語言如何形塑世界基督教的教學
然而,若我們真要從普世視野欣賞神學,當然就必須接觸其他語言中的神學。
然而,若我們真要從普世視野欣賞神學,當然就必須接觸其他語言中的神學。
宣教和商業一樣,若只關注單一或少數幾個關鍵指標,卻忽略其他不易衡量的指標,就會扭曲其結果。
當華人基督教越來越跨地域、跨語言,也越來越受遷移與政治複雜性形塑時,關於地方與歸屬的問題變得更難回答。對許多人而言,家不再只是一個地點。
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.
猶記當我從神學院畢業時,教會期待我成為全時間的牧者,但是在我內心深處卻想往在嶺南大學的歷史研究領域深耕。
古今中外,從來沒有一套源自西方的「純正」、「正統」神學,能原封不動地移植到亞洲或非洲。
Prayer is a way we can all draw closer to Christ and be a more unified church. This moment is not only about China or the United States. It is also about how the global church, as the body of Christ, remembers those who suffer, prays for those in power...
中國教會正逐漸從「信徒眾多」走向「思想成熟」,從「運動型增長」走向「制度與知識建構」。而這場轉變背後的催化劑,恰恰是近幾年中國趨緊的宗教政策。
關於「中文的」神學應如何命名的術語之爭再度浮出水面。
The Chinese church is currently experiencing compression and purification. If it can take root amid headwinds, trust amid uncertainty, and discern direction amid complexity, this period may well become the foundation for future revival.
Diaspora is not a condition to be solved. It is a place to be inhabited.
Christianity is not merely philosophical speculation, but a system of empirical knowledge based on ‘the Word becoming flesh plus Emmanuel.’