山道期刊

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 religious pluralism 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.

　　1951年，浸信會的先賢領受召命，在艱苦的時代建立了「香港浸信會神學院」。蒙主保守，七十五年來「浸神」在轉變中不斷成長，竭力在本港履行神學教育和研究的使命，悉心培育兼具神學智慧、屬靈品格及事奉實踐能力的僕人領袖，栽培了一代又一代的傳道牧者、宣教士、信徒領袖，與弟兄姊妹同心協力，建立教會，擴展神國，並且在社會發揮影響力，作鹽作光，見證基督和平的福音。

　　為記念上主的深恩厚愛，本院舉行了一連串院慶活動，主題為「立於基督‧迎向未來」。世界紛亂，局勢萬變，我們惟有站穩在耶穌基督這塊堅固的房角石上，才能在俗世洪流中迎向變幻不定的未來，把基督的真道落實於這個時代。其中最重要的院慶活動，就是「七十五週年院慶感恩崇拜暨音樂頌讚會」和「七十五週年院慶感恩晚宴」，今期《院訊》選輯了這兩個聚會的圖片，與讀者重溫其中的片段。

感恩崇拜暨音樂頌讚會

　　今年4月19日下午，本院假九龍城浸信會舉行了「七十五週年院慶感恩崇拜暨音樂頌讚會」。當日本院詩班、校友詩班，聯同來自十九家浸信會堂會的詩班員組成二百五十多人的大型聯合詩班，與主內眾弟兄姊妹一起向主獻呈感恩頌讚的祭，成為「浸神」這歷史時刻主內合一事奉神的美好印記。

　　When we look back over the years from 1951 to 2011, we lost count of the many steps HKBTS has moved over these sixty years. We can declare with certainty that each step was made possible by God’s grace. The Seminary continues to move forward with the pillar of cloud by day and the pillar of fire by night.

　　This year, there will be a series of diamond jubilee celebration activities using the theme “Soaring High in God’s Faith, Hope and Love.” These activities are not meant to display our achievement. Rather, they are intended to illustrate several truths: how God’s great power is made perfect in man’s weakness; how God’s glory is displayed to God’s workmen called to serve Him from generation to generation; to inspire us to go forth now as we count on God’s blessings and soar high in His faith, hope and love in an effort to nurture a group of excellent, humble workmen who are capable of shouldering the mission for God’s kingdom.

　　In this issue, we feature pictures of the “Thanksgiving Worship Service,” the “Thanksgiving Banquet” and the “Fundraising Walkathon.” Then in his column, President Cho talks about the Seminary’s outlook as he shares on the two past “Thanksgiving” occasions. Also this issue includes summaries of the sermons preached in the Spiritual Revival Bible Study Conference. We also introduce to our readers the Diamond Jubilee Concert of Praise to be held in mid-May.

　　HKBTS’s Diamond Jubilee Thanksgiving Service was held on the afternoon of February 20 followed by the Thanksgiving Banquet at Jade Garden. That day, guests included pastors and ministers from both Baptist and other denominations, good friends from other seminaries, leaders of Christian organizations, members of the Seminary’s President’s Council, a large number of our alumni, guests from afar as well as brothers and sisters who have concerned and supported HKBTS. We want to take this opportunity to express our warmest gratitude to all these Christian brothers and sisters who brought us blessings from all quarters as we testified together to God’s grace and guidance.

Highlights of Diamond Jubilee Thanksgiving Service

「求祢……使我們在音樂和真理當中遇見祢！」

本院董事唐榮敏牧師帶領會眾，為神學院的教育事工、為當日的聚會同心禱告。

He Remembers His Covenant

“He hath remembered his covenant forever, the word which he commanded to a thousand generations. Praise ye the Lord.” Mrs. Yip Ng Ching-lan, member of our Board of Trustees, led the congregation in reading the Responsive Scriptures.

「……一同見證神這份深恩厚愛，以及『浸神』這個歷史時刻」

董事會主席鍾志廣牧師代表本院歡迎蒞臨與我們一同敬拜的各方友好，並簡介學院的近況及展望。

Heartfelt Thanks for Support and Watch-keeping from the Christian Circle

The Chairman of the Board of Trustees, Rev. Timothy Lau, extended a warm welcome on behalf of HKBTS to all brothers and sisters from all quarters as they brought us their blessings and worshipped with us, offering up thanksgiving to God.

「主基督，房角石！……」

二百五十多人的大型聯合詩班獻唱〈主基督，房角石！〉，歌聲抑揚頓挫，鏗鏘有力，在整個會場迴盪，震撼心靈。

Wait for the Lord’s Word

Dr. George Wilson, Jr., the fourth President of the Seminary, spoke on the topic, “The Waiting on the Lord for His Word.” He exhorted the congregation to respond to God’s call to be workmen proclaiming the Word of God. He also encouraged the whole Seminary community to march forward trusting in God’s grace.

「這是我們的感恩故事」

學院詩班以默劇形式演繹同學在信仰路上的三個故事：「在教養孩童的路上看見主的恩典」、「在信主的路上成為家人的祝福」、「在神學學習的路上被上帝所愛」。

Debut Singing of the Seminary’s Board of Trustees

“In cheerful sounds, all voices raised and filled the world with loudest praise …” On this day when everyone sang heartily, the Board of Trustees Choir gave their debut performance as they sang out their joyful song.

「我要以感謝為祭獻給祢。」

本院董事楊寶華傳道引領會眾誦讀啟應文。

Soaring High in God’s Faith, Hope, and Love

“When the Seminary becomes a disciple community, we will then experience the power of the resurrection of Christ and become an excellent seminary. With God’s grace, we will develop greatly in many areas…” President Cho shared his vision of the Seminary’s future direction and development.

「耶穌親自走近他們，和他們同行……」

董事會副主席陳志強牧師恭讀聖言路加福音二十四章13至35節，有關以馬忤斯路上的故事。

Duet: Pray for Yahweh’s Guidance

The duet of the Faculty Choir and the Male Student’s Choir sang out the thirst of their souls in forceful voices as they sang “Guide me, O Thou Great Jehovah.”

「深願你們……心存盼望……立於基督，一同面對當下，迎向未來。」

「深願你們……心存盼望……立於基督，一同面對當下，迎向未來。」
曹偉彤院長以「立於基督‧迎向未來：以馬忤斯路上的盼望」為題，勉勵我們要常存盼望：要堅忍地等待，相信耶穌基督是我們在憂患中的拯救；相信聖經是盼望的泉源；相信以聖經為盼望泉源的實踐神學，能夠恰當地回應當下的挑戰。

Four Levels of Prayer: In the Bond of Love

Representatives from the Alumni, the Board of Trustees, the faculty and the student body prayed in succession. They prayed that the Lord who keeps building up HKBTS and preparing workers for the churches would help the four parties to be bonded closely together within the Seminary, and watch over one another.

感恩晚宴

　　當天晚上本院假倫敦大酒樓舉辦了「七十五週年院慶感恩晚宴」，本院董事、師生、同工，與各方好友，一同數算主恩，彼此交流，互相激勵，共度歡樂的團契時光。來賓包括來自浸信會及其他宗派的教牧同工、神學界的好友、基督教機構的領袖、院長參議團成員、香港浸信會聯會的會長、總幹事、常務委員等等，還有歷屆的校友、遠道而來的客人，以及關心「浸神」的眾弟兄姊妹。我們衷心感謝眾肢體的祝福及支持！

Highlights of Diamond Jubilee Thanksgiving Banquet

「歡欣，心裏感謝神……」

晚宴開始時，師生、校友、各方賓客歡聚一堂，同唱〈歡欣〉感謝神。

HKBTS and Churches Are Bonded Together

The President of the Baptist Convention of Hong Kong, Rev. Tong Wing-mun, gave the congratulatory speech, pointing out that HKBTS is the arsenal of Christ’s crack troops and that the churches and HKBTS are all bonded together as allies and they should constantly be concerned about the Seminary and give support to it.

「今晚高朋滿座……主內一家人互相交流，分享主的恩典。」

董事會主席鍾志廣牧師代表本院歡迎蒞臨祝賀並與我們一同感恩的各方友好，更盼望大家繼續與「浸神」同行，一起為神國培育更多僕人領袖。

Presidents Witnessing God’s Amazing Grace and Passing the Torch

Dr. George Wilson and President Joshua Cho sang together “Amazing Grace.” They testified to God’s amazing grace that has accompanied HKBTS over the last 60 years.

「［祈願］精兵不缺乏，真理不退縮，教會不沉睡。」

香港浸信會聯會會長唐榮敏牧師代表其聯會祝賀本院，並呼籲大家並各教會與「浸神」同作伙伴，為神國一起奮鬥。

Training God’s Servants Expanding God’s Kingdom

Ms. Lau Nin-fung, Chairperson of the Alumni Association, presents a gift to the alma mater.

「七五滄桑主恩嘗，栽桃育李滿城芳。

立根基督瞻前路，明日靈宮今學堂。」

香港華人基督教聯會主席鍾健楷牧師（左）代表其聯會，為本院送上七言絶句及紀念座，祝願神繼續使用「浸神」立於基督磐石，培育更多無愧工人，為香港、內地及普世教會燃點真理之光，榮耀天父。

To Stride Proudly Ahead with No Fear of Obstacles

Eight LTED staff members counted God’s blessings and recounted HKBTS’s history. “Members of the Board of Trustees and Staff together celebrate the occasion by proclaiming countless numbers of thanksgiving items, together striding proudly ahead with no fear of obstacles and soaring high in God’s faith, hope and love.”

老師押上名聲賀「浸神」

老師們不獨各以自己的名字為「浸神」祝願，更將名字合成對聯，齊賀學院：
浸信奮振　紹述天國偉業
神恩張啟　凱頌基督真光

Teachers’ Names Are Used to Congratulate HKBTS

Teachers congratulate HKBTS, using their own names. They went on to put their names together to form a couplet: Baptists Spurs on, Introduce and Describe the Feat of the Kingdom of Heaven; God’s Grace Begins, Triumphantly Praise the True Light of Christ”

薪火永傳　心志不老

「薪火永傳，心志總不老……」「我們眾師生向主稱頌，立志一生竭力作工……」一群校友譜了一曲〈薪辛新生火相傳〉，唱出薪火永傳、一生並肩事主的不老心志。

Passing on the Torch and Declaring Our Determination Will Never Weaken

“We teachers and students sing praise to God and resolve to work hard all our lives…” Alumni matched new lyrics to a familiar melody and sang out the unfailing resolution to pass on the torch and serve the Lord side by side with one heart.

步行籌款片段

　　鑽禧步行籌款於3月5日上午在馬鞍山舉行，步行路線是沿馬鞍山海濱長廊，從馬鞍山公園至錦泰苑。感謝主賜下美好天氣，當日從各方而來的步行者也心情燦爛，雖然大家不一定彼此認識，但與「浸神」同步同行，以心以腳籌募神學教育經費的目標卻是一致。

Snapshots of Fundraising Walkathon

　　The Diamond Jubilee Fundraising Walkathon was held on the morning of March 5 at Ma On Shan. The route was to walk along the Ma On Shan waterfront promenade from Ma On Shan Public Park to Kam Tai Court. Praise the Lord who granted us fine weather and every participant was in a good spirit. We might not know one another but we shared a common cause: to walk with HKBTS and to raise the education fund for the Seminary with our feet.

步行者從各方而來

參加者先齊集馬鞍山公園，向工作人員報到及拿取記念品。

Participants Came from Far and Wide

Participants gathered together at Ma On Shan Park to take attendance and receive some souvenirs.

喜氣洋洋起步禮

七位主禮嘉賓精神抖擻，一起主持起步禮的剪綵儀式，讓一群興致勃勃、急不及待的步
行者可以馬上起步。

The Commencing Ceremony

Seven high-spirited officiating guests conducted the ribbon-cutting ceremony to declare the commencement of the Fundraising Walkathon.

行到終點不亦樂乎

大家可以結伴同行，一起行到終點，達成籌款任務，固然不亦樂乎！

Feeling Excited upon Finishing

Walking in the company of their friends and the family, participants finished the walk and accomplished their fundraising mission. What a great joy!

Please refer to the Chinese page.

网上报名

下载报名表

網上報名

下載報名表

Please refer to the Chinese page.

网上报名

下载报名表

網上報名

下載報名表

The Political Intention of the “Oracles against the Nations” in the Book of Isaiah

CHEUNG Ming Kwong

　　This article explores the formation process and purpose of the section “Oracles against the Nations” (Isaiah 13-23). The section occupied a strategic position as one of the few places in the book that references Babylon. This article argues that this series of oracles comprises two earlier collections, each serving a distinct political function in its respective period during pre-exilic time. These collections later function rhetorically to support the Babylonian oracle, which was added during the exilic or post-exilic time.

　　Within the Babylonian oracle, the mythic Helel, son of Dawn (Is 14:12), whose image is used to portray Babylon, is examined. The analysis suggests that the oracle seeks to subvert Babylonian imperial propaganda by mocking of this image. The genre of “Oracles against the Nations” survives after the fall of Judah and assumes a new political function in exilic and post-exilic contexts.

Preaching “the Baptism of Repentance”: The Spiritual Formation and Renewal of Emerging Adults through the Service of the Word

Kit-ying LAW

　　The post-pandemic crisis of worship attendance and baptismal formation in Hong Kong Chinese churches reflects a profound liturgical-theological challenge concerning how the baptized are gathered and renewed by the Word, rather than a mere institutional decline or communication breakdown. Focusing on emerging adults aged 18-29, whose lives are marked by transition, fragmentation, vocational uncertainty, digital mediation, and fluid forms of belonging, this article argues that the Service of the Word provides a critical locus for spiritual formation and ecclesial reorientation. Drawing upon William H. Willimon’s account of “peculiar speech” and preaching to the baptized, the argument contends that Christian proclamation must recover its baptismal grammar—namely repentance, death, and resurrection with Christ, the renunciation of false powers, incorporation into the church, and a renewed participation in God’s mission.

　　This proposal is situated within the theological tensions generated by the New Homiletics since the 1970s. While acknowledging the pastoral value of inductive, narrative, and listener-sensitive preaching, a critique is offered against homiletical approaches that over-accommodate proclamation to human experience, therapeutic expectations, or consumer culture. In contrast, preaching baptismal repentance functions as an inherently ecclesial act within worship rather than a generic religious address to a secular audience. It speaks directly to a community already regenerated by water and the Word, thereby summoning believers repeatedly into the identity first conferred in baptism. Such preaching does not abandon pastoral sensitivity; rather, it relocates pastoral care within the church’s primary act of hearing the Word of the Lord.

　　This argument is further developed through the resources of the liturgical movement, the lectionary tradition, and the recovery of the Psalms in worship. Within this framework, Taizé worship is understood not merely as a contemporary musical style, but also as a liturgical pattern of repetitive psalmic chant, silence, and contemplative listening that serves to support Lectio Divina and to deepen the congregation’s participation in the Service of the Word. For retreatants at Taizé, the weekly rhythm from Friday to Sunday functions as a communal mini-Triduum, moving from Christ’s passion and death to renewed participation in resurrection joy.

　　In conversation with Walter Brueggemann’s movement from orientation through disorientation to new orientation, the Psalms provide emerging adults with a disciplined liturgical speech that enables them to inhabit instability without surrendering to despair. Taizé-style prayer, responsorial psalmody, intentional silence, and communal intercession serve as concrete practices that extend the Service of the Word into the ordinary rhythms of κοινωνία.

　　Finally, contemporary preaching is interpreted within a metamodern context, wherein hearers oscillate between suspicion and longing, irony and sincerity, critique and renewed participation. Samuel Wells’s account of faithful improvisation within the drama of God’s salvation offers a constructive ecclesial imagination for communities seeking to navigate the tension between baptismal identity and eschatological fulfillment. Ultimately, preaching “the baptism of repentance” restores the embodied and formative power of the Word, forming emerging adults as servants of God’s Word through Scripture, fellowship, and sacramental memory.

The Construction of Chinese Rhetoric and the Legitimacy of Chinese Homiletics: A Preliminary Study Using the Concept of “Persuasion” as an Example

Ken K. S. LUI

　　Western homiletics has been shaped since Augustine by a paradigm integrating classical Greco-Roman rhetoric with Christian preaching. This article asks whether Chinese churches should follow this paradigm to construct a distinctively “Chinese Homiletics” (華人講道學). It first establishes Chinese rhetoric as a legitimate academic discipline, independent of Western traditions, and then focuses on a comparative analysis of the concept of “persuasion” in Chinese and Western rhetoric. Western rhetoric, typified by Aristotle, is traditionally speaker-centered, emphasizing the technical means of persuasion—logos, ethos, and pathos. The Chinese rhetorical tradition, by contrast, centers on the concept of fu (服, “compliance/conviction”), privileging xinfu (心服, “heartfelt conviction”) as the ideal rhetorical outcome, governed by the principle xiuci li qi cheng (修辭立其誠, “rhetoric grounded in virtue and truth”) and yi de fu ren (以德服人, “winning hearts through virtue”). This article concludes that Chinese Homiletics should be grounded in the preacher’s morality and spirituality rather than rhetorical technique.

“Story Is Argument”: The Use of Life Stories in William H. Willimon’s Preaching

WONG Shun Shing

　　This article examines William H. Willimon’s homiletical theology, which posits that narrative—especially life stories—serves not as mere illustration but as the primary argumentative structure in Christian preaching.

　　Amid contemporary challenges of entertainment-oriented, consumerist, and attractional preaching that often reduce the gospel to therapeutic advice, moral guidelines, or marketable spiritual products, Willimon advocates a theocentric model. Preaching, in his view, constitutes a divine theological event wherein God speaks disruptively through the peculiar and alien qualities of biblical and ecclesial narratives.

　　Drawing on narrative theology influenced by Karl Barth, Willimon maintains that Christian faith is fundamentally narrative, witnessing to God’s historical acts culminating in Christ’s incarnation, death, and resurrection. Preaching thus performs and re-presents God’s story in the present, inviting hearers into its drama. Stories function generatively and performatively: they enact theological truth and create a new reality rather than passively reflecting or decorating pre-existing propositions.

　　This study contrasts Willimon’s approach with conventional narrative practices, which typically familiarize the gospel, emphasize individual inspiration, address felt needs, instrumentally prove abstract truths, or depend on the preacher’s charisma. Willimon instead employs estrangement to underscore the gospel’s scandalous strangeness, prioritizes communal formation, embodies truth narratively, and relies on the Holy Spirit rather than human technique.

　　Central to his method are life stories—personal, congregational, and historical testimonies—that form the core of argumentation. These function as existential witnesses, embedding individual experiences within God’s redemptive narrative, countering modern individualism, and cultivating the church’s identity as a peculiar people shaped by divine initiative.

　　Applying this framework to the Chinese church context, the article critiques prevalent tendencies toward prosperity theology, pragmatic applications, and commodified personal testimonies that domesticate the gospel’s cruciform oddity. It advocates defamiliarizing, Spirit-reliant, community-focused storytelling that honors failure, unresolved tension, and waiting as loci of grace.

　　In conclusion, Willimon reclaims preaching as a relational divine–human encounter rather than an attractional performance. By treating story as an argument, preachers participate in God’s reality-creating speech, entrusting their vulnerable words to the Holy Spirit for disciple formation and immersion in the ongoing drama of salvation.

The Threefold Forms of the Word of God: Karl Barth’s Shortcomings and Critical Revisions in Recent Barthian Theology

TSENG Shao Kai

　　This paper examines the shortcomings of Karl Barth’s doctrine of Scripture in his formulation of the “threefold forms of the Word of God” and explores recent Barthian revisions to Barth’s model. Barth borrowed this concept from the classical Reformed notion of the “triplex Logos,” yet he replaced the traditional verbum Dei essentiale or Logos hypostatikos with the “Word of God revealed.” Barth’s emphasis is thereby shifted to the narrative dimension of the verbum Dei scriptum whilst downplaying its propositional dimension. This opened an avenue to deconstructionist exegesis and inspired the so-called “postmodern” school of Barthianism. Barth himself would not have accepted this hermeneutic, and postliberal theologians like Hans Frei and George Lindbeck began to draw upon the organic connections between Barth’s notions of the Word written and the Word proclaimed to provide doctrinal-propositional norms for biblical interpretation. More recently, the postliberal Barthian theologian George Hunsinger, inspired by Frei and Lindbeck, further proposed the theory of “ecclesiastical hermeneutics,” using Barth’s notion of the “Word of God proclaimed” to supplement the shortcomings in Barth’s understanding of Scripture. Hunsinger’s ecclesiological hermeneutics is distinctively Protestant in that it presupposes a mutually reinforcing relationship between the formation of the biblical canon and the Church’s creedal orthodoxy, treating the Word proclaimed as norma normata and the written Word as the norma normans et non normata.

Reality, Interpretation, and Proclamation: The Task of Christian Semiotics according to Augustine’s De Doctrina Christiana

Andrew Cheuk Kei WONG

　　Attention to homiletics is usually limited to the biblical exegetical task and sermon design. For Christian preaching to be true to its task, it requires, however, a lot more than this. This article investigates Augustine of Hippo’s understanding of preaching by focusing on De doctrina christiana (doctr. chr.), and proposes that ancient semiotics provides an excellent starting point for elucidating his conception of a preacher’s task. After demonstrating the rhetorical context of doctr. chr. and emphasizing the implicative relation between signs and things in ancient semiotics, the article presents Augustine’s understanding of the task of Christian semiotics—that preaching is the overall purpose of a process composed of the three interrelated stages of Christian theology, Christian hermeneutics, and Christian rhetoric. In each of these stages, the theme of love and the use of signs, together with the utility of adopting secular learnings for Christian purpose, recurs.

　　The article begins with the discussion that the task of Christian theology is to speak of the ineffable God through human words, made possible by the Incarnation of the Word. The semiotic principle to be introduced here is that the realities signified by signs must have been antecedently known by the interpreter. Having adopted teleological conceptions then common in ethics to support his principle of the ordering of love, Augustine demonstrates that God must be known, through love in worship, before one can comprehend the signs of the Bible. The article then turns to Christian hermeneutics. Centered on the interpretation of the ecclesiastically established set of signs that is known as the Bible, the key semiotic observation lies in the inherent ambiguity of words. Due to fluidities in the meaning of signs and the propensity of language to be elevated in religious contexts, understanding biblical signs requires the application of not only literal but also figurative interpretation, governed by the dominical commandment of the love of God and the neighbor. This semiotic analysis of doctr. chr. is completed by investigating briefly the subject of Christian rhetoric. Semiotics is related to rhetoric, in that efficacious communication depends on the listeners’ ability to comprehend the signs, their patience to remain listening, as well as their willingness to act upon what have been heard. Aided by the learning of ancient rhetoric, Augustine maintains the need of eloquence to be in the service of wisdom for Christian preaching to testify to the truth and to respond to the commandment of love. This is done by the appropriate use of rhetoric techniques to influence the listeners’ affections, so as to facilitate transformations of life.

　　This article argues that proclamation itself presupposes theological reflection, just as theology is the result of correct interpretation and effective preaching of the Bible. It concludes by proposing the advantages of bringing to the fore the distinction between signs and signified realities. Focusing on signified realities presupposes the listeners’ prior knowledge of God before they can comprehend the biblical words, while attention to verbal signs deepens our understanding of the characteristics of the verbal medium. The final analysis suggests that given Augustine’s insistence of prior knowledge of God has been matched by recent works of theology while contemporary theological investigations of the verbal medium in terms of semiotics appear to remain, by and large, in short supply, it testifies to the continued relevance of patristic theology and the great promises of semiotic investigations in contemporary theological tasks.

Preaching the Strange and Inconceivable Word of God

CHIU Shung-ming

　　Many Christians complain that church sermons sound clichéd, lack novelty, and fail to address real-life situations and specific cultural contexts. The author of this article agrees that preaching should be practical and relevant (“down-to-earth”); however, preachers must be cautious, for making sermons too “down-to-earth” not only demonstrates our attempt to shape God according to our felt needs but also risks making preaching human-centered.

　　Regarding this issue, the author argues that the secularization of the church significantly influences how audiences perceive preaching. Over time, preaching may become a tool to cater to human ideas or needs. As a result, audiences may misunderstand the purpose of preaching as serving people rather than serving the Word of God.

　　To address this problem, the author draws on the theological insights of Karl Barth and William H. Willimon to reflect on the theology of preaching. Barth and Willimon emphasize the transcendence of God. God is the Wholly Other, and there exists an infinite ontological distinction between God and humanity. Therefore, as finite beings, we cannot rely solely on our reason and sensory experience to know or speak about God. Since there is no way for humanity to reach God on its own, knowledge of God must come from God Himself. In other words, the starting point for understanding the Divine Being must be God’s self-revelation in Christ, accompanied by the Holy Spirit, who comes to us from beyond ourselves and dwells within us, and by our aided reason in faith through which we seek to understand Christ, the Word of God. Consequently, for us, this Word must be the strange and inconceivable Word from above, and what preachers proclaim can only be the strange and inconceivable Word of God. This article aims to provide theological reflection on this very point.

　　1951年，浸信會的先賢領受召命，在艱苦的時代建立了「香港浸信會神學院」。蒙主保守，七十五年來「浸神」在轉變中不斷成長，竭力在本港履行神學教育和研究的使命，悉心培育兼具神學智慧、屬靈品格及事奉實踐能力的僕人領袖，栽培了一代又一代的傳道牧者、宣教士、信徒領袖，與弟兄姊妹同心協力，建立教會，擴展神國，並且在社會發揮影響力，作鹽作光，見證基督和平的福音。

　　為記念上主的深恩厚愛，本院舉行了一連串院慶活動，主題為「立於基督‧迎向未來」。世界紛亂，局勢萬變，我們惟有站穩在耶穌基督這塊堅固的房角石上，才能在俗世洪流中迎向變幻不定的未來，把基督的真道落實於這個時代。其中最重要的院慶活動，就是「七十五週年院慶感恩崇拜暨音樂頌讚會」和「七十五週年院慶感恩晚宴」，今期《院訊》選輯了這兩個聚會的圖片，與讀者重溫其中的片段。

感恩崇拜暨音樂頌讚會

　　今年4月19日下午，本院假九龍城浸信會舉行了「七十五週年院慶感恩崇拜暨音樂頌讚會」。當日本院詩班、校友詩班，聯同來自十九家浸信會堂會的詩班員組成二百五十多人的大型聯合詩班，與主內眾弟兄姊妹一起向主獻呈感恩頌讚的祭，成為「浸神」這歷史時刻主內合一事奉神的美好印記。

　　When we look back over the years from 1951 to 2011, we lost count of the many steps HKBTS has moved over these sixty years. We can declare with certainty that each step was made possible by God’s grace. The Seminary continues to move forward with the pillar of cloud by day and the pillar of fire by night.

　　This year, there will be a series of diamond jubilee celebration activities using the theme “Soaring High in God’s Faith, Hope and Love.” These activities are not meant to display our achievement. Rather, they are intended to illustrate several truths: how God’s great power is made perfect in man’s weakness; how God’s glory is displayed to God’s workmen called to serve Him from generation to generation; to inspire us to go forth now as we count on God’s blessings and soar high in His faith, hope and love in an effort to nurture a group of excellent, humble workmen who are capable of shouldering the mission for God’s kingdom.

　　In this issue, we feature pictures of the “Thanksgiving Worship Service,” the “Thanksgiving Banquet” and the “Fundraising Walkathon.” Then in his column, President Cho talks about the Seminary’s outlook as he shares on the two past “Thanksgiving” occasions. Also this issue includes summaries of the sermons preached in the Spiritual Revival Bible Study Conference. We also introduce to our readers the Diamond Jubilee Concert of Praise to be held in mid-May.

　　HKBTS’s Diamond Jubilee Thanksgiving Service was held on the afternoon of February 20 followed by the Thanksgiving Banquet at Jade Garden. That day, guests included pastors and ministers from both Baptist and other denominations, good friends from other seminaries, leaders of Christian organizations, members of the Seminary’s President’s Council, a large number of our alumni, guests from afar as well as brothers and sisters who have concerned and supported HKBTS. We want to take this opportunity to express our warmest gratitude to all these Christian brothers and sisters who brought us blessings from all quarters as we testified together to God’s grace and guidance.

Highlights of Diamond Jubilee Thanksgiving Service

「求祢……使我們在音樂和真理當中遇見祢！」

本院董事唐榮敏牧師帶領會眾，為神學院的教育事工、為當日的聚會同心禱告。

He Remembers His Covenant

“He hath remembered his covenant forever, the word which he commanded to a thousand generations. Praise ye the Lord.” Mrs. Yip Ng Ching-lan, member of our Board of Trustees, led the congregation in reading the Responsive Scriptures.

「……一同見證神這份深恩厚愛，以及『浸神』這個歷史時刻」

董事會主席鍾志廣牧師代表本院歡迎蒞臨與我們一同敬拜的各方友好，並簡介學院的近況及展望。

Heartfelt Thanks for Support and Watch-keeping from the Christian Circle

The Chairman of the Board of Trustees, Rev. Timothy Lau, extended a warm welcome on behalf of HKBTS to all brothers and sisters from all quarters as they brought us their blessings and worshipped with us, offering up thanksgiving to God.

「主基督，房角石！……」

二百五十多人的大型聯合詩班獻唱〈主基督，房角石！〉，歌聲抑揚頓挫，鏗鏘有力，在整個會場迴盪，震撼心靈。

Wait for the Lord’s Word

Dr. George Wilson, Jr., the fourth President of the Seminary, spoke on the topic, “The Waiting on the Lord for His Word.” He exhorted the congregation to respond to God’s call to be workmen proclaiming the Word of God. He also encouraged the whole Seminary community to march forward trusting in God’s grace.

「這是我們的感恩故事」

學院詩班以默劇形式演繹同學在信仰路上的三個故事：「在教養孩童的路上看見主的恩典」、「在信主的路上成為家人的祝福」、「在神學學習的路上被上帝所愛」。

Debut Singing of the Seminary’s Board of Trustees

“In cheerful sounds, all voices raised and filled the world with loudest praise …” On this day when everyone sang heartily, the Board of Trustees Choir gave their debut performance as they sang out their joyful song.

「我要以感謝為祭獻給祢。」

本院董事楊寶華傳道引領會眾誦讀啟應文。

Soaring High in God’s Faith, Hope, and Love

“When the Seminary becomes a disciple community, we will then experience the power of the resurrection of Christ and become an excellent seminary. With God’s grace, we will develop greatly in many areas…” President Cho shared his vision of the Seminary’s future direction and development.

「耶穌親自走近他們，和他們同行……」

董事會副主席陳志強牧師恭讀聖言路加福音二十四章13至35節，有關以馬忤斯路上的故事。

Duet: Pray for Yahweh’s Guidance

The duet of the Faculty Choir and the Male Student’s Choir sang out the thirst of their souls in forceful voices as they sang “Guide me, O Thou Great Jehovah.”

「深願你們……心存盼望……立於基督，一同面對當下，迎向未來。」

「深願你們……心存盼望……立於基督，一同面對當下，迎向未來。」
曹偉彤院長以「立於基督‧迎向未來：以馬忤斯路上的盼望」為題，勉勵我們要常存盼望：要堅忍地等待，相信耶穌基督是我們在憂患中的拯救；相信聖經是盼望的泉源；相信以聖經為盼望泉源的實踐神學，能夠恰當地回應當下的挑戰。

Four Levels of Prayer: In the Bond of Love

Representatives from the Alumni, the Board of Trustees, the faculty and the student body prayed in succession. They prayed that the Lord who keeps building up HKBTS and preparing workers for the churches would help the four parties to be bonded closely together within the Seminary, and watch over one another.

感恩晚宴

　　當天晚上本院假倫敦大酒樓舉辦了「七十五週年院慶感恩晚宴」，本院董事、師生、同工，與各方好友，一同數算主恩，彼此交流，互相激勵，共度歡樂的團契時光。來賓包括來自浸信會及其他宗派的教牧同工、神學界的好友、基督教機構的領袖、院長參議團成員、香港浸信會聯會的會長、總幹事、常務委員等等，還有歷屆的校友、遠道而來的客人，以及關心「浸神」的眾弟兄姊妹。我們衷心感謝眾肢體的祝福及支持！

Highlights of Diamond Jubilee Thanksgiving Banquet

「歡欣，心裏感謝神……」

晚宴開始時，師生、校友、各方賓客歡聚一堂，同唱〈歡欣〉感謝神。

HKBTS and Churches Are Bonded Together

The President of the Baptist Convention of Hong Kong, Rev. Tong Wing-mun, gave the congratulatory speech, pointing out that HKBTS is the arsenal of Christ’s crack troops and that the churches and HKBTS are all bonded together as allies and they should constantly be concerned about the Seminary and give support to it.

「今晚高朋滿座……主內一家人互相交流，分享主的恩典。」

董事會主席鍾志廣牧師代表本院歡迎蒞臨祝賀並與我們一同感恩的各方友好，更盼望大家繼續與「浸神」同行，一起為神國培育更多僕人領袖。

Presidents Witnessing God’s Amazing Grace and Passing the Torch

Dr. George Wilson and President Joshua Cho sang together “Amazing Grace.” They testified to God’s amazing grace that has accompanied HKBTS over the last 60 years.

「［祈願］精兵不缺乏，真理不退縮，教會不沉睡。」

香港浸信會聯會會長唐榮敏牧師代表其聯會祝賀本院，並呼籲大家並各教會與「浸神」同作伙伴，為神國一起奮鬥。

Training God’s Servants Expanding God’s Kingdom

Ms. Lau Nin-fung, Chairperson of the Alumni Association, presents a gift to the alma mater.

「七五滄桑主恩嘗，栽桃育李滿城芳。

立根基督瞻前路，明日靈宮今學堂。」

香港華人基督教聯會主席鍾健楷牧師（左）代表其聯會，為本院送上七言絶句及紀念座，祝願神繼續使用「浸神」立於基督磐石，培育更多無愧工人，為香港、內地及普世教會燃點真理之光，榮耀天父。

To Stride Proudly Ahead with No Fear of Obstacles

Eight LTED staff members counted God’s blessings and recounted HKBTS’s history. “Members of the Board of Trustees and Staff together celebrate the occasion by proclaiming countless numbers of thanksgiving items, together striding proudly ahead with no fear of obstacles and soaring high in God’s faith, hope and love.”

老師押上名聲賀「浸神」

老師們不獨各以自己的名字為「浸神」祝願，更將名字合成對聯，齊賀學院：
浸信奮振　紹述天國偉業
神恩張啟　凱頌基督真光

Teachers’ Names Are Used to Congratulate HKBTS

Teachers congratulate HKBTS, using their own names. They went on to put their names together to form a couplet: Baptists Spurs on, Introduce and Describe the Feat of the Kingdom of Heaven; God’s Grace Begins, Triumphantly Praise the True Light of Christ”

薪火永傳　心志不老

「薪火永傳，心志總不老……」「我們眾師生向主稱頌，立志一生竭力作工……」一群校友譜了一曲〈薪辛新生火相傳〉，唱出薪火永傳、一生並肩事主的不老心志。

Passing on the Torch and Declaring Our Determination Will Never Weaken

“We teachers and students sing praise to God and resolve to work hard all our lives…” Alumni matched new lyrics to a familiar melody and sang out the unfailing resolution to pass on the torch and serve the Lord side by side with one heart.

步行籌款片段

　　鑽禧步行籌款於3月5日上午在馬鞍山舉行，步行路線是沿馬鞍山海濱長廊，從馬鞍山公園至錦泰苑。感謝主賜下美好天氣，當日從各方而來的步行者也心情燦爛，雖然大家不一定彼此認識，但與「浸神」同步同行，以心以腳籌募神學教育經費的目標卻是一致。

Snapshots of Fundraising Walkathon

　　The Diamond Jubilee Fundraising Walkathon was held on the morning of March 5 at Ma On Shan. The route was to walk along the Ma On Shan waterfront promenade from Ma On Shan Public Park to Kam Tai Court. Praise the Lord who granted us fine weather and every participant was in a good spirit. We might not know one another but we shared a common cause: to walk with HKBTS and to raise the education fund for the Seminary with our feet.

步行者從各方而來

參加者先齊集馬鞍山公園，向工作人員報到及拿取記念品。

Participants Came from Far and Wide

Participants gathered together at Ma On Shan Park to take attendance and receive some souvenirs.

喜氣洋洋起步禮

七位主禮嘉賓精神抖擻，一起主持起步禮的剪綵儀式，讓一群興致勃勃、急不及待的步
行者可以馬上起步。

The Commencing Ceremony

Seven high-spirited officiating guests conducted the ribbon-cutting ceremony to declare the commencement of the Fundraising Walkathon.

行到終點不亦樂乎

大家可以結伴同行，一起行到終點，達成籌款任務，固然不亦樂乎！

Feeling Excited upon Finishing

Walking in the company of their friends and the family, participants finished the walk and accomplished their fundraising mission. What a great joy!

Please refer to the Chinese page.

网上报名

下载报名表

網上報名

下載報名表

Please refer to the Chinese page.

网上报名

下载报名表

網上報名

下載報名表

The Political Intention of the “Oracles against the Nations” in the Book of Isaiah

CHEUNG Ming Kwong

　　This article explores the formation process and purpose of the section “Oracles against the Nations” (Isaiah 13-23). The section occupied a strategic position as one of the few places in the book that references Babylon. This article argues that this series of oracles comprises two earlier collections, each serving a distinct political function in its respective period during pre-exilic time. These collections later function rhetorically to support the Babylonian oracle, which was added during the exilic or post-exilic time.

　　Within the Babylonian oracle, the mythic Helel, son of Dawn (Is 14:12), whose image is used to portray Babylon, is examined. The analysis suggests that the oracle seeks to subvert Babylonian imperial propaganda by mocking of this image. The genre of “Oracles against the Nations” survives after the fall of Judah and assumes a new political function in exilic and post-exilic contexts.

Preaching “the Baptism of Repentance”: The Spiritual Formation and Renewal of Emerging Adults through the Service of the Word

Kit-ying LAW

　　The post-pandemic crisis of worship attendance and baptismal formation in Hong Kong Chinese churches reflects a profound liturgical-theological challenge concerning how the baptized are gathered and renewed by the Word, rather than a mere institutional decline or communication breakdown. Focusing on emerging adults aged 18-29, whose lives are marked by transition, fragmentation, vocational uncertainty, digital mediation, and fluid forms of belonging, this article argues that the Service of the Word provides a critical locus for spiritual formation and ecclesial reorientation. Drawing upon William H. Willimon’s account of “peculiar speech” and preaching to the baptized, the argument contends that Christian proclamation must recover its baptismal grammar—namely repentance, death, and resurrection with Christ, the renunciation of false powers, incorporation into the church, and a renewed participation in God’s mission.

　　This proposal is situated within the theological tensions generated by the New Homiletics since the 1970s. While acknowledging the pastoral value of inductive, narrative, and listener-sensitive preaching, a critique is offered against homiletical approaches that over-accommodate proclamation to human experience, therapeutic expectations, or consumer culture. In contrast, preaching baptismal repentance functions as an inherently ecclesial act within worship rather than a generic religious address to a secular audience. It speaks directly to a community already regenerated by water and the Word, thereby summoning believers repeatedly into the identity first conferred in baptism. Such preaching does not abandon pastoral sensitivity; rather, it relocates pastoral care within the church’s primary act of hearing the Word of the Lord.

　　This argument is further developed through the resources of the liturgical movement, the lectionary tradition, and the recovery of the Psalms in worship. Within this framework, Taizé worship is understood not merely as a contemporary musical style, but also as a liturgical pattern of repetitive psalmic chant, silence, and contemplative listening that serves to support Lectio Divina and to deepen the congregation’s participation in the Service of the Word. For retreatants at Taizé, the weekly rhythm from Friday to Sunday functions as a communal mini-Triduum, moving from Christ’s passion and death to renewed participation in resurrection joy.

　　In conversation with Walter Brueggemann’s movement from orientation through disorientation to new orientation, the Psalms provide emerging adults with a disciplined liturgical speech that enables them to inhabit instability without surrendering to despair. Taizé-style prayer, responsorial psalmody, intentional silence, and communal intercession serve as concrete practices that extend the Service of the Word into the ordinary rhythms of κοινωνία.

　　Finally, contemporary preaching is interpreted within a metamodern context, wherein hearers oscillate between suspicion and longing, irony and sincerity, critique and renewed participation. Samuel Wells’s account of faithful improvisation within the drama of God’s salvation offers a constructive ecclesial imagination for communities seeking to navigate the tension between baptismal identity and eschatological fulfillment. Ultimately, preaching “the baptism of repentance” restores the embodied and formative power of the Word, forming emerging adults as servants of God’s Word through Scripture, fellowship, and sacramental memory.

The Construction of Chinese Rhetoric and the Legitimacy of Chinese Homiletics: A Preliminary Study Using the Concept of “Persuasion” as an Example

Ken K. S. LUI

　　Western homiletics has been shaped since Augustine by a paradigm integrating classical Greco-Roman rhetoric with Christian preaching. This article asks whether Chinese churches should follow this paradigm to construct a distinctively “Chinese Homiletics” (華人講道學). It first establishes Chinese rhetoric as a legitimate academic discipline, independent of Western traditions, and then focuses on a comparative analysis of the concept of “persuasion” in Chinese and Western rhetoric. Western rhetoric, typified by Aristotle, is traditionally speaker-centered, emphasizing the technical means of persuasion—logos, ethos, and pathos. The Chinese rhetorical tradition, by contrast, centers on the concept of fu (服, “compliance/conviction”), privileging xinfu (心服, “heartfelt conviction”) as the ideal rhetorical outcome, governed by the principle xiuci li qi cheng (修辭立其誠, “rhetoric grounded in virtue and truth”) and yi de fu ren (以德服人, “winning hearts through virtue”). This article concludes that Chinese Homiletics should be grounded in the preacher’s morality and spirituality rather than rhetorical technique.

“Story Is Argument”: The Use of Life Stories in William H. Willimon’s Preaching

WONG Shun Shing

　　This article examines William H. Willimon’s homiletical theology, which posits that narrative—especially life stories—serves not as mere illustration but as the primary argumentative structure in Christian preaching.

　　Amid contemporary challenges of entertainment-oriented, consumerist, and attractional preaching that often reduce the gospel to therapeutic advice, moral guidelines, or marketable spiritual products, Willimon advocates a theocentric model. Preaching, in his view, constitutes a divine theological event wherein God speaks disruptively through the peculiar and alien qualities of biblical and ecclesial narratives.

　　Drawing on narrative theology influenced by Karl Barth, Willimon maintains that Christian faith is fundamentally narrative, witnessing to God’s historical acts culminating in Christ’s incarnation, death, and resurrection. Preaching thus performs and re-presents God’s story in the present, inviting hearers into its drama. Stories function generatively and performatively: they enact theological truth and create a new reality rather than passively reflecting or decorating pre-existing propositions.

　　This study contrasts Willimon’s approach with conventional narrative practices, which typically familiarize the gospel, emphasize individual inspiration, address felt needs, instrumentally prove abstract truths, or depend on the preacher’s charisma. Willimon instead employs estrangement to underscore the gospel’s scandalous strangeness, prioritizes communal formation, embodies truth narratively, and relies on the Holy Spirit rather than human technique.

　　Central to his method are life stories—personal, congregational, and historical testimonies—that form the core of argumentation. These function as existential witnesses, embedding individual experiences within God’s redemptive narrative, countering modern individualism, and cultivating the church’s identity as a peculiar people shaped by divine initiative.

　　Applying this framework to the Chinese church context, the article critiques prevalent tendencies toward prosperity theology, pragmatic applications, and commodified personal testimonies that domesticate the gospel’s cruciform oddity. It advocates defamiliarizing, Spirit-reliant, community-focused storytelling that honors failure, unresolved tension, and waiting as loci of grace.

　　In conclusion, Willimon reclaims preaching as a relational divine–human encounter rather than an attractional performance. By treating story as an argument, preachers participate in God’s reality-creating speech, entrusting their vulnerable words to the Holy Spirit for disciple formation and immersion in the ongoing drama of salvation.

The Threefold Forms of the Word of God: Karl Barth’s Shortcomings and Critical Revisions in Recent Barthian Theology

TSENG Shao Kai

　　This paper examines the shortcomings of Karl Barth’s doctrine of Scripture in his formulation of the “threefold forms of the Word of God” and explores recent Barthian revisions to Barth’s model. Barth borrowed this concept from the classical Reformed notion of the “triplex Logos,” yet he replaced the traditional verbum Dei essentiale or Logos hypostatikos with the “Word of God revealed.” Barth’s emphasis is thereby shifted to the narrative dimension of the verbum Dei scriptum whilst downplaying its propositional dimension. This opened an avenue to deconstructionist exegesis and inspired the so-called “postmodern” school of Barthianism. Barth himself would not have accepted this hermeneutic, and postliberal theologians like Hans Frei and George Lindbeck began to draw upon the organic connections between Barth’s notions of the Word written and the Word proclaimed to provide doctrinal-propositional norms for biblical interpretation. More recently, the postliberal Barthian theologian George Hunsinger, inspired by Frei and Lindbeck, further proposed the theory of “ecclesiastical hermeneutics,” using Barth’s notion of the “Word of God proclaimed” to supplement the shortcomings in Barth’s understanding of Scripture. Hunsinger’s ecclesiological hermeneutics is distinctively Protestant in that it presupposes a mutually reinforcing relationship between the formation of the biblical canon and the Church’s creedal orthodoxy, treating the Word proclaimed as norma normata and the written Word as the norma normans et non normata.

Reality, Interpretation, and Proclamation: The Task of Christian Semiotics according to Augustine’s De Doctrina Christiana

Andrew Cheuk Kei WONG

　　Attention to homiletics is usually limited to the biblical exegetical task and sermon design. For Christian preaching to be true to its task, it requires, however, a lot more than this. This article investigates Augustine of Hippo’s understanding of preaching by focusing on De doctrina christiana (doctr. chr.), and proposes that ancient semiotics provides an excellent starting point for elucidating his conception of a preacher’s task. After demonstrating the rhetorical context of doctr. chr. and emphasizing the implicative relation between signs and things in ancient semiotics, the article presents Augustine’s understanding of the task of Christian semiotics—that preaching is the overall purpose of a process composed of the three interrelated stages of Christian theology, Christian hermeneutics, and Christian rhetoric. In each of these stages, the theme of love and the use of signs, together with the utility of adopting secular learnings for Christian purpose, recurs.

　　The article begins with the discussion that the task of Christian theology is to speak of the ineffable God through human words, made possible by the Incarnation of the Word. The semiotic principle to be introduced here is that the realities signified by signs must have been antecedently known by the interpreter. Having adopted teleological conceptions then common in ethics to support his principle of the ordering of love, Augustine demonstrates that God must be known, through love in worship, before one can comprehend the signs of the Bible. The article then turns to Christian hermeneutics. Centered on the interpretation of the ecclesiastically established set of signs that is known as the Bible, the key semiotic observation lies in the inherent ambiguity of words. Due to fluidities in the meaning of signs and the propensity of language to be elevated in religious contexts, understanding biblical signs requires the application of not only literal but also figurative interpretation, governed by the dominical commandment of the love of God and the neighbor. This semiotic analysis of doctr. chr. is completed by investigating briefly the subject of Christian rhetoric. Semiotics is related to rhetoric, in that efficacious communication depends on the listeners’ ability to comprehend the signs, their patience to remain listening, as well as their willingness to act upon what have been heard. Aided by the learning of ancient rhetoric, Augustine maintains the need of eloquence to be in the service of wisdom for Christian preaching to testify to the truth and to respond to the commandment of love. This is done by the appropriate use of rhetoric techniques to influence the listeners’ affections, so as to facilitate transformations of life.

　　This article argues that proclamation itself presupposes theological reflection, just as theology is the result of correct interpretation and effective preaching of the Bible. It concludes by proposing the advantages of bringing to the fore the distinction between signs and signified realities. Focusing on signified realities presupposes the listeners’ prior knowledge of God before they can comprehend the biblical words, while attention to verbal signs deepens our understanding of the characteristics of the verbal medium. The final analysis suggests that given Augustine’s insistence of prior knowledge of God has been matched by recent works of theology while contemporary theological investigations of the verbal medium in terms of semiotics appear to remain, by and large, in short supply, it testifies to the continued relevance of patristic theology and the great promises of semiotic investigations in contemporary theological tasks.

Preaching the Strange and Inconceivable Word of God

CHIU Shung-ming

　　Many Christians complain that church sermons sound clichéd, lack novelty, and fail to address real-life situations and specific cultural contexts. The author of this article agrees that preaching should be practical and relevant (“down-to-earth”); however, preachers must be cautious, for making sermons too “down-to-earth” not only demonstrates our attempt to shape God according to our felt needs but also risks making preaching human-centered.

　　Regarding this issue, the author argues that the secularization of the church significantly influences how audiences perceive preaching. Over time, preaching may become a tool to cater to human ideas or needs. As a result, audiences may misunderstand the purpose of preaching as serving people rather than serving the Word of God.

　　To address this problem, the author draws on the theological insights of Karl Barth and William H. Willimon to reflect on the theology of preaching. Barth and Willimon emphasize the transcendence of God. God is the Wholly Other, and there exists an infinite ontological distinction between God and humanity. Therefore, as finite beings, we cannot rely solely on our reason and sensory experience to know or speak about God. Since there is no way for humanity to reach God on its own, knowledge of God must come from God Himself. In other words, the starting point for understanding the Divine Being must be God’s self-revelation in Christ, accompanied by the Holy Spirit, who comes to us from beyond ourselves and dwells within us, and by our aided reason in faith through which we seek to understand Christ, the Word of God. Consequently, for us, this Word must be the strange and inconceivable Word from above, and what preachers proclaim can only be the strange and inconceivable Word of God. This article aims to provide theological reflection on this very point.