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.

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張沛義

義務院牧

Albert Cheung

Honorary Chaplain

　　中國人有句話說：「國有國法，家有家規。」每個國家都有自己的體制和法律，使國家能夠運作暢順，並保障社會公平安定。國民有義務尊重這些體制並遵守法律。同樣，每個家庭都有自己的習慣和規範，通常稱為「家規」，用來約束成員之間的行為，並培養良好的個人品格。家庭成員有責任尊重這些習慣並遵守這些規範。無論今日的社會，或第一世紀的希羅社會，家庭都是組成社會的最基本單位。家庭成員融洽相處，能夠促進社會的和諧、穩定和繁榮。

　　新約聖經中的家規，主要是關於夫妻、父母子女，以及主僕之間相互責任（mutual responsibility）和彼此尊重的教導。其實，新約聖經沒有用上「家規」這個術語。「家規」（德文Haustafeln；英文household codes）這個術語源自馬丁路德（Martin Luther）的《小問答》（Small Catechism）。路德巡視教會，驚訝地發現許多平民連基本的教義都缺乏認識，於是制定一本簡單易明的問答集，幫助兒童、初信者和慕道友正確理解基督教的核心教導，內容涵蓋十誡、信經、主禱文、家規等等，而家規是說明社會和家庭各成員的角色和責任。

　　新約家規主要見於歌羅西書三章18節至四章1節、以弗所書五章21節至六章9節，以及彼得前書二章13節至三章7節。歌羅西書和以弗所書同樣論述家庭中夫妻、父母子女，以及主僕之間的關係，而彼得前書則論述執政者與人民、主僕，以及夫妻的關係，沒有論及父母子女的關係。歌羅西書是新約最早寫成的家規，而以弗所書則對歌羅西書的家規詳加闡述。本文主要討論歌羅西書和以弗所書中家規的異同。

新約家規的背景

　　第一世紀，希羅世界早已有家規的設立。亞里士多德（Aristotle）制定了一些家規，稱之為家庭管理（希臘文oikonomia；英文household management），涵蓋夫妻、父子和主僕的關係，旨在維護有權勢者的權利，並維持家庭及社會的秩序和安定。當時的家庭管理完全偏向男性主人，只注重妻子對丈夫的責任、子女對父親的責任，以及僕人對主人的責任。在第一世紀的希羅世界，男性的一家之主（拉丁文paterfamilias；英文father of the family）在家庭擁有絕對且不容置疑的權力，甚至掌控對妻子、兒女和僕人的生殺大權。
　　新約的家規具有護教、牧養和轉化社會的作用。第一世紀的基督徒與非信徒及羅馬政府有頗大的張力，原因包括：（1）當時的希羅世界，不同地區和不同行業都有各自的神祇和宗教儀式。但一個人成為基督徒後，就不再敬拜這些神祇，也不參加基督教以外的宗教儀式，因而被認為對所住地區或所屬行業缺乏忠誠，與眾人格格不入；（2）當時有些羅馬皇帝推行帝王崇拜（imperial cult），但基督徒只敬拜獨一的真神，拒絕參與。加上基督徒稱耶穌基督為王，所以被認為對皇帝不忠，甚至有推翻羅馬政權的嫌疑。

　　新約的家規要向當時的社會和政府表明，羅馬帝國有家規，基督徒也有家規；基督徒跟其他人一樣重視家庭和社會的秩序、和諧、安定。新約的家規並沒有試圖顛覆當時的社會秩序，沒有嘗試爭取完全的社會平等，卻重塑了傳統家庭中男性主導的權力結構，引入家庭成員之間相互責任和彼此尊重的教導，因為基督徒相信各人都同有一位主，都須向神負責。新約家規漸漸轉化當時的家庭和社會關係。

實踐新約家規的前提

　　可想而知，對於一個習慣在家中擁有絕對權力的男性家主來說，要求他約束或放棄自己部分既有的權力，並不容易。事實上，不論家庭或社會，擔任不同角色的人需要各有不同的權力；正當的權力運用是必須的。但權力往往使人腐化，絕對的權力使人絕對腐化。以弗所書提出家規之前提醒基督徒，他們已經有新的身分。他們在基督裏是新造的人，所以要脫去從前行為上的舊人，將心志改換一新，並且穿上新人，這新人是照神的形象造的，有真理的仁義和聖潔（弗四22-23）。而且，基督徒是被聖靈充滿的群體（弗五18）；靠著聖靈的幫助，有能力過敬虔的生活，實踐新約家規的教導。

　　講論家規的教導之前，保羅先提出一個基本原則，就是「當存敬畏基督的心，彼此順服」（弗五21；經文的粗體為筆者所加，下同）。一般羅馬家庭，只有妻子順服丈夫，兒女順服父親，僕人順服主人。但在基督徒家庭，各個成員也需要彼此尊重，樂意服侍對方。基督徒彼此順服，並非因社會壓力或想得著稱讚，而是基於敬畏基督的心（in the fear of Christ）和對基督的尊崇（out of reverence for Christ），因基督是所有基督徒共同的主，而且基督已為信徒立了犧牲的榜樣。

新約家規的內容

　　雖然新約的家規有別於當時希羅世界的家規，提出妻子和丈夫、兒女和父母、僕人和主人的相互責任，但仍是按照傳統，先談論從屬者的責任，即妻子對丈夫的責任、兒女對父母的責任，以及僕人對主人的責任，然後才談論家主的責任。

妻子和丈夫的相互責任

　　關於妻子和丈夫的相互責任，歌羅西書的教導只有兩節：「你們作妻子的，當順服自己的丈夫，這在主裏面是相宜的。你們作丈夫的，要愛你們的妻子，不可苦待她們。」（西三18-19）以弗所書還以教會與基督的關係，比喻妻子和丈夫的關係。作妻子的要順服自己的丈夫，如同順服主基督。教會怎樣順服基督，妻子也當怎樣順服自己的丈夫。除了說明妻子對丈夫的責任，以弗所書也說明丈夫對妻子的責任：作丈夫的要愛自己的妻子，正如基督愛教會，為教會捨己。

　　希羅社會的家規只講妻子要順服自己的丈夫，但新約家規還要求丈夫要愛自己的妻子。以弗所書更以兩個比喻說明丈夫當如何愛自己的妻子：第一，丈夫要以犧牲的愛去愛妻子，正如基督愛教會，為教會捨己（五25）；第二，丈夫要愛妻子，如同愛自己的身體（五28）。正常的人不會傷害自己的身體，總是保養愛惜。丈夫要以愛惜自己身體的心態去愛惜自己的妻子。一對男女結婚之後，夫妻已經成為一體，不分你我，所以愛妻子就如同愛自己了。

　　以弗所書總結妻子和丈夫的關係時，先提到丈夫要如何對待妻子：「你們各人都當愛妻子，如同愛自己一樣。妻子也當敬重她的丈夫。」（五33）作者可能想悄悄地轉化當時社會的價值觀。我們不時聽到一句話說：「男人需要尊重，女人需要愛」；男人渴望得到肯定和尊重，女人需要感受到被愛和接納。如果丈夫得到妻子的肯定和尊重，就會更愛妻子；同樣，若妻子感受到丈夫的愛和接納，就會更敬重丈夫，形成良性的互動和循環。在今日這個男女平等的社會，丈夫和妻子同樣需要愛和尊重，只是男女對愛和尊重的需求程度可能略有不同。

兒女和父母的相互責任

　　關於兒女對父母的責任，歌羅西書的教導是：「你們作兒女的，要凡事聽從父母，因為這是主所喜悅的。」（三20）兒女，尤其是未成年的兒女，要時常聽從父母的教導，這是神的旨意。對於聽從父母，以弗所書加上一個限制條件：「你們作兒女的，要在主裏聽從父母，這是理所當然的。」（六1）兒女理應聽從父母，但畢竟基督才是我們最終的主。如果父母的教導違背神的旨意、聖經真理、道德規範、法律規定等，兒女便不能聽從。因為順從神，不順從人，是應當的（徒五29）。

　　而且，以弗所書又指出，孝敬父母的人能夠得福，在世享長壽；這是第一條帶應許的誡命（六2-3）。十誡的首四誡是關於人和神的關係，其餘六誡是有關人與人的關係，而後者當中的第一條，即第五誡，就是「當孝敬父母」。這條誡命應許遵守的以色列人，得以在迦南美地長久安定地居住（出二十12）。同樣，今日信徒靠著聖靈的幫助，就能遵守孝敬父母的誡命，並且得以在地上長久生活。

　　關於父母對兒女的責任，歌羅西書的教導是：「你們作父親的，不要惹兒女的氣，恐怕他們失了志氣。」（三21）以前的父母，往往認為只有嚴厲的管教，才能培養出好孩子。孩子有良好的表現，父母只是甜在心裏，不會予以肯定或稱讚，恐怕「讚壞」孩子。但孩子有不良或不合乎父母期望的表現，就會加以批評或斥責，往往令孩子灰心喪志。今日有些父母卻走向另一極端，處處維護兒女，甚少要求他們盡上自己的責任，結果兒女變得自我中心，並且難以承受挫折。所以，以弗所書加上一句：「但要照著主的教導和勸戒養育他們」（六4下，和合本修訂版）。父母既要讓兒女感受到他們的愛，又要按著聖經的教導，幫助兒女學習敬神愛人。

僕人和主人的相互責任

　　關於僕人對主人的責任，以弗所書（六5-9）和歌羅西書（三22～四1）的教導大致相同：僕人要凡事順服主人，而且要誠實地服侍。即使沒有主人看管，也要忠心地完成工作。保羅呼籲僕人要以服侍基督的心態去服侍他們的主人，而且要知道他們這樣服侍主人，可以從神得著基業作為賞賜。僕人要明白，他們最終服侍的是主基督。關於主人對僕人的責任，以弗所書和歌羅西書同樣只有一節：主人要公正地對待僕人。以弗所書加上一句：「不要威嚇他們」（六9）。主人要知道，無論是他的僕人或他自己，都同有一位主在天上，大家都要向這位主負責。以弗所書又加上一句：這位主「並不偏待人」（六9）。今日我們可能是主人（例如老闆、僱主、上司），也可能是僕人（例如僱員、下屬），更可能是同時擁有雙重身分，既是上司，也是下屬；既是僱員，也是僱主。所以聖經關於僕人和主人相互責任的教導，同樣適用於今日的我們。

總結

　　新約家規具有護教、牧養和轉化社會的作用。新約家規的制定，讓第一世紀的希羅世界知道，基督徒同樣期盼社會保持和諧安定。希羅世界的家規，將權力集中在男性家主身上；新約的家規，則強調家中各成員要彼此順服，各有相互責任。基督徒家庭成員能夠彼此順服，是因為聖靈內住在他們中間，而且知道大家同有一位主，祂並不偏待人。雖然新約家規有其歷史背景，但仍然適用於今日的世界。今日基督徒遵循主的吩咐而有良好的夫妻、親子及主僕關係，就能夠為主作美好的見證，並且轉化這個世界。

　　There is a Chinese saying: “A country has its laws, and a family has its rules.” Every country has its own institutions and laws, which ensure the smooth functioning of the nation and safeguard social justice and stability. Citizens have a duty to respect these institutions and abide by the law. Similarly, every family has its own practices and norms, commonly referred to as household codes, that regulate its members’ behavior and help foster good character. Family members have a responsibility to respect these practices and adhere to these norms. Whether in today’s society or in first-century Greco-Roman society, family remains the basic unit of society. Family harmony is conducive to social harmony, stability, and prosperity.

　　The household codes in the New Testament mainly consist of teachings on mutual responsibility and mutual respect between husbands and wives, parents and children, and masters and slaves. In fact, the New Testament does not use the term “household codes” (German: Haustafeln), which originates from Martin Luther’s Small Catechism. While visiting the churches, Luther was surprised to find that common people had little knowledge of even basic Christian doctrines. He therefore compiled a simple and easily understandable catechism to help children and new converts correctly understand the core teachings of Christianity. The content covers the Ten Commandments, the Creed, the Lord’s Prayer, household codes, and more. The household codes explicate the roles and responsibilities of each member of the family as well as members of society.

　　The household codes in the New Testament are primarily found in Colossians 3:18–4:1, Ephesians 5:21–6:9, and 1 Peter 2:13–3:7. Both Colossians and Ephesians discuss relationships within the family—between husbands and wives, parents and children, and masters and slaves—while 1 Peter addresses relationships between rulers and the people, masters and slaves, and husbands and wives, without mentioning the parent-child relationship. Colossians contains the earliest household codes in the New Testament, while Ephesians further elaborates the household codes found in Colossians. This article focuses on the similarities and differences in the household codes found in Colossians and Ephesians.

The Background

　　By the first century, the Greco-Roman world had already established household codes. Aristotle formulated a set of household codes, which he termed “household management” (Greek: oikonomia). These codes covered relationships between husbands and wives, fathers and sons, and masters and slaves, aiming to uphold the rights of those in authority and maintain order and stability within the family and society. Household management at that time was entirely centred on the male head of the household, focusing solely on the wife’s duties to her husband, the children’s duties to their father, and the slaves’ duties to their master. In the Greco-Roman world of the first century, the father of the family (Latin: paterfamilias) held absolute and unquestionable authority within the household, even wielding the power of life and death over his wife, children, and slaves.

　　The household codes in the New Testament are relevant for apologetic, pastoral, and social-transformational purposes. First-century Christians faced significant tension with non-believers and the Roman government for the following reasons: (1) In the Greco-Roman world, different regions and trade guilds (collegia) had their own pagan deities and religious rituals. However, once a person became a Christian, he no longer worshiped these deities or participated in these pagan rituals. Consequently, they were viewed as lacking loyalty to their local community or trade guilds and became alienated from the general population. (2) Some Roman emperors at the time promoted the imperial cult, but Christians worshiped only the one true God and refused to participate. Furthermore, since Christians referred to Jesus Christ as King, they were perceived as being disloyal to the emperor and even suspected of plotting to overthrow the Roman regime.

　　The New Testament’s household codes were intended to demonstrate to society and government that just as the Roman Empire had its own household codes, so did Christians, and Christians, like everyone else, valued order, harmony, and stability in the family and society. The New Testament’s household codes did not seek to subvert the social order, nor did they strive for complete social equality; rather, they were reshaping the male-dominated power structure within traditional families by introducing teachings on mutual responsibility and respect among family members, because Christians believe that they all have a common Master, that is God, and are accountable to Him. The New Testament’s household codes served to transform familial and social relationships gradually.

Prerequisites

　　As one might imagine, it was no easy task to ask a paterfamilias, who was accustomed to wielding absolute authority within his household, to restrain himself or relinquish some of his established power. In fact, whether in the family or society, people in different roles require different levels of authority. The proper exercise of authority is essential. But power often corrupts, and absolute power corrupts absolutely. Before setting forth the household codes, Ephesians reminds Christians that they have already been given a new identity. In Christ, they are a new creation. Therefore, they must put off their old selves, which belong to their former manner of life, and be renewed in the spirit of their minds, and fully become their new selves, created after the likeness of God in true righteousness and holiness (Eph 4:22-23). Furthermore, Christians are a faith community filled with the Holy Spirit (Eph 5:18). With the help of the Holy Spirit, they have the power to live godly lives and put into practice the teachings of the New Testament’s household codes.

　　Before turning to the teachings on household codes, Paul first sets forth a fundamental principle: “Submit to one another out of reverence for Christ” (Eph 5:21; emphasis added here and throughout). In typical Roman households, only wives submitted to their husbands, children to their fathers, and slaves to their masters. But in Christian households, all members need to respect one another and willingly serve one another. Christians submit to one another not because of social pressure or a desire for praise, but out of reverence for Christ and in the fear of Christ, for Christ is the common Lord of all Christians, and He has set an example of self-sacrifice for believers.

The Contents

　　Although the New Testament’s household codes differ from those of the Greco-Roman world, when outlining the mutual responsibilities of wives and husbands, children and parents, and slaves and masters, they still follow tradition by first addressing the responsibilities of those in subordinate positions—that is, the responsibilities of wives toward their husbands, children toward their parents, and slaves toward their masters before discussing the responsibilities of the head of the household.

Wives and Husbands

　　Regarding the mutual responsibilities of wives and husbands, Colossians contains only two verses: “Wives, submit to your husbands, as is fitting in the Lord. Husbands, love your wives, and do not be harsh with them” (Col 3:18-19). Ephesians draws analogies between marriage and the relationship between the church and Christ. Wives are to submit to their husbands, as to Christ the Lord. Just as the church submits to Christ, so also wives should submit to their husbands. In addition to outlining a wife’s responsibilities toward her husband, Ephesians also outlines a husband’s responsibilities toward his wife: husbands are to love their wives, just as Christ loved the church and gave Himself up for her.

　　While Greco-Roman household codes only emphasized wives’ submission to their husbands, the New Testament also requires husbands’ love for their wives. Ephesians draws on two metaphors to illustrate how husbands should love their wives. Firstly, husbands should love their wives with a self-sacrificing love, just as Christ loved the church and gave Himself up for her (5:25). Secondly, husbands should love their wives as their own bodies (5:28). A normal person would never harm his own body; instead, he always nourishes and cherishes it. A husband should cherish his wife with the same care he shows his own body. Once a man and a woman are married, they become one—there is no distinction between “you” and “me”—so loving one’s wife is to love oneself.

　　When Ephesians summarizes the relationship between husbands and wives, it begins by addressing how husbands should treat their wives: “let each one of you love his wife as himself, and let the wife see that she respects her husband” (5:33). The author may have intended to subtly transform the social values of the time. We often hear the saying, “Men need respect; women need love.” Men long for affirmation and respect, while women need to feel loved and accepted. If a husband receives affirmation and respect from his wife, he will love her more; similarly, if a wife feels loved and accepted by her husband, she will respect him more, creating a positive cycle of interaction. In today’s society, where men and women are equal, both husbands and wives need love and respect, though the degree to which men and women seek these may differ slightly.

Children and Parents

　　Regarding children’s responsibilities toward their parents, Colossians states: “Children, obey your parents in everything, for this pleases the Lord” (3:20). It is God’s will that children, especially those who are minors, always heed their parents’ guidance. Regarding obedience to parents, Ephesians adds a qualifying condition: “Children, obey your parents in the Lord, for this is right” (6:1). Children ought to obey their parents, but after all, ultimately Christ is our Lord. If a parent’s instruction contradicts God’s will, biblical truth, moral standards, or legal requirements, children must not obey. For we must obey God rather than people (Acts 5:29).

　　Furthermore, Ephesians points out that those who honor their parents will be blessed and live long in the land; this is the first commandment with a promise (6:2-3). The first four of the Ten Commandments concern the relationship between people and God, while the remaining six concern relationships among people. The first of the latter—the fifth commandment—is “Honor your father and mother.” This commandment promised that the Israelites who obeyed it would dwell securely and permanently in the beautiful land of Canaan (Ex 20:12). Similarly, believers today, with the help of the Holy Spirit, can keep the commandment to honor their parents and thus enjoy a long life on earth.

　　Regarding parents’ responsibilities toward their children, Colossians teaches: “Fathers, do not provoke your children, lest they become discouraged” (3:21). In the past, parents often believed that only strict discipline could raise good children. When children behaved well, parents would simply take pleasure in their hearts without offering affirmation or praise, for fear of “spoiling” them. But when children behaved poorly or failed to meet their parents’ expectations, they would be criticized or rebuked, often causing them to become discouraged and lose heart. Today, however, some parents have shifted to the other extreme, defending their children at every turn and rarely requiring them to fulfill their responsibilities. As a result, their children become self-centred and have difficulty coping with setbacks. Therefore, Ephesians adds: “… but bring them up in the discipline and instruction of the Lord” (6:4b). Parents should not only let their children feel their love but also, in accordance with the Bible’s teachings, help them learn to honor God and love others.

Slaves and Masters

　　Regarding the responsibilities of slaves toward their masters, the teachings in Ephesians (6:5-9) and Colossians (3:22–4:1) are largely the same: slaves are to obey their masters in everything and serve them sincerely. Even when their masters are not watching, they are to perform their work faithfully. Paul urges slaves to serve their masters with the same attitude they serve Christ, and to recognize that by serving their masters in this way, they will receive the inheritance from God as their reward. Slaves must understand that ultimately, it is Christ the Lord whom they are serving. Regarding the responsibilities of masters toward their slaves, both Ephesians and Colossians contain only one verse: masters are to treat their slaves fairly. Ephesians adds, “Stop your threatening” (6:9). Masters should realize that both they and their slaves have the same Master in heaven, and that they are all accountable to Him. Ephesians adds that this Master shows “no partiality” (6:9). Today, we may be masters (such as bosses, employers, or supervisors) or servants (such as employees or subordinates); more often than not, we hold both roles simultaneously, serving as both supervisors and subordinates and as both employees and employers. Therefore, the Bible’s teachings on the mutual responsibilities of slaves and masters are equally applicable to all of us.

Conclusion

　　The New Testament household codes are relevant for apologetic, pastoral, and social-transformational purposes. The formulation of these codes made it clear to the Greco-Roman world of the first century that Christians, too, desired social harmony and stability. While the Greco-Roman household codes concentrated authority in the father of the family, the New Testament household codes emphasize that all members of the household should submit to one another and bear mutual responsibilities. This mutual submission among Christian family members is possible because the Holy Spirit dwells among them, and they know that they all have one common Lord, who shows no partiality. Although the New Testament household codes have their historical context, they remain relevant in today’s world. When Christians today follow the Lord’s commands and cultivate healthy relationships between husbands and wives, parents and children, and masters and servants, they can bear a powerful witness for the Lord and transform the world.

洪美安

基督教研究碩士

Angel Mei-On Hong

(MCS)

一、神學不是教我掌握神，而是叫我謙卑地認識祂

　　入讀神學院以前，我心裏對信仰有很多疑問，對教會也帶著一些期望。我以為修讀神學，能讓我更好地掌握信仰和回應教會的需要。回望這段旅程，我看見神學不是教我完全掌握神，而是叫我謙卑地更深認識祂。

二、神的教會屬於祂

　　入學前幾年，我常因基督徒之間的分裂而感到挫敗。我相信公義十分重要，卻也困惑：為甚麼我們有時以追求公義之名，用具傷害性的話回應意見不同的弟兄姊妹？我們努力持守真理時，會否忘記了愛？這些問題使我不安，也加深了我對衝突以至戰爭的恐懼。我甚至想：在我有生之年，會不會發生第三次世界大戰呢？

　　透過認識教會歷史和不同的神學傳統，我漸漸明白，信徒之間的分歧並不是今天才出現。即使教會並不完美，神仍然掌權，並在人的限制和紛爭中保守祂的教會。從前，我在頭腦上知道神掌權；如今，我開始因明白這真理而心裏得著平安，對戰爭的恐懼也不知不覺減輕了。

三、神有時藉著人回應我的掙扎

　　我原本希望親身接觸與我想法不同的人，從而理解他們的經歷和立場。我曾預期自己將會進入一個充滿張力的環境，神卻為我預備了一群友善、真誠和充滿愛的同學。他們是我在神學院最珍惜的恩典之一。神給我的答案不是一套理論，而是一個彼此關懷的群體。祂不只在課堂裏教導我，也藉著同行者的接納、愛和榜樣，安慰並照顧我。

四、疑問能深化信仰，而不是摧毀信仰

　　我很珍惜神學院給予我們提問及思考的空間和平台。疑問不是需要隱藏的軟弱，反而可以成為尋求神的入口。很多人都帶著自己的觀點進來，我也不例外。神學院的觀點、教會的教導與個人經歷之間產生的衝擊，對每個人來說都不一樣。當我知道自己為何相信，也學習在未有完整答案時仍然信靠神，我的信仰反而站得更穩。神學院不能傳授我所有知識，卻教曉我如何繼續尋求。

五、知道關於神的事，不等於真正認識神

　　神學知識非常寶貴，能幫助我們更準確地閱讀，更謙卑地思考，並且讓我們聆聽歷代信徒的智慧。然而，它不能取代我們與神的關係。若沒有藉著聖靈禱告、聆聽和回應，我們就可能只是知道許多關於神的資料，卻沒有更深地認識祂。我認識到，傳福音不是靠獲取更多知識，使我有能力說服和改變別人；真正改變人心的是神自己。我們要靠著聖靈更深地認識祂，別人也是藉著聖靈信靠祂，而不是靠我們的作為。

　　畢業之際，我渴望為福音、教導和教會合一而努力。行政工作有其必要，教會不可能完全沒有行政和組織；但行政本身不是教會最終的使命，而是為了支援福音工作。耶穌吩咐門徒：「所以，你們要去，使萬民作我的門徒……。」（太二十八18-20）這使命不是只交給少數的傳道人或受過神學訓練的人，而是交給整個教會。因此，神學裝備對我的意義，不只是讓我多承擔一種事奉，而是幫助我更好地回應這個呼召，希望幫助更多信徒，把時間和恩賜投入傳福音、教導真理和建立生命的事工之中。

1. Theology Is Not about Mastering God, but Humbly Knowing Him

　　Prior to starting seminary, I had many questions in my heart and certain expectations regarding churches. I thought that studying theology would enable me to gain more knowledge and better respond to churches’ needs. Looking back on this journey however, I realize that theology was not about fully comprehending God, but rather led me to humbly know him more.

2. The Church Belongs to God

　　The few years leading up to beginning seminary, I was often frustrated by divisions among Christians. I believe justice is important, yet I was puzzled: “Why do we sometimes respond to brothers and sisters who hold different views with hurtful words in the name of justice? As we try to uphold the truth, do we forget to love one another?” These questions troubled me and deepened my fear of conflict and even war. I sometimes wonder if a Third World War would happen in my lifetime.

　　Through studying church history and various theological traditions, I have gradually come to understand that divisions among believers are not new. Even though churches may not be perfect, God is still sovereign, and he keeps his church regardless of human limitations and conflicts. In the past, I only knew in my mind that God was in control; now I genuinely experience peace through his truth. This has even gradually lessened my fear toward the idea of war and conflicts.

3. Sometimes God Responds to My Struggles through Others

　　I was hoping by interacting directly with people whose thoughts are different from mine, that I can better understand their experiences and perspectives. I expected there might be tension, but God prepared for me a group of kind, sincere, and loving classmates. They are one of the blessings I cherish most during my time at the seminary. God’s answer to me was not a set of theories, but a community that cares for one another. He not only taught me in the classroom, but also comforted and cared for me through the acceptance and love I received, and through the good example set by my classmates.

4. Doubts Can Deepen Faith Rather than Destroy It

　　I truly appreciate the space and platform that the seminary provides for us to question and reflect. Doubts are not weaknesses; rather they can serve as a gateway to seeking God. Many people come to seminary with their own perspectives, and I am no exception. The interactions between the seminary’s perspectives, the church’s teachings, and one’s personal experiences bring different challenges for each individual. As I came to understand why I believe and learned to trust God even without having all the answers, my faith actually grew stronger. The seminary could not teach me everything, but it taught me how to keep seeking God.

5. Knowing about God Is Not Equal to Knowing God

　　Theological knowledge is valuable. It helps us read more accurately, think more humbly, and learn from the wisdom of past believers. However, it cannot replace our relationship with God. Without praying, listening, and responding to God through the Holy Spirit, we may end up merely knowing a great deal of information about God without actually knowing him. I have come to realize that sharing the gospel does not depend on acquiring more knowledge and trying to persuade and change others. It is God himself who changes people’s hearts. We must rely on the Holy Spirit to know him more. Likewise, people come to trust the LORD through the Holy Spirit, and not through our own efforts.

　　After graduation, I am eager to devote myself to evangelism, Bible teaching, and church unity. Administrative work is important; a church cannot function without any administration and organization. However, administration itself is not the ultimate mission of the church, but a means to support gospel works. Jesus commanded his disciples: “Go therefore and make disciples of all nations …” (Mt 28:18-20). This mission is not only entrusted to a selected few, to pastors or to those with theological training, but to the entire church. Therefore, theological training for me is not merely about taking on a new position at church, but about helping me respond more effectively to Jesus’ calling, and I hope to help more believers devote their time and gifts to evangelism, teaching the truth, and building up lives.

劉芷茵

道學碩士

Yannie Lau

(M.Div.)

上主眼中重要的事？重要的是……

　　還記得剛入學的時候，有前輩提過「很多東西（包括人和事）比成績更重要」。我本來不太明白，後來，我發現這句話正呼應剛入學時老師在屬靈操練營的提醒：「在上主眼中，甚麼才是最重要的？怎樣做才是祂所喜悅的？」三年過去，我開始明白，重要的不是向祂或他者證明自己，而是聚焦於主，回應主愛，活出基督的生命。

從回應主愛到學習與事奉

　　神是無所不知的；祂呼召我以先，已知道我的各種限制和軟弱。在三年的神學旅程中，我明白到自己只能天天靠主的恩典，讓神更新改變自己的生命。得主喜悅，就是聚焦於上主，好好運用祂所賜的一切去愛主愛人。學習與事奉不是非此即彼，而是彼此豐富。學習知識，是為了回應主的呼召和愛，更認識主，學習主愛，好好服侍主；在人群中事奉，是為了回應人的需要，實踐去愛，回應上主，從而學習並更認識何謂愛。

從軟弱中信靠，經歷神的豐盛

　　上主讓我學習從軟弱中仰賴主的恩典，這對我來說是莫大的挑戰。一年級暑假期間，親人接連患病、離世；自己亦因意外導致右肩韌帶撕裂，右手活動受限，加上復康的過程漫長，使我懷疑自己能否繼續學業。在掙扎中，上主讓我學習在軟弱時更要全然信靠祂，一邊接受復健治療，一邊完成學業，甚至同時在學生會與同學同心事奉。或者事奉的初衷只是一顆願意的心，並非聚焦於自己沒有甚麼而不能事奉神。我從沒想像過在限制中仍能平安和喜樂地事奉主，感謝神讓我經歷祂的豐盛。

從頭腦認識到從心認識

　　另一位前輩提醒我：「讀神學很多時是用這裏（指著頭腦）認識神，但不要忘記從這裏（指著心）認識神。」從心認識神包括常常親近主，辨明祂的心意，以及切身地體會耶穌基督深深的愛。耶穌基督在地上與人一同生活，包括替人治病、趕鬼和教導他們。基督的道成肉身，體現祂犧牲的愛和捨己，也教導門徒捨己跟從祂。耶穌既為神的兒子，亦是天上的君王，卻因著愛，甘願作僕人去服侍人，作我們的榜樣。

從群體中學習，明白主愛

　　感謝上主，讓我親眼看見師長、同工、同學如何在生活細節中活出主愛：在我傷口未愈合時，親自替我洗傷口；在我行動不便、孤單之時，主動關顧我，與我分享，為我禱告；在知悉我提不起右手時，主動借外置鍵盤給我，照顧我日用的飲食，替我到飯堂領飯等。他們不單顧自己的事，也顧別人的事，並以基督耶穌的心為心，活現出何謂彼此相顧，激發愛心，勉勵行善。他們的榜樣提醒我，能夠事奉和去愛的時候，不論多微小，都要好好把握機會。

　　學習與事奉不是對立的，認識神亦然。在神學院學習，除了頭腦上更認識神，也包括重新從心出發，向主學習，明白主愛。我們每天每刻在主面前學習，也在整個群體中彼此學習，在基督裏體現祂的愛。上主知道我們的需要，也知道我們的心，求主幫助和更新我們，貼近祂的心。

　　「你們若有彼此相愛的心，眾人因此就認出你們是我的門徒了。」（約十三35）

常常禱告，不可灰心

　　剛入學時，我問眾師姐：「讀神學要花上很多時間，尚且未必讀得明白，如何兼顧事奉，關心他人，又不忽略身邊的家人和朋友，還要安靜下來祈禱讀經呢？」她們只是說：「這也得去做的。」她們看似未有解釋，笑而不語，我現在開始明白箇中意思。不是我們能夠，只是我們仍要努力嘗試並順服，信靠並交託那呼召我們的上主。然而，最不能缺少的就是禱告。祈禱房裏的跪椅寫著「常常禱告」、「不可灰心」（路十八1）。不論是獨處安靜禱告，還是在群體中一同聆聽聖言後彼此代求，皆是我們成為門徒的生命中不可缺少的。

　　願上主繼續帶領我們前行，願聖靈時刻幫助，讓我們在路上彼此禱告守望，成為又忠心又蒙祂喜悅的僕人，活出基督因著愛而捨己的生命。

What Matters in God’s Eyes? What Truly Matters Is …

　　I still remember when I began my studies at the seminary, a senior student once said to me, “Many things (including people and matters) are more important than grades.” I did not quite understand it at first, but later I realized that his words echoed what a teacher reminded us of during the spiritual formation camp at the beginning of the school year: “What truly matters in the Lord’s eyes? How do we live in a way that pleases Him?” Three years have passed, and I have come to understand that what matters is not proving myself to Him or to others, but focusing on the Lord, responding to His love, and living out the life of Jesus Christ.

From Responding to God’s Love to Learning and Serving

　　God is all-knowing. Even before He called me, He already knew all my limitations and weaknesses. During my three-year journey of theological studies, I came to realize that I can only rely on God’s grace day by day, allowing Him to renew and transform my life. To please the Lord means focusing on Him and making good use of all He has given me to love Him and love others. Learning and serving are not mutually exclusive—but rather, they enrich one another. We seek knowledge to respond to the Lord’s calling and His love—to know Him better, learn to love as He does, and serve Him faithfully. We serve others to meet their needs, put love into practice, and respond to the Lord, thereby learning and understanding more deeply what love truly is.

Trusting God and Experiencing His Abundance in Weakness

　　The Lord has taught me to rely on His grace in the midst of my weakness, which has been a tremendous challenge for me. During the summer break of my first year, multiple family members became ill and passed away one after another. In addition, I suffered a torn ligament in my right shoulder due to an accident, which limited the movement of my right arm. The lengthy rehabilitation process made me doubt whether I could continue my studies. Amidst my struggles, the Lord taught me to trust Him completely, especially in my weakest moments. I completed my studies while undergoing rehabilitation and even served alongside others in the student union. Perhaps what first motivates one to serve God is simply a willing heart—while not focusing on what one lacks and why one cannot adequately serve Him. I never imagined I could serve the Lord with peace and joy even with my limitations. I thank God for allowing me to experience His abundance.

Knowing God: From the Head to the Heart

　　My mentor reminded me: “When studying theology, we often come to know God in here (pointing to his head), but don’t forget to come to know God in here (pointing to his heart).” Knowing God in the heart involves drawing near to the Lord always, discerning His will, and personally experiencing the deep love of Jesus Christ. Jesus Christ lived among people on earth, healing the sick, casting out demons, and teaching the truth. Christ’s incarnation embodied His sacrificial love and self-denial, and He taught His disciples to deny themselves and follow Him. Being both the Son of God and the King of Heaven, Jesus willingly became a servant to serve people out of love, setting an example for us.

Learning the Love of God in Community

　　I thank God for letting me witness how my teachers, seminary staff, and fellow students live out His love in even the small details of daily life. While my wounds had not yet healed, they cleaned and dressed them for me. When I was physically limited and feeling lonely, they took the initiative to care for me, share with me, and pray for me. Upon learning that I could not lift my right arm, they offered me an external keyboard, helped me with my daily meals, and even went to the seminary canteen to pick up food for me. They looked not only to their own interests but also to the interests of others. Having the same mindset as Christ Jesus, they embody what it means to care for one another and inspire one another to love and good works. Their example reminds me that even the smallest opportunities to serve and love should be cherished and embraced.

　　Learning and serving are not mutually exclusive, nor are the different ways of knowing God. Studying at the seminary involves not only gaining a deeper intellectual understanding of God but also renewing our hearts, imitating the Lord, and coming to understand His love. In every moment, we learn before the Lord, and together as a community we learn from one another, living out His love in Christ. The Lord knows our needs and understands our hearts. May He help and renew us, drawing us closer to His heart.

　　“By this all people will know that you are my disciples, if you have love for one another” (Jn 13:35).

Pray Always and Do Not Lose Heart

　　When I first began my studies, I asked the senior students, “Studying theology takes a lot of time, and even then, we might not fully understand it. How can we balance ministry and caring for others without neglecting our family and friends, while still finding time to be still and pray and read the Bible?” They simply replied, “You just have to do it.” They appeared to offer no explanation, only a smile. Now I begin to understand what they meant. It is not that we are capable, but that we must strive to obey, trust the Lord who has called us, and entrust ourselves to Him. However, the most indispensable thing is prayer. The kneelers in the prayer room bear the inscriptions “Pray always” and “Do not lose heart” (Lk 18:1). Whether we pray quietly in solitude or intercede for one another as a community after listening to the Word together, both are indispensable to our lives as disciples.

　　May the Lord continue to guide us forward, and may the Holy Spirit help us at all times, so that we may pray for and watch over one another along the way, become faithful servants who please Him, and live out the life of Christ, who gave Himself out of love.

李秋雨

道學碩士

Qiuyu Li

(M.Div.)

　　6月某天，一位同學突然發信息給我：「秋雨早晨！忽然想起，我從未聽你說為何要進修。你犧牲這麼多，特別是家庭生活，背後的動力和原因是甚麼？」我含糊地講了幾個理由，也承認有時並非完全理解自己所做的選擇。這條神學路，來時也許沒有清晰的答案，但仍可以與上帝的恩典不期而遇。除了增長知識和見識，這更是一場內在自我成長之旅。我遇見了真實的自己，遇見上帝，也遇到一個真信仰群體。

遇見自己：在破碎中接納本相

　　從小到大，我可算是個比較「乖」的人。學生時代是「乖乖女」、「好學生」。結婚後，我是個全能主婦。在教會裏，我立志做個謙卑的基督僕人。我總在暗暗要求自己，別讓他人失望，努力做到最好……。但讀到巴默爾（Parker J. Palmer）的著作《與自己對話》（Let Your Life Speak）時，被問及「你現在過得幸福嗎？」，我幾乎情緒失控。「我真的可能正過著一個不屬於自己的生活。」這樣的聲音讓我感到害怕。我只是找到一種「聖潔」的方式生活，但其實那並不是我真正的自己。安靜下來，我甚至不知道自己喜歡吃甚麼，真正想做甚麼。我察覺自己內外有許多不一致，這樣的割裂令我迷失。我不過是用各樣身分和事務，掩蓋內在的匱乏和破碎。

　　我嘗試正視那個真實的自己：混亂、疲憊、迷茫、無助。我承認自己有許多事做不到，承認自己的軟弱和需要。這並不是失敗，而是信心的開始。

遇見上帝：在靜默中回應祂的呼喚

　　禱告對我來說，有時很困難，因我從小的信仰經驗告訴我，敬虔的人都是花大量時間跪在主面前禱告的。我過往的禱告，更多是我在說，讓神聽，或我把需要告訴神，等著祂來成就。彷彿我是主動者，上帝是回應者。靈閱（Lectio Divina）和歸心祈禱對我很有幫助。兩者的共通點是人要在神面前安靜，聆聽上帝的聲音，順從聖靈的感動。

　　原來在我與神的關係中，我從來不是也不應該是主動者，而是回應者。上帝來尋找我，是祂先渴望我（如奧古斯丁所言）。無論是信靠、事奉，還是祈禱，這些都不只是我的行動，更是祂的行動。我需要的就是安靜去聆聽祂，聆聽這位一直向我發出邀請和呼喚的父神，並且相信祂的慈愛永遠穩固。

遇見群體：在差異中彼此建立

　　之前有同學說，神學院裏「I人」（introvert，即性格內向者）居多，說我很E（extrovert，即性格外向者）。也有人說教會裏「I人」居多，所以帶活動不容易。這兩年的信仰群體經歷，讓我體會真群體凝聚在一起，最重要的並不是性格，而是我們是否都願意在基督裏調整自己。因為團契的根基從來不是各人投緣與否，性格是否合拍，而是藉著耶穌基督、在耶穌基督裏相交（如潘霍華所言）。

　　沒有基督，情投意合的愛人都可能鬧掰，何況一群本來互不相干的陌生人。群體中各人的年齡、認知、性格各不相同，有人理性，有人感性……差異性正是上帝給群體的禮物，因我們每個人都只能看見上帝的一面，但當我們彼此聆聽，互相學習，上帝的形象就在我們中間變得更加完整。

　　感恩在這次神學之旅中，我遇到與自己不同的同路人，他們似兄長、牧者、老師、朋友，給予我接納、尊重、支持、提醒、幫助、陪伴，使我對「教會是基督的身體」有了更切身的體會。我們如此不同，卻可以互相建立。

　　願上帝繼續施恩帶領，讓我在每一個當下，都能遇見祂，並且遇見祂放在我生命中的每一個人。

　　One day in June, a classmate suddenly sent me a message: “Good morning, Qiuyu. It just occurred to me that you’ve never told me why you decided to pursue further studies at the seminary. You’ve sacrificed so much—especially your family life—so what’s the motivation and reason behind it?” I gave a few vague reasons and admitted that sometimes I might not fully understand the choices that I have made. On the journey of theological study, one may begin without clear reasons, yet still encounter God’s grace in unexpected ways. Beyond gaining knowledge and insight, this is a journey of inner growth above all. I have come to encounter my true self, to encounter God, and to encounter a genuine community of faith.

Encountering Myself: Embracing My True Nature amidst My Brokenness

　　Since childhood, I have been what you might call a “well-behaved” person. In school, I was considered a “good girl” and a “good student.” After getting married, I became a well-rounded homemaker. At church, I dedicated myself to being a humble servant of Christ. I always secretly demanded to myself that I would never let others down and I would always do my very best. But, while reading Parker J. Palmer’s book Let Your Life Speak, I was challenged with this question: “Are you happy right now?” I felt crushed, thinking that it may actually be true that “the life I am living is not the same as the life that wants to live in me.” This idea terrified me. I had simply sought to live in a “holy” way, but in reality, that was not my true self. In solitude and silence, I realized I barely knew what I actually liked to eat or what I truly wanted to do. I became aware of many inconsistencies between my inner and outer selves, and this disconnect left me feeling lost. I was merely masking my inner emptiness and brokenness with various identities and activities.

　　I tried to face my true self: chaotic, exhausted, confused, and helpless. I admitted that there were many things I could not do, and I acknowledged my weaknesses and needs. This was not a failure, but the beginning of faith.

Encountering God: Responding to His Call in Stillness

　　Prayer is sometimes difficult for me. My religious upbringing led me to believe that devout people spend a great deal of time kneeling before the Lord in prayer. In the past, my prayers were mostly me speaking—letting God listen—or telling God my needs and waiting for Him to fulfill them. It was as if I were the initiator and God were the one responding. Lectio Divina and Centring Prayer have been very helpful to me. What both have in common is that one must be still before God, listen to His voice, and obey the promptings of the Holy Spirit.

　　Now I realize that in my relationship with God, I have never been—and should never be—the one taking the initiative, but rather the one responding. God came to seek me out; it was He who first longed for me (as Augustine said). Whether it be trusting, serving, or praying, these are not merely my actions, but His. All I need to do is to be still and listen to Him, the Father who has been extending His invitation and calling to me all along, and to trust that His love is forever steadfast.

Encountering Community: Building up One Another in Diversity

　　A classmate once said that there are mostly introverts at seminary and that I am very extrovert. Some say that introverts make up the majority in churches, which makes it difficult to run activities. My experiences in faith communities over the past two years have taught me that what truly binds a genuine community together is not a personality type, but whether we are all willing to adjust ourselves in Christ. The foundation of fellowship has never been whether people are kindred spirits, or whether their personalities mesh, but rather communion through Jesus Christ and in Jesus Christ (as Dietrich Bonhoeffer said).

　　Without Christ, even well-matched lovers can drift apart, let alone a group of people who were once strangers to one another. Within the community, people may differ in age, perspective, and personality—for example, some are rational, and others emotional. These differences are precisely the gift God has given to the community, for each of us can see only one aspect of God. But when we listen to one another and learn from one another, the image of God becomes more complete among us.

　　I am grateful that during my theological journey, I met fellow pilgrims who are different from me. They are like brothers, pastors, teachers, and friends who offer me acceptance, respect, support, guidance, help, and companionship, giving me a deeper personal understanding of the truth that the church is the body of Christ. Though we are so different, we can build each other up.

　　May God continue to bestow His grace and guidance, so that in every moment I may encounter Him and every person He has placed in my life.

陳柏銳

道學碩士

Patrick Chan

(M.Div.)

陳牧師與太太彩玲及兒子若天

重踏神學之路

　　2014年神學學士畢業到現在，剛好十二個年頭。畢業之初，有感這個大眾學歷普遍偏高的時代，只帶著神學學士學位來牧會，在不久的將來或會略顯不足，於是畢業後第一年，我就毅然決定回到母校報讀道學碩士。眼見身邊不少前輩、好友，因種種原因未能完成第二個學位；在修讀之初我就暗自立志，非完成不可，絕不讓自己半途而廢。只是，教會、家庭、社會及個人發生種種變動，一度打擊我繼續進修的決心。後來，太太蒙召讀神學，這成為我重新開始及完成學業的契機。感謝天父的恩典，今年我將會與她一同站在畢業典禮的台上。

渴求成長進深

　　休學後重啟學業，我發覺自己上課及學習時的心態出現了微妙的變化。由原初出於單純為了學歷上的需要，逐漸變成對學習聖經、神學和實踐技巧的熱切渴求。我越來越希望自己能夠將牧會多年的經驗，與所學的聖經和神學知識互相對話和整合，並在眾多神學、倫理取態中尋覓屬於自己的取向。而且我渴望在不同老師身上學習不同的事奉技巧，成為我牧養上的助益，以應對這個瞬息萬變時代的需要。相比進修初期，我越來越清楚自己的「短板」和需要，並且更深切地渴求成長和進深，以回報天父的恩情和弟兄姊妹生命的需要。

突破迷惘困境

　　這十二年裏，我看到、聽到不同師長的到來和離開；從他們身上，我學習到聖經、神學、歷史、實踐等方面不同的研究進路及其背後的方法論。這些不同學說，一度使我十分迷惘和混亂，尤其是回應教會需要和社會議題時，賴特（N. T. Wright）的保羅新觀和侯活士（Stanley Hauerwas）的教會倫理學，是否唯一的聲音和出路？假如我們將福音信息完全拆解成為零碎，是否真的有能力將它們重新整合起來？宗教改革先賢花一生心血努力所得的成果，對於今天的我們來說，其價值和意義何在？我們是否真的可以憑一兩代人的努力，就取代宗教改革至今芸芸眾多先賢的努力？我們是否真的認識他們的看法和想法？這些思想上的掙扎，多年來一直困擾著我。

　　及至後來張楷弦老師講授「天啟保羅」，讓我發現聖經研究並非只有單一方向，一成不變。不同學者的聲音雖有其價值，也有其限制。在教會的處境中，我們需要學會聆聽不同的聲音（包括弟兄姊妹和學者），辨識上帝此刻對教會的心意，以及上帝要我們如何（在方法層面）牧養群羊，帶領他們回應這個時代的需要。此外，黃福光教授教導的聖經神學，幫助我在眾多不同聖經研究進路中，找到屬於自己的定位，讓我不再像鸚鵡學舌一樣，只停留於某某老師、某某學者的想法和意見，而是開始嘗試建立一個屬於自己的聖經神學立場和神學方法論。誠如《基督徒的神學思考》一書所言，每個基督徒都是神學家，有屬於他們的信仰思考。又如鄧紹光教授在課堂上經常提醒我們：「正信、正行」，信仰不只是尋求理解，真實的信仰更直接影響我們的所是、所為。最後吳國傑教授曾在多個不同場合提醒我們，要了解一個人的思想和生平，最好的方法是研究第一手資料，而不是通過別人覆述。這讓我對人和事物多了一份警覺，不再只停留在單一的敍述和覆述，而是尋求原典或更多的敍述角度，對所認識的事物進行反覆的比對、思考和學習。

　　最後，感謝每一位在神學學習路上幫助過我的師長、同工、同學、家人、朋友、教會的肢體，更感謝那位拯救我、呼召我的三一上帝。願榮耀頌讚歸給祂，直到永遠。

The Rev. Chan, his wife RoseKelly, and their son Timothy.

Resuming the Theological Journey

　　It has been exactly twelve years since I graduated with a Bachelor of Theology degree in 2014. Upon graduation, I recognized that in an era where educational attainment is generally high, entering pastoral ministry with only a Bachelor’s degree might prove insufficient in the near future. Therefore, in the first year after graduation, I resolutely decided to return to my alma mater to pursue a Master of Divinity degree. Seeing that many of my seniors and close friends had been unable to complete their second degree for various reasons, I made a vow to myself at the very beginning of my studies: I would see it through to the end and never allow myself to give up. However, various changes in the church, my own family, society, and my personal life at times shook my resolve to pursue further studies. However, when my wife was called to study at the seminary, it was a turning point for me, and I chose not only to resume but to complete my studies. Thanks to the grace of our Heavenly Father, this year I will stand on the stage at the graduation ceremony alongside my wife.

Longing for Further Growth

　　After taking a leave of absence and then resuming my studies, I found a subtle shift in my mindset toward attending classes and studying. I was initially driven simply by the need to earn a degree, but then my motivation gradually evolved into a passionate desire to study the Bible, theology, and practical skills. I increasingly hoped to engage in a dialogue between my years of pastoral experience and the biblical and theological knowledge I have been acquiring, to integrate them, and to develop my own perspective among the many theological and ethical stances. In addition, I long to learn different ministry skills from various teachers, which will enhance my pastoral ministry and help me meet the needs of these rapidly changing times. Compared to the early stages of my studies, I have become increasingly aware of my own weaknesses and needs, and as a result, I now have a deeper longing to grow and deepen my knowledge—hoping to repay our Heavenly Father’s grace and meet the spiritual needs of my brothers and sisters in Christ.

Breaking through Confusion and Struggles

　　Over the past twelve years, I have witnessed the arrival and departure of various professors. From them, I have learned different approaches and methodologies in areas such as Bible studies, theology, history, and practical ministry. These differing schools of thought once left me feeling quite bewildered and confused. In particular, I wondered: When responding to the needs of churches and social issues, are N. T. Wright’s “New Perspective on Paul” and Stanley Hauerwas’s ecclesiological ethics the only voices and solutions? If we were to break down the message of the Gospel into fragmented pieces, would we be able to reintegrate them? What value and significance do the hard-won achievements of the Reformers—the fruit of their lifelong efforts—hold for us today? Can we possibly supplant the contributions of the countless sages since the Reformation with the efforts of just one or two generations? Do we truly understand their perspectives and ideas? These intellectual struggles have troubled me for years.

　　Later, as I attended Dr. Kai-hsuan Chang’s course on “Apocalyptic Paul,” I realized that biblical studies are not limited to a single, unchanging approach. While the perspectives of different scholars have value, they also carry limitations. Within the context of the church, we need to learn to listen to diverse voices (including those of fellow believers and scholars), discern God’s will for churches at this moment, and understand how (in practical terms) God wants us to shepherd His flock and lead them to respond to the needs of our time. Furthermore, Prof. Fook-kong Wong’s teaching on biblical theology helped me find my own path among the many different approaches to biblical study. It enabled me to move beyond merely parroting the ideas and opinions of this or that teacher or scholar, and instead beginning to develop my own biblical theological position and methodology. As stated in the book How to Think Theologically, every Christian is a theologian, with their own reflections on their faith. Prof. Andres Tang also frequently reminds students: “Right Faith, Right Action.” Faith is not merely about seeking understanding; true faith directly influences who we are and what we do. Lastly, Prof. Nathan Ng has reminded us on many different occasions that the best way to understand a person’s thoughts and life is to study primary sources rather than rely on others’ retellings. This has made me look more critically at all sources; I no longer rely solely on a single narrative or secondary sources, but instead seek out original texts or additional perspectives with repeated comparison, reflection, and learning.

　　Finally, I would like to thank every teacher, staff member, classmate, family member, friend, and fellow church member who has helped me on my journey of theological study. Above all, I give thanks to the Triune God who saved me and called me. May glory and praise be to Him forevermore.

Please refer to the Chinese page.

网上报名

網上報名

　　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。

　　In 1951, our Baptist forebears, responding to a divine calling, established the Hong Kong Baptist Theological Seminary (HKBTS) during a troubled time. By God’s grace, over the past seventy-five years, HKBTS has grown steadily amidst changing times, while striving to fulfill its mission of theological education and research in Hong Kong. Diligently nurturing servant-leaders who possess theological wisdom, spiritual character, and practical ministry skills, HKBTS has trained generation after generation of pastors, missionaries, and lay leaders. In unity with brothers and sisters in Christ, they have built up churches, expanded the Kingdom of God, and exerted a positive influence in society, serving as salt and light and bearing witness to Christ’s Gospel of peace.

　　To commemorate the Lord’s abundant grace and love, HKBTS has organized a series of anniversary events under the theme “Stand Firm in Christ, Advance Toward the Future.” In a world of turmoil and ever-changing circumstances, only by standing firm on the solid cornerstone of Jesus Christ can we face an uncertain future amidst the world’s currents and put His truth into practice in this age. The highlights of the celebrations were the “75th Anniversary Thanksgiving Service and Concert of Praise” and the “75th Anniversary Thanksgiving Banquet.” This issue of the Newsletter features a selection of photos from these two events, inviting readers to relive the moments captured therein.

The Thanksgiving Service and Concert of Praise

　　On the afternoon of April 19 this year, HKBTS held a “75th Anniversary Thanksgiving Service and Concert of Praise” at the Kowloon City Baptist Church. On that day, the Seminary Choir and the Alumni Choir joined forces with choir members from 19 Baptist churches to form a single choir of over 250 singers. This choir, together with the congregation, offered a sacrifice of thanksgiving and praise to the Lord, creating a beautiful evening of unity and serving God during this historic moment for HKBTS.

「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。

“We pray … that we may encounter You through music and truth!”

The Rev. Wing-mun Tong, a member of our Board of Directors, led the congregation in prayer for HKBTS’s educational ministry and the events of the day.

「……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。

“… to witness together God’s profound grace and love, as well as this historic moment of HKBTS.”

The Rev. Chi-kwong Chung, Chairman of our Board of Directors, welcomed our friends from all quarters who joined us in worship and provided an overview of HKBTS’s recent developments and plans for the future.

「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。

“Lord Jesus, the Cornerstone! …”

The joint choir of over 250 singers presented “Lord Jesus, the Cornerstone!” Their voices, melodious yet powerful, echoed throughout the venue, deeply moving the hearts of all present.

「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」。

“These are our stories of gratitude.”

The Seminary Choir presented three stories about students’ journeys of faith through a pantomime: “Witnessing God’s Grace in Parenting,” “Becoming a Blessing to Our Families on Their Faith Journeys,” and “Loved by God on the Seminary Journey.”

「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。

“I will offer to You the sacrifice of thanksgiving.”

Ms. Po-wah Yeung, Honorary Secretary of our Board of Directors, led the congregation in reciting the responsorial prayer.

「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。

“Jesus himself drew near and went with them …”

The Rev. Che-keung Chan, Vice Chairman of our Board of Directors, read from Luke 24:13-35, the account of the journey to Emmaus.

「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。

“I earnestly hope that you … will keep hope in your hearts … stand firm in Christ, face today’s challenges together, and look forward to the future.”

President Joshua Cho, speaking on the theme “Stand Firm in Christ, Advance Toward the Future: Hope on the Road to Emmaus,” encouraged us to persist in hope: to wait patiently, trusting that Jesus Christ is our salvation in times of trouble; to believe that Scripture is the source of hope; and to affirm that practical theology, grounded in Scripture as the source of hope, can appropriately respond to the challenges of our time.

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！

Thanksgiving Banquet

　　That evening, HKBTS hosted a “75th Anniversary Thanksgiving Banquet” at the London Restaurant. Our Board members, faculty, students, staff, and friends from all quarters gathered to count God’s blessings, commune with one another, share encouragement, and enjoy a joyful time of fellowship. Guests included pastors and ministers from the Baptist churches and other denominations, friends from the theological community, leaders of Christian organizations, members of our President’s Council, the President, General Secretary, and Standing Committee members of the Baptist Convention of Hong Kong, as well as alumni from different years, guests coming from afar, and brothers and sisters who care deeply about HKBTS. We sincerely thank all these members of the body of Christ for their blessings and support!

「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。

“Give thanks with a grateful heart …”

As the banquet began, our faculty, students, alumni, and all guests gathered together to sing “Give Thanks” as an expression of gratitude to God.

「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。

“Tonight, we are honored to have such a distinguished gathering … as members of the Lord’s family come together to fellowship and share in His grace.”

On behalf of HKBTS, Chairman of our Board of Directors, the Rev. Chi-kwong Chong, extended a warm welcome to all who joined us to celebrate and give thanks. He also expressed his hope that they would continue to walk alongside HKBTS, working together to raise up more servant-leaders for the Kingdom of God.

「［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。

“May faithful soldiers never be lacking, the truth never waver, and the church never slumber.”

The Rev. Wing-mun Tong, President of the Baptist Convention of Hong Kong, extended congratulations to HKBTS on behalf of the Convention and called upon all individuals and churches to partner with HKBTS in striving together for the Kingdom of God.

「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。

“Seventy-five years of trials and grace,
Peach and plum trees cultivated,
whose scent fills the city’s space.
We look ahead with Christ as our base:
Tomorrow’s spiritual temple,
today’s discipleship place.”

The Rev. Kin-kai Chung (left), Chairman of the Hong Kong Chinese Christian Churches Union, presented HKBTS with a poem and a keepsake on behalf of the Union, conveying their wishes that God would continue to use HKBTS so that it keeps on standing firm in Christ, the Rock, and training more faithful workers who will shine the light of truth for churches in Hong Kong, mainland China, and around the world, bringing glory to the Heavenly Father.

「牧者是盼望的傳遞者。」

曹偉彤院長從三位校友的分享短片說起，指出「浸神」神學教育的特色之一，是致力於培育同學「信望愛」的屬靈氣質，而近年則注重深化「盼望」的元素，期盼同學成為傳遞盼望的牧者。

“Pastors are bearers of hope.”

President Joshua Cho began his remarks by referring to a short video in which three alumni shared their stories, noting that one of the distinctive features of HKBTS’s theological education is its commitment to nurturing students’ spiritual character marked by “faith, hope, and love.” In recent years, HKBTS has placed particular emphasis on deepening the element of “hope” so that students may become pastors who convey hope.

「求祢繼續帶領神學院走前面的道路，榮耀祢的名。」

香港浸信會聯會總幹事李國雄牧師帶領大家謝飯禱告，並為「浸神」七十五年來培育無數天國工人而獻上感恩，祈求上主堅立學院繼續忠於其神學教育使命。

“We pray that You continue to lead the seminary on the path ahead, to the glory of Your name.”

The Rev. Vincent Kwok-hung Lee, General Secretary of the Baptist Convention of Hong Kong, led the congregation in the table prayer, giving thanks for the countless workers for the Kingdom of Heaven that HKBTS has nurtured over the past 75 years, and praying that the Lord would strengthen HKBTS to remain faithful to its mission of theological education.

迎向7.5秒挑戰！

眾賓客熱情投入席間遊戲，緊張地按下計時器，其中三位最接近7.5秒者，更獲贈禮物，現場喜氣洋洋。

The 7.5-Second Challenge

Guests enthusiastically joined the party game, stopping the timer with bated breath. The three participants whose times came closest to 7.5 seconds were awarded gifts, bringing joy throughout the dining hall.

「實在很感謝神……我沒有忘記香港浸信會神學院給我的栽培，叫我作無愧的工人，按著正意分解真理的道。」

當晚最年長的校友、八十一歲的梁德舜牧師，多年來在世界各地忠心事主。一年前得知母校舉辦院慶盛會，便計劃好要特意從美國回來參加，表達對神的感謝。

“I am truly grateful to God … I have not forgotten the training I received at the Hong Kong Baptist Theological Seminary, which has enabled me to be a worker who has no need to be ashamed, rightly handling the word of truth.”

The oldest alumnus in attendance that evening, the 81-year-old Rev. Peter Tuk-soon Leong, has faithfully served the Lord around the world for many years. Upon learning a year ago that his alma mater was organizing this anniversary celebration, he made plans to return from the United States specifically to attend and express his gratitude to God.

「浸神，加油！」

與學院建校同年（1951）出生的賓客有校友、前同工、教會肢體，他們為「浸神」送上一個個摯誠的祝福。

“Go, HKBTS!”

Among the guests born in the same year HKBTS was founded (1951) were alumni, former staff members, and church members, who offered heartfelt blessings to HKBTS.

「希望『浸神』繼續堅定地實踐神給我們的使命……」

校友陳克平牧師（右）多年來鼎力支持「浸神」的神學教育事工，他祝願學院繼續堅定地實踐神給予我們的使命，繼續為神栽培更多屬神的工人。

“I hope that HKBTS will continue to steadfastly carry out the mission God has entrusted to us …”

Alumnus the Rev. Hak-ping Chan (right) has been a staunch supporter of the theological education ministry at HKBTS for many years. He expressed his hope that HKBTS will continue to carry out faithfully the mission God has entrusted to us and raise up more workers for the Lord.

我對浸神有話兒……

一張張心意卡，色彩斑斕，深情寄語，承載著嘉賓對學院的祝福和感恩，現場洋溢著溫馨與歡笑，共同慶賀學院七十五週年。

Blessings for HKBTS

Colorful greeting cards, each bearing heartfelt messages, conveyed the guests’ blessings and gratitude to HKBTS. The atmosphere was filled with warmth and laughter as everyone came together to celebrate HKBTS’s 75th anniversary.

Please refer to the Chinese page.

网上报名

網上報名

Please refer to the Chinese page.

下载报名表

下載報名表

Please refer to the Chinese page.

下载报名表

下載報名表

張沛義

義務院牧

Albert Cheung

Honorary Chaplain

　　中國人有句話說：「國有國法，家有家規。」每個國家都有自己的體制和法律，使國家能夠運作暢順，並保障社會公平安定。國民有義務尊重這些體制並遵守法律。同樣，每個家庭都有自己的習慣和規範，通常稱為「家規」，用來約束成員之間的行為，並培養良好的個人品格。家庭成員有責任尊重這些習慣並遵守這些規範。無論今日的社會，或第一世紀的希羅社會，家庭都是組成社會的最基本單位。家庭成員融洽相處，能夠促進社會的和諧、穩定和繁榮。

　　新約聖經中的家規，主要是關於夫妻、父母子女，以及主僕之間相互責任（mutual responsibility）和彼此尊重的教導。其實，新約聖經沒有用上「家規」這個術語。「家規」（德文Haustafeln；英文household codes）這個術語源自馬丁路德（Martin Luther）的《小問答》（Small Catechism）。路德巡視教會，驚訝地發現許多平民連基本的教義都缺乏認識，於是制定一本簡單易明的問答集，幫助兒童、初信者和慕道友正確理解基督教的核心教導，內容涵蓋十誡、信經、主禱文、家規等等，而家規是說明社會和家庭各成員的角色和責任。

　　新約家規主要見於歌羅西書三章18節至四章1節、以弗所書五章21節至六章9節，以及彼得前書二章13節至三章7節。歌羅西書和以弗所書同樣論述家庭中夫妻、父母子女，以及主僕之間的關係，而彼得前書則論述執政者與人民、主僕，以及夫妻的關係，沒有論及父母子女的關係。歌羅西書是新約最早寫成的家規，而以弗所書則對歌羅西書的家規詳加闡述。本文主要討論歌羅西書和以弗所書中家規的異同。

新約家規的背景

　　第一世紀，希羅世界早已有家規的設立。亞里士多德（Aristotle）制定了一些家規，稱之為家庭管理（希臘文oikonomia；英文household management），涵蓋夫妻、父子和主僕的關係，旨在維護有權勢者的權利，並維持家庭及社會的秩序和安定。當時的家庭管理完全偏向男性主人，只注重妻子對丈夫的責任、子女對父親的責任，以及僕人對主人的責任。在第一世紀的希羅世界，男性的一家之主（拉丁文paterfamilias；英文father of the family）在家庭擁有絕對且不容置疑的權力，甚至掌控對妻子、兒女和僕人的生殺大權。
　　新約的家規具有護教、牧養和轉化社會的作用。第一世紀的基督徒與非信徒及羅馬政府有頗大的張力，原因包括：（1）當時的希羅世界，不同地區和不同行業都有各自的神祇和宗教儀式。但一個人成為基督徒後，就不再敬拜這些神祇，也不參加基督教以外的宗教儀式，因而被認為對所住地區或所屬行業缺乏忠誠，與眾人格格不入；（2）當時有些羅馬皇帝推行帝王崇拜（imperial cult），但基督徒只敬拜獨一的真神，拒絕參與。加上基督徒稱耶穌基督為王，所以被認為對皇帝不忠，甚至有推翻羅馬政權的嫌疑。

　　新約的家規要向當時的社會和政府表明，羅馬帝國有家規，基督徒也有家規；基督徒跟其他人一樣重視家庭和社會的秩序、和諧、安定。新約的家規並沒有試圖顛覆當時的社會秩序，沒有嘗試爭取完全的社會平等，卻重塑了傳統家庭中男性主導的權力結構，引入家庭成員之間相互責任和彼此尊重的教導，因為基督徒相信各人都同有一位主，都須向神負責。新約家規漸漸轉化當時的家庭和社會關係。

實踐新約家規的前提

　　可想而知，對於一個習慣在家中擁有絕對權力的男性家主來說，要求他約束或放棄自己部分既有的權力，並不容易。事實上，不論家庭或社會，擔任不同角色的人需要各有不同的權力；正當的權力運用是必須的。但權力往往使人腐化，絕對的權力使人絕對腐化。以弗所書提出家規之前提醒基督徒，他們已經有新的身分。他們在基督裏是新造的人，所以要脫去從前行為上的舊人，將心志改換一新，並且穿上新人，這新人是照神的形象造的，有真理的仁義和聖潔（弗四22-23）。而且，基督徒是被聖靈充滿的群體（弗五18）；靠著聖靈的幫助，有能力過敬虔的生活，實踐新約家規的教導。

　　講論家規的教導之前，保羅先提出一個基本原則，就是「當存敬畏基督的心，彼此順服」（弗五21；經文的粗體為筆者所加，下同）。一般羅馬家庭，只有妻子順服丈夫，兒女順服父親，僕人順服主人。但在基督徒家庭，各個成員也需要彼此尊重，樂意服侍對方。基督徒彼此順服，並非因社會壓力或想得著稱讚，而是基於敬畏基督的心（in the fear of Christ）和對基督的尊崇（out of reverence for Christ），因基督是所有基督徒共同的主，而且基督已為信徒立了犧牲的榜樣。

新約家規的內容

　　雖然新約的家規有別於當時希羅世界的家規，提出妻子和丈夫、兒女和父母、僕人和主人的相互責任，但仍是按照傳統，先談論從屬者的責任，即妻子對丈夫的責任、兒女對父母的責任，以及僕人對主人的責任，然後才談論家主的責任。

妻子和丈夫的相互責任

　　關於妻子和丈夫的相互責任，歌羅西書的教導只有兩節：「你們作妻子的，當順服自己的丈夫，這在主裏面是相宜的。你們作丈夫的，要愛你們的妻子，不可苦待她們。」（西三18-19）以弗所書還以教會與基督的關係，比喻妻子和丈夫的關係。作妻子的要順服自己的丈夫，如同順服主基督。教會怎樣順服基督，妻子也當怎樣順服自己的丈夫。除了說明妻子對丈夫的責任，以弗所書也說明丈夫對妻子的責任：作丈夫的要愛自己的妻子，正如基督愛教會，為教會捨己。

　　希羅社會的家規只講妻子要順服自己的丈夫，但新約家規還要求丈夫要愛自己的妻子。以弗所書更以兩個比喻說明丈夫當如何愛自己的妻子：第一，丈夫要以犧牲的愛去愛妻子，正如基督愛教會，為教會捨己（五25）；第二，丈夫要愛妻子，如同愛自己的身體（五28）。正常的人不會傷害自己的身體，總是保養愛惜。丈夫要以愛惜自己身體的心態去愛惜自己的妻子。一對男女結婚之後，夫妻已經成為一體，不分你我，所以愛妻子就如同愛自己了。

　　以弗所書總結妻子和丈夫的關係時，先提到丈夫要如何對待妻子：「你們各人都當愛妻子，如同愛自己一樣。妻子也當敬重她的丈夫。」（五33）作者可能想悄悄地轉化當時社會的價值觀。我們不時聽到一句話說：「男人需要尊重，女人需要愛」；男人渴望得到肯定和尊重，女人需要感受到被愛和接納。如果丈夫得到妻子的肯定和尊重，就會更愛妻子；同樣，若妻子感受到丈夫的愛和接納，就會更敬重丈夫，形成良性的互動和循環。在今日這個男女平等的社會，丈夫和妻子同樣需要愛和尊重，只是男女對愛和尊重的需求程度可能略有不同。

兒女和父母的相互責任

　　關於兒女對父母的責任，歌羅西書的教導是：「你們作兒女的，要凡事聽從父母，因為這是主所喜悅的。」（三20）兒女，尤其是未成年的兒女，要時常聽從父母的教導，這是神的旨意。對於聽從父母，以弗所書加上一個限制條件：「你們作兒女的，要在主裏聽從父母，這是理所當然的。」（六1）兒女理應聽從父母，但畢竟基督才是我們最終的主。如果父母的教導違背神的旨意、聖經真理、道德規範、法律規定等，兒女便不能聽從。因為順從神，不順從人，是應當的（徒五29）。

　　而且，以弗所書又指出，孝敬父母的人能夠得福，在世享長壽；這是第一條帶應許的誡命（六2-3）。十誡的首四誡是關於人和神的關係，其餘六誡是有關人與人的關係，而後者當中的第一條，即第五誡，就是「當孝敬父母」。這條誡命應許遵守的以色列人，得以在迦南美地長久安定地居住（出二十12）。同樣，今日信徒靠著聖靈的幫助，就能遵守孝敬父母的誡命，並且得以在地上長久生活。

　　關於父母對兒女的責任，歌羅西書的教導是：「你們作父親的，不要惹兒女的氣，恐怕他們失了志氣。」（三21）以前的父母，往往認為只有嚴厲的管教，才能培養出好孩子。孩子有良好的表現，父母只是甜在心裏，不會予以肯定或稱讚，恐怕「讚壞」孩子。但孩子有不良或不合乎父母期望的表現，就會加以批評或斥責，往往令孩子灰心喪志。今日有些父母卻走向另一極端，處處維護兒女，甚少要求他們盡上自己的責任，結果兒女變得自我中心，並且難以承受挫折。所以，以弗所書加上一句：「但要照著主的教導和勸戒養育他們」（六4下，和合本修訂版）。父母既要讓兒女感受到他們的愛，又要按著聖經的教導，幫助兒女學習敬神愛人。

僕人和主人的相互責任

　　關於僕人對主人的責任，以弗所書（六5-9）和歌羅西書（三22～四1）的教導大致相同：僕人要凡事順服主人，而且要誠實地服侍。即使沒有主人看管，也要忠心地完成工作。保羅呼籲僕人要以服侍基督的心態去服侍他們的主人，而且要知道他們這樣服侍主人，可以從神得著基業作為賞賜。僕人要明白，他們最終服侍的是主基督。關於主人對僕人的責任，以弗所書和歌羅西書同樣只有一節：主人要公正地對待僕人。以弗所書加上一句：「不要威嚇他們」（六9）。主人要知道，無論是他的僕人或他自己，都同有一位主在天上，大家都要向這位主負責。以弗所書又加上一句：這位主「並不偏待人」（六9）。今日我們可能是主人（例如老闆、僱主、上司），也可能是僕人（例如僱員、下屬），更可能是同時擁有雙重身分，既是上司，也是下屬；既是僱員，也是僱主。所以聖經關於僕人和主人相互責任的教導，同樣適用於今日的我們。

總結

　　新約家規具有護教、牧養和轉化社會的作用。新約家規的制定，讓第一世紀的希羅世界知道，基督徒同樣期盼社會保持和諧安定。希羅世界的家規，將權力集中在男性家主身上；新約的家規，則強調家中各成員要彼此順服，各有相互責任。基督徒家庭成員能夠彼此順服，是因為聖靈內住在他們中間，而且知道大家同有一位主，祂並不偏待人。雖然新約家規有其歷史背景，但仍然適用於今日的世界。今日基督徒遵循主的吩咐而有良好的夫妻、親子及主僕關係，就能夠為主作美好的見證，並且轉化這個世界。

　　There is a Chinese saying: “A country has its laws, and a family has its rules.” Every country has its own institutions and laws, which ensure the smooth functioning of the nation and safeguard social justice and stability. Citizens have a duty to respect these institutions and abide by the law. Similarly, every family has its own practices and norms, commonly referred to as household codes, that regulate its members’ behavior and help foster good character. Family members have a responsibility to respect these practices and adhere to these norms. Whether in today’s society or in first-century Greco-Roman society, family remains the basic unit of society. Family harmony is conducive to social harmony, stability, and prosperity.

　　The household codes in the New Testament mainly consist of teachings on mutual responsibility and mutual respect between husbands and wives, parents and children, and masters and slaves. In fact, the New Testament does not use the term “household codes” (German: Haustafeln), which originates from Martin Luther’s Small Catechism. While visiting the churches, Luther was surprised to find that common people had little knowledge of even basic Christian doctrines. He therefore compiled a simple and easily understandable catechism to help children and new converts correctly understand the core teachings of Christianity. The content covers the Ten Commandments, the Creed, the Lord’s Prayer, household codes, and more. The household codes explicate the roles and responsibilities of each member of the family as well as members of society.

　　The household codes in the New Testament are primarily found in Colossians 3:18–4:1, Ephesians 5:21–6:9, and 1 Peter 2:13–3:7. Both Colossians and Ephesians discuss relationships within the family—between husbands and wives, parents and children, and masters and slaves—while 1 Peter addresses relationships between rulers and the people, masters and slaves, and husbands and wives, without mentioning the parent-child relationship. Colossians contains the earliest household codes in the New Testament, while Ephesians further elaborates the household codes found in Colossians. This article focuses on the similarities and differences in the household codes found in Colossians and Ephesians.

The Background

　　By the first century, the Greco-Roman world had already established household codes. Aristotle formulated a set of household codes, which he termed “household management” (Greek: oikonomia). These codes covered relationships between husbands and wives, fathers and sons, and masters and slaves, aiming to uphold the rights of those in authority and maintain order and stability within the family and society. Household management at that time was entirely centred on the male head of the household, focusing solely on the wife’s duties to her husband, the children’s duties to their father, and the slaves’ duties to their master. In the Greco-Roman world of the first century, the father of the family (Latin: paterfamilias) held absolute and unquestionable authority within the household, even wielding the power of life and death over his wife, children, and slaves.

　　The household codes in the New Testament are relevant for apologetic, pastoral, and social-transformational purposes. First-century Christians faced significant tension with non-believers and the Roman government for the following reasons: (1) In the Greco-Roman world, different regions and trade guilds (collegia) had their own pagan deities and religious rituals. However, once a person became a Christian, he no longer worshiped these deities or participated in these pagan rituals. Consequently, they were viewed as lacking loyalty to their local community or trade guilds and became alienated from the general population. (2) Some Roman emperors at the time promoted the imperial cult, but Christians worshiped only the one true God and refused to participate. Furthermore, since Christians referred to Jesus Christ as King, they were perceived as being disloyal to the emperor and even suspected of plotting to overthrow the Roman regime.

　　The New Testament’s household codes were intended to demonstrate to society and government that just as the Roman Empire had its own household codes, so did Christians, and Christians, like everyone else, valued order, harmony, and stability in the family and society. The New Testament’s household codes did not seek to subvert the social order, nor did they strive for complete social equality; rather, they were reshaping the male-dominated power structure within traditional families by introducing teachings on mutual responsibility and respect among family members, because Christians believe that they all have a common Master, that is God, and are accountable to Him. The New Testament’s household codes served to transform familial and social relationships gradually.

Prerequisites

　　As one might imagine, it was no easy task to ask a paterfamilias, who was accustomed to wielding absolute authority within his household, to restrain himself or relinquish some of his established power. In fact, whether in the family or society, people in different roles require different levels of authority. The proper exercise of authority is essential. But power often corrupts, and absolute power corrupts absolutely. Before setting forth the household codes, Ephesians reminds Christians that they have already been given a new identity. In Christ, they are a new creation. Therefore, they must put off their old selves, which belong to their former manner of life, and be renewed in the spirit of their minds, and fully become their new selves, created after the likeness of God in true righteousness and holiness (Eph 4:22-23). Furthermore, Christians are a faith community filled with the Holy Spirit (Eph 5:18). With the help of the Holy Spirit, they have the power to live godly lives and put into practice the teachings of the New Testament’s household codes.

　　Before turning to the teachings on household codes, Paul first sets forth a fundamental principle: “Submit to one another out of reverence for Christ” (Eph 5:21; emphasis added here and throughout). In typical Roman households, only wives submitted to their husbands, children to their fathers, and slaves to their masters. But in Christian households, all members need to respect one another and willingly serve one another. Christians submit to one another not because of social pressure or a desire for praise, but out of reverence for Christ and in the fear of Christ, for Christ is the common Lord of all Christians, and He has set an example of self-sacrifice for believers.

The Contents

　　Although the New Testament’s household codes differ from those of the Greco-Roman world, when outlining the mutual responsibilities of wives and husbands, children and parents, and slaves and masters, they still follow tradition by first addressing the responsibilities of those in subordinate positions—that is, the responsibilities of wives toward their husbands, children toward their parents, and slaves toward their masters before discussing the responsibilities of the head of the household.

Wives and Husbands

　　Regarding the mutual responsibilities of wives and husbands, Colossians contains only two verses: “Wives, submit to your husbands, as is fitting in the Lord. Husbands, love your wives, and do not be harsh with them” (Col 3:18-19). Ephesians draws analogies between marriage and the relationship between the church and Christ. Wives are to submit to their husbands, as to Christ the Lord. Just as the church submits to Christ, so also wives should submit to their husbands. In addition to outlining a wife’s responsibilities toward her husband, Ephesians also outlines a husband’s responsibilities toward his wife: husbands are to love their wives, just as Christ loved the church and gave Himself up for her.

　　While Greco-Roman household codes only emphasized wives’ submission to their husbands, the New Testament also requires husbands’ love for their wives. Ephesians draws on two metaphors to illustrate how husbands should love their wives. Firstly, husbands should love their wives with a self-sacrificing love, just as Christ loved the church and gave Himself up for her (5:25). Secondly, husbands should love their wives as their own bodies (5:28). A normal person would never harm his own body; instead, he always nourishes and cherishes it. A husband should cherish his wife with the same care he shows his own body. Once a man and a woman are married, they become one—there is no distinction between “you” and “me”—so loving one’s wife is to love oneself.

　　When Ephesians summarizes the relationship between husbands and wives, it begins by addressing how husbands should treat their wives: “let each one of you love his wife as himself, and let the wife see that she respects her husband” (5:33). The author may have intended to subtly transform the social values of the time. We often hear the saying, “Men need respect; women need love.” Men long for affirmation and respect, while women need to feel loved and accepted. If a husband receives affirmation and respect from his wife, he will love her more; similarly, if a wife feels loved and accepted by her husband, she will respect him more, creating a positive cycle of interaction. In today’s society, where men and women are equal, both husbands and wives need love and respect, though the degree to which men and women seek these may differ slightly.

Children and Parents

　　Regarding children’s responsibilities toward their parents, Colossians states: “Children, obey your parents in everything, for this pleases the Lord” (3:20). It is God’s will that children, especially those who are minors, always heed their parents’ guidance. Regarding obedience to parents, Ephesians adds a qualifying condition: “Children, obey your parents in the Lord, for this is right” (6:1). Children ought to obey their parents, but after all, ultimately Christ is our Lord. If a parent’s instruction contradicts God’s will, biblical truth, moral standards, or legal requirements, children must not obey. For we must obey God rather than people (Acts 5:29).

　　Furthermore, Ephesians points out that those who honor their parents will be blessed and live long in the land; this is the first commandment with a promise (6:2-3). The first four of the Ten Commandments concern the relationship between people and God, while the remaining six concern relationships among people. The first of the latter—the fifth commandment—is “Honor your father and mother.” This commandment promised that the Israelites who obeyed it would dwell securely and permanently in the beautiful land of Canaan (Ex 20:12). Similarly, believers today, with the help of the Holy Spirit, can keep the commandment to honor their parents and thus enjoy a long life on earth.

　　Regarding parents’ responsibilities toward their children, Colossians teaches: “Fathers, do not provoke your children, lest they become discouraged” (3:21). In the past, parents often believed that only strict discipline could raise good children. When children behaved well, parents would simply take pleasure in their hearts without offering affirmation or praise, for fear of “spoiling” them. But when children behaved poorly or failed to meet their parents’ expectations, they would be criticized or rebuked, often causing them to become discouraged and lose heart. Today, however, some parents have shifted to the other extreme, defending their children at every turn and rarely requiring them to fulfill their responsibilities. As a result, their children become self-centred and have difficulty coping with setbacks. Therefore, Ephesians adds: “… but bring them up in the discipline and instruction of the Lord” (6:4b). Parents should not only let their children feel their love but also, in accordance with the Bible’s teachings, help them learn to honor God and love others.

Slaves and Masters

　　Regarding the responsibilities of slaves toward their masters, the teachings in Ephesians (6:5-9) and Colossians (3:22–4:1) are largely the same: slaves are to obey their masters in everything and serve them sincerely. Even when their masters are not watching, they are to perform their work faithfully. Paul urges slaves to serve their masters with the same attitude they serve Christ, and to recognize that by serving their masters in this way, they will receive the inheritance from God as their reward. Slaves must understand that ultimately, it is Christ the Lord whom they are serving. Regarding the responsibilities of masters toward their slaves, both Ephesians and Colossians contain only one verse: masters are to treat their slaves fairly. Ephesians adds, “Stop your threatening” (6:9). Masters should realize that both they and their slaves have the same Master in heaven, and that they are all accountable to Him. Ephesians adds that this Master shows “no partiality” (6:9). Today, we may be masters (such as bosses, employers, or supervisors) or servants (such as employees or subordinates); more often than not, we hold both roles simultaneously, serving as both supervisors and subordinates and as both employees and employers. Therefore, the Bible’s teachings on the mutual responsibilities of slaves and masters are equally applicable to all of us.

Conclusion

　　The New Testament household codes are relevant for apologetic, pastoral, and social-transformational purposes. The formulation of these codes made it clear to the Greco-Roman world of the first century that Christians, too, desired social harmony and stability. While the Greco-Roman household codes concentrated authority in the father of the family, the New Testament household codes emphasize that all members of the household should submit to one another and bear mutual responsibilities. This mutual submission among Christian family members is possible because the Holy Spirit dwells among them, and they know that they all have one common Lord, who shows no partiality. Although the New Testament household codes have their historical context, they remain relevant in today’s world. When Christians today follow the Lord’s commands and cultivate healthy relationships between husbands and wives, parents and children, and masters and servants, they can bear a powerful witness for the Lord and transform the world.

洪美安

基督教研究碩士

Angel Mei-On Hong

(MCS)

一、神學不是教我掌握神，而是叫我謙卑地認識祂

　　入讀神學院以前，我心裏對信仰有很多疑問，對教會也帶著一些期望。我以為修讀神學，能讓我更好地掌握信仰和回應教會的需要。回望這段旅程，我看見神學不是教我完全掌握神，而是叫我謙卑地更深認識祂。

二、神的教會屬於祂

　　入學前幾年，我常因基督徒之間的分裂而感到挫敗。我相信公義十分重要，卻也困惑：為甚麼我們有時以追求公義之名，用具傷害性的話回應意見不同的弟兄姊妹？我們努力持守真理時，會否忘記了愛？這些問題使我不安，也加深了我對衝突以至戰爭的恐懼。我甚至想：在我有生之年，會不會發生第三次世界大戰呢？

　　透過認識教會歷史和不同的神學傳統，我漸漸明白，信徒之間的分歧並不是今天才出現。即使教會並不完美，神仍然掌權，並在人的限制和紛爭中保守祂的教會。從前，我在頭腦上知道神掌權；如今，我開始因明白這真理而心裏得著平安，對戰爭的恐懼也不知不覺減輕了。

三、神有時藉著人回應我的掙扎

　　我原本希望親身接觸與我想法不同的人，從而理解他們的經歷和立場。我曾預期自己將會進入一個充滿張力的環境，神卻為我預備了一群友善、真誠和充滿愛的同學。他們是我在神學院最珍惜的恩典之一。神給我的答案不是一套理論，而是一個彼此關懷的群體。祂不只在課堂裏教導我，也藉著同行者的接納、愛和榜樣，安慰並照顧我。

四、疑問能深化信仰，而不是摧毀信仰

　　我很珍惜神學院給予我們提問及思考的空間和平台。疑問不是需要隱藏的軟弱，反而可以成為尋求神的入口。很多人都帶著自己的觀點進來，我也不例外。神學院的觀點、教會的教導與個人經歷之間產生的衝擊，對每個人來說都不一樣。當我知道自己為何相信，也學習在未有完整答案時仍然信靠神，我的信仰反而站得更穩。神學院不能傳授我所有知識，卻教曉我如何繼續尋求。

五、知道關於神的事，不等於真正認識神

　　神學知識非常寶貴，能幫助我們更準確地閱讀，更謙卑地思考，並且讓我們聆聽歷代信徒的智慧。然而，它不能取代我們與神的關係。若沒有藉著聖靈禱告、聆聽和回應，我們就可能只是知道許多關於神的資料，卻沒有更深地認識祂。我認識到，傳福音不是靠獲取更多知識，使我有能力說服和改變別人；真正改變人心的是神自己。我們要靠著聖靈更深地認識祂，別人也是藉著聖靈信靠祂，而不是靠我們的作為。

　　畢業之際，我渴望為福音、教導和教會合一而努力。行政工作有其必要，教會不可能完全沒有行政和組織；但行政本身不是教會最終的使命，而是為了支援福音工作。耶穌吩咐門徒：「所以，你們要去，使萬民作我的門徒……。」（太二十八18-20）這使命不是只交給少數的傳道人或受過神學訓練的人，而是交給整個教會。因此，神學裝備對我的意義，不只是讓我多承擔一種事奉，而是幫助我更好地回應這個呼召，希望幫助更多信徒，把時間和恩賜投入傳福音、教導真理和建立生命的事工之中。

1. Theology Is Not about Mastering God, but Humbly Knowing Him

　　Prior to starting seminary, I had many questions in my heart and certain expectations regarding churches. I thought that studying theology would enable me to gain more knowledge and better respond to churches’ needs. Looking back on this journey however, I realize that theology was not about fully comprehending God, but rather led me to humbly know him more.

2. The Church Belongs to God

　　The few years leading up to beginning seminary, I was often frustrated by divisions among Christians. I believe justice is important, yet I was puzzled: “Why do we sometimes respond to brothers and sisters who hold different views with hurtful words in the name of justice? As we try to uphold the truth, do we forget to love one another?” These questions troubled me and deepened my fear of conflict and even war. I sometimes wonder if a Third World War would happen in my lifetime.

　　Through studying church history and various theological traditions, I have gradually come to understand that divisions among believers are not new. Even though churches may not be perfect, God is still sovereign, and he keeps his church regardless of human limitations and conflicts. In the past, I only knew in my mind that God was in control; now I genuinely experience peace through his truth. This has even gradually lessened my fear toward the idea of war and conflicts.

3. Sometimes God Responds to My Struggles through Others

　　I was hoping by interacting directly with people whose thoughts are different from mine, that I can better understand their experiences and perspectives. I expected there might be tension, but God prepared for me a group of kind, sincere, and loving classmates. They are one of the blessings I cherish most during my time at the seminary. God’s answer to me was not a set of theories, but a community that cares for one another. He not only taught me in the classroom, but also comforted and cared for me through the acceptance and love I received, and through the good example set by my classmates.

4. Doubts Can Deepen Faith Rather than Destroy It

　　I truly appreciate the space and platform that the seminary provides for us to question and reflect. Doubts are not weaknesses; rather they can serve as a gateway to seeking God. Many people come to seminary with their own perspectives, and I am no exception. The interactions between the seminary’s perspectives, the church’s teachings, and one’s personal experiences bring different challenges for each individual. As I came to understand why I believe and learned to trust God even without having all the answers, my faith actually grew stronger. The seminary could not teach me everything, but it taught me how to keep seeking God.

5. Knowing about God Is Not Equal to Knowing God

　　Theological knowledge is valuable. It helps us read more accurately, think more humbly, and learn from the wisdom of past believers. However, it cannot replace our relationship with God. Without praying, listening, and responding to God through the Holy Spirit, we may end up merely knowing a great deal of information about God without actually knowing him. I have come to realize that sharing the gospel does not depend on acquiring more knowledge and trying to persuade and change others. It is God himself who changes people’s hearts. We must rely on the Holy Spirit to know him more. Likewise, people come to trust the LORD through the Holy Spirit, and not through our own efforts.

　　After graduation, I am eager to devote myself to evangelism, Bible teaching, and church unity. Administrative work is important; a church cannot function without any administration and organization. However, administration itself is not the ultimate mission of the church, but a means to support gospel works. Jesus commanded his disciples: “Go therefore and make disciples of all nations …” (Mt 28:18-20). This mission is not only entrusted to a selected few, to pastors or to those with theological training, but to the entire church. Therefore, theological training for me is not merely about taking on a new position at church, but about helping me respond more effectively to Jesus’ calling, and I hope to help more believers devote their time and gifts to evangelism, teaching the truth, and building up lives.

劉芷茵

道學碩士

Yannie Lau

(M.Div.)

上主眼中重要的事？重要的是……

　　還記得剛入學的時候，有前輩提過「很多東西（包括人和事）比成績更重要」。我本來不太明白，後來，我發現這句話正呼應剛入學時老師在屬靈操練營的提醒：「在上主眼中，甚麼才是最重要的？怎樣做才是祂所喜悅的？」三年過去，我開始明白，重要的不是向祂或他者證明自己，而是聚焦於主，回應主愛，活出基督的生命。

從回應主愛到學習與事奉

　　神是無所不知的；祂呼召我以先，已知道我的各種限制和軟弱。在三年的神學旅程中，我明白到自己只能天天靠主的恩典，讓神更新改變自己的生命。得主喜悅，就是聚焦於上主，好好運用祂所賜的一切去愛主愛人。學習與事奉不是非此即彼，而是彼此豐富。學習知識，是為了回應主的呼召和愛，更認識主，學習主愛，好好服侍主；在人群中事奉，是為了回應人的需要，實踐去愛，回應上主，從而學習並更認識何謂愛。

從軟弱中信靠，經歷神的豐盛

　　上主讓我學習從軟弱中仰賴主的恩典，這對我來說是莫大的挑戰。一年級暑假期間，親人接連患病、離世；自己亦因意外導致右肩韌帶撕裂，右手活動受限，加上復康的過程漫長，使我懷疑自己能否繼續學業。在掙扎中，上主讓我學習在軟弱時更要全然信靠祂，一邊接受復健治療，一邊完成學業，甚至同時在學生會與同學同心事奉。或者事奉的初衷只是一顆願意的心，並非聚焦於自己沒有甚麼而不能事奉神。我從沒想像過在限制中仍能平安和喜樂地事奉主，感謝神讓我經歷祂的豐盛。

從頭腦認識到從心認識

　　另一位前輩提醒我：「讀神學很多時是用這裏（指著頭腦）認識神，但不要忘記從這裏（指著心）認識神。」從心認識神包括常常親近主，辨明祂的心意，以及切身地體會耶穌基督深深的愛。耶穌基督在地上與人一同生活，包括替人治病、趕鬼和教導他們。基督的道成肉身，體現祂犧牲的愛和捨己，也教導門徒捨己跟從祂。耶穌既為神的兒子，亦是天上的君王，卻因著愛，甘願作僕人去服侍人，作我們的榜樣。

從群體中學習，明白主愛

　　感謝上主，讓我親眼看見師長、同工、同學如何在生活細節中活出主愛：在我傷口未愈合時，親自替我洗傷口；在我行動不便、孤單之時，主動關顧我，與我分享，為我禱告；在知悉我提不起右手時，主動借外置鍵盤給我，照顧我日用的飲食，替我到飯堂領飯等。他們不單顧自己的事，也顧別人的事，並以基督耶穌的心為心，活現出何謂彼此相顧，激發愛心，勉勵行善。他們的榜樣提醒我，能夠事奉和去愛的時候，不論多微小，都要好好把握機會。

　　學習與事奉不是對立的，認識神亦然。在神學院學習，除了頭腦上更認識神，也包括重新從心出發，向主學習，明白主愛。我們每天每刻在主面前學習，也在整個群體中彼此學習，在基督裏體現祂的愛。上主知道我們的需要，也知道我們的心，求主幫助和更新我們，貼近祂的心。

　　「你們若有彼此相愛的心，眾人因此就認出你們是我的門徒了。」（約十三35）

常常禱告，不可灰心

　　剛入學時，我問眾師姐：「讀神學要花上很多時間，尚且未必讀得明白，如何兼顧事奉，關心他人，又不忽略身邊的家人和朋友，還要安靜下來祈禱讀經呢？」她們只是說：「這也得去做的。」她們看似未有解釋，笑而不語，我現在開始明白箇中意思。不是我們能夠，只是我們仍要努力嘗試並順服，信靠並交託那呼召我們的上主。然而，最不能缺少的就是禱告。祈禱房裏的跪椅寫著「常常禱告」、「不可灰心」（路十八1）。不論是獨處安靜禱告，還是在群體中一同聆聽聖言後彼此代求，皆是我們成為門徒的生命中不可缺少的。

　　願上主繼續帶領我們前行，願聖靈時刻幫助，讓我們在路上彼此禱告守望，成為又忠心又蒙祂喜悅的僕人，活出基督因著愛而捨己的生命。

What Matters in God’s Eyes? What Truly Matters Is …

　　I still remember when I began my studies at the seminary, a senior student once said to me, “Many things (including people and matters) are more important than grades.” I did not quite understand it at first, but later I realized that his words echoed what a teacher reminded us of during the spiritual formation camp at the beginning of the school year: “What truly matters in the Lord’s eyes? How do we live in a way that pleases Him?” Three years have passed, and I have come to understand that what matters is not proving myself to Him or to others, but focusing on the Lord, responding to His love, and living out the life of Jesus Christ.

From Responding to God’s Love to Learning and Serving

　　God is all-knowing. Even before He called me, He already knew all my limitations and weaknesses. During my three-year journey of theological studies, I came to realize that I can only rely on God’s grace day by day, allowing Him to renew and transform my life. To please the Lord means focusing on Him and making good use of all He has given me to love Him and love others. Learning and serving are not mutually exclusive—but rather, they enrich one another. We seek knowledge to respond to the Lord’s calling and His love—to know Him better, learn to love as He does, and serve Him faithfully. We serve others to meet their needs, put love into practice, and respond to the Lord, thereby learning and understanding more deeply what love truly is.

Trusting God and Experiencing His Abundance in Weakness

　　The Lord has taught me to rely on His grace in the midst of my weakness, which has been a tremendous challenge for me. During the summer break of my first year, multiple family members became ill and passed away one after another. In addition, I suffered a torn ligament in my right shoulder due to an accident, which limited the movement of my right arm. The lengthy rehabilitation process made me doubt whether I could continue my studies. Amidst my struggles, the Lord taught me to trust Him completely, especially in my weakest moments. I completed my studies while undergoing rehabilitation and even served alongside others in the student union. Perhaps what first motivates one to serve God is simply a willing heart—while not focusing on what one lacks and why one cannot adequately serve Him. I never imagined I could serve the Lord with peace and joy even with my limitations. I thank God for allowing me to experience His abundance.

Knowing God: From the Head to the Heart

　　My mentor reminded me: “When studying theology, we often come to know God in here (pointing to his head), but don’t forget to come to know God in here (pointing to his heart).” Knowing God in the heart involves drawing near to the Lord always, discerning His will, and personally experiencing the deep love of Jesus Christ. Jesus Christ lived among people on earth, healing the sick, casting out demons, and teaching the truth. Christ’s incarnation embodied His sacrificial love and self-denial, and He taught His disciples to deny themselves and follow Him. Being both the Son of God and the King of Heaven, Jesus willingly became a servant to serve people out of love, setting an example for us.

Learning the Love of God in Community

　　I thank God for letting me witness how my teachers, seminary staff, and fellow students live out His love in even the small details of daily life. While my wounds had not yet healed, they cleaned and dressed them for me. When I was physically limited and feeling lonely, they took the initiative to care for me, share with me, and pray for me. Upon learning that I could not lift my right arm, they offered me an external keyboard, helped me with my daily meals, and even went to the seminary canteen to pick up food for me. They looked not only to their own interests but also to the interests of others. Having the same mindset as Christ Jesus, they embody what it means to care for one another and inspire one another to love and good works. Their example reminds me that even the smallest opportunities to serve and love should be cherished and embraced.

　　Learning and serving are not mutually exclusive, nor are the different ways of knowing God. Studying at the seminary involves not only gaining a deeper intellectual understanding of God but also renewing our hearts, imitating the Lord, and coming to understand His love. In every moment, we learn before the Lord, and together as a community we learn from one another, living out His love in Christ. The Lord knows our needs and understands our hearts. May He help and renew us, drawing us closer to His heart.

　　“By this all people will know that you are my disciples, if you have love for one another” (Jn 13:35).

Pray Always and Do Not Lose Heart

　　When I first began my studies, I asked the senior students, “Studying theology takes a lot of time, and even then, we might not fully understand it. How can we balance ministry and caring for others without neglecting our family and friends, while still finding time to be still and pray and read the Bible?” They simply replied, “You just have to do it.” They appeared to offer no explanation, only a smile. Now I begin to understand what they meant. It is not that we are capable, but that we must strive to obey, trust the Lord who has called us, and entrust ourselves to Him. However, the most indispensable thing is prayer. The kneelers in the prayer room bear the inscriptions “Pray always” and “Do not lose heart” (Lk 18:1). Whether we pray quietly in solitude or intercede for one another as a community after listening to the Word together, both are indispensable to our lives as disciples.

　　May the Lord continue to guide us forward, and may the Holy Spirit help us at all times, so that we may pray for and watch over one another along the way, become faithful servants who please Him, and live out the life of Christ, who gave Himself out of love.

李秋雨

道學碩士

Qiuyu Li

(M.Div.)

　　6月某天，一位同學突然發信息給我：「秋雨早晨！忽然想起，我從未聽你說為何要進修。你犧牲這麼多，特別是家庭生活，背後的動力和原因是甚麼？」我含糊地講了幾個理由，也承認有時並非完全理解自己所做的選擇。這條神學路，來時也許沒有清晰的答案，但仍可以與上帝的恩典不期而遇。除了增長知識和見識，這更是一場內在自我成長之旅。我遇見了真實的自己，遇見上帝，也遇到一個真信仰群體。

遇見自己：在破碎中接納本相

　　從小到大，我可算是個比較「乖」的人。學生時代是「乖乖女」、「好學生」。結婚後，我是個全能主婦。在教會裏，我立志做個謙卑的基督僕人。我總在暗暗要求自己，別讓他人失望，努力做到最好……。但讀到巴默爾（Parker J. Palmer）的著作《與自己對話》（Let Your Life Speak）時，被問及「你現在過得幸福嗎？」，我幾乎情緒失控。「我真的可能正過著一個不屬於自己的生活。」這樣的聲音讓我感到害怕。我只是找到一種「聖潔」的方式生活，但其實那並不是我真正的自己。安靜下來，我甚至不知道自己喜歡吃甚麼，真正想做甚麼。我察覺自己內外有許多不一致，這樣的割裂令我迷失。我不過是用各樣身分和事務，掩蓋內在的匱乏和破碎。

　　我嘗試正視那個真實的自己：混亂、疲憊、迷茫、無助。我承認自己有許多事做不到，承認自己的軟弱和需要。這並不是失敗，而是信心的開始。

遇見上帝：在靜默中回應祂的呼喚

　　禱告對我來說，有時很困難，因我從小的信仰經驗告訴我，敬虔的人都是花大量時間跪在主面前禱告的。我過往的禱告，更多是我在說，讓神聽，或我把需要告訴神，等著祂來成就。彷彿我是主動者，上帝是回應者。靈閱（Lectio Divina）和歸心祈禱對我很有幫助。兩者的共通點是人要在神面前安靜，聆聽上帝的聲音，順從聖靈的感動。

　　原來在我與神的關係中，我從來不是也不應該是主動者，而是回應者。上帝來尋找我，是祂先渴望我（如奧古斯丁所言）。無論是信靠、事奉，還是祈禱，這些都不只是我的行動，更是祂的行動。我需要的就是安靜去聆聽祂，聆聽這位一直向我發出邀請和呼喚的父神，並且相信祂的慈愛永遠穩固。

遇見群體：在差異中彼此建立

　　之前有同學說，神學院裏「I人」（introvert，即性格內向者）居多，說我很E（extrovert，即性格外向者）。也有人說教會裏「I人」居多，所以帶活動不容易。這兩年的信仰群體經歷，讓我體會真群體凝聚在一起，最重要的並不是性格，而是我們是否都願意在基督裏調整自己。因為團契的根基從來不是各人投緣與否，性格是否合拍，而是藉著耶穌基督、在耶穌基督裏相交（如潘霍華所言）。

　　沒有基督，情投意合的愛人都可能鬧掰，何況一群本來互不相干的陌生人。群體中各人的年齡、認知、性格各不相同，有人理性，有人感性……差異性正是上帝給群體的禮物，因我們每個人都只能看見上帝的一面，但當我們彼此聆聽，互相學習，上帝的形象就在我們中間變得更加完整。

　　感恩在這次神學之旅中，我遇到與自己不同的同路人，他們似兄長、牧者、老師、朋友，給予我接納、尊重、支持、提醒、幫助、陪伴，使我對「教會是基督的身體」有了更切身的體會。我們如此不同，卻可以互相建立。

　　願上帝繼續施恩帶領，讓我在每一個當下，都能遇見祂，並且遇見祂放在我生命中的每一個人。

　　One day in June, a classmate suddenly sent me a message: “Good morning, Qiuyu. It just occurred to me that you’ve never told me why you decided to pursue further studies at the seminary. You’ve sacrificed so much—especially your family life—so what’s the motivation and reason behind it?” I gave a few vague reasons and admitted that sometimes I might not fully understand the choices that I have made. On the journey of theological study, one may begin without clear reasons, yet still encounter God’s grace in unexpected ways. Beyond gaining knowledge and insight, this is a journey of inner growth above all. I have come to encounter my true self, to encounter God, and to encounter a genuine community of faith.

Encountering Myself: Embracing My True Nature amidst My Brokenness

　　Since childhood, I have been what you might call a “well-behaved” person. In school, I was considered a “good girl” and a “good student.” After getting married, I became a well-rounded homemaker. At church, I dedicated myself to being a humble servant of Christ. I always secretly demanded to myself that I would never let others down and I would always do my very best. But, while reading Parker J. Palmer’s book Let Your Life Speak, I was challenged with this question: “Are you happy right now?” I felt crushed, thinking that it may actually be true that “the life I am living is not the same as the life that wants to live in me.” This idea terrified me. I had simply sought to live in a “holy” way, but in reality, that was not my true self. In solitude and silence, I realized I barely knew what I actually liked to eat or what I truly wanted to do. I became aware of many inconsistencies between my inner and outer selves, and this disconnect left me feeling lost. I was merely masking my inner emptiness and brokenness with various identities and activities.

　　I tried to face my true self: chaotic, exhausted, confused, and helpless. I admitted that there were many things I could not do, and I acknowledged my weaknesses and needs. This was not a failure, but the beginning of faith.

Encountering God: Responding to His Call in Stillness

　　Prayer is sometimes difficult for me. My religious upbringing led me to believe that devout people spend a great deal of time kneeling before the Lord in prayer. In the past, my prayers were mostly me speaking—letting God listen—or telling God my needs and waiting for Him to fulfill them. It was as if I were the initiator and God were the one responding. Lectio Divina and Centring Prayer have been very helpful to me. What both have in common is that one must be still before God, listen to His voice, and obey the promptings of the Holy Spirit.

　　Now I realize that in my relationship with God, I have never been—and should never be—the one taking the initiative, but rather the one responding. God came to seek me out; it was He who first longed for me (as Augustine said). Whether it be trusting, serving, or praying, these are not merely my actions, but His. All I need to do is to be still and listen to Him, the Father who has been extending His invitation and calling to me all along, and to trust that His love is forever steadfast.

Encountering Community: Building up One Another in Diversity

　　A classmate once said that there are mostly introverts at seminary and that I am very extrovert. Some say that introverts make up the majority in churches, which makes it difficult to run activities. My experiences in faith communities over the past two years have taught me that what truly binds a genuine community together is not a personality type, but whether we are all willing to adjust ourselves in Christ. The foundation of fellowship has never been whether people are kindred spirits, or whether their personalities mesh, but rather communion through Jesus Christ and in Jesus Christ (as Dietrich Bonhoeffer said).

　　Without Christ, even well-matched lovers can drift apart, let alone a group of people who were once strangers to one another. Within the community, people may differ in age, perspective, and personality—for example, some are rational, and others emotional. These differences are precisely the gift God has given to the community, for each of us can see only one aspect of God. But when we listen to one another and learn from one another, the image of God becomes more complete among us.

　　I am grateful that during my theological journey, I met fellow pilgrims who are different from me. They are like brothers, pastors, teachers, and friends who offer me acceptance, respect, support, guidance, help, and companionship, giving me a deeper personal understanding of the truth that the church is the body of Christ. Though we are so different, we can build each other up.

　　May God continue to bestow His grace and guidance, so that in every moment I may encounter Him and every person He has placed in my life.

陳柏銳

道學碩士

Patrick Chan

(M.Div.)

陳牧師與太太彩玲及兒子若天

重踏神學之路

　　2014年神學學士畢業到現在，剛好十二個年頭。畢業之初，有感這個大眾學歷普遍偏高的時代，只帶著神學學士學位來牧會，在不久的將來或會略顯不足，於是畢業後第一年，我就毅然決定回到母校報讀道學碩士。眼見身邊不少前輩、好友，因種種原因未能完成第二個學位；在修讀之初我就暗自立志，非完成不可，絕不讓自己半途而廢。只是，教會、家庭、社會及個人發生種種變動，一度打擊我繼續進修的決心。後來，太太蒙召讀神學，這成為我重新開始及完成學業的契機。感謝天父的恩典，今年我將會與她一同站在畢業典禮的台上。

渴求成長進深

　　休學後重啟學業，我發覺自己上課及學習時的心態出現了微妙的變化。由原初出於單純為了學歷上的需要，逐漸變成對學習聖經、神學和實踐技巧的熱切渴求。我越來越希望自己能夠將牧會多年的經驗，與所學的聖經和神學知識互相對話和整合，並在眾多神學、倫理取態中尋覓屬於自己的取向。而且我渴望在不同老師身上學習不同的事奉技巧，成為我牧養上的助益，以應對這個瞬息萬變時代的需要。相比進修初期，我越來越清楚自己的「短板」和需要，並且更深切地渴求成長和進深，以回報天父的恩情和弟兄姊妹生命的需要。

突破迷惘困境

　　這十二年裏，我看到、聽到不同師長的到來和離開；從他們身上，我學習到聖經、神學、歷史、實踐等方面不同的研究進路及其背後的方法論。這些不同學說，一度使我十分迷惘和混亂，尤其是回應教會需要和社會議題時，賴特（N. T. Wright）的保羅新觀和侯活士（Stanley Hauerwas）的教會倫理學，是否唯一的聲音和出路？假如我們將福音信息完全拆解成為零碎，是否真的有能力將它們重新整合起來？宗教改革先賢花一生心血努力所得的成果，對於今天的我們來說，其價值和意義何在？我們是否真的可以憑一兩代人的努力，就取代宗教改革至今芸芸眾多先賢的努力？我們是否真的認識他們的看法和想法？這些思想上的掙扎，多年來一直困擾著我。

　　及至後來張楷弦老師講授「天啟保羅」，讓我發現聖經研究並非只有單一方向，一成不變。不同學者的聲音雖有其價值，也有其限制。在教會的處境中，我們需要學會聆聽不同的聲音（包括弟兄姊妹和學者），辨識上帝此刻對教會的心意，以及上帝要我們如何（在方法層面）牧養群羊，帶領他們回應這個時代的需要。此外，黃福光教授教導的聖經神學，幫助我在眾多不同聖經研究進路中，找到屬於自己的定位，讓我不再像鸚鵡學舌一樣，只停留於某某老師、某某學者的想法和意見，而是開始嘗試建立一個屬於自己的聖經神學立場和神學方法論。誠如《基督徒的神學思考》一書所言，每個基督徒都是神學家，有屬於他們的信仰思考。又如鄧紹光教授在課堂上經常提醒我們：「正信、正行」，信仰不只是尋求理解，真實的信仰更直接影響我們的所是、所為。最後吳國傑教授曾在多個不同場合提醒我們，要了解一個人的思想和生平，最好的方法是研究第一手資料，而不是通過別人覆述。這讓我對人和事物多了一份警覺，不再只停留在單一的敍述和覆述，而是尋求原典或更多的敍述角度，對所認識的事物進行反覆的比對、思考和學習。

　　最後，感謝每一位在神學學習路上幫助過我的師長、同工、同學、家人、朋友、教會的肢體，更感謝那位拯救我、呼召我的三一上帝。願榮耀頌讚歸給祂，直到永遠。

The Rev. Chan, his wife RoseKelly, and their son Timothy.

Resuming the Theological Journey

　　It has been exactly twelve years since I graduated with a Bachelor of Theology degree in 2014. Upon graduation, I recognized that in an era where educational attainment is generally high, entering pastoral ministry with only a Bachelor’s degree might prove insufficient in the near future. Therefore, in the first year after graduation, I resolutely decided to return to my alma mater to pursue a Master of Divinity degree. Seeing that many of my seniors and close friends had been unable to complete their second degree for various reasons, I made a vow to myself at the very beginning of my studies: I would see it through to the end and never allow myself to give up. However, various changes in the church, my own family, society, and my personal life at times shook my resolve to pursue further studies. However, when my wife was called to study at the seminary, it was a turning point for me, and I chose not only to resume but to complete my studies. Thanks to the grace of our Heavenly Father, this year I will stand on the stage at the graduation ceremony alongside my wife.

Longing for Further Growth

　　After taking a leave of absence and then resuming my studies, I found a subtle shift in my mindset toward attending classes and studying. I was initially driven simply by the need to earn a degree, but then my motivation gradually evolved into a passionate desire to study the Bible, theology, and practical skills. I increasingly hoped to engage in a dialogue between my years of pastoral experience and the biblical and theological knowledge I have been acquiring, to integrate them, and to develop my own perspective among the many theological and ethical stances. In addition, I long to learn different ministry skills from various teachers, which will enhance my pastoral ministry and help me meet the needs of these rapidly changing times. Compared to the early stages of my studies, I have become increasingly aware of my own weaknesses and needs, and as a result, I now have a deeper longing to grow and deepen my knowledge—hoping to repay our Heavenly Father’s grace and meet the spiritual needs of my brothers and sisters in Christ.

Breaking through Confusion and Struggles

　　Over the past twelve years, I have witnessed the arrival and departure of various professors. From them, I have learned different approaches and methodologies in areas such as Bible studies, theology, history, and practical ministry. These differing schools of thought once left me feeling quite bewildered and confused. In particular, I wondered: When responding to the needs of churches and social issues, are N. T. Wright’s “New Perspective on Paul” and Stanley Hauerwas’s ecclesiological ethics the only voices and solutions? If we were to break down the message of the Gospel into fragmented pieces, would we be able to reintegrate them? What value and significance do the hard-won achievements of the Reformers—the fruit of their lifelong efforts—hold for us today? Can we possibly supplant the contributions of the countless sages since the Reformation with the efforts of just one or two generations? Do we truly understand their perspectives and ideas? These intellectual struggles have troubled me for years.

　　Later, as I attended Dr. Kai-hsuan Chang’s course on “Apocalyptic Paul,” I realized that biblical studies are not limited to a single, unchanging approach. While the perspectives of different scholars have value, they also carry limitations. Within the context of the church, we need to learn to listen to diverse voices (including those of fellow believers and scholars), discern God’s will for churches at this moment, and understand how (in practical terms) God wants us to shepherd His flock and lead them to respond to the needs of our time. Furthermore, Prof. Fook-kong Wong’s teaching on biblical theology helped me find my own path among the many different approaches to biblical study. It enabled me to move beyond merely parroting the ideas and opinions of this or that teacher or scholar, and instead beginning to develop my own biblical theological position and methodology. As stated in the book How to Think Theologically, every Christian is a theologian, with their own reflections on their faith. Prof. Andres Tang also frequently reminds students: “Right Faith, Right Action.” Faith is not merely about seeking understanding; true faith directly influences who we are and what we do. Lastly, Prof. Nathan Ng has reminded us on many different occasions that the best way to understand a person’s thoughts and life is to study primary sources rather than rely on others’ retellings. This has made me look more critically at all sources; I no longer rely solely on a single narrative or secondary sources, but instead seek out original texts or additional perspectives with repeated comparison, reflection, and learning.

　　Finally, I would like to thank every teacher, staff member, classmate, family member, friend, and fellow church member who has helped me on my journey of theological study. Above all, I give thanks to the Triune God who saved me and called me. May glory and praise be to Him forevermore.

Please refer to the Chinese page.

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　　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。

　　In 1951, our Baptist forebears, responding to a divine calling, established the Hong Kong Baptist Theological Seminary (HKBTS) during a troubled time. By God’s grace, over the past seventy-five years, HKBTS has grown steadily amidst changing times, while striving to fulfill its mission of theological education and research in Hong Kong. Diligently nurturing servant-leaders who possess theological wisdom, spiritual character, and practical ministry skills, HKBTS has trained generation after generation of pastors, missionaries, and lay leaders. In unity with brothers and sisters in Christ, they have built up churches, expanded the Kingdom of God, and exerted a positive influence in society, serving as salt and light and bearing witness to Christ’s Gospel of peace.

　　To commemorate the Lord’s abundant grace and love, HKBTS has organized a series of anniversary events under the theme “Stand Firm in Christ, Advance Toward the Future.” In a world of turmoil and ever-changing circumstances, only by standing firm on the solid cornerstone of Jesus Christ can we face an uncertain future amidst the world’s currents and put His truth into practice in this age. The highlights of the celebrations were the “75th Anniversary Thanksgiving Service and Concert of Praise” and the “75th Anniversary Thanksgiving Banquet.” This issue of the Newsletter features a selection of photos from these two events, inviting readers to relive the moments captured therein.

The Thanksgiving Service and Concert of Praise

　　On the afternoon of April 19 this year, HKBTS held a “75th Anniversary Thanksgiving Service and Concert of Praise” at the Kowloon City Baptist Church. On that day, the Seminary Choir and the Alumni Choir joined forces with choir members from 19 Baptist churches to form a single choir of over 250 singers. This choir, together with the congregation, offered a sacrifice of thanksgiving and praise to the Lord, creating a beautiful evening of unity and serving God during this historic moment for HKBTS.

「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。

“We pray … that we may encounter You through music and truth!”

The Rev. Wing-mun Tong, a member of our Board of Directors, led the congregation in prayer for HKBTS’s educational ministry and the events of the day.

「……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。

“… to witness together God’s profound grace and love, as well as this historic moment of HKBTS.”

The Rev. Chi-kwong Chung, Chairman of our Board of Directors, welcomed our friends from all quarters who joined us in worship and provided an overview of HKBTS’s recent developments and plans for the future.

「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。

“Lord Jesus, the Cornerstone! …”

The joint choir of over 250 singers presented “Lord Jesus, the Cornerstone!” Their voices, melodious yet powerful, echoed throughout the venue, deeply moving the hearts of all present.

「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」。

“These are our stories of gratitude.”

The Seminary Choir presented three stories about students’ journeys of faith through a pantomime: “Witnessing God’s Grace in Parenting,” “Becoming a Blessing to Our Families on Their Faith Journeys,” and “Loved by God on the Seminary Journey.”

「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。

“I will offer to You the sacrifice of thanksgiving.”

Ms. Po-wah Yeung, Honorary Secretary of our Board of Directors, led the congregation in reciting the responsorial prayer.

「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。

“Jesus himself drew near and went with them …”

The Rev. Che-keung Chan, Vice Chairman of our Board of Directors, read from Luke 24:13-35, the account of the journey to Emmaus.

「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。

“I earnestly hope that you … will keep hope in your hearts … stand firm in Christ, face today’s challenges together, and look forward to the future.”

President Joshua Cho, speaking on the theme “Stand Firm in Christ, Advance Toward the Future: Hope on the Road to Emmaus,” encouraged us to persist in hope: to wait patiently, trusting that Jesus Christ is our salvation in times of trouble; to believe that Scripture is the source of hope; and to affirm that practical theology, grounded in Scripture as the source of hope, can appropriately respond to the challenges of our time.

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！

Thanksgiving Banquet

　　That evening, HKBTS hosted a “75th Anniversary Thanksgiving Banquet” at the London Restaurant. Our Board members, faculty, students, staff, and friends from all quarters gathered to count God’s blessings, commune with one another, share encouragement, and enjoy a joyful time of fellowship. Guests included pastors and ministers from the Baptist churches and other denominations, friends from the theological community, leaders of Christian organizations, members of our President’s Council, the President, General Secretary, and Standing Committee members of the Baptist Convention of Hong Kong, as well as alumni from different years, guests coming from afar, and brothers and sisters who care deeply about HKBTS. We sincerely thank all these members of the body of Christ for their blessings and support!

「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。

“Give thanks with a grateful heart …”

As the banquet began, our faculty, students, alumni, and all guests gathered together to sing “Give Thanks” as an expression of gratitude to God.

「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。

“Tonight, we are honored to have such a distinguished gathering … as members of the Lord’s family come together to fellowship and share in His grace.”

On behalf of HKBTS, Chairman of our Board of Directors, the Rev. Chi-kwong Chong, extended a warm welcome to all who joined us to celebrate and give thanks. He also expressed his hope that they would continue to walk alongside HKBTS, working together to raise up more servant-leaders for the Kingdom of God.

「［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。

“May faithful soldiers never be lacking, the truth never waver, and the church never slumber.”

The Rev. Wing-mun Tong, President of the Baptist Convention of Hong Kong, extended congratulations to HKBTS on behalf of the Convention and called upon all individuals and churches to partner with HKBTS in striving together for the Kingdom of God.

「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。

“Seventy-five years of trials and grace,
Peach and plum trees cultivated,
whose scent fills the city’s space.
We look ahead with Christ as our base:
Tomorrow’s spiritual temple,
today’s discipleship place.”

The Rev. Kin-kai Chung (left), Chairman of the Hong Kong Chinese Christian Churches Union, presented HKBTS with a poem and a keepsake on behalf of the Union, conveying their wishes that God would continue to use HKBTS so that it keeps on standing firm in Christ, the Rock, and training more faithful workers who will shine the light of truth for churches in Hong Kong, mainland China, and around the world, bringing glory to the Heavenly Father.

「牧者是盼望的傳遞者。」

曹偉彤院長從三位校友的分享短片說起，指出「浸神」神學教育的特色之一，是致力於培育同學「信望愛」的屬靈氣質，而近年則注重深化「盼望」的元素，期盼同學成為傳遞盼望的牧者。

“Pastors are bearers of hope.”

President Joshua Cho began his remarks by referring to a short video in which three alumni shared their stories, noting that one of the distinctive features of HKBTS’s theological education is its commitment to nurturing students’ spiritual character marked by “faith, hope, and love.” In recent years, HKBTS has placed particular emphasis on deepening the element of “hope” so that students may become pastors who convey hope.

「求祢繼續帶領神學院走前面的道路，榮耀祢的名。」

香港浸信會聯會總幹事李國雄牧師帶領大家謝飯禱告，並為「浸神」七十五年來培育無數天國工人而獻上感恩，祈求上主堅立學院繼續忠於其神學教育使命。

“We pray that You continue to lead the seminary on the path ahead, to the glory of Your name.”

The Rev. Vincent Kwok-hung Lee, General Secretary of the Baptist Convention of Hong Kong, led the congregation in the table prayer, giving thanks for the countless workers for the Kingdom of Heaven that HKBTS has nurtured over the past 75 years, and praying that the Lord would strengthen HKBTS to remain faithful to its mission of theological education.

迎向7.5秒挑戰！

眾賓客熱情投入席間遊戲，緊張地按下計時器，其中三位最接近7.5秒者，更獲贈禮物，現場喜氣洋洋。

The 7.5-Second Challenge

Guests enthusiastically joined the party game, stopping the timer with bated breath. The three participants whose times came closest to 7.5 seconds were awarded gifts, bringing joy throughout the dining hall.

「實在很感謝神……我沒有忘記香港浸信會神學院給我的栽培，叫我作無愧的工人，按著正意分解真理的道。」

當晚最年長的校友、八十一歲的梁德舜牧師，多年來在世界各地忠心事主。一年前得知母校舉辦院慶盛會，便計劃好要特意從美國回來參加，表達對神的感謝。

“I am truly grateful to God … I have not forgotten the training I received at the Hong Kong Baptist Theological Seminary, which has enabled me to be a worker who has no need to be ashamed, rightly handling the word of truth.”

The oldest alumnus in attendance that evening, the 81-year-old Rev. Peter Tuk-soon Leong, has faithfully served the Lord around the world for many years. Upon learning a year ago that his alma mater was organizing this anniversary celebration, he made plans to return from the United States specifically to attend and express his gratitude to God.

「浸神，加油！」

與學院建校同年（1951）出生的賓客有校友、前同工、教會肢體，他們為「浸神」送上一個個摯誠的祝福。

“Go, HKBTS!”

Among the guests born in the same year HKBTS was founded (1951) were alumni, former staff members, and church members, who offered heartfelt blessings to HKBTS.

「希望『浸神』繼續堅定地實踐神給我們的使命……」

校友陳克平牧師（右）多年來鼎力支持「浸神」的神學教育事工，他祝願學院繼續堅定地實踐神給予我們的使命，繼續為神栽培更多屬神的工人。

“I hope that HKBTS will continue to steadfastly carry out the mission God has entrusted to us …”

Alumnus the Rev. Hak-ping Chan (right) has been a staunch supporter of the theological education ministry at HKBTS for many years. He expressed his hope that HKBTS will continue to carry out faithfully the mission God has entrusted to us and raise up more workers for the Lord.

我對浸神有話兒……

一張張心意卡，色彩斑斕，深情寄語，承載著嘉賓對學院的祝福和感恩，現場洋溢著溫馨與歡笑，共同慶賀學院七十五週年。

Blessings for HKBTS

Colorful greeting cards, each bearing heartfelt messages, conveyed the guests’ blessings and gratitude to HKBTS. The atmosphere was filled with warmth and laughter as everyone came together to celebrate HKBTS’s 75th anniversary.