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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张沛义

义务院牧

Albert Cheung

Honorary Chaplain

中国人有句话说：「国有国法，家有家规。」每个国家都有自己的体制和法律，使国家能够运作畅顺，并保障社会公平安定。国民有义务尊重这些体制并遵守法律。同样，每个家庭都有自己的习惯和规范，通常称为「家规」，用来约束成员之间的行为，并培养良好的个人品格。家庭成员有责任尊重这些习惯并遵守这些规范。无论今日的社会，或第一世纪的希罗社会，家庭都是组成社会的最基本单位。家庭成员融洽相处，能够促进社会的和谐、稳定和繁荣。

新约圣经中的家规，主要是关于夫妻、父母子女，以及主仆之间相互责任（mutual responsibility）和彼此尊重的教导。其实，新约圣经没有用上「家规」这个术语。 「家规」（德文Haustafeln；英文household codes）这个术语源自马丁路德（Martin Luther）的《小问答》（Small Catechism）。路德巡视教会，惊讶地发现许多平民连基本的教义都缺乏认识，于是制定一本简单易明的问答集，帮助儿童、初信者和慕道友正确理解基督教的核心教导，内容涵盖十诫、信经、主祷文、家规等等，而家规是说明社会和家庭各成员的角色和责任。

新约家规主要见于歌罗西书三章18节至四章1节、以弗所书五章21节至六章9节，以及彼得前书二章13节至三章7节。歌罗西书和以弗所书同样论述家庭中夫妻、父母子女，以及主仆之间的关系，而彼得前书则论述执政者与人民、主仆，以及夫妻的关系，没有论及父母子女的关系。歌罗西书是新约最早写成的家规，而以弗所书则对歌罗西书的家规详加阐述。本文主要讨论歌罗西书和以弗所书中家规的异同。

新约家规的背景

第一世纪，希罗世界早已有家规的设立。亚里士多德（Aristotle）制定了一些家规，称之为家庭管理（希腊文oikonomia；英文household management），涵盖夫妻、父子和主仆的关系，旨在维护有权势者的权利，并维持家庭及社会的秩序和安定。当时的家庭管理完全偏向男性主人，只注重妻子对丈夫的责任、子女对父亲的责任，以及仆人对主人的责任。在第一世纪的希罗世界，男性的一家之主（拉丁文paterfamilias；英文father of the family）在家庭拥有绝对且不容置疑的权力，甚至掌控对妻子、儿女和仆人的生杀大权。
新约的家规具有护教、牧养和转化社会的作用。第一世纪的基督徒与非信徒及罗马政府有颇大的张力，原因包括：（1）当时的希罗世界，不同地区和不同行业都有各自的神祇和宗教仪式。但一个人成为基督徒后，就不再敬拜这些神祇，也不参加基督教以外的宗教仪式，因而被认为对所住地区或所属行业缺乏忠诚，与众人格格不入；（2）当时有些罗马皇帝推行帝王崇拜（imperial cult），但基督徒只敬拜独一的真神，拒绝参与。加上基督徒称耶稣基督为王，所以被认为对皇帝不忠，甚至有推翻罗马政权的嫌疑。

新约的家规要向当时的社会和政府表明，罗马帝国有家规，基督徒也有家规；基督徒跟其他人一样重视家庭和社会的秩序、和谐、安定。新约的家规并没有试图颠覆当时的社会秩序，没有尝试争取完全的社会平等，却重塑了传统家庭中男性主导的权力结构，引入家庭成员之间相互责任和彼此尊重的教导，因为基督徒相信各人都同有一位主，都须向神负责。新约家规渐渐转化当时的家庭和社会关系。

实践新约家规的前提

可想而知，对于一个习惯在家中拥有绝对权力的男性家主来说，要求他约束或放弃自己部分既有的权力，并不容易。事实上，不论家庭或社会，担任不同角色的人需要各有不同的权力；正当的权力运用是必须的。但权力往往使人腐化，绝对的权力使人绝对腐化。以弗所书提出家规之前提醒基督徒，他们已经有新的身分。他们在基督里是新造的人，所以要脱去从前行为上的旧人，将心志改换一新，并且穿上新人，这新人是照神的形象造的，有真理的仁义和圣洁（弗四22-23）。而且，基督徒是被圣灵充满的群体（弗五18）；靠着圣灵的帮助，有能力过敬虔的生活，实践新约家规的教导。

讲论家规的教导之前，保罗先提出一个基本原则，就是「当存敬畏基督的心，彼此顺服」（弗五21；经文的粗体为笔者所加，下同）。一般罗马家庭，只有妻子顺服丈夫，儿女顺服父亲，仆人顺服主人。但在基督徒家庭，各个成员也需要彼此尊重，乐意服侍对方。基督徒彼此顺服，并非因社会压力或想得著称赞，而是基于敬畏基督的心（in the fear of Christ）和对基督的尊崇（out of reverence for Christ），因基督是所有基督徒共同的主，而且基督已为信徒立了牺牲的榜样。

新约家规的内容

虽然新约的家规有别于当时希罗世界的家规，提出妻子和丈夫、儿女和父母、仆人和主人的相互责任，但仍是按照传统，先谈论从属者的责任，即妻子对丈夫的责任、儿女对父母的责任，以及仆人对主人的责任，然后才谈论家主的责任。

妻子和丈夫的相互责任

关于妻子和丈夫的相互责任，歌罗西书的教导只有两节：「你们作妻子的，当顺服自己的丈夫，这在主里面是相宜的。你们作丈夫的，要爱你们的妻子，不可苦待她们。」（西三18-19）以弗所书还以教会与基督的关系，比喻妻子和丈夫的关系。作妻子的要顺服自己的丈夫，如同顺服主基督。教会怎样顺服基督，妻子也当怎样顺服自己的丈夫。除了说明妻子对丈夫的责任，以弗所书也说明丈夫对妻子的责任：作丈夫的要爱自己的妻子，正如基督爱教会，为教会舍己。

　　希罗社会的家规只讲妻子要顺服自己的丈夫，但新约家规还要求丈夫要爱自己的妻子。以弗所书更以两个比喻说明丈夫当如何爱自己的妻子：第一，丈夫要以牺牲的爱去爱妻子，正如基督爱教会，为教会舍己（五25）；第二，丈夫要爱妻子，如同爱自己的身体（五28）。正常的人不会伤害自己的身体，总是保养爱惜。丈夫要以爱惜自己身体的心态去爱惜自己的妻子。一对男女结婚之后，夫妻已经成为一体，不分你我，所以爱妻子就如同爱自己了。

以弗所书总结妻子和丈夫的关系时，先提到丈夫要如何对待妻子：「你们各人都当爱妻子，如同爱自己一样。妻子也当敬重她的丈夫。」（五33）作者可能想悄悄地转化当时社会的价值观。我们不时听到一句话说：「男人需要尊重，女人需要爱」；男人渴望得到肯定和尊重，女人需要感受到被爱和接纳。如果丈夫得到妻子的肯定和尊重，就会更爱妻子；同样，若妻子感受到丈夫的爱和接纳，就会更敬重丈夫，形成良性的互动和循环。在今日这个男女平等的社会，丈夫和妻子同样需要爱和尊重，只是男女对爱和尊重的需求程度可能略有不同。

儿女和父母的相互责任

关于儿女对父母的责任，歌罗西书的教导是：「你们作儿女的，要凡事听从父母，因为这是主所喜悦的。 」（三20）儿女，尤其是未成年的儿女，要时常听从父母的教导，这是神的旨意。对于听从父母，以弗所书加上一个限制条件：「你们作儿女的，要在主里听从父母，这是理所当然的。 」（六1）儿女理应听从父母，但毕竟基督才是我们最终的主。如果父母的教导违背神的旨意、圣经真理、道德规范、法律规定等，儿女便不能听从。因为顺从神，不顺从人，是应当的（徒五29）。

而且，以弗所书又指出，孝敬父母的人能够得福，在世享长寿；这是第一条带应许的诫命（六2-3）。十诫的首四诫是关于人和神的关系，其余六诫是有关人与人的关系，而后者当中的第一条，即第五诫，就是「当孝敬父母」。这条诫命应许遵守的以色列人，得以在迦南美地长久安定地居住（出二十12）。同样，今日信徒靠着圣灵的帮助，就能遵守孝敬父母的诫命，并且得以在地上长久生活。

关于父母对儿女的责任，歌罗西书的教导是：「你们作父亲的，不要惹儿女的气，恐怕他们失了志气。」（三21）以前的父母，往往认为只有严厉的管教，才能培养出好孩子。孩子有良好的表现，父母只是甜在心里，不会予以肯定或称赞，恐怕「赞坏」孩子。但孩子有不良或不合乎父母期望的表现，就会加以批评或斥责，往往令孩子灰心丧志。今日有些父母却走向另一极端，处处维护儿女，甚少要求他们尽上自己的责任，结果儿女变得自我中心，并且难以承受挫折。所以，以弗所书加上一句：「但要照着主的教导和劝戒养育他们」（六4下，和合本修订版）。父母既要让儿女感受到他们的爱，又要按着圣经的教导，帮助儿女学习敬神爱人。

仆人和主人的相互责任

关于仆人对主人的责任，以弗所书（六5-9）和歌罗西书（三22～四1）的教导大致相同：仆人要凡事顺服主人，而且要诚实地服侍。即使没有主人看管，也要忠心地完成工作。保罗呼吁仆人要以服侍基督的心态去服侍他们的主人，而且要知道他们这样服侍主人，可以从神得着基业作为赏赐。仆人要明白，他们最终服侍的是主基督。关于主人对仆人的责任，以弗所书和歌罗西书同样只有一节：主人要公正地对待仆人。以弗所书加上一句：「不要威吓他们」（六9）。主人要知道，无论是他的仆人或他自己，都同有一位主在天上，大家都要向这位主负责。以弗所书又加上一句：这位主「并不偏待人」（六9）。今日我们可能是主人（例如老板、雇主、上司），也可能是仆人（例如雇员、下属），更可能是同时拥有双重身分，既是上司，也是下属；既是雇员，也是雇主。所以圣经关于仆人和主人相互责任的教导，同样适用于今日的我们。

总结

新约家规具有护教、牧养和转化社会的作用。新约家规的制定，让第一世纪的希罗世界知道，基督徒同样期盼社会保持和谐安定。希罗世界的家规，将权力集中在男性家主身上；新约的家规，则强调家中各成员要彼此顺服，各有相互责任。基督徒家庭成员能够彼此顺服，是因为圣灵内住在他们中间，而且知道大家同有一位主，祂并不偏待人。虽然新约家规有其历史背景，但仍然适用于今日的世界。今日基督徒遵循主的吩咐而有良好的夫妻、亲子及主仆关系，就能够为主作美好的见证，并且转化这个世界。

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

基督教研究硕士

Angel Mei-On Hong

(MCS)

一、神学不是教我掌握神，而是叫我谦卑地认识祂

入读神学院以前，我心里对信仰有很多疑问，对教会也带着一些期望。我以为修读神学，能让我更好地掌握信仰和回应教会的需要。回望这段旅程，我看见神学不是教我完全掌握神，而是叫我谦卑地更深认识祂。

二、神的教会属于祂

入学前几年，我常因基督徒之间的分裂而感到挫败。我相信公义十分重要，却也困惑：为什么我们有时以追求公义之名，用具伤害性的话回应意见不同的弟兄姊妹？我们努力持守真理时，会否忘记了爱？这些问题使我不安，也加深了我对冲突以至战争的恐惧。我什至想：在我有生之年，会不会发生第三次世界大战呢？

透过认识教会历史和不同的神学传统，我渐渐明白，信徒之间的分歧并不是今天才出现。即使教会并不完美，神仍然掌权，并在人的限制和纷争中保守祂的教会。从前，我在头脑上知道神掌权；如今，我开始因明白这真理而心里得着平安，对战争的恐惧也不知不觉减轻了。

三、神有时借着人回应我的挣扎

我原本希望亲身接触与我想法不同的人，从而理解他们的经历和立场。我曾预期自己将会进入一个充满张力的环境，神却为我预备了一群友善、真诚和充满爱的同学。他们是我在神学院最珍惜的恩典之一。神给我的答案不是一套理论，而是一个彼此关怀的群体。祂不只在课堂里教导我，也借着同行者的接纳、爱和榜样，安慰并照顾我。

四、疑问能深化信仰，而不是摧毁信仰

我很珍惜神学院给予我们提问及思考的空间和平台。疑问不是需要隐藏的软弱，反而可以成为寻求神的入口。很多人都带着自己的观点进来，我也不例外。神学院的观点、教会的教导与个人经历之间产生的冲击，对每个人来说都不一样。当我知道自己为何相信，也学习在未有完整答案时仍然信靠神，我的信仰反而站得更稳。神学院不能传授我所有知识，却教晓我如何继续寻求。

五、知道关于神的事，不等于真正认识神

神学知识非常宝贵，能帮助我们更准确地阅读，更谦卑地思考，并且让我们聆听历代信徒的智慧。然而，它不能取代我们与神的关系。若没有借着圣灵祷告、聆听和回应，我们就可能只是知道许多关于神的资料，却没有更深地认识祂。我认识到，传福音不是靠获取更多知识，使我有能力说服和改变别人；真正改变人心的是神自己。我们要靠着圣灵更深地认识祂，别人也是借着圣灵信靠祂，而不是靠我们的作为。

毕业之际，我渴望为福音、教导和教会合一而努力。行政工作有其必要，教会不可能完全没有行政和组织；但行政本身不是教会最终的使命，而是为了支援福音工作。耶稣吩咐门徒：「所以，你们要去，使万民作我的门徒……。」（太二十八18-20）这使命不是只交给少数的传道人或受过神学训练的人，而是交给整个教会。因此，神学装备对我的意义，不只是让我多承担一种事奉，而是帮助我更好地回应这个呼召，希望帮助更多信徒，把时间和恩赐投入传福音、教导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.

刘芷茵

道学硕士

Yannie Lau

(M.Div.)

上主眼中重要的事？重要的是……

还记得刚入学的时候，有前辈提过「很多东西（包括人和事）比成绩更重要」。我本来不太明白，后来，我发现这句话正呼应刚入学时老师在属灵操练营的提醒：「在上主眼中，什么才是最重要的？怎样做才是祂所喜悦的？」三年过去，我开始明白，重要的不是向祂或他者证明自己，而是聚焦于主，回应主爱，活出基督的生命。

从回应主爱到学习与事奉

神是无所不知的；祂呼召我以先，已知道我的各种限制和软弱。在三年的神学旅程中，我明白到自己只能天天靠主的恩典，让神更新改变自己的生命。得主喜悦，就是聚焦于上主，好好运用祂所赐的一切去爱主爱人。学习与事奉不是非此即彼，而是彼此丰富。学习知识，是为了回应主的呼召和爱，更认识主，学习主爱，好好服侍主；在人群中事奉，是为了回应人的需要，实践去爱，回应上主，从而学习并更认识何谓爱。

从软弱中信靠，经历神的丰盛

上主让我学习从软弱中仰赖主的恩典，这对我来说是莫大的挑战。一年级暑假期间，亲人接连患病、离世；自己亦因意外导致右肩韧带撕裂，右手活动受限，加上复康的过程漫长，使我怀疑自己能否继续学业。在挣扎中，上主让我学习在软弱时更要全然信靠祂，一边接受复健治疗，一边完成学业，甚至同时在学生会与同学同心事奉。或者事奉的初衷只是一颗愿意的心，并非聚焦于自己没有什么而不能事奉神。我从没想像过在限制中仍能平安和喜乐地事奉主，感谢神让我经历祂的丰盛。

从头脑认识到从心认识

另一位前辈提醒我：「读神学很多时是用这里（指着头脑）认识神，但不要忘记从这里（指着心）认识神。」从心认识神包括常常亲近主，辨明祂的心意，以及切身地体会耶稣基督深深的爱。耶稣基督在地上与人一同生活，包括替人治病、赶鬼和教导他们。基督的道成肉身，体现祂牺牲的爱和舍己，也教导门徒舍己跟从祂。耶稣既为神的儿子，亦是天上的君王，却因着爱，甘愿作仆人去服侍人，作我们的榜样。

从群体中学习，明白主爱

感谢上主，让我亲眼看见师长、同工、同学如何在生活细节中活出主爱：在我伤口未愈合时，亲自替我洗伤口；在我行动不便、孤单之时，主动关顾我，与我分享，为我祷告；在知悉我提不起右手时，主动借外置键盘给我，照顾我日用的饮食，替我到饭堂领饭等。他们不单顾自己的事，也顾别人的事，并以基督耶稣的心为心，活现出何谓彼此相顾，激发爱心，勉励行善。他们的榜样提醒我，能够事奉和去爱的时候，不论多微小，都要好好把握机会。

学习与事奉不是对立的，认识神亦然。在神学院学习，除了头脑上更认识神，也包括重新从心出发，向主学习，明白主爱。我们每天每刻在主面前学习，也在整个群体中彼此学习，在基督里体现祂的爱。上主知道我们的需要，也知道我们的心，求主帮助和更新我们，贴近祂的心。

「你们若有彼此相爱的心，众人因此就认出你们是我的门徒了。」（约十三35）

常常祷告，不可灰心

刚入学时，我问众师姐：「读神学要花上很多时间，尚且未必读得明白，如何兼顾事奉，关心他人，又不忽略身边的家人和朋友，还要安静下来祈祷读经呢？」她们只是说：「这也得去做的。」她们看似未有解释，笑而不语，我现在开始明白箇中意思。不是我们能够，只是我们仍要努力尝试并顺服，信靠并交托那呼召我们的上主。然而，最不能缺少的就是祷告。祈祷房里的跪椅写着「常常祷告」、「不可灰心」（路十八1）。不论是独处安静祷告，还是在群体中一同聆听圣言后彼此代求，皆是我们成为门徒的生命中不可缺少的。

愿上主继续带领我们前行，愿圣灵时刻帮助，让我们在路上彼此祷告守望，成为又忠心又蒙祂喜悦的仆人，活出基督因着爱而舍己的生命。

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

道学硕士

Qiuyu Li

(M.Div.)

6月某天，一位同学突然发信息给我：「秋雨早晨！忽然想起，我从未听你说为何要进修。你牺牲这么多，特别是家庭生活，背后的动力和原因是什么？」我含糊地讲了几个理由，也承认有时并非完全理解自己所做的选择。这条神学路，来时也许没有清晰的答案，但仍可以与上帝的恩典不期而遇。除了增长知识和见识，这更是一场内在自我成长之旅。我遇见了真实的自己，遇见上帝，也遇到一个真信仰群体。

遇见自己：在破碎中接纳本相

从小到大，我可算是个比较「乖」的人。学生时代是「乖乖女」、「好学生」。结婚后，我是个全能主妇。在教会里，我立志做个谦卑的基督仆人。我总在暗暗要求自己，别让他人失望，努力做到最好……。但读到巴默尔（Parker J. Palmer）的著作《与自己对话》（Let Your Life Speak）时，被问及「你现在过得幸福吗？」，我几乎情绪失控。 「我真的可能正过着一个不属于自己的生活。」这样的声音让我感到害怕。我只是找到一种「圣洁」的方式生活，但其实那并不是我真正的自己。安静下来，我什至不知道自己喜欢吃什么，真正想做什么。我察觉自己内外有许多不一致，这样的割裂令我迷失。我不过是用各样身分和事务，掩盖内在的匮乏和破碎。

我尝试正视那个真实的自己：混乱、疲惫、迷茫、无助。我承认自己有许多事做不到，承认自己的软弱和需要。这并不是失败，而是信心的开始。

遇见上帝：在静默中回应祂的呼唤

祷告对我来说，有时很困难，因我从小的信仰经验告诉我，敬虔的人都是花大量时间跪在主面前祷告的。我过往的祷告，更多是我在说，让神听，或我把需要告诉神，等着祂来成就。仿佛我是主动者，上帝是回应者。灵阅（Lectio Divina）和归心祈祷对我很有帮助。两者的共通点是人要在神面前安静，聆听上帝的声音，顺从圣灵的感动。

原来在我与神的关系中，我从来不是也不应该是主动者，而是回应者。上帝来寻找我，是祂先渴望我（如奥古斯丁所言）。无论是信靠、事奉，还是祈祷，这些都不只是我的行动，更是祂的行动。我需要的就是安静去聆听祂，聆听这位一直向我发出邀请和呼唤的父神，并且相信祂的慈爱永远稳固。

遇见群体：在差异中彼此建立

之前有同学说，神学院里「I人」（introvert，即性格内向者）居多，说我很E（extrovert，即性格外向者）。也有人说教会里「I人」居多，所以带活动不容易。这两年的信仰群体经历，让我体会真群体凝聚在一起，最重要的并不是性格，而是我们是否都愿意在基督里调整自己。因为团契的根基从来不是各人投缘与否，性格是否合拍，而是借着耶稣基督、在耶稣基督里相交（如潘霍华所言）。

没有基督，情投意合的爱人都可能闹掰，何况一群本来互不相干的陌生人。群体中各人的年龄、认知、性格各不相同，有人理性，有人感性……差异性正是上帝给群体的礼物，因我们每个人都只能看见上帝的一面，但当我们彼此聆听，互相学习，上帝的形象就在我们中间变得更加完整。

感恩在这次神学之旅中，我遇到与自己不同的同路人，他们似兄长、牧者、老师、朋友，给予我接纳、尊重、支持、提醒、帮助、陪伴，使我对「教会是基督的身体」有了更切身的体会。我们如此不同，却可以互相建立。

愿上帝继续施恩带领，让我在每一个当下，都能遇见祂，并且遇见祂放在我生命中的每一个人。

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.

陈柏锐

道学硕士

Patrick Chan

(M.Div.)

陈牧师与太太彩玲及儿子若天

重踏神学之路

2014年神学学士毕业到现在，刚好十二个年头。毕业之初，有感这个大众学历普遍偏高的时代，只带着神学学士学位来牧会，在不久的将来或会略显不足，于是毕业后第一年，我就毅然决定回到母校报读道学硕士。眼见身边不少前辈、好友，因种种原因未能完成第二个学位；在修读之初我就暗自立志，非完成不可，绝不让自己半途而废。只是，教会、家庭、社会及个人发生种种变动，一度打击我继续进修的决心。后来，太太蒙召读神学，这成为我重新开始及完成学业的契机。感谢天父的恩典，今年我将会与她一同站在毕业典礼的台上。

渴求成长进深

休学后重启学业，我发觉自己上课及学习时的心态出现了微妙的变化。由原初出于单纯为了学历上的需要，逐渐变成对学习圣经、神学和实践技巧的热切渴求。我越来越希望自己能够将牧会多年的经验，与所学的圣经和神学知识互相对话和整合，并在众多神学、伦理取态中寻觅属于自己的取向。而且我渴望在不同老师身上学习不同的事奉技巧，成为我牧养上的助益，以应对这个瞬息万变时代的需要。相比进修初期，我越来越清楚自己的「短板」和需要，并且更深切地渴求成长和进深，以回报天父的恩情和弟兄姊妹生命的需要。

突破迷惘困境

这十二年里，我看到、听到不同师长的到来和离开；从他们身上，我学习到圣经、神学、历史、实践等方面不同的研究进路及其背后的方法论。这些不同学说，一度使我十分迷惘和混乱，尤其是回应教会需要和社会议题时，赖特（NT Wright）的保罗新观和侯活士（Stanley Hauerwas）的教会伦理学，是否唯一的声音和出路？假如我们将福音信息完全拆解成为零碎，是否真的有能力将它们重新整合起来？宗教改革先贤花一生心血努力所得的成果，对于今天的我们来说，其价值和意义何在？我们是否真的可以凭一两代人的努力，就取代宗教改革至今芸芸众多先贤的努力？我们是否真的认识他们的看法和想法？这些思想上的挣扎，多年来一直困扰着我。

及至后来张楷弦老师讲授「天启保罗」，让我发现圣经研究并非只有单一方向，一成不变。不同学者的声音虽有其价值，也有其限制。在教会的处境中，我们需要学会聆听不同的声音（包括弟兄姊妹和学者），辨识上帝此刻对教会的心意，以及上帝要我们如何（在方法层面）牧养群羊，带领他们回应这个时代的需要。此外，黄福光教授教导的圣经神学，帮助我在众多不同圣经研究进路中，找到属于自己的定位，让我不再像鹦鹉学舌一样，只停留于某某老师、某某学者的想法和意见，而是开始尝试建立一个属于自己的圣经神学立场和神学方法论。诚如《基督徒的神学思考》一书所言，每个基督徒都是神学家，有属于他们的信仰思考。又如邓绍光教授在课堂上经常提醒我们：「正信、正行」，信仰不只是寻求理解，真实的信仰更直接影响我们的所是、所为。最后吴国杰教授曾在多个不同场合提醒我们，要了解一个人的思想和生平，最好的方法是研究第一手资料，而不是通过别人覆述。这让我对人和事物多了一份警觉，不再只停留在单一的叙述和覆述，而是寻求原典或更多的叙述角度，对所认识的事物进行反覆的比对、思考和学习。

最后，感谢每一位在神学学习路上帮助过我的师长、同工、同学、家人、朋友、教会的肢体，更感谢那位拯救我、呼召我的三一上帝。愿荣耀颂赞归给祂，直到永远。

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 NT 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

网上报名

1951年，浸信会的先贤领受召命，在艰苦的时代建立了「香港浸信会神学院」。蒙主保守，七十五年来「浸神」在转变中不断成长，竭力在本港履行神学教育和研究的使命，悉心培育兼具神学智慧、属灵品格及事奉实践能力的仆人领袖，栽培了一代又一代的传道牧者、宣教士、信徒领袖，与弟兄姊妹同心协力，建立教会，扩展神国，并且在社会发挥影响力，作盐作光，见证基督和平的福音。

为记念上主的深恩厚爱，本院举行了一连串院庆活动，主题为「立于基督‧迎向未来」。世界纷乱，局势万变，我们惟有站稳在耶稣基督这块坚固的房角石上，才能在俗世洪流中迎向变幻不定的未来，把基督的真道落实于这个时代。其中最重要的院庆活动，就是「七十五周年院庆感恩崇拜暨音乐颂赞会」和「七十五周年院庆感恩晚宴」，今期《院讯》选辑了这两个聚会的图片，与读者重温其中的片段。

感恩崇拜暨音乐颂赞会

今年4月19日下午，本院假九龙城浸信会举行了「七十五周年院庆感恩崇拜暨音乐颂赞会」。当日本院诗班、校友诗班，联同来自十九家浸信会堂会的诗班员组成二百五十多人的大型联合诗班，与主内众弟兄姊妹一起向主献呈感恩颂赞的祭，成为「浸神」这历史时刻主内合一事奉神的美好印记。

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……使我们在音乐和真理当中遇见祢！」

本院董事唐荣敏牧师带领会众，为神学院的教育事工、为当日的聚会同心祷告。

“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.

「……一同见证神这份深恩厚爱，以及『浸神』这个历史时刻」

董事会主席钟志广牧师代表本院欢迎莅临与我们一同敬拜的各方友好，并简介学院的近况及展望。

“… 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联合诗班献唱〈主基督，房角石！ 〉，歌声抑扬顿挫，铿锵有力，在整个会场回荡，震撼心灵。

“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.

「这是我们的感恩故事」

学院诗班以默剧形式演绎同学在信仰路上的三个故事：「在教养孩童的路上看见主的恩典」、「在信主的路上成为家人的祝福」、「在神学学习的路上被上帝所爱」。

“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.“

「我要以感谢为祭献给祢。」

本院董事杨宝华传道引领会众诵读启应文。

“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.

「耶稣亲自走近他们，和他们同行……」

董事会副主席陈志强牧师恭读圣言路加福音二十四章13至35节，有关以马忤斯路上的故事。

“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.

「深愿你们……心存盼望……立于基督，一同面对当下，迎向未来。」

「深愿你们……心存盼望……立于基督，一同面对当下，迎向未来。」
曹伟彤院长以「立于基督．迎向未来：以马忤斯路上的盼望」为题，勉励我们要常存盼望：要坚忍地等待，相信耶稣基督是我们在忧患中的拯救；相信圣经是盼望的泉源；相信以圣经为盼望泉源的实践神学，能够恰当地回应当下的挑战。

“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

当天晚上本院假伦敦大酒楼举办了「七十五周年院庆感恩晚宴」，本院董事、师生、同工，与各方好友，一同数算主恩，彼此交流，互相激励，共度欢乐的团契时光。来宾包括来自浸信会及其他宗派的教牧同工、神学界的好友、基督教机构的领袖、院长参议团成员、香港浸信会联会的会长、总干事、常务委员等等，还有历届的校友、远道而来的客人，以及关心「浸神」的众弟兄姊妹。我们衷心感谢众肢体的祝福及支持！

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!

「欢欣，心里感谢神……」

晚宴开始时，师生、校友、各方宾客欢聚一堂，同唱〈欢欣〉感谢神。

“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.

「今晚高朋满座……主内一家人互相交流，分享主的恩典。」

董事会主席钟志广牧师代表本院欢迎莅临祝贺并与我们一同感恩的各方友好，更盼望大家继续与「浸神」同行，一起为神国培育更多仆人领袖。

“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.

「［祈愿］精兵不缺乏，真理不退缩，教会不沉睡。」

香港浸信会联会会长唐荣敏牧师代表其联会祝贺本院，并呼吁大家并各教会与「浸神」同作伙伴，为神国一起奋斗。

“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.

「七五沧桑主恩尝，栽桃育李满城芳。

立根基督瞻前路，明日灵宫今学堂。 」

香港华人基督教联会主席钟健楷牧师（左）代表其联会，为本院送上七言绝句及纪念座，祝愿神继续使用「浸神」立于基督磐石，培育更多无愧工人，为香港、内地及普世教会燃点真理之光，荣耀天父。

“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.

「牧者是盼望的传递者。」

曹伟彤院长从三位校友的分享短片说起，指出「浸神」神学教育的特色之一，是致力于培育同学「信望爱」的属灵气质，而近年则注重深化「盼望」的元素，期盼同学成为传递盼望的牧者。

“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.

「求祢继续带领神学院走前面的道路，荣耀祢的名。」

香港浸信会联会总干事李国雄牧师带领大家谢饭祷告，并为「浸神」七十五年来培育无数天国工人而献上感恩，祈求上主坚立学院继续忠于其神学教育使命。

“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秒挑战！

众宾客热情投入席间游戏，紧张地按下计时器，其中三位最接近7.5秒者，更获赠礼物，现场喜气洋洋。

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.

「实在很感谢神……我没有忘记香港浸信会神学院给我的栽培，叫我作无愧的工人，按着正意分解真理的道。」

当晚最年长的校友、八十一岁的梁德舜牧师，多年来在世界各地忠心事主。一年前得知母校举办院庆盛会，便计划好要特意从美国回来参加，表达对神的感谢。

“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！」

与学院建校同年（1951）出生的宾客有校友、前同工、教会肢体，他们为「浸神」送上一个个挚诚的祝福。

“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』继续坚定地实践神给我们的使命……」

校友陈克平牧师（右）多年来鼎力支持「浸神」的神学教育事工，他祝愿学院继续坚定地实践神给予我们的使命，继续为神栽培更多属神的工人。

“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.

我对浸神有话儿……

一张张心意卡，色彩斑斓，深情寄语，承载着嘉宾对学院的祝福和感恩，现场洋溢着温馨与欢笑，共同庆贺学院七十五周年。

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

网上报名

Please refer to the Chinese page.

下载报名表

下载报名表

Please refer to the Chinese page.

下载报名表

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张沛义

义务院牧

Albert Cheung

Honorary Chaplain

中国人有句话说：「国有国法，家有家规。」每个国家都有自己的体制和法律，使国家能够运作畅顺，并保障社会公平安定。国民有义务尊重这些体制并遵守法律。同样，每个家庭都有自己的习惯和规范，通常称为「家规」，用来约束成员之间的行为，并培养良好的个人品格。家庭成员有责任尊重这些习惯并遵守这些规范。无论今日的社会，或第一世纪的希罗社会，家庭都是组成社会的最基本单位。家庭成员融洽相处，能够促进社会的和谐、稳定和繁荣。

新约圣经中的家规，主要是关于夫妻、父母子女，以及主仆之间相互责任（mutual responsibility）和彼此尊重的教导。其实，新约圣经没有用上「家规」这个术语。 「家规」（德文Haustafeln；英文household codes）这个术语源自马丁路德（Martin Luther）的《小问答》（Small Catechism）。路德巡视教会，惊讶地发现许多平民连基本的教义都缺乏认识，于是制定一本简单易明的问答集，帮助儿童、初信者和慕道友正确理解基督教的核心教导，内容涵盖十诫、信经、主祷文、家规等等，而家规是说明社会和家庭各成员的角色和责任。

新约家规主要见于歌罗西书三章18节至四章1节、以弗所书五章21节至六章9节，以及彼得前书二章13节至三章7节。歌罗西书和以弗所书同样论述家庭中夫妻、父母子女，以及主仆之间的关系，而彼得前书则论述执政者与人民、主仆，以及夫妻的关系，没有论及父母子女的关系。歌罗西书是新约最早写成的家规，而以弗所书则对歌罗西书的家规详加阐述。本文主要讨论歌罗西书和以弗所书中家规的异同。

新约家规的背景

第一世纪，希罗世界早已有家规的设立。亚里士多德（Aristotle）制定了一些家规，称之为家庭管理（希腊文oikonomia；英文household management），涵盖夫妻、父子和主仆的关系，旨在维护有权势者的权利，并维持家庭及社会的秩序和安定。当时的家庭管理完全偏向男性主人，只注重妻子对丈夫的责任、子女对父亲的责任，以及仆人对主人的责任。在第一世纪的希罗世界，男性的一家之主（拉丁文paterfamilias；英文father of the family）在家庭拥有绝对且不容置疑的权力，甚至掌控对妻子、儿女和仆人的生杀大权。
新约的家规具有护教、牧养和转化社会的作用。第一世纪的基督徒与非信徒及罗马政府有颇大的张力，原因包括：（1）当时的希罗世界，不同地区和不同行业都有各自的神祇和宗教仪式。但一个人成为基督徒后，就不再敬拜这些神祇，也不参加基督教以外的宗教仪式，因而被认为对所住地区或所属行业缺乏忠诚，与众人格格不入；（2）当时有些罗马皇帝推行帝王崇拜（imperial cult），但基督徒只敬拜独一的真神，拒绝参与。加上基督徒称耶稣基督为王，所以被认为对皇帝不忠，甚至有推翻罗马政权的嫌疑。

新约的家规要向当时的社会和政府表明，罗马帝国有家规，基督徒也有家规；基督徒跟其他人一样重视家庭和社会的秩序、和谐、安定。新约的家规并没有试图颠覆当时的社会秩序，没有尝试争取完全的社会平等，却重塑了传统家庭中男性主导的权力结构，引入家庭成员之间相互责任和彼此尊重的教导，因为基督徒相信各人都同有一位主，都须向神负责。新约家规渐渐转化当时的家庭和社会关系。

实践新约家规的前提

可想而知，对于一个习惯在家中拥有绝对权力的男性家主来说，要求他约束或放弃自己部分既有的权力，并不容易。事实上，不论家庭或社会，担任不同角色的人需要各有不同的权力；正当的权力运用是必须的。但权力往往使人腐化，绝对的权力使人绝对腐化。以弗所书提出家规之前提醒基督徒，他们已经有新的身分。他们在基督里是新造的人，所以要脱去从前行为上的旧人，将心志改换一新，并且穿上新人，这新人是照神的形象造的，有真理的仁义和圣洁（弗四22-23）。而且，基督徒是被圣灵充满的群体（弗五18）；靠着圣灵的帮助，有能力过敬虔的生活，实践新约家规的教导。

讲论家规的教导之前，保罗先提出一个基本原则，就是「当存敬畏基督的心，彼此顺服」（弗五21；经文的粗体为笔者所加，下同）。一般罗马家庭，只有妻子顺服丈夫，儿女顺服父亲，仆人顺服主人。但在基督徒家庭，各个成员也需要彼此尊重，乐意服侍对方。基督徒彼此顺服，并非因社会压力或想得著称赞，而是基于敬畏基督的心（in the fear of Christ）和对基督的尊崇（out of reverence for Christ），因基督是所有基督徒共同的主，而且基督已为信徒立了牺牲的榜样。

新约家规的内容

虽然新约的家规有别于当时希罗世界的家规，提出妻子和丈夫、儿女和父母、仆人和主人的相互责任，但仍是按照传统，先谈论从属者的责任，即妻子对丈夫的责任、儿女对父母的责任，以及仆人对主人的责任，然后才谈论家主的责任。

妻子和丈夫的相互责任

关于妻子和丈夫的相互责任，歌罗西书的教导只有两节：「你们作妻子的，当顺服自己的丈夫，这在主里面是相宜的。你们作丈夫的，要爱你们的妻子，不可苦待她们。」（西三18-19）以弗所书还以教会与基督的关系，比喻妻子和丈夫的关系。作妻子的要顺服自己的丈夫，如同顺服主基督。教会怎样顺服基督，妻子也当怎样顺服自己的丈夫。除了说明妻子对丈夫的责任，以弗所书也说明丈夫对妻子的责任：作丈夫的要爱自己的妻子，正如基督爱教会，为教会舍己。

　　希罗社会的家规只讲妻子要顺服自己的丈夫，但新约家规还要求丈夫要爱自己的妻子。以弗所书更以两个比喻说明丈夫当如何爱自己的妻子：第一，丈夫要以牺牲的爱去爱妻子，正如基督爱教会，为教会舍己（五25）；第二，丈夫要爱妻子，如同爱自己的身体（五28）。正常的人不会伤害自己的身体，总是保养爱惜。丈夫要以爱惜自己身体的心态去爱惜自己的妻子。一对男女结婚之后，夫妻已经成为一体，不分你我，所以爱妻子就如同爱自己了。

以弗所书总结妻子和丈夫的关系时，先提到丈夫要如何对待妻子：「你们各人都当爱妻子，如同爱自己一样。妻子也当敬重她的丈夫。」（五33）作者可能想悄悄地转化当时社会的价值观。我们不时听到一句话说：「男人需要尊重，女人需要爱」；男人渴望得到肯定和尊重，女人需要感受到被爱和接纳。如果丈夫得到妻子的肯定和尊重，就会更爱妻子；同样，若妻子感受到丈夫的爱和接纳，就会更敬重丈夫，形成良性的互动和循环。在今日这个男女平等的社会，丈夫和妻子同样需要爱和尊重，只是男女对爱和尊重的需求程度可能略有不同。

儿女和父母的相互责任

关于儿女对父母的责任，歌罗西书的教导是：「你们作儿女的，要凡事听从父母，因为这是主所喜悦的。 」（三20）儿女，尤其是未成年的儿女，要时常听从父母的教导，这是神的旨意。对于听从父母，以弗所书加上一个限制条件：「你们作儿女的，要在主里听从父母，这是理所当然的。 」（六1）儿女理应听从父母，但毕竟基督才是我们最终的主。如果父母的教导违背神的旨意、圣经真理、道德规范、法律规定等，儿女便不能听从。因为顺从神，不顺从人，是应当的（徒五29）。

而且，以弗所书又指出，孝敬父母的人能够得福，在世享长寿；这是第一条带应许的诫命（六2-3）。十诫的首四诫是关于人和神的关系，其余六诫是有关人与人的关系，而后者当中的第一条，即第五诫，就是「当孝敬父母」。这条诫命应许遵守的以色列人，得以在迦南美地长久安定地居住（出二十12）。同样，今日信徒靠着圣灵的帮助，就能遵守孝敬父母的诫命，并且得以在地上长久生活。

关于父母对儿女的责任，歌罗西书的教导是：「你们作父亲的，不要惹儿女的气，恐怕他们失了志气。」（三21）以前的父母，往往认为只有严厉的管教，才能培养出好孩子。孩子有良好的表现，父母只是甜在心里，不会予以肯定或称赞，恐怕「赞坏」孩子。但孩子有不良或不合乎父母期望的表现，就会加以批评或斥责，往往令孩子灰心丧志。今日有些父母却走向另一极端，处处维护儿女，甚少要求他们尽上自己的责任，结果儿女变得自我中心，并且难以承受挫折。所以，以弗所书加上一句：「但要照着主的教导和劝戒养育他们」（六4下，和合本修订版）。父母既要让儿女感受到他们的爱，又要按着圣经的教导，帮助儿女学习敬神爱人。

仆人和主人的相互责任

关于仆人对主人的责任，以弗所书（六5-9）和歌罗西书（三22～四1）的教导大致相同：仆人要凡事顺服主人，而且要诚实地服侍。即使没有主人看管，也要忠心地完成工作。保罗呼吁仆人要以服侍基督的心态去服侍他们的主人，而且要知道他们这样服侍主人，可以从神得着基业作为赏赐。仆人要明白，他们最终服侍的是主基督。关于主人对仆人的责任，以弗所书和歌罗西书同样只有一节：主人要公正地对待仆人。以弗所书加上一句：「不要威吓他们」（六9）。主人要知道，无论是他的仆人或他自己，都同有一位主在天上，大家都要向这位主负责。以弗所书又加上一句：这位主「并不偏待人」（六9）。今日我们可能是主人（例如老板、雇主、上司），也可能是仆人（例如雇员、下属），更可能是同时拥有双重身分，既是上司，也是下属；既是雇员，也是雇主。所以圣经关于仆人和主人相互责任的教导，同样适用于今日的我们。

总结

新约家规具有护教、牧养和转化社会的作用。新约家规的制定，让第一世纪的希罗世界知道，基督徒同样期盼社会保持和谐安定。希罗世界的家规，将权力集中在男性家主身上；新约的家规，则强调家中各成员要彼此顺服，各有相互责任。基督徒家庭成员能够彼此顺服，是因为圣灵内住在他们中间，而且知道大家同有一位主，祂并不偏待人。虽然新约家规有其历史背景，但仍然适用于今日的世界。今日基督徒遵循主的吩咐而有良好的夫妻、亲子及主仆关系，就能够为主作美好的见证，并且转化这个世界。

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

基督教研究硕士

Angel Mei-On Hong

(MCS)

一、神学不是教我掌握神，而是叫我谦卑地认识祂

入读神学院以前，我心里对信仰有很多疑问，对教会也带着一些期望。我以为修读神学，能让我更好地掌握信仰和回应教会的需要。回望这段旅程，我看见神学不是教我完全掌握神，而是叫我谦卑地更深认识祂。

二、神的教会属于祂

入学前几年，我常因基督徒之间的分裂而感到挫败。我相信公义十分重要，却也困惑：为什么我们有时以追求公义之名，用具伤害性的话回应意见不同的弟兄姊妹？我们努力持守真理时，会否忘记了爱？这些问题使我不安，也加深了我对冲突以至战争的恐惧。我什至想：在我有生之年，会不会发生第三次世界大战呢？

透过认识教会历史和不同的神学传统，我渐渐明白，信徒之间的分歧并不是今天才出现。即使教会并不完美，神仍然掌权，并在人的限制和纷争中保守祂的教会。从前，我在头脑上知道神掌权；如今，我开始因明白这真理而心里得着平安，对战争的恐惧也不知不觉减轻了。

三、神有时借着人回应我的挣扎

我原本希望亲身接触与我想法不同的人，从而理解他们的经历和立场。我曾预期自己将会进入一个充满张力的环境，神却为我预备了一群友善、真诚和充满爱的同学。他们是我在神学院最珍惜的恩典之一。神给我的答案不是一套理论，而是一个彼此关怀的群体。祂不只在课堂里教导我，也借着同行者的接纳、爱和榜样，安慰并照顾我。

四、疑问能深化信仰，而不是摧毁信仰

我很珍惜神学院给予我们提问及思考的空间和平台。疑问不是需要隐藏的软弱，反而可以成为寻求神的入口。很多人都带着自己的观点进来，我也不例外。神学院的观点、教会的教导与个人经历之间产生的冲击，对每个人来说都不一样。当我知道自己为何相信，也学习在未有完整答案时仍然信靠神，我的信仰反而站得更稳。神学院不能传授我所有知识，却教晓我如何继续寻求。

五、知道关于神的事，不等于真正认识神

神学知识非常宝贵，能帮助我们更准确地阅读，更谦卑地思考，并且让我们聆听历代信徒的智慧。然而，它不能取代我们与神的关系。若没有借着圣灵祷告、聆听和回应，我们就可能只是知道许多关于神的资料，却没有更深地认识祂。我认识到，传福音不是靠获取更多知识，使我有能力说服和改变别人；真正改变人心的是神自己。我们要靠着圣灵更深地认识祂，别人也是借着圣灵信靠祂，而不是靠我们的作为。

毕业之际，我渴望为福音、教导和教会合一而努力。行政工作有其必要，教会不可能完全没有行政和组织；但行政本身不是教会最终的使命，而是为了支援福音工作。耶稣吩咐门徒：「所以，你们要去，使万民作我的门徒……。」（太二十八18-20）这使命不是只交给少数的传道人或受过神学训练的人，而是交给整个教会。因此，神学装备对我的意义，不只是让我多承担一种事奉，而是帮助我更好地回应这个呼召，希望帮助更多信徒，把时间和恩赐投入传福音、教导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.

刘芷茵

道学硕士

Yannie Lau

(M.Div.)

上主眼中重要的事？重要的是……

还记得刚入学的时候，有前辈提过「很多东西（包括人和事）比成绩更重要」。我本来不太明白，后来，我发现这句话正呼应刚入学时老师在属灵操练营的提醒：「在上主眼中，什么才是最重要的？怎样做才是祂所喜悦的？」三年过去，我开始明白，重要的不是向祂或他者证明自己，而是聚焦于主，回应主爱，活出基督的生命。

从回应主爱到学习与事奉

神是无所不知的；祂呼召我以先，已知道我的各种限制和软弱。在三年的神学旅程中，我明白到自己只能天天靠主的恩典，让神更新改变自己的生命。得主喜悦，就是聚焦于上主，好好运用祂所赐的一切去爱主爱人。学习与事奉不是非此即彼，而是彼此丰富。学习知识，是为了回应主的呼召和爱，更认识主，学习主爱，好好服侍主；在人群中事奉，是为了回应人的需要，实践去爱，回应上主，从而学习并更认识何谓爱。

从软弱中信靠，经历神的丰盛

上主让我学习从软弱中仰赖主的恩典，这对我来说是莫大的挑战。一年级暑假期间，亲人接连患病、离世；自己亦因意外导致右肩韧带撕裂，右手活动受限，加上复康的过程漫长，使我怀疑自己能否继续学业。在挣扎中，上主让我学习在软弱时更要全然信靠祂，一边接受复健治疗，一边完成学业，甚至同时在学生会与同学同心事奉。或者事奉的初衷只是一颗愿意的心，并非聚焦于自己没有什么而不能事奉神。我从没想像过在限制中仍能平安和喜乐地事奉主，感谢神让我经历祂的丰盛。

从头脑认识到从心认识

另一位前辈提醒我：「读神学很多时是用这里（指着头脑）认识神，但不要忘记从这里（指着心）认识神。」从心认识神包括常常亲近主，辨明祂的心意，以及切身地体会耶稣基督深深的爱。耶稣基督在地上与人一同生活，包括替人治病、赶鬼和教导他们。基督的道成肉身，体现祂牺牲的爱和舍己，也教导门徒舍己跟从祂。耶稣既为神的儿子，亦是天上的君王，却因着爱，甘愿作仆人去服侍人，作我们的榜样。

从群体中学习，明白主爱

感谢上主，让我亲眼看见师长、同工、同学如何在生活细节中活出主爱：在我伤口未愈合时，亲自替我洗伤口；在我行动不便、孤单之时，主动关顾我，与我分享，为我祷告；在知悉我提不起右手时，主动借外置键盘给我，照顾我日用的饮食，替我到饭堂领饭等。他们不单顾自己的事，也顾别人的事，并以基督耶稣的心为心，活现出何谓彼此相顾，激发爱心，勉励行善。他们的榜样提醒我，能够事奉和去爱的时候，不论多微小，都要好好把握机会。

学习与事奉不是对立的，认识神亦然。在神学院学习，除了头脑上更认识神，也包括重新从心出发，向主学习，明白主爱。我们每天每刻在主面前学习，也在整个群体中彼此学习，在基督里体现祂的爱。上主知道我们的需要，也知道我们的心，求主帮助和更新我们，贴近祂的心。

「你们若有彼此相爱的心，众人因此就认出你们是我的门徒了。」（约十三35）

常常祷告，不可灰心

刚入学时，我问众师姐：「读神学要花上很多时间，尚且未必读得明白，如何兼顾事奉，关心他人，又不忽略身边的家人和朋友，还要安静下来祈祷读经呢？」她们只是说：「这也得去做的。」她们看似未有解释，笑而不语，我现在开始明白箇中意思。不是我们能够，只是我们仍要努力尝试并顺服，信靠并交托那呼召我们的上主。然而，最不能缺少的就是祷告。祈祷房里的跪椅写着「常常祷告」、「不可灰心」（路十八1）。不论是独处安静祷告，还是在群体中一同聆听圣言后彼此代求，皆是我们成为门徒的生命中不可缺少的。

愿上主继续带领我们前行，愿圣灵时刻帮助，让我们在路上彼此祷告守望，成为又忠心又蒙祂喜悦的仆人，活出基督因着爱而舍己的生命。

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

道学硕士

Qiuyu Li

(M.Div.)

6月某天，一位同学突然发信息给我：「秋雨早晨！忽然想起，我从未听你说为何要进修。你牺牲这么多，特别是家庭生活，背后的动力和原因是什么？」我含糊地讲了几个理由，也承认有时并非完全理解自己所做的选择。这条神学路，来时也许没有清晰的答案，但仍可以与上帝的恩典不期而遇。除了增长知识和见识，这更是一场内在自我成长之旅。我遇见了真实的自己，遇见上帝，也遇到一个真信仰群体。

遇见自己：在破碎中接纳本相

从小到大，我可算是个比较「乖」的人。学生时代是「乖乖女」、「好学生」。结婚后，我是个全能主妇。在教会里，我立志做个谦卑的基督仆人。我总在暗暗要求自己，别让他人失望，努力做到最好……。但读到巴默尔（Parker J. Palmer）的著作《与自己对话》（Let Your Life Speak）时，被问及「你现在过得幸福吗？」，我几乎情绪失控。 「我真的可能正过着一个不属于自己的生活。」这样的声音让我感到害怕。我只是找到一种「圣洁」的方式生活，但其实那并不是我真正的自己。安静下来，我什至不知道自己喜欢吃什么，真正想做什么。我察觉自己内外有许多不一致，这样的割裂令我迷失。我不过是用各样身分和事务，掩盖内在的匮乏和破碎。

我尝试正视那个真实的自己：混乱、疲惫、迷茫、无助。我承认自己有许多事做不到，承认自己的软弱和需要。这并不是失败，而是信心的开始。

遇见上帝：在静默中回应祂的呼唤

祷告对我来说，有时很困难，因我从小的信仰经验告诉我，敬虔的人都是花大量时间跪在主面前祷告的。我过往的祷告，更多是我在说，让神听，或我把需要告诉神，等着祂来成就。仿佛我是主动者，上帝是回应者。灵阅（Lectio Divina）和归心祈祷对我很有帮助。两者的共通点是人要在神面前安静，聆听上帝的声音，顺从圣灵的感动。

原来在我与神的关系中，我从来不是也不应该是主动者，而是回应者。上帝来寻找我，是祂先渴望我（如奥古斯丁所言）。无论是信靠、事奉，还是祈祷，这些都不只是我的行动，更是祂的行动。我需要的就是安静去聆听祂，聆听这位一直向我发出邀请和呼唤的父神，并且相信祂的慈爱永远稳固。

遇见群体：在差异中彼此建立

之前有同学说，神学院里「I人」（introvert，即性格内向者）居多，说我很E（extrovert，即性格外向者）。也有人说教会里「I人」居多，所以带活动不容易。这两年的信仰群体经历，让我体会真群体凝聚在一起，最重要的并不是性格，而是我们是否都愿意在基督里调整自己。因为团契的根基从来不是各人投缘与否，性格是否合拍，而是借着耶稣基督、在耶稣基督里相交（如潘霍华所言）。

没有基督，情投意合的爱人都可能闹掰，何况一群本来互不相干的陌生人。群体中各人的年龄、认知、性格各不相同，有人理性，有人感性……差异性正是上帝给群体的礼物，因我们每个人都只能看见上帝的一面，但当我们彼此聆听，互相学习，上帝的形象就在我们中间变得更加完整。

感恩在这次神学之旅中，我遇到与自己不同的同路人，他们似兄长、牧者、老师、朋友，给予我接纳、尊重、支持、提醒、帮助、陪伴，使我对「教会是基督的身体」有了更切身的体会。我们如此不同，却可以互相建立。

愿上帝继续施恩带领，让我在每一个当下，都能遇见祂，并且遇见祂放在我生命中的每一个人。

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.

陈柏锐

道学硕士

Patrick Chan

(M.Div.)

陈牧师与太太彩玲及儿子若天

重踏神学之路

2014年神学学士毕业到现在，刚好十二个年头。毕业之初，有感这个大众学历普遍偏高的时代，只带着神学学士学位来牧会，在不久的将来或会略显不足，于是毕业后第一年，我就毅然决定回到母校报读道学硕士。眼见身边不少前辈、好友，因种种原因未能完成第二个学位；在修读之初我就暗自立志，非完成不可，绝不让自己半途而废。只是，教会、家庭、社会及个人发生种种变动，一度打击我继续进修的决心。后来，太太蒙召读神学，这成为我重新开始及完成学业的契机。感谢天父的恩典，今年我将会与她一同站在毕业典礼的台上。

渴求成长进深

休学后重启学业，我发觉自己上课及学习时的心态出现了微妙的变化。由原初出于单纯为了学历上的需要，逐渐变成对学习圣经、神学和实践技巧的热切渴求。我越来越希望自己能够将牧会多年的经验，与所学的圣经和神学知识互相对话和整合，并在众多神学、伦理取态中寻觅属于自己的取向。而且我渴望在不同老师身上学习不同的事奉技巧，成为我牧养上的助益，以应对这个瞬息万变时代的需要。相比进修初期，我越来越清楚自己的「短板」和需要，并且更深切地渴求成长和进深，以回报天父的恩情和弟兄姊妹生命的需要。

突破迷惘困境

这十二年里，我看到、听到不同师长的到来和离开；从他们身上，我学习到圣经、神学、历史、实践等方面不同的研究进路及其背后的方法论。这些不同学说，一度使我十分迷惘和混乱，尤其是回应教会需要和社会议题时，赖特（NT Wright）的保罗新观和侯活士（Stanley Hauerwas）的教会伦理学，是否唯一的声音和出路？假如我们将福音信息完全拆解成为零碎，是否真的有能力将它们重新整合起来？宗教改革先贤花一生心血努力所得的成果，对于今天的我们来说，其价值和意义何在？我们是否真的可以凭一两代人的努力，就取代宗教改革至今芸芸众多先贤的努力？我们是否真的认识他们的看法和想法？这些思想上的挣扎，多年来一直困扰着我。

及至后来张楷弦老师讲授「天启保罗」，让我发现圣经研究并非只有单一方向，一成不变。不同学者的声音虽有其价值，也有其限制。在教会的处境中，我们需要学会聆听不同的声音（包括弟兄姊妹和学者），辨识上帝此刻对教会的心意，以及上帝要我们如何（在方法层面）牧养群羊，带领他们回应这个时代的需要。此外，黄福光教授教导的圣经神学，帮助我在众多不同圣经研究进路中，找到属于自己的定位，让我不再像鹦鹉学舌一样，只停留于某某老师、某某学者的想法和意见，而是开始尝试建立一个属于自己的圣经神学立场和神学方法论。诚如《基督徒的神学思考》一书所言，每个基督徒都是神学家，有属于他们的信仰思考。又如邓绍光教授在课堂上经常提醒我们：「正信、正行」，信仰不只是寻求理解，真实的信仰更直接影响我们的所是、所为。最后吴国杰教授曾在多个不同场合提醒我们，要了解一个人的思想和生平，最好的方法是研究第一手资料，而不是通过别人覆述。这让我对人和事物多了一份警觉，不再只停留在单一的叙述和覆述，而是寻求原典或更多的叙述角度，对所认识的事物进行反覆的比对、思考和学习。

最后，感谢每一位在神学学习路上帮助过我的师长、同工、同学、家人、朋友、教会的肢体，更感谢那位拯救我、呼召我的三一上帝。愿荣耀颂赞归给祂，直到永远。

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 NT 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

网上报名

1951年，浸信会的先贤领受召命，在艰苦的时代建立了「香港浸信会神学院」。蒙主保守，七十五年来「浸神」在转变中不断成长，竭力在本港履行神学教育和研究的使命，悉心培育兼具神学智慧、属灵品格及事奉实践能力的仆人领袖，栽培了一代又一代的传道牧者、宣教士、信徒领袖，与弟兄姊妹同心协力，建立教会，扩展神国，并且在社会发挥影响力，作盐作光，见证基督和平的福音。

为记念上主的深恩厚爱，本院举行了一连串院庆活动，主题为「立于基督‧迎向未来」。世界纷乱，局势万变，我们惟有站稳在耶稣基督这块坚固的房角石上，才能在俗世洪流中迎向变幻不定的未来，把基督的真道落实于这个时代。其中最重要的院庆活动，就是「七十五周年院庆感恩崇拜暨音乐颂赞会」和「七十五周年院庆感恩晚宴」，今期《院讯》选辑了这两个聚会的图片，与读者重温其中的片段。

感恩崇拜暨音乐颂赞会

今年4月19日下午，本院假九龙城浸信会举行了「七十五周年院庆感恩崇拜暨音乐颂赞会」。当日本院诗班、校友诗班，联同来自十九家浸信会堂会的诗班员组成二百五十多人的大型联合诗班，与主内众弟兄姊妹一起向主献呈感恩颂赞的祭，成为「浸神」这历史时刻主内合一事奉神的美好印记。

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……使我们在音乐和真理当中遇见祢！」

本院董事唐荣敏牧师带领会众，为神学院的教育事工、为当日的聚会同心祷告。

“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.

「……一同见证神这份深恩厚爱，以及『浸神』这个历史时刻」

董事会主席钟志广牧师代表本院欢迎莅临与我们一同敬拜的各方友好，并简介学院的近况及展望。

“… 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联合诗班献唱〈主基督，房角石！ 〉，歌声抑扬顿挫，铿锵有力，在整个会场回荡，震撼心灵。

“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.

「这是我们的感恩故事」

学院诗班以默剧形式演绎同学在信仰路上的三个故事：「在教养孩童的路上看见主的恩典」、「在信主的路上成为家人的祝福」、「在神学学习的路上被上帝所爱」。

“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.“

「我要以感谢为祭献给祢。」

本院董事杨宝华传道引领会众诵读启应文。

“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.

「耶稣亲自走近他们，和他们同行……」

董事会副主席陈志强牧师恭读圣言路加福音二十四章13至35节，有关以马忤斯路上的故事。

“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.

「深愿你们……心存盼望……立于基督，一同面对当下，迎向未来。」

「深愿你们……心存盼望……立于基督，一同面对当下，迎向未来。」
曹伟彤院长以「立于基督．迎向未来：以马忤斯路上的盼望」为题，勉励我们要常存盼望：要坚忍地等待，相信耶稣基督是我们在忧患中的拯救；相信圣经是盼望的泉源；相信以圣经为盼望泉源的实践神学，能够恰当地回应当下的挑战。

“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

当天晚上本院假伦敦大酒楼举办了「七十五周年院庆感恩晚宴」，本院董事、师生、同工，与各方好友，一同数算主恩，彼此交流，互相激励，共度欢乐的团契时光。来宾包括来自浸信会及其他宗派的教牧同工、神学界的好友、基督教机构的领袖、院长参议团成员、香港浸信会联会的会长、总干事、常务委员等等，还有历届的校友、远道而来的客人，以及关心「浸神」的众弟兄姊妹。我们衷心感谢众肢体的祝福及支持！

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!

「欢欣，心里感谢神……」

晚宴开始时，师生、校友、各方宾客欢聚一堂，同唱〈欢欣〉感谢神。

“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.

「今晚高朋满座……主内一家人互相交流，分享主的恩典。」

董事会主席钟志广牧师代表本院欢迎莅临祝贺并与我们一同感恩的各方友好，更盼望大家继续与「浸神」同行，一起为神国培育更多仆人领袖。

“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.

「［祈愿］精兵不缺乏，真理不退缩，教会不沉睡。」

香港浸信会联会会长唐荣敏牧师代表其联会祝贺本院，并呼吁大家并各教会与「浸神」同作伙伴，为神国一起奋斗。

“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.

「七五沧桑主恩尝，栽桃育李满城芳。

立根基督瞻前路，明日灵宫今学堂。 」

香港华人基督教联会主席钟健楷牧师（左）代表其联会，为本院送上七言绝句及纪念座，祝愿神继续使用「浸神」立于基督磐石，培育更多无愧工人，为香港、内地及普世教会燃点真理之光，荣耀天父。

“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.

「牧者是盼望的传递者。」

曹伟彤院长从三位校友的分享短片说起，指出「浸神」神学教育的特色之一，是致力于培育同学「信望爱」的属灵气质，而近年则注重深化「盼望」的元素，期盼同学成为传递盼望的牧者。

“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.

「求祢继续带领神学院走前面的道路，荣耀祢的名。」

香港浸信会联会总干事李国雄牧师带领大家谢饭祷告，并为「浸神」七十五年来培育无数天国工人而献上感恩，祈求上主坚立学院继续忠于其神学教育使命。

“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秒挑战！

众宾客热情投入席间游戏，紧张地按下计时器，其中三位最接近7.5秒者，更获赠礼物，现场喜气洋洋。

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.

「实在很感谢神……我没有忘记香港浸信会神学院给我的栽培，叫我作无愧的工人，按着正意分解真理的道。」

当晚最年长的校友、八十一岁的梁德舜牧师，多年来在世界各地忠心事主。一年前得知母校举办院庆盛会，便计划好要特意从美国回来参加，表达对神的感谢。

“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！」

与学院建校同年（1951）出生的宾客有校友、前同工、教会肢体，他们为「浸神」送上一个个挚诚的祝福。

“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』继续坚定地实践神给我们的使命……」

校友陈克平牧师（右）多年来鼎力支持「浸神」的神学教育事工，他祝愿学院继续坚定地实践神给予我们的使命，继续为神栽培更多属神的工人。

“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.

我对浸神有话儿……

一张张心意卡，色彩斑斓，深情寄语，承载着嘉宾对学院的祝福和感恩，现场洋溢着温馨与欢笑，共同庆贺学院七十五周年。

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.