From Tending Sheep to Shepherding Souls
Salvation, he came to see, is not the story of human beings climbing upward by their own strength. It is the story of one who is willing to descend for the lost.
Salvation, he came to see, is not the story of human beings climbing upward by their own strength. It is the story of one who is willing to descend for the lost.
If we are to truly appreciate theology from a worldwide perspective, surely we need to engage theology in other languages.
When people who have long been studying, teaching, pastoring, and serving in different contexts finally sit in the same room, what becomes visible?
My experience of the election and grace of the Triune God—the providential care of the Heavenly Father, the guarding of the Holy Spirit, and the guidance of the Holy Son—is truly a testament to what John Newton described as Amazing Grace in his hymn: “grace appeared the hour I first believed.”
We must explore what kind of ideology the Chinese church, which developed in tandem with such a turbulent history, would adopt as it enters the church, serves the church, and envisions the future.
The universalizing claims of the Gospel about an unchanging God are spoken of in tension with the subjectivizing conditions of our lives in an ever-changing world.
Diaspora is not a condition to be solved. It is a place to be inhabited.
I gradually came to understand the deeper meaning of the Lord’s words over the years: those who trust in him are able, through him, to stand upright.
Through the indwelling Spirit of God, we can join with the saints of ancient times and pray with Chinese Christians for the empowerment and manifestation of the Spirit for the Kingdom of God.
True formation is an inner checkup, a slow realization that our Heavenly Father has a specific plan and timing for us as we shift toward a life where God is truly first.
The cross did not remove the reality of pain—it reframed it.
My most important rebuttal is that Yeo’s review has misunderstood my main goal. Rather than offering a Pentecostal reading of Chinese Christianity, I employ what I call ‘Pentecost historiography.