我的華人性可能跟你的不一樣
我從小被教導自己是中國人,但到了臺灣,同學們卻稱我是「韓國人」。
我從小被教導自己是中國人,但到了臺灣,同學們卻稱我是「韓國人」。
過去三十年,《遊子吟》一直是許多海外華人教會和學生團契向來自中國的學生、學者傳福音時首選的護教著作。
德國華人移民教會的下一個階段,或許需要從「提供一個家」,進一步走向「培育能跨越界線的人」。
Through my many travels and encounters, I have discovered that the non-fitting place is precisely where I am meant to be as a disciple of Jesus among God’s people.
一個教會如果沒有處理自己的屬靈、組織和文化問題,那麼跨文化宣教事工並不會自動治癒這些問題,反而可能把它們帶到新的文化環境中。
這正是基督徒忠心事奉中安靜而奧秘的一面。所結的果子,往往走得比撒種的人所能想象的更遠。
The thought patterns formed by long-term, deeply embedded atheistic education and scientism remain a major epistemological threshold that Chinese diaspora Christians must cross in evangelism, as well as a stronghold that apologetics must address.
The Chinese diaspora in Europe is transitioning from being a “mission field” (the recipient of gospel activity) to a burgeoning “mission force” (the agent of missional change).
Diaspora is not a condition to be solved. It is a place to be inhabited.
生活在網路世界的年輕人,也許可以說是一群新的、特殊的福音「未得之民」。
面對不可預測的中國教會未來,我們是否已經預備好?
Ministry doesn’t have to be spectacular—it often just begins with showing up alongside the people around us.