In recent years, some churches have come to understand the importance of reading and began to explore various forms of reading clubs to promote study and communication among believers. Pastor Z, from East China, has many years’ experience in shepherding young people. Later, he chose to serve in the field of culture and founded a cultural ministry to help churches and Christians promote a combination of faith, culture, and life. His first ministry was promoting book clubs in different cities nearly three years ago.
A few days ago, Pastor Z had a talk on this with the Christian Times, an online Chinese Christian newspaper. He especially hoped that Chinese churches would recognize the importance of a cultural atmosphere of readings, dialogue, and discussion and would therefore promote the shaping of this culture and atmosphere through book clubs, tea parties, symposiums and forums.
Pastor Z specifically mentioned that he felt the need to launch a dialogue forum at the moment, inviting Christians, pastors or scholars to express, communicate and interact from their respective perspectives, hoping to stimulate thought among Christian groups. He also expected Christians with similar ideas to use the platform to contact and promote a stronger cultural atmosphere of readings, dialogue, and discussion among Christian groups.
The following is the interview between the Christian Times (CT) and Pastor Z:
CT: Recently, you shared that Christians nationwide have begun to form an awareness of the necessity for starting reading clubs. Indeed, this phenomenon has taken place, for you founded some of the earliest book clubs. About three years ago, you started to push for Christians and churches to do book clubs. Why did you initially plan to promote book clubs? Why do you think book clubs have sprung up among Christians?
Z: Personally, I found participation in pastoral meetings and theological education problematic: Sometimes we have no problem recognizing theological concepts, but a problem in understanding them. We often have limited general education, which leaves us with limited ability to understand some truths. We end up doing only lip service or being very shallow. To put it simply: Sometimes the churches aren’t down to earth in the implementation of their ministry. You may have spoken of a lot of practical truth on the podium, but when your teachings are put into practice, believers will leave you with the impression that they didn’t understand your teachings at all.
In fact, the lack of understanding is often related to how we spread doctrines, basic truths, and theological concepts. So I think our faith and life should be kept on the same track and that should not be impossible.
I think our foundation is essential and our readings are related to our foundation. Reading actually broadens our horizons, patterns and ways of thinking. This kind of training is like “sharpening the axe without delaying the wood chopping” (a Chinese idiom meaning it’s worth making long-term preparations in order to achieve success - translator’s note). It keeps our knowledge and understanding of things on-the-mark.
For instance, I find that many disputes between denominations actually stem from the different terminologies they have adopted. When theological terms are mentioned, hearers will generate an idea. Holders of this concept usually have no common communication points with the outside world. In other words, the various groups are not on the same page. But if we rise to a certain higher level, we will discover there is not such a big gap between us regarding our means of expression. Some industries have their own not understandable slang and jargon, causing a sense of distance among outsiders. But if concepts are stated differently, many issues can be solved.
Therefore, reading is a good means of broadening oneself and becoming acquainted with others; to build a bridge between different beliefs and ideas, and to build a bridge between Christianity and society.
Our evangelism is not only a mode of conveying basic truth – it also reflects our understanding of culture and can influence others greatly. This is the original intention for my promotion of reading.
I think many church leaders have also realized that reading can improve the cognitive structure of the whole youth group or of church workers. This cognitive structure and ability can help us understand the truth of our beliefs, which in turn can be fed back into the pastoral care of believers.
CT: You have been doing a book club for about two or three years. What kind of development does your book club have up to now? Did you achieve the desired effect? How can reading clubs be improved in the future?
Z: The findings of my book club in the past two or three years include the following:
First, it still has market demand. In fact, many young people or young church workers are not satisfied with only a certain framework of basic truth and feel that faith needs further expansion and application.
When we do reading clubs, we find that many people will have problems after reading. We therefore hope to have a dialogue concerning these problems and questions. This is not like the traditional model of church teaching, which was essentially just indoctrination. I think this is a problem with our educational model. China’s education itself has the nature of “stuffing ducks” (a Chinese derogatory term claiming that students aren’t actually being educated, but are rather only ‘fed’ with knowledge - translator’s note). Perhaps the church also has such a problem, that is, when you are told what is what, you have tended to accept it automatically.
I think there is no problem with the certainty of biblical truth, but people’s understanding of biblical truth is relative and diverse. Sometimes when we teach an absolute concept, the listeners don’t necessarily accept it as being that. Many children who grow up in Christian families think in absolute terms, but they still have many doubts in their hearts and many questions have not yet been answered. Their relationship with society, therefore, feels more real and they feel clearer regarding their social education because they have been supplied with many processes of explanation, thinking, and dialogue there. They will therefore conclude that humanistic knowledge is more practical and relevant. Biblical truths on the contrary do not reach them. Many people can be freed from their confusion through the reading of books. Books not only express doctrine, but they are also educational, humanistic, spiritual and comprehensive.
Reading is a useful supplement for those Christian groups who want more than just the usual church gatherings, which in turn benefits church life.
I believe that many churches may be thinking about such a problem. They are realizing gradually that reading promotes the whole and is beneficial to their understanding of an entire belief system. I think this is an additional aid and from the perspective of cultural mission, it is a necessary means. This refers not only to reading, but also to music, culture, and tourism, all of which influence people from the perspective of universal enlightenment.
CT: In recent years, we have actually seen a phenomenon: Many young people in churches do not deny the teachings – they only want room for more free discussion. They need some communication, discussion, and thinking. And they need the right to ask questions. How do you think we should balance the tension between the absoluteness of doctrine and the questions we retain?
Z: The relationship between the book club and the church that we promote is similar to the relationship between an institution and the church. It does not belong to the church, but it will play an auxiliary role in the church. Through these, we hope to promote how the organization can form a supporting and auxiliary role within the church which is beneficial to both sides.
I think the concept of basic truth is correct, but our life is inconsistent with that concept. For example, when many Christian parents educate their children, they know that the doctrine tells us not to pay attention to secular standards and external achievements but to pay attention to the inner life. But in fact, we find that many Christian families are measuring their children’s growth indicators or achievements. Because the quality of life is a concept and achievement is a real thing, life cannot be quantified. Therefore, many correct concepts do not shape a person’s life. Reflection and discussion may be more helpful for a person in discovering the true nature of one’s life.
A brother once said to me: “We don’t understand universal revelation, but we think we know special revelation.” I think this statement may be controversial, but many special revelations indeed cannot be realized and understood by our own reasoning. It’s up to the work of the Holy Spirit.
In fact, what we see may deviate from reality, because we live with other values completely, and they are often very empty. As I mentioned before, the duck-stuffing nature of education gets a lot of things right, but those receiving it may not really appreciate it.
The process of discussion is the process of knowing oneself and not always giving an immediate answer. This seems to be correct, but it is suspected of superstition. Why do young people ask questions and reflect? Because they are not satisfied with you simply telling them what is right. The young person wants to know why something is right. In fact, because of the lack of communication and dialogue, one is simply informed about what is right, but they actually do not understand. In fact, this is not a real system of thinking, but is instead a pseudo-orthodoxy.
The traditional way of teaching neglects the way young people communicate. Nowadays, the cultural mission advocated by many churches is often actually discipleship training. Jesus and his disciples ate and lived together. This is a kind of culture, a process in which you live your faith in life, that is, Jesus teaching his disciples.
Discipleship training has become a set of theories in some churches, but we believe that discipleship training is actually a process in which the Lord and disciples share a common life. From the perspective of cultural mission, this process of sharing needs to enter your workplace and church life. In this process, your company does very effective training. Your guidance in the workplace is also very effective training.
Looking at the Gospels, we may understand that life and society were not out of touch with each other when people first believed. The process of preaching the gospel with Jesus and the apostles has always been accompanied by the tension between culture, religion and environment. Faith needs to live with this tension. So discipleship training should be training for living, not just a means for supplying answers.
Sometimes the basic truth seems right, but it hasn’t been tested. For example, when you were a child, you could remember something quickly. But you could not apply that information if you did not understand it. We may know a doctrine, but in most cases, we simply know the correct answer without exploring the connotations of that answer. That leads to many associated problems.
We think reading is also a means of inquiry. Many books reflect a person’s understanding of faith. Reading is to read others’ feelings, not to find a standard answer, but to resonate with the author. You can agree or disagree with his feelings. This will help you know more clearly what you feel rather than what others tell you. The combination of belief, culture and life is like the combination of your occupation, lifestyle and education.
When we say “by faith from first to last”, the first ‘faith’ is confidence. As for the second ‘faith’, I think it is actually a response, that is, a person is more convinced of what they believe through experiences. However, if you haven’t experienced it, your faith may actually be weak. In fact, it is built on sand and its foundation is not strong. It may fall when you encounter the wind and the rain.
(To be continued...)
- Translated by Charlie Li
最近几年出现一个新的现象，即国内一些教会陆续看到读书会的重要性，并开始尝试和探索各种不同形式的读书会的方式来促进信徒之间的学习和交流。
Z牧师是华东一位牧者，拥有多年牧养青年人的经验，后来选择在文化领域进行服事，创办了一家文化事工来帮助教会和基督徒推进信仰、文化和生活相结合，其中首先就是近3年前在不同的城市推动读书会开始。
日前，Z牧师与基督时报就此相关的话题进行了分享，他特别谈到自己的一种期待：希望中国教会更多看到阅读、对话和讨论的文化氛围的重要性，并透过读书会、茶话会、座谈、论坛等各种不同的具体形式来推动这一文化和氛围的塑造和形成。
Z牧师特别提到，感到当下有需要发起对话式的论坛，邀请不同领域的基督徒、牧者或宗教领域的学者从各自的角度来表达、沟通和互动，希望激发基督徒群体之间的思考，他也希望对此有相似想法的弟兄姐妹可以借助本平台联系并一起合作推动，促进基督徒群体中的更多形成阅读、对话和讨论的文化氛围。
以下是基督时报（CT）同工与Z牧师的对话摘要：
CT：最近听您分享过这几年陆续看到各地基督徒开始有做读书会的意识了。的确出现这个现象，其中您算是比较早的一批做读书会的了，大约三年前您开始推动基督徒和教会做读书会。最开始为什么您打算推动读书会呢？您认为读书会为什么会在基督徒中间兴起呢？
Z：我个人在参与牧会和神学教育的过程中发现一个问题：我们有的时候不是对神学概念认识的问题，而是一个对神学概念理解的问题。我们很多时候因为在通识上也就是因为基本教育带来能力上有一个局限，所以导致我们对一些真理的理解变成了好像“喊口号”或者是很空洞=的，。通俗地讲就是有时在教会实际落地和具体实施的时候会不接地气。看起来，您在讲台上讲了很多实际的道理，但是在实际运用的时候，反而教会会觉得信徒不得要领。
其实这个不得要领，很多时候是和我们对教义、基要真理、神学概念的传递有关系的。所以，我觉得我们的信仰和生活要接轨，而这一想法并不是不可能的。
我觉得是我们的基础决定了一些东西，读书其实是和我们的基础相关的。读书实际上是开阔我们的眼界、格局、思维方式。这种训练是“磨刀不误砍柴工”，帮助我们避免对一些事物的认识和理解的偏差。
比如，我发现很多宗派之间的争执其实是源于表达的问题，就是神学术语的表达出来的时候会产生一个思路，而在这个思路里面与外界对话的多数时候是没有共同对话点的，也就是别人所讲的话和您讲的话不是一个内容。但是如果我们稍微提升到一定水平的话，就会觉得其实两者之间并没有那么大的鸿沟，这实际上是和我们的表述有关系的。就好比有些行业有自己的黑话和行话一样，别人听了不理解还觉得很有距离感，但是如果您把这些东西转换掉后，可能很多问题都可以解决。
所以，阅读其实是一个很好开阔自己、了解别人的过程，是搭建不同信仰理念之间的桥梁，也可以搭建基督教与社会对话的桥梁。
我们传福音不仅仅是只是传递一个基要真理的模式，它其实也是对文化的理解，同时也能够产生更多的影响力。这是我们阅读的初衷。
我想很多教会领袖也意识到了通过阅读来提升整个青年群体或者同工的认知架构。这种认识架构和认识能力服务于我们对信仰真理的理解，反过来也能够反馈给信仰实际的牧养和关怀。
CT: 您做读书会大概两三年的时间，到现在您觉得读书会有一个怎样的发展历程？是否达成了想要的效果？未来怎么更好地做读书会呢？
Z：我这两三年来做读书会的发现包括：
第一个，它还是有一个市场需求的。其实很多的年轻人或者青年同工并不满足于只有一个确定的基要真理的框架，感到信仰还是需要更多的扩展和应用。
我们在各地做读书会的时候，发现有不少人会在他们阅读后产生问题，并希望对这些问题和疑问进行对话。这不像传统意义上的那种教会教导的模式，只是灌输就可以了。我觉得这是一个教育模式的问题。中国教育本身就存在填鸭性，可能教会也存在这样的问题，就是告诉您什么是什么的时候就直接领受了。
我认为圣经真理的确定性是没有问题的，但是人对圣经真理的理解是相对的、丰富的。有时候我们用一个绝对的概念去教导的时候，听的人不一定知道到底是什么。好多从小在有基督信仰家庭长大的孩子觉得就应该是这样，但是心里还是有很多的怀疑，很多的问题没有解开。而他和社会的关系反而感到更加真实，他在社会教育里面反而有更加清晰的感受，因为给予他/她很多解释、思考和对话的过程。所以他会觉得很多人文知识更加踏实，与他更加有关系。反而圣经真理让他觉得很遥远。而读书的时候，很多人通过书籍的表述帮助他们从困惑中被带出来。因为书籍的表达不只是一个教义，还有教育性的、人文类、灵修类和综合类。
读书是这些基督徒群体觉得有必要在聚会和生活之外的有益补充，这种补充反过来也使他们的教会生活受益。
我相信很多教会可能也在思考这样的问题，逐渐意识到这是一个关于他们整体的提升，也有益于他们对整个信仰体系的理解。我觉得这是辅助性的，从文化使命角度来讲，是一个必要的手段。这不单指读书，还包括：音乐、文化、旅游等，这都是在通过普遍启示的角度去影响人。
CT:这几年其实看到一个现象：不少教会里面的年轻人并不是不承认教义，而是很想要一种更多自由讨论的空间，有时他们需要一些交流、讨论和思考，也会提出一些问题和质疑。您觉得应该如何平衡教义的绝对性与思考质疑之间的张力呢？
Z：我们推动的读书会与教会之间类似于一种机构和教会的关系。它不属于教会，但是对教会会有辅助的作用。我们透过这些就是希望推动的是机构如何跟教会形成支撑和辅助的作用，这对双方都有益。
我觉得基要真理的概念是正确的，但是我们的生活却与概念不一致。比如，很多基督徒家长在教育孩子的时候知道教义告诉我们不要注重世俗的标准和外在的成就，要注重内在的生命。但是实际上我们发现，很多基督徒的家庭在衡量孩子的成长指标还是成绩。因为生命的好坏是一个概念，而成绩是很真实的东西。生命是无法量化的。所以说，很多概念正确并不一定是一个人的生命，但是反思、讨论可能更有助于让一个人认识自己真实的本相。
有一个弟兄曾经对我说：普遍启示我们都还没有搞懂，但是我们却又以为我们很懂特殊启示。虽然我觉得这句话可能具有一定的争议性。但是我想很多特殊启示并不能靠我们自己的理性能够悟到、明白的，这更多是圣灵的工作。
事实上，我们看到的东西可能有很大的偏差，因为我们完全活在另外一个价值观里面，这就是我说的很空洞。就像我之前提到的，教育的填鸭性给出很多东西是正确的，但是对于领受的人来说不一定真的领受了。
而讨论的过程是认识自己、并真正有可能回归的过程，而不是给出一个答案。这看似是正确的，却会有迷信的嫌疑。年轻人为什么会提问、反思？因为他不满足于您告诉我这个是对的，而是要知道为什么是对的。事实上就是因为缺少了交流对话的这个步骤，就变成了只是在告诉他什么是对的，但对他来说他其实是并不明白的。这其实在具体操作上并不是一个真正统，是个伪正统。
传统的教导方式忘记了和年轻人对话的方式。现在不少教会开始常去倡导的文化使命其实就是某种意义上的门徒培训，也就是耶稣和门徒同吃同住、一起生活。这就是一种文化，是您在生活中活出信仰，也就是耶稣教导门徒的一个过程。
门徒培训在一些教会里面成了一套理论,而我们认为门徒培训其实就是主和门徒直接有一个共同生活的过程。而这个过程我从文化使命的角度来说就是进入到您的职场里面、教会生活里面。在这个过程里面，您在教育中对他的陪伴是一种很有效的训练，您在职场中的引导也是一种很有效的训练。
看福音书可以知道，起初信仰的时候，生活和社会不是脱节的。耶稣和使徒们传福音的过程一直伴随着当时的文化、宗教和环境的张力，信仰是真实地活在这种张力里面。所以门徒培训应该是在生活中的训练，不只是提供一个某个答案。
有些时候基要真理看似正确，却没有经过检验。比如说，儿童阶段记住一个东西很快，但是真的让他/她运用，只是记住不够还需要加上理解。我们可能知道教义，但是多数情况下我们只是满足一个答案，而没有探究这个答案的内涵，导致我们出现很多的类似的问题。
探究的过程，我们认为阅读也是一种手段。不少书是一个人对信仰的理解。阅读是读别人的感受，并不是寻找一个标准的答案，而是与作者共鸣。您可以认可他的感受，也可以反对他的感受。这有助于您更清楚的知道自己的感受是什么，而不是别人告诉您是什么。信仰与文化、生活的结合也是您的职业与您的生活方式、教育的结合。
我们说“本于信以致于信”，首先的第一个信是信心的信，至于第二个信，我觉得它其实是一个回应的信，就是一个人在经验当中更确信他/她所信的东西。但是如果没有去经验的话，可能其实他/她的信仰是脆弱的，其实建在沙土上、根基是不牢固的，一旦遇到风吹雨淋的时候，可能倒得更大。
（未完待续，敬请期待....)
对话|华东一牧者：期待中国教会更多形成阅读、对话和讨论的文化氛围（上）
In recent years, some churches have come to understand the importance of reading and began to explore various forms of reading clubs to promote study and communication among believers. Pastor Z, from East China, has many years’ experience in shepherding young people. Later, he chose to serve in the field of culture and founded a cultural ministry to help churches and Christians promote a combination of faith, culture, and life. His first ministry was promoting book clubs in different cities nearly three years ago.
A few days ago, Pastor Z had a talk on this with the Christian Times, an online Chinese Christian newspaper. He especially hoped that Chinese churches would recognize the importance of a cultural atmosphere of readings, dialogue, and discussion and would therefore promote the shaping of this culture and atmosphere through book clubs, tea parties, symposiums and forums.
Pastor Z specifically mentioned that he felt the need to launch a dialogue forum at the moment, inviting Christians, pastors or scholars to express, communicate and interact from their respective perspectives, hoping to stimulate thought among Christian groups. He also expected Christians with similar ideas to use the platform to contact and promote a stronger cultural atmosphere of readings, dialogue, and discussion among Christian groups.
The following is the interview between the Christian Times (CT) and Pastor Z:
CT: Recently, you shared that Christians nationwide have begun to form an awareness of the necessity for starting reading clubs. Indeed, this phenomenon has taken place, for you founded some of the earliest book clubs. About three years ago, you started to push for Christians and churches to do book clubs. Why did you initially plan to promote book clubs? Why do you think book clubs have sprung up among Christians?
Z: Personally, I found participation in pastoral meetings and theological education problematic: Sometimes we have no problem recognizing theological concepts, but a problem in understanding them. We often have limited general education, which leaves us with limited ability to understand some truths. We end up doing only lip service or being very shallow. To put it simply: Sometimes the churches aren’t down to earth in the implementation of their ministry. You may have spoken of a lot of practical truth on the podium, but when your teachings are put into practice, believers will leave you with the impression that they didn’t understand your teachings at all.
In fact, the lack of understanding is often related to how we spread doctrines, basic truths, and theological concepts. So I think our faith and life should be kept on the same track and that should not be impossible.
I think our foundation is essential and our readings are related to our foundation. Reading actually broadens our horizons, patterns and ways of thinking. This kind of training is like “sharpening the axe without delaying the wood chopping” (a Chinese idiom meaning it’s worth making long-term preparations in order to achieve success - translator’s note). It keeps our knowledge and understanding of things on-the-mark.
For instance, I find that many disputes between denominations actually stem from the different terminologies they have adopted. When theological terms are mentioned, hearers will generate an idea. Holders of this concept usually have no common communication points with the outside world. In other words, the various groups are not on the same page. But if we rise to a certain higher level, we will discover there is not such a big gap between us regarding our means of expression. Some industries have their own not understandable slang and jargon, causing a sense of distance among outsiders. But if concepts are stated differently, many issues can be solved.
Therefore, reading is a good means of broadening oneself and becoming acquainted with others; to build a bridge between different beliefs and ideas, and to build a bridge between Christianity and society.
Our evangelism is not only a mode of conveying basic truth – it also reflects our understanding of culture and can influence others greatly. This is the original intention for my promotion of reading.
I think many church leaders have also realized that reading can improve the cognitive structure of the whole youth group or of church workers. This cognitive structure and ability can help us understand the truth of our beliefs, which in turn can be fed back into the pastoral care of believers.
CT: You have been doing a book club for about two or three years. What kind of development does your book club have up to now? Did you achieve the desired effect? How can reading clubs be improved in the future?
Z: The findings of my book club in the past two or three years include the following:
First, it still has market demand. In fact, many young people or young church workers are not satisfied with only a certain framework of basic truth and feel that faith needs further expansion and application.
When we do reading clubs, we find that many people will have problems after reading. We therefore hope to have a dialogue concerning these problems and questions. This is not like the traditional model of church teaching, which was essentially just indoctrination. I think this is a problem with our educational model. China’s education itself has the nature of “stuffing ducks” (a Chinese derogatory term claiming that students aren’t actually being educated, but are rather only ‘fed’ with knowledge - translator’s note). Perhaps the church also has such a problem, that is, when you are told what is what, you have tended to accept it automatically.
I think there is no problem with the certainty of biblical truth, but people’s understanding of biblical truth is relative and diverse. Sometimes when we teach an absolute concept, the listeners don’t necessarily accept it as being that. Many children who grow up in Christian families think in absolute terms, but they still have many doubts in their hearts and many questions have not yet been answered. Their relationship with society, therefore, feels more real and they feel clearer regarding their social education because they have been supplied with many processes of explanation, thinking, and dialogue there. They will therefore conclude that humanistic knowledge is more practical and relevant. Biblical truths on the contrary do not reach them. Many people can be freed from their confusion through the reading of books. Books not only express doctrine, but they are also educational, humanistic, spiritual and comprehensive.
Reading is a useful supplement for those Christian groups who want more than just the usual church gatherings, which in turn benefits church life.
I believe that many churches may be thinking about such a problem. They are realizing gradually that reading promotes the whole and is beneficial to their understanding of an entire belief system. I think this is an additional aid and from the perspective of cultural mission, it is a necessary means. This refers not only to reading, but also to music, culture, and tourism, all of which influence people from the perspective of universal enlightenment.
CT: In recent years, we have actually seen a phenomenon: Many young people in churches do not deny the teachings – they only want room for more free discussion. They need some communication, discussion, and thinking. And they need the right to ask questions. How do you think we should balance the tension between the absoluteness of doctrine and the questions we retain?
Z: The relationship between the book club and the church that we promote is similar to the relationship between an institution and the church. It does not belong to the church, but it will play an auxiliary role in the church. Through these, we hope to promote how the organization can form a supporting and auxiliary role within the church which is beneficial to both sides.
I think the concept of basic truth is correct, but our life is inconsistent with that concept. For example, when many Christian parents educate their children, they know that the doctrine tells us not to pay attention to secular standards and external achievements but to pay attention to the inner life. But in fact, we find that many Christian families are measuring their children’s growth indicators or achievements. Because the quality of life is a concept and achievement is a real thing, life cannot be quantified. Therefore, many correct concepts do not shape a person’s life. Reflection and discussion may be more helpful for a person in discovering the true nature of one’s life.
A brother once said to me: “We don’t understand universal revelation, but we think we know special revelation.” I think this statement may be controversial, but many special revelations indeed cannot be realized and understood by our own reasoning. It’s up to the work of the Holy Spirit.
In fact, what we see may deviate from reality, because we live with other values completely, and they are often very empty. As I mentioned before, the duck-stuffing nature of education gets a lot of things right, but those receiving it may not really appreciate it.
The process of discussion is the process of knowing oneself and not always giving an immediate answer. This seems to be correct, but it is suspected of superstition. Why do young people ask questions and reflect? Because they are not satisfied with you simply telling them what is right. The young person wants to know why something is right. In fact, because of the lack of communication and dialogue, one is simply informed about what is right, but they actually do not understand. In fact, this is not a real system of thinking, but is instead a pseudo-orthodoxy.
The traditional way of teaching neglects the way young people communicate. Nowadays, the cultural mission advocated by many churches is often actually discipleship training. Jesus and his disciples ate and lived together. This is a kind of culture, a process in which you live your faith in life, that is, Jesus teaching his disciples.
Discipleship training has become a set of theories in some churches, but we believe that discipleship training is actually a process in which the Lord and disciples share a common life. From the perspective of cultural mission, this process of sharing needs to enter your workplace and church life. In this process, your company does very effective training. Your guidance in the workplace is also very effective training.
Looking at the Gospels, we may understand that life and society were not out of touch with each other when people first believed. The process of preaching the gospel with Jesus and the apostles has always been accompanied by the tension between culture, religion and environment. Faith needs to live with this tension. So discipleship training should be training for living, not just a means for supplying answers.
Sometimes the basic truth seems right, but it hasn’t been tested. For example, when you were a child, you could remember something quickly. But you could not apply that information if you did not understand it. We may know a doctrine, but in most cases, we simply know the correct answer without exploring the connotations of that answer. That leads to many associated problems.
We think reading is also a means of inquiry. Many books reflect a person’s understanding of faith. Reading is to read others’ feelings, not to find a standard answer, but to resonate with the author. You can agree or disagree with his feelings. This will help you know more clearly what you feel rather than what others tell you. The combination of belief, culture and life is like the combination of your occupation, lifestyle and education.
When we say “by faith from first to last”, the first ‘faith’ is confidence. As for the second ‘faith’, I think it is actually a response, that is, a person is more convinced of what they believe through experiences. However, if you haven’t experienced it, your faith may actually be weak. In fact, it is built on sand and its foundation is not strong. It may fall when you encounter the wind and the rain.
(To be continued...)
- Translated by Charlie Li
Pastor Urges for an Atmosphere of Culture by Increasing Readings, Dialogue, Discussion in Chinese Churches (Part 1)
