人們在網上購物、娛樂、工作、上課，甚至參與教會聚會，於是出現了「虛擬教會」、「虛擬崇拜」等現象，其中極具爭議的是「虛擬主餐 / 聖餐」，這是可以料想的。今期《山道期刊》以「虛擬禮儀」為主題，邀請了不同宗派的學者參與討論，包括信義宗、聖公會、浸信會、五旬宗等，希望可以為這課題作出一些基本的梳理，供日後進一步探討。主題文章共五篇，有〈線上聚會中的教會禮儀：教會論與聖禮神學觀點重訪〉、〈傳統 vs. 現代——禮拜更新的挑戰〉、〈探索「虛擬聖禮」概念：聖公會對虛擬聖禮的討論〉、〈網上恪守主餐的可行性──一個浸信會的神學思路〉、〈徘徊在虛實之間：五旬宗對「虛擬禮儀」的回應〉。以下逐一介紹。
葉沛森的〈線上聚會中的教會禮儀〉不囿於一隅，追尋新教不同宗派──甚至羅馬公教──對網上聚會的看法及做法。作者指出，雖然過去電台和電視的佈道、聚會並沒有引起激烈的爭議，但是禮儀涉及信仰的本質，不得不對網上禮儀倍加謹慎。事實上，網上禮儀涉及好幾個層面，包括：在禮儀中的參與、教牧施行的必要性、線上禮儀的有效性、線上禮儀是否等於現場實體的禮儀等等；這連串課題須要釐清。葉沛森的勾畫揭示了我們討論網上禮儀時不能忽略的面向。羅永光則以〈傳統 vs. 現代〉為題，指出禮儀更新並非新事，反之乃是基督教會時常要面對的挑戰。不過，今日教會面對的，乃是前所未有的世界：「虛擬世界」。那麼，教會崇拜──特別是禮儀──可以是虛擬的嗎？羅永光除了分析及整合當前各方的論據，還特別指出馬丁路德的崇拜改革，是一個很重要的參考點，並因而不同意把崇拜去物質化，變成極端的「虛擬」崇拜。
李富豪在〈探索「虛擬聖禮」概念〉一文指出聖公會從「施恩器具」的觀點來理解聖禮，特別是聖餐和洗禮。洗禮中的水和聖餐中的餅及酒，雖然是外在記號，但在牧師祝謝之後，參加者領受的就分別是赦罪之恩和基督的身體及寶血了。《公禱書》要求牧師施行聖餐時以其肉身之手封餅及酒作出「拿起」、「祝謝」、「擘開」、「遞給」的動作，但「虛擬聖禮」是否能夠跟《公禱書》一致呢？劉振鵬則站在浸信會立場上討論問題。〈網上恪守主餐的可行性〉從記念耶穌這一踐行出發，論證在神學上是容許網上恪守主餐。他討論了可以怎樣從聖經及神學思考網上崇拜，並且分析浸信會對主餐的神學立場，以及浸信會群體在網上恪守主餐的可行性。最後李天鈞的〈徘徊在虛實之間〉，從五旬宗的角度回應「虛擬禮儀」的問題。這篇文章首先介紹五旬宗怎樣理解「虛擬禮儀」中的「虛擬聖餐」，然後探討當代五旬宗對聖禮及禮儀的看法，當中尤其強調聖靈的工作。最後，五旬宗對「虛擬禮儀」的看法可以引申發展，有助建立其數碼神學。
本期又收錄了一篇討論文章，從聖經和兩約之間的文獻探索彌賽亞的真正意思，還有四篇書評，涉及聖經和神學的範疇。讀者可依目錄按圖索驥，擴闊自身對信仰的了解。
Kit-ying Law
Assistant Professor (Worship and Church Music) As I studied theology, I noticed that many theologians emphasized “faith seeking understanding.” As I delved deeper into worship study and practical theology, I observed that teachers of worship theology like John Witvliet1 applied this motto to church traditions, music, and worship ministry. Accordingly, I have paid more attention to the content of our prayers to see if they express the truth of the Bible and our faith in the Lord. I have also looked at how our prayers and the life witnesses of the church community could be integral to each other through faith in today’s context (Lex Orandi, Lex Credendi, and thus Lex Vivandi).2
Although evangelical churches seldom use scripted prayers for public worship, there are some common sayings that worship leaders use inadvertently when they pray. Some believers habitually end their prayers with the words “Our prayer is unworthy.” Would saying “Our prayer is unworthy” over and over again weaken our faith in the Lord? Is it not the role of ministers to encourage believers to affirm their identity as sons and daughters of God and to pray boldly to the Heavenly Father in the name of the Lord Jesus Christ? What biblical interpretations or church traditions give rise to saying a prayer may be “unworthy”? 3
“The Crumbs That Fall from the Table”
In the Synoptic Gospels, both Matthew and Mark record an incident in which Jesus, retreating into the territories of Tyre and Sidon, granted an “unworthy” request of a Canaanite woman and commended her great faith. This unnamed woman pleaded with Jesus repeatedly because her daughter was suffering from demonic possession. Jesus did not respond to the Gentile woman’s pleas until she said, “Yes, Lord, yet even the dogs eat the crumbs that fall from their masters’ table” (cf. Matt 15:21-28). This woman’s repeated pleas to the Lord may be the most humble example of certain human attitudes toward Him. She was not angry at being called a “dog.” Out of motherly love and eagerness to seek help, she knew exactly what she wanted, even when the disciples were in the way and Jesus’s response seemed cold and uncaring, she humbly supplicated to Jesus over and over again, saying, “Lord, help me.”
Breaking “Safe Social Distance”: Bowing Down at the Lord’s Feet
In the Gospel of Matthew, this incidence is preceded by another story where Jesus had a dispute with the Pharisees and the scribes over hand washing, and after the dispute, He said to the people, “it is not what goes into the mouth that defiles a person, but what comes out of the mouth; this defiles a person.” Jesus, as Messiah, had not yet been able to transform the scribes and Pharisees of His people from the inside out. Then Jesus departed from the land of Israel and encountered this Gentile woman’s persistent pleading. In contrast to the lost or faithless sheep Jesus saw in “the house of Israel,” this Canaanite woman believed wholeheartedly that Jesus was the “Son of David,” the Savior, and Messiah. In this story, she did not even need to bring her daughter to touch Jesus’s garment; He simply spoke and her daughter was healed at that very moment. This not only foreshadows that Gentiles would also be saved through faith but also means that the Old Testament prophecies about the Messiah were going to be fulfilled in Jesus.
The Jews had always taken their national identity and the laws of purity very seriously, so they kept a distance from the Gentiles who were considered unclean, not to mention interacting with the Canaanites who were worshipers of other gods. Looking back at Old Testament history, Joshua conquered Canaan, but throughout the ages, there were still people in Israel who intermarried with the Canaanites and worshiped their gods, resulting in tensions within the nation.
In the past, Joshua’s conquest of Canaan, the Promised Land, was a magnificent event. On the contrary, the incarnate Christ retreated to the territories of Tyre and Sidon, keeping a low-profile, and Mark 7:24 tells us that Jesus “entered a house and did not want anyone to know, yet he could not be hidden.” This woman heard about Jesus and believed that this was her hope, so she came to Jesus and bowed down at His feet. The Greek word for “bow down” means to worship. Because of the woman’s desperate plea, Jesus stopped and finally responded to her, “Be it done for you as you desire” (Mt 15:28). And Jesus commended the woman’s great faith. Do we have the same faith when we come to the Lord? Do we have such a humble attitude? The Canaanite woman’s prostration to Jesus showed her heartfelt surrender to the Lord and her total dependence on Christ’s authority and power.
Who Is “Worthy” to Receive the Body and Blood of the Lord?
In light of this passage, we will now examine “The Prayer of Humble Access,” a prayer that is often used by many Christian denominations at the Lord’s Supper. This was first composed in 1548 for the administration of the Lord’s Supper by Thomas Cranmer, an English Reformation leader. Through this prayer, we may understand the meaning of “unworthy” prayer when we pray and live our lives.
First of all, the prayer centres on the statement, “We are not worthy so much as to gather up the crumbs under thy Table.” Does this single statement contrast with the Canaanite woman’s response of faith? According to the liturgical order of the Lord’s Supper, this prayer is preceded by a confession of faith, a confession of sin, and the song “Agnes Dei” (“Lamb of God”), and followed by an invitation to the Lord’s Supper—so is it not a bit “anti-liturgical” to say this prayer? Is there not a risk that the congregation will take the prayer literally and not come to the Lord’s Supper because they feel themselves to be “unworthy”?
Hyperbole is used in the Scripture passage as it refers to the woman as a puppy gathering up crumbs from under the table, which is an expression of “self-humiliation” and humility. It goes the same with the prayer. Both express a humble attitude in coming to the Lord and begging Him to be gracious and merciful to sinners like us. In fact, the first line of the prayer also conveys such meaning: “We do not presume to come to this your table, O merciful Lord, trusting in our own righteousness, but in your abundant and great mercies.”
It is just as Jesus proclaimed on the mountain, “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (Mt 5:3). From the perspective of theology and worship, this prayer is not hyperbolic at all: we are indeed poor in spirit, and we are beggars before the Lord. This prayer helps us confess that we are in desperate need of the Lord and that we need to turn to His gracious embrace. As Paul said, both Jews and Gentiles are sinners before the Holy Lord (Rom 3:9), and none are “worthy” to come to the Lord but by His grace and mercy.
Insights for Believers from the Worship in the Book of Revelation
When apocalyptic literature in the Bible speaks of salvation, it tends to be black and white, pitting good versus evil. In Revelation 5:1-10, John reminds us not to be saddened or trapped by earthly things, but to grieve that we do not see Jesus in the present. Why is that? According to the passage, John saw various visions in heaven, on Earth, and under the Earth, but he did not see Christ at first, and no one was able to open the scroll and the seven seals, so he wept loudly. However, when he saw the Lamb standing between the throne and the four living creatures and among the elders, his sorrow turned immediately into joy and worship. The four living creatures and the twenty-four elders, each holding a harp and golden bowls full of incense, which are the prayers of the saints, fell down before the Lamb and sang a new song, “Worthy are you to take the scroll, and to open its seals, for you were slain, and by your blood you ransomed people for God from every tribe and language and people and nation, and you have made them a kingdom and priests to our God, and they shall reign on the earth” (Rv 5:9-10).
While we emphasize the “priesthood” of believers, the passage highlights the fact that we will inherit the kingdom of heaven and reign on the Earth. However, learning to sing this eschatological hymn of faith and hope on Earth would be a tension-filled process. Are we “able” to sing this song, especially in the face of extreme adversity or the loss of a dear friend or family member? What song can we sing to support those families and friends who are still here on Earth in the midst of trouble and grief?
During the rehearsal of this year’s Spiritual Revival Concert “Apocalyptic Vision, Victorious Lamb,” the HKBTS choir made an attempt to present the ultimate worship described in Revelation 14 in the form of a dramatic reading of the Scriptures. The story begins in Revelation 12 and involves different characters and scenes, including the battle between the red dragon and the woman, and the persecution of the unyielding believers by the beast from the sea and the beast from the earth. One of the beasts imitated Christ and used both hard and soft tactics to lure believers into obedience. Yet, believers conquered him by the blood of the Lamb and by the word of their testimony (Rv 12:11).
God loves the world, and His grace and mercy are freely given, but the chorus of the “Song of the Lamb” dedicated in ultimate worship is not to be sung by all the people of the world. The Scriptures reveal that this song is exclusively for the heavenly choir of this heavenly worship, which consists of the followers of Christ. “No one could learn that song except the 144,000 who had been redeemed from the earth” (Rv 14:3). This is a song of salvation, declaring that the Lamb will triumph. The believers’ victory is by the blood of the Lamb; this saving power of His blood not just worked in the past but works forever. Through Christ and in union with His resurrected body, the Church becomes a heavenly worshiping community awaiting the consummation of the kingdom of heaven.
The “Goodness” and “Beauty” of Humble Access
Can we see the Lord’s presence in our daily lives? Theology and hymns tell us that this world is not our home! The tension of the “already but not yet” is still there because we have not yet seen the full manifestation of God’s kingdom.
Every Monday when we come to HKBTS, we see “everywhere” (in hyperbolic terms) the traces left behind by the visitors who came to the pebbles beach nearby to “kite-fight” on weekends and holidays. We are often caught in the strings of kites that drifted to the entrance of our canteen or the chapel. Even though we try to be good neighbors and regularly clean up the kite debris scattered around the campus, there are still many kites with broken strings hanging outside the windows of the campus buildings and in the trees along the road. Passers-by takes extra care to avoid getting scraped by the kite strings. No matter how hard our staff try to remove the kites and strings with gloves on, and even to build a platform to clear up the mess for them week after week, there is still endless cleanup work to be done. However, the Lord showed me one thing which I find most grateful in all these: we have someone to walk together, to give reminders to each other along the way, to build our dreams together, and to watch over each other.
In this pilgrimage, we have all come across times when we have felt ourselves “unworthy.” Such experiences of introspection and repentance allow us to realize that when faced with challenges and opportunities in life and in ministry, we can only plead for the grace of the Lord. When every one of us comes forward to the Lord with a humble heart, and utilizes the gifts our Heavenly Father has given us to worship the Lord together, just like God’s people in the old days who came to Jerusalem, singing Songs of Ascents and marching together to Zion, we will be able to catch a glimpse of the vision of this heavenly worship: “Behold, the dwelling place of God is with man” (Rv 21:3).
I am thankful to be able to receive the Lord’s Supper with all the teachers and students at the Spiritual Formation Camp every August. Since the COVID pandemic in 2019, the seminary has not held an off-campus camp until recently. I remember the one held at the end of August 2023, many students said it was their first time to taste the experience of “when brothers dwell in unity” (Ps 133:1). Students left their summer internships and ministries behind and came to the camp to make room for listening to God’s Word and to learn listening to one another and living in fellowship.
The Lord’s Supper is not only a reminder of His unceasing grace but also a stimulus for us to long for unity in the Lord: to look upon the Lord with all our hearts, to abide in Christ, and to discover the goodness and beauty of God with us. What we receive at the Lord’s Supper is never leftovers or crumbs under the table, but the most precious of all—the Body and Blood of our Lord Jesus Christ. Though we may find our prayers “incomplete” or we may not be able to understand the will of God right away, God is loving and merciful, so we just need to humbly come to Him in faith and make supplications in the name of the Lord Jesus Christ. Amen! Hallelujah!
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1 John D. Witvliet, Worship Seeking Understanding: Windows into Christian Practice (Grand Rapids: Baker Academic, 2003).
2 Lex Orandi, Lex Credendi refers to the integration of faith into practice, which means that prayer reflects the law of practice of faith (Lex Vivendi).
3 Part of this article was presented by the author on September 14, 2023 in the morning chapel service of HKBTS. This article is a revision of the author’s article “Gathering up Crumbs under the Table—Is It Also ‘Unworthy’?,” which was published in the publication of the HKBTS Alumni Association, Soul Care (Issue 51, November 2023).
