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Wai Luen  Kwok
  • Department of Religion and Philosophy, Hong Kong Baptist University, Hong Kong
The majority of Chinese Christians can be considered to be theologically conservative. One distinctive feature of conservative theology is Biblicism, according to which Scripture occupies a central role. The Reformation principle of sola... more
The majority of Chinese Christians can be considered to be theologically conservative. One distinctive feature of conservative theology is Biblicism, according to which Scripture occupies a central role. The Reformation principle of sola scriptura legitimises this conservative stance and calls for a stern application of this principle. As Biblicists, they are discontented with the ‘unbiblical’ practices and ministries of missionaries. On the other hand, missionaries have put forward the Union Version translation project on the basis of the principle of sola scriptura. This article investigates how Watchman Nee (1903–72) and Wang Mingdao (1900–91) were discursively influenced by the missionaries’ Union Version Bible translation project through their different understandings of sola scriptura. For missionaries, sola scriptura required the translation of a faithful and popular Chinese Bible, and Mandarin was deemed an appropriate language for the task. While Nee and Wang did not appreciate the missionary enterprise, for sola scriptura they valued the Chinese Union Version as an outstanding and up-to-date translation of the Scripture. For Nee and Wang, sola scriptura was not only a translation principle, but also a principle underpinning religious life. Conservative Christians’ devotional practice emphasises the memorising of biblical texts and verbalising them throughout the day. This practice resulted in the Union Version, which is written in eloquent modern Chinese, becoming an integral part of Chinese Christian practice rather than a mere translation. Though Nee and Wang accused missionaries of having betrayed the Reformation principle, they were still under its influence thanks to the Chinese Union Version Bible. Also, their teaching on biblical reading had similarities with the medieval monastic practice of lectio divina. In this sense, the Chinese Union Version Bible reveals an interesting integration of Chinese conservative Christian faith, missionary enterprise, sola scriptura, and a monastic style of spiritual practice within the Chinese Church.
This article will reconstruct how Chinese Christians and Muslims, as civilians, sought a sense of justice in the midst of war through their religious discourses in their magazines, The True Light Review and Yue Hua. It will firstly... more
This article will reconstruct how Chinese Christians and Muslims, as civilians, sought a sense of justice in the midst of war through their religious discourses in their magazines, The True Light Review and Yue Hua. It will firstly analyse the particular situation that Christianity and Islam in China faced in 1930s and will compare their characteristics in terms of hermeneutics of their respective sacred texts and the strategy of linking up social circumstance and religious thought. It will study how Yue Hua understood the Japanese aggression through the lens of the Islamic revival movement, focusing particularly on how it argued that Japanese pan-Asianism was not an option for the Islamic revival movement in China. With regard to The True Light Review, it will analyse how the Baptist pacifist position changed during the war and how the writers in the semi-occupied Shanghai International Settlement interpreted their religious teaching to understand the war of resistance as a just war. It will argue that linking literary creativity with deep spiritual piety and solidarity for compatriots is the key to differentiating the use of religious discourse as a mere political tool from religious political discourse.
Karl Barth believes that the doctrine of Trinity is the distinguishing way that Christians know, believe in, and talk about God.1 But since the Reformation the doctrine has become more of an embarrassment to Christians than a source of... more
Karl Barth believes that the doctrine of Trinity is the distinguishing way that Christians know, believe in, and talk about God.1 But since the Reformation the doctrine has become more of an embarrassment to Christians than a source of pride. In The Conflict of the Faculties, Immanuel Kant claims that: ‘The doctrine of the Trinity, taken literally, has no practical relevance at all, even if we think we understand it; and it is even more clearly irrelevant if we realize that it tran- scends all our concepts. Whether we are to worship three or ten persons in the Deity makes no difference.’2 The problem of the meaninglessness of the doc- trine of the Trinity began with the demise of metaphysical realism since the Enlightenment. The Enlightenment initiated new developments in philosophy and biblical studies. Because of these challenges, the doctrine is considered meaningless. The most important contemporary theological resource to meet the Enlightenment’s challenges is Barth’s theology. Barth suggests that the doc- trine of the Trinity is possible and meaningful because God is a self-revealing God. God’s self-revelation is not something other than God. It is God himself. It is the coming of God’s word. The doctrine of the Trinity is an account of God’s self-revelation as a word-event. The relation of word and event in Barth’s doctrine of the Trinity leaves some open space for later theologians to develop their trinitarian theologies in very different directions. This paper analyses how Robert Jenson develops Barth’s idea and the implication.
In this paper, I will propose an intertextual theology of religions from a non-Western cultural perspective through the works in The True Light Review, an official magazine of Chinese Baptist churches, and Yue Hua, a prominent and... more
In this paper, I will propose an intertextual theology of religions from a non-Western cultural perspective through the works in The True Light Review, an official magazine of Chinese Baptist churches, and Yue Hua, a prominent and long-lived Muslim magazine. My aim is to show that the religious discourses in these Chinese religious periodicals inform us of an alternative understanding of literary construction of religious plurality and challenge the current versions of theology of religions. With the concept of intertextuality, the differentiation and integration of religious identities indicates that language-constituted realities are multi-dimensional and multi-directional. In some respects, religious believers would like to differentiate themselves in the search for an authentic and meaningful life, but, they are nonetheless already interconnected and interrelated. In some other respects, they approach and embrace each other for integration to assert a common identity among religions in that area, but that could transform their religions with new meaning. Our case study will also further theological reflection of the nature of Christian life in predominantly non-Christian societies as an intertextual religious reality.
Philip Teng’s period of ministry intersected with the high tide of young Christian movements and activisms. Many church leaders were in tense relation with young Christians, but Teng is an exception. This article, on the one hand,... more
Philip Teng’s period of ministry intersected with the high tide of young Christian movements and activisms. Many church leaders were in tense relation with young Christians, but Teng is an exception. This article, on the one hand, utilizes oral history interviews and historical documents to portrait young Christians’ perception of Teng. On the other hand, it reconstructs Teng’s view on young Christians through his written works. It analyses how Teng understood the strategic importance of youth ministry for the development of Hong Kong Church.
This paper aims to offer a critique of the traditional just war theory and pacifist claims through analysing how Chinese Christians as civilians sought a sense of justice in the midst of war through the medium of a Christian periodical.... more
This paper aims to offer a critique of the traditional just war theory and pacifist claims through analysing how Chinese Christians as civilians sought a sense of justice in the midst of war through the medium of a Christian periodical. During 1937 to 1941, The True Light Review was edited and published in the isolated Shanghai International Settlement. Through a dialogue with the debate of the Niebuhr brothers on just war, I argue that the literary discourses in The True Light Review are a kind of ‘realistic ethic’ used to seek an understanding of justice in the midst of war and violence. They show us that, from a world Christianity perspective, the traditional just war and pacifism dichotomy has its limitation. They lead us to propose a new understanding of Christian justice in war.
國務院總理李克強在二○一七年八月廿六日簽發的中華人民共和國國務院令第686號,公佈修訂後的《宗教事務條例》(以下簡稱為《2018條例》)將自二○一八年二月一日起施行。這是二○○五年實施《宗教事務條例》(以下簡稱為《2005條例》)後,中國宗教事務法規的重要措舉。不過《2018條例》的具體措置條文,基本上與二○一六年九月的《宗教事務條例修訂草案(送審稿)》大致相同。因此,再一次從條文討論對中國基督教可能帶來的影響,似乎沒有更多的需要。筆者將從公共行政的層面,採用三重視角:一、宗... more
國務院總理李克強在二○一七年八月廿六日簽發的中華人民共和國國務院令第686號,公佈修訂後的《宗教事務條例》(以下簡稱為《2018條例》)將自二○一八年二月一日起施行。這是二○○五年實施《宗教事務條例》(以下簡稱為《2005條例》)後,中國宗教事務法規的重要措舉。不過《2018條例》的具體措置條文,基本上與二○一六年九月的《宗教事務條例修訂草案(送審稿)》大致相同。因此,再一次從條文討論對中國基督教可能帶來的影響,似乎沒有更多的需要。筆者將從公共行政的層面,採用三重視角:一、宗教政策作為中國共產黨實現馬克思主義理想的體現;二、從官僚體系的內部互動看宗教政策;三、宗教政策作為管理宗教「問題」的方略;探討新的《2018條例》反映的公共行政含義,並且務實地預測它對中國基督教可能會帶來的效果。
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Abstract Narrative therapy, as a postmodernist psychotherapy, is queried by some pastoral care workers. In addition, traditional theology is often rejected by Christian counseling as being outmoded in the postmodern world. This paper is... more
Abstract
Narrative therapy, as a postmodernist psychotherapy, is queried by some pastoral care workers. In addition, traditional theology is often rejected by Christian counseling as being outmoded in the postmodern world. This paper is an attempt to find the convergence of narrative therapy and traditional Christian theology. The paper’s proposition is that narrative therapy’s postmodernist view of counseling practice rediscovers the importance of pastoral care, which modernist counseling professionalism has ignored. The paper also discusses the idea that narrative therapy is not a deconstruction or a hyper-individualism. Rather, it is a relational recovery that is apposite to Christian faith. Then, the paper uses Martin Luther’s theology of Law and Gospel to demonstrate theology has power to “deconstruct” and “externalize” human problems, and achieve relational recovery. Finally, Christology and the doctrine of the Trinity will be used to further explore a possible direction for reconciling postmodern psychotherapy and traditional theology.

Pages
201 - 212
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In the Occupy Central Movement in Hong Kong, from its very beginning, the influence of Protestant Christianity was obvious. The initiators launched the Movement in a church, and claimed that it is not only a political but also a spiritual... more
In the Occupy Central Movement in Hong Kong, from its very beginning, the influence of Protestant Christianity was obvious. The initiators launched the Movement in a church, and claimed that it is not only a political but also a spiritual quest. The initiators attempted to theologize their actions, and quickly engendered hot debates within the Church and society. More interestingly, even non-Christians have entered these discussions to articulate their versions of public theology. The paper introduces these discourses and analyzes their theological implications. I argue that the case of the Occupy Central Movement shows that public theology in Hong Kong needs to move away from focusing on political mobilisation and counter mobilisation. Rather, pursuing theological reflection on the concepts of justice, peace and welfare of the society can help Hong Kong Protestant Christians regain a sense of public shared values to meet the challenge of coming political crisis.
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本文從基督教中國化的歷史例子,分析基督教中國化的關注課題,並從教政、國內外關係與內地的神學討論,指出基督教中國化的構想中,可能會出現的問題。本文亦會以「現代化」觀念,解構中國社會在現今處理不同文化(特別是所謂西方文化)時應注意的問題及相應解決矛盾的提議。
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Robert Jenson promotes a narrative theology of the Trinity which he calls “revisionary” metaphysics. But, it raises concerns about the proper relation between God, time, and creation. The author argues that the problem is in Jenson’s... more
Robert Jenson promotes a narrative theology of the Trinity which he calls “revisionary” metaphysics. But, it raises concerns about the proper relation between God, time, and creation. The author argues that the problem is in Jenson’s understanding of the nature of narrative. A comparison of Eberhard Jüngel and Jenson’s theology 􏲮􏲯 􏲰􏲱􏲲􏲳􏲰􏲴􏲵􏲶􏲷􏲶􏲱􏲸􏲰􏲱􏲲􏲵􏲮􏲹􏲺􏲲􏲰􏲱􏲲􏲳􏲶􏲵􏲰􏲶􏲷􏲱􏲳􏲵􏲻􏲵􏲳􏲱􏲼􏲱􏲶􏲮􏲷􏲰􏲮􏲯 􏲰􏲽􏲼􏲵􏲱􏲲􏲰􏲾􏲷􏲿􏳀􏲰􏲱􏲲􏲼􏲱􏲰􏳁􏲳􏲷􏳀􏲮􏲷􏲰 overlooks the communicative complexity of the event of God’s self- revelation. Jüngel’s understanding of analogical, communicative, and hermeneutical dimensions of the Triune narrative (i.e., as word-event) shows a direction in which we may revise Jenson’s theological project.
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Cai Renhou, a prominent New Confucian scholar, has challenged the notion that Christianity can affirm that ‘everyone can be Christ’. This article will, however, explore the doctrine of sanctification of Jia Yuming (1880–1964), a Chinese... more
Cai Renhou, a prominent New Confucian scholar, has challenged the notion that Christianity can affirm that ‘everyone can be Christ’. This article will, however, explore the doctrine of sanctification of Jia Yuming (1880–1964), a Chinese fundamentalist theologian who constructed a Chinese Christian teaching of the self-cultivation of heart and mind with the objective of encouraging people to become ‘Christ-human’, thus having a life which is Christ. It argues that Jia’s training and background, his natural theology and his belief in the possibility of a collaboration between Confucianism and Christianity on moral issues made him affirm a convergence between Christianity and Confucianism and to assert that Christianity and Confucianism could learn from each other – a surprising move in the light of the impression we commonly have of fundamentalist theology. The article examines Jia’s strategy of connecting Christianity with Chinese culture and points out that Jia’s fundamentalism seems to provide a protection against heretical teachings, a feature which might gain the acceptance of conservative Christians for incorporating ‘heathen’ thought into the Christian faith. Taken together, these points suggest a remarkably multifaceted confrontation, interaction, assimilation and mutual transformation between Christianity and Chinese culture.
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十八世紀的英國雖然已比上世紀有著較寬容的宗教政策,但不奉國教的非聖公會信徒仍然在很多方面受到政府及社會的不平等待遇。但這些派別卻沒有因為打壓而被消解,相反利用著歐洲多變的局勢及新大陸的殖民機會,在不同的經濟領域上嶄露頭角。例如十八世紀蒸汽工業機械的發明及應用、商業會計的技巧、現代銀行金融制度、美洲農業的發展等,都與不奉國教信徒有關。本文介紹當時的社會狀況如何使這些信徒在固有的社會生活模式中尋求突破,間接促進了十八世紀英國的工業及商業發展。筆者也將介紹非國教派在工業革命時期於商... more
十八世紀的英國雖然已比上世紀有著較寬容的宗教政策,但不奉國教的非聖公會信徒仍然在很多方面受到政府及社會的不平等待遇。但這些派別卻沒有因為打壓而被消解,相反利用著歐洲多變的局勢及新大陸的殖民機會,在不同的經濟領域上嶄露頭角。例如十八世紀蒸汽工業機械的發明及應用、商業會計的技巧、現代銀行金融制度、美洲農業的發展等,都與不奉國教信徒有關。本文介紹當時的社會狀況如何使這些信徒在固有的社會生活模式中尋求突破,間接促進了十八世紀英國的工業及商業發展。筆者也將介紹非國教派在工業革命時期於商業倫理、銀行業、會計業、工業科技發明及新式教育方面的貢獻。
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前 言 本書的文章乃過去十多年來,我在不同時點的研究及反省成果。各篇主要的題旨,是從歷史回顧香港教會1 的社會參與軌跡,並應用神學資源,探討教會社會參與往後應注意的地方。我期望它們可以為教會在日漸政治化的環境下,整理出一些進行社會參與的神學原則。... more
前 言

    本書的文章乃過去十多年來,我在不同時點的研究及反省成果。各篇主要的題旨,是從歷史回顧香港教會1 的社會參與軌跡,並應用神學資源,探討教會社會參與往後應注意的地方。我期望它們可以為教會在日漸政治化的環境下,整理出一些進行社會參與的神學原則。

    在2013年以後,香港教會的社會參與變成一個無法迴避的課題。政制爭議升溫,有牧者和信徒參與推動公民抗命運動,也有牧者反對教會「介入」政治,或是認為民主選舉「不是萬靈丹」,更多的人則默不作聲,噤若寒蟬。同一時間,卻有不少教牧及信徒又在推動有關性傾向問題的社會運動,希望阻止政府訂立反性傾向歧視法,及反對未完成變性手術的人士,按他們宣稱的性別結婚。教會內部對性傾向問題雖然也有不同意見,但相比起政制的爭拗,有更多的堂會及宗派願意集體動員,表達意見,甚至發起遊行集會。可是,這種在性道德議題十分積極,政制議題左右迴避的態勢,也令不少基督徒困惑,為何教會對公共議題有如此南轅北轍的分別?教會領袖通常作出的回答是:性議題涉及道德和聖經教訓,政制則不是絕對的聖經教導,因此教會不宜表態。但我們若細心思考,以上的公共議題都涉及政治和道德兩個層面:性傾向議題的道德向度明顯,教會無疑是利用了社會動員及政治程序來表達自己的立場,並影響政策的制訂。關心政制議題的人,則不會認為他們只是為了政治利益而爭論,而是相信政制乃關於社會公正及公平等倫理價值的問題。因此,純粹以道德與政治劃分並不能站得住腳。

    但教會為何會出現這種站不住腳的解說?筆者在第一部分的三篇文章:〈七十年代香港福音派青年基督徒社會參與〉、〈身分意識與七十年代福音派青年基督徒社會參與〉及〈八十年代前期香港教會社會參與──《信念書》的分析〉,便嘗試從香港福音派教會在七八十年代開始大力推動社會參與的歷史,指出這些想法的由來。

    這三篇文章嘗試分析香港福音派教會的社會參與,其主要特質乃是「回應的」、「傳福音的」及「護教的」。七十年代的關社回應左派學生運動,八十年代則回應香港前途談判。「回應」性質令香港教會在很多的社關議題上,都是問題主導(problem oriented)而不是願景主導(vision oriented)。如此,在問題消失後,它便會失去行動的動力。它更可能打從運動的開始,沒有一個清晰的、長遠的社關議程。筆者認為,存在這種「回應」性困局,則是因著「護教的」和「傳福音的」兩個原因。第一,教會要「回應」社關,是因為教會或是從外部受到挑戰(如左派學生),或是內部遭受壓力(如前途問題帶來的內部不穩)。「護教」的關懷令教會的社會參與注重如何利用神學及牧養資源,回應信徒的需要。諷刺的是,這回應不一定是對那社會議題直接的處理,甚至可能是模稜兩可的回答(如七十年代說及「中國認同」時,將它化為「文化中國」)。只是,它卻又好像為信徒提供了一點資源,支撐著他們繼續面對挑戰(哪怕它的前進並沒有具體的方向),更成了一代人擁抱的信念。

    第二,香港福音派教會在七八十年代的社會參與,因著西方二十世紀初的社會福音神學爭論,令當時推動社關的人士,首先要面對基要派保守思想的挑戰。他們其中一個回應策略,便是將社關理解成「福音預工」、「對傳福音有益」。如此,社會參與是教會的「見證」,其目的是向人傳福音。福音效果因此成了社關的核心,社會參與如何能帶來傳福音信主便成為一個重要的課題,但社會參與的運作技巧及社會果效,反而變成次要的課題。

    因著是「護教的」及「傳福音的」,這樣的社會參與,在一般情況下並不會溢出政治力量容許的範圍(無論是對港英政府及中國政府)。它抱持的,是一種改良主義的思想。教會的「抵抗」,是與它「護教」的急迫性成正比的,卻不一定與巿民大眾的關心成正比。這也說明,為何在有一些事情上,教會比社會大眾走得更前,但到另一些事,它卻比大眾保守。

    雖然七八十年代的社會參與風氣實在改造了香港教會的生態,但「回應的」、「傳福音的」及「護教的」社會參與的種種問題,在1997年香港回歸後,其實已逐步浮現。筆者在〈從身分意識與社會政治處境檢討香港教會社會政治參與〉一文,便指出它帶來「造作」及「空談口號」的壞處。筆者在那裡提出,建立恆常的組織,從事政策研究工作,也要與前線實踐組織配合,方能突破這困境。筆者認為,大學的宗教系及神學院應承擔起這重要的責任。

    第二部分的五篇文章,是筆者就香港教會這種社會參與情況,提出自己一些初步的神學思考。〈公民社會與教會的復和及醫治功能〉一文,探討在現代社會的政治環境中,身分政治(identity politics)雖然是一種很好操作的政治論述,但我相信只會帶來更深的撕裂。我提出教會應從建設社會及復和的角度,看自己在公共議題的參與。我認為這對教會處理性傾向,以及中港矛盾問題,也會是一個可考慮的參與方向。〈衛斯理約翰的福音運動與十八世紀英國社會的互動——兼論其對當代中國政教關係的折射〉一文,它的前半部檢視英國十八世紀循道運動的社會參與特性。衛斯理約翰(John Wesley)的福音運動所提倡的種種社會改良手段,雖然不無傳福音的意味,但他正視社會的需要,提出具體措置,以至將社會關懷看為成聖生活的實踐,而不是引人入教的手段,對我們今天都可有啟發的作用。該文後半部分談及循道運動對中國政府如何容納家庭教會,使之成為社會正面力量的意義。我指出教會的確最關心「自身」的問題,政府寬容對待教會,能令它成為有利中國民間社會發展的分子。

    這種「良性」互動的說法,令我警惕自己會否陷入「政教合作」的危險中。香港教會的確有擁護建制的傾向,但回歸後,香港教會不單是面對特區政府,更是要面對不信任宗教、對政權惴惴不安的中央政府。再加上社會在這幾年間也逐漸陷入對立的局面當中,教會不論是站在「建制」還是「反建制」的位置,它的社會參與也必須面對這樣左右為難的局面。因此我在〈如何用宗教寬容精神締做社會和諧──基督新教的角度〉,及〈教會領袖如何在撕裂的社會裡踐行復和──杜圖主教的啟迪〉兩文中提出,政權應踐行寬容,而教會也應放下自身的權利,成為服侍的群體,在對立的處境下,即或不能提出徹底解決社會困難的辦法,也要勇敢指出社會困局的所在,要求各方正視問題。

    鼓吹寬容及復和,當然不代表我們得出了解決社會問題的具體辦法。正如我一開始時便指出,具體的社會政策是要我們對自身生活有所願景、有所研究、商討、規劃、嘗試才能得出的。因此,我相信本書只是第一步,提出對教會社會參與一些長期存在的心態的調整。最後,〈我們應當悔改:歷史的耶穌與今天的社會參與〉及〈跋:盼望不至於羞恥〉兩篇文章,是我對如何實踐這種寬容和復和的社會參與的反省,它們都在指出信徒在社會參與過程中可落實的靈命塑造。我相信任何制度若沒有良好質素的公民來維持它,即或該制度如何精密,最後也必定會是崩潰的。

    筆者得承認,本書的各篇文章本來是一個個獨立的課題研究下的產物,筆者在寫作時並沒有一套嚴謹思想系統將之統攝,但現在回看,它們也能表達我思考的歷程,反映出我的神學反省。當然,我也知道,我若再有談論教會社會參與的研究,便須離開「心態」或「觀念」的研討,切切實實地進入具體的社會課題,仔細研究,提出基督徒的願景及實踐方略。

    最後,想說數句感謝的話語。本書能夠出版,有賴王礽福社長的推薦和宣道出版社編委會的支持。謝謝編輯鄭麗霞姊妹的細心跟進,並忍耐我這個「視死線如無物」的作者。謝謝建道神學院神學系主任郭鴻標牧師為本書賜序。謝謝家人忍耐我常常忙於工作,疏於照顧他們。謝謝天父上帝,去年九月是筆者入讀神學的二十周年,感謝祂一直教導自己,給我恩典。謹將本書獻給女兒心然,盼望她長大以後,能於社會上為主耶穌基督作鹽與作光。
Research Interests:
「對中國教會來說,由十九世紀福音覺醒運動引發的教會合一運動,至終以基要主義的分離行動落幕,不啻是十分遺憾的事情。」 基要派與「大合一」水火不容?本書告訴我們,歷史本不是如此,中國教會的基要派原來有多元面貌,例如當中有溫和基要派的賈玉銘,本書正要重塑中國基要派如何由積極參與合一運動轉折至趨向分離的歷程。作者從社會學角度分析基要主義興起的社會因素,對深受基要主義影響的華人教會極具追本溯源的教育意義。
Research Interests: