Friday, October 28, 2011

TheStar: Who leaked mayor’s 911 call?

TheStar James: Who leaked mayor’s 911 call?


By Royson JamesCity Columnist
Who leaked the contents of Mayor Rob Ford’s 911 emergency call Monday and what does it say about the relationship between the mayor and the police?
The fact that some 911 dispatchers are disgruntled with the mayor’s conduct during an emergency call — and groused about it in a manner that came to the attention of CBC reporters — is just that. It may not reflect a schism between Chief Bill Blair and Mayor Ford.
However, the fact that the mayor’s administration is busy looking over its shoulders and is anxious about the relationship speaks volumes.
While the story deteriorated into a “he-said, she-said” political drama Thursday, the bright minds in the mayor’s office were left to wonder if the police weren’t out to get the mayor for daring to challenge police spending.
Ford backed down and gave police almost everything they wanted, but the capitulation came after the mayor unleashed Councillor Michael Thompson as a budget pitbull intent on clawing out some savings.
Star sources say the Ford administration was scrambling Thursday, concerned whether police brass were being vengeful over the public budget spat.
“We gave them what they wanted. But they don’t want to win. They want to annihilate you,” said a source within the mayor’s administration.
Such is the paranoia around policing.
Opinions are mixed regarding the actions of a CBC television comedy crew that surprised Ford — he calls it “ambushed” — in his driveway Monday morning. Maybe he wanted no part of the gag, and was even taken aback at the sight of the flamboyantly dressed reporter-comedian and her camera person shouting out questions.
Someone else may have managed the encounter differently. The mayor aggravated the situation by calling a 911 dispatcher. Such a call for help must be reserved, we are frequently reminded, for life-threatening situations.
Who is to judge what makes a 350-pound football-loving mayor fearful of a menacingly playful Mary Walsh and her alter ego, Marg Delahunty, on the comedy show This Hour Has 22 Minutes.
What happened next is open to conjecture, except the mayor has admitted he was “concerned, frustrated and upset” when emergency personnel didn’t immediately storm his Etobicoke property, and that he dropped the F-bomb — though he didn’t call dispatchers “bitches” as reported.
CBC sources claim Ford unleashed a string of curses. Ford’s councillor brother, Doug, says it was just one cuss, during three calls. CBC says their sources have reconfirmed the veracity of the story.
Depending on whom you believe, this was just another left-wing media plot gone awry. First they violate Ford’s private space, scaring the living daylights out of the burly mayor and his little girl. And when the mayor calls 911 on them, they retaliate by making up a story that he cursed at the dispatchers and called them names for not sending a cop immediately to this dangerous occurrence.
Ford’s backers would rather ask: Why did it take so long to dispatch personnel following the 911 call?
You almost expected the rallying cry, “Privatize that service!”
And several are calling for an apology from the CBC.
The mayor insists his sole indiscretion was “once” using the F-word, reflecting his frustration at the slowness of the response. Do you believe him?
He showed up drunk at a Maple Leafs game and berated a fan. When she complained, he denied being there, only to admit it the next day.
When confronted by a reporter over his drunk driving charge in Florida, he denied it strenuously — only to admit that and more afterwards.
This pattern of “deny until found out” suggests we won’t know until the unlikely release of the transcript of the 911 call.




陳若愚牧師:從 Steve Jobs 的一生說起

作者:陳若愚牧師

舉世知名,美國 Apple 電腦公司創辧人兼總裁、一代高科技創作大師 Steve Jobs,因患胰臟癌、於十月五日逝世,享年56歲。由於他正處事業高峰、英年早逝,因此世界各地的人對他的去世,均表惋惜哀悼。Jobs 傳奇的一生,和他在電腦科技及事業上的卓越成就,令人欽佩。無可否認,他的確是一位天才橫溢的魅力領袖,他對世界的影響,將會十分深遠。

除了科技創作以外,Steve Jobs 的人生觀和工作觀,對年青一代都有一定的啓發和鼓勵。2005年6月12曰,他應Stanford大學的邀請,在其畢業典禮中作演講,以他自己一生中三個真實故事,勉勵畢業生,間接亦分享了他自己的人生觀。(參 news.stanford.edu/news/2005/june 15/jobs-061505.html )

以下我試從他的演講分析他的人生觀:

1. 人生的小點與連線 (Connecting the dots)

Jobs在Reeds College 唸了6個月,便退學了。但他仍留學院,旁聽有興趣的學科,生活清苦,卻頗充實。其中一門電腦書法排版,當時不覺得有用,但十年後在 Apple 進行設計首部 Mackintosh電腦時,竟然大派用場,使他喜出望外!

Jobs的反思:人生有許多事件,當時看起來,似乎沒有什麼特別意義;但過了一段年日,回首一看, 這些人生小點 Dots,都被連起來了,並且顯得很有意義。

我的反思:基督徒看人生,有類似的體驗。神對我們的引導帶領,往往在事後才看得清楚。一些好像是不重要、甚或是痛苦的事件,在若干年後,原來是變相的祝福,並且連線起來,都顯得很有意義。分別是:Steve Jobs作為佛教徒,可能會相信「緣份」,但卻不會相信聖經所啓示那位有位格、有能力、有智慧的創造主,衪掌管歷史和我們人生中的大小事件,以達成衪在宇宙中的計劃(參弗1:9,10;羅11:33-36)。Jobs在潛意識中,似乎感應到宇宙和人生是有秩序和有意義的,但他卻不承認那賜秩序和意義的真神。保羅曾說,人觀察世界,內心已感到神的存在、神的能力和神性(羅 1:19, 20),然而人總是矛盾地否認和拒絕神。換句話說,Steve Jobs對點和線的感受是對的,只可惜他不明白,若非一位全智、全能、有位格的神在計劃和掌權,人生中的一切事情,其實都是毫無意義的。若是人認為有意義,也不過是一廂情願。

2. 至愛與失落 (Love and loss)

Steve Jobs自小便熱愛電腦科技,因此20歲便與朋友開創Apple,十年後公司資產達20億,員工4,000 (現巳超過50,000)!30歲時,與董事會意見不合 被辭退。初感失落,後發奮圖強,五年內創立兩間上市公司,其中NeXT竟被Apple收購,Jobs亦重返Apple,帶領她邁進新里程,業務在過去20年間,有更大的發展,不單更新了資訊科技的面貌,也改變了現代人的生活。

Jobs的勉勵:當你遭遇失敗時,切勿失去信心。其中的關鍵是:找到至愛!若你不愛你現在的工作, 不要無奈地接受現實,也不要放棄,要繼續努力尋找,直到尋見!

我的反思:Jobs的人生與工作觀是:要找到你的至愛、那最能發揮你的才華的工作/行業,去實現你的人生;如此,任何挫敗皆可成為轉機。這種自我實現(self-actualization)的人生目摽,是基於一個信念:人人皆有天賦的獨特才幹和天份,並且只要尋找,就必尋見。這信念是正面的,但並非人人皆能實踐;其實,人類的設計師和創造者是三一真神。人既是神的傑作,若能認識真神, 又藉神的話和聖靈去明白神的心意,才可以真正的實現自我。正如 Jobs所設計的iPod,iPad,iPhone等產品,若問它們可以如何發揮最佳功效,最直接了當的回答是:問問設計師Steve Jobs,或閱讀說明書。

3. 死亡與人生 (Death and life) 

Jobs自小就知道自己有一天會死,因此很珍惜自已的每一天,他很喜歡一句格言:「每天起勁地活,就像這是你生命的最後一天!」Jobs很積極地生活和工作,因為他很現實,知道自己年日有限,又不知何日會死。在2003年,他被診斷患了胰臟癌,醫生說他只能活6個月,但後來動了手術,暫時逃過大限,直至2011年10月5日。Jobs看死亡是生命和機會的結束。他沒有「永生」的前景,也不問死後會到什麼地方,或會發生什麼事。知道自己會死,幫助Jobs在要作抉擇時,按自己心中的真情(follow your heart)去作。

Jobs對學生的勉勵:死亡是人人都不喜歡的,卻是人人必經之路,也是人類生生不息的運作原理。現在你們還年青,但有一天你們會老,也會死!生命是短暫的,因此我勸你們,不要浪費生命,要活出你的真我,不要為另一個人而活,也不要被一些傳統教條、或他人的思想所左右,要聆聽你裏面的聲音、心靈的直覺。

我的反思:Steve Jobs看透人生,勇敢積極面對死亡,並且每天過得充實,全力貢獻社會,令人欽佩!青年學子若效法他,這個世界肯定「明天會更好」!

然而,有兩點我要回應他:

(a) 他勸青年人要專注自已心靈的聲音,不要理會教條 Dogma,他人的意見。那麼,Jobs這個「不要聽他人的意見」的意見,學生要不要聽? 因此他這勸告,是自相矛盾的。其實,年青人若能謙卑受教,多聽良師益友的意見,我看不出有什麼害處!

(b) Jobs知道人有一天會死,因此勉勵自己和他人,積極活出每一天,拼命工作,這是好的。但若有人問:假如我明天要死,而死後沒有另一個明天,我幹嗎要如此捱苦?為何不盡情享受今天?就如保羅所說:「若死人不復活,我們就吃吃喝喝吧,因為明天要死了」(林前15:32)。這豈不更合乎邏輯推理嗎?

結語

Steve Jobs的一生,充滿傳奇,超乎常人,盡心竭力,貢献社會,可謂「死而無憾」!然而,當我們在欣賞他的才華、感謝他的貢獻、慶祝他那那逝去的生命之餘,讓我們從一個永恆的角度,來稍稍評估他的人生觀:

1. 他從造物主領受豐富的恩典與才華,卻不認識造物主的偉大、慈愛、與智慧:這使他人生中的點和線,缺乏客觀基礎和終極意義;因此,他也不了解神對人的計劃、目摽與使命。這是很可惜的!

2. 他拼命工作、面對死亡,卻不認識那位從死裏復活的耶穌:Steve Jobs 的成就與貢獻,表達了神的「普世恩典」Common Grace;然而,由於他沒有領受神的「救贖恩典」Special Grace,這使他的工作缺乏終極意義,因為死亡對他來說,是一切的結束;他也不曉得藉耶穌得着赦罪之恩,和復活的盼望。其實這些比一切社會建設,高科技創作 和事業成就,更有永恆的價值!

3. 他提醒自己和其他人,要聆聽自己內心的聲音,活出直我,卻不知道,那真正有智慧足堪為我們導師的,就是聖靈。其實,人的內心不盡美善,內裏的聲音也不一定可靠,唯有信靠耶穌,才能得著聖靈的重生和引導,並指點迷津。

總的來說,當一個人的人生觀,只局限在這可見的世界和短短數十年中,無論他有多大成就,也不能超越有限的時空;並且,也由於他與創造管治天地的真神脫節,接收不到最重要的訊息,肯定要面對嚴重的後果!

「按著定命,人人都有一死,死後且有審判。」 (希伯來書 9:27)

「耶穌對他說:復活在我,生命也在我。信我的人雖然死,也必復活。」(約翰福音 11:25)


作者簡介
早年畢業於香港大學及美國威斯敏德神學院。曾任香港中華基督教會灣仔堂主任牧師、中國神學研究院教務長、加州基督工人神學院及美福神學院院長。陳牧師從事神學教育30年,現專事神學研究寫作,並於神學院任客座教授。


http://www.gospelherald.ca/news/edi_519.htm
http://blog.sina.com.cn/s/blog_88a3e0c40100z47q.html


發現方舟的宣稱,聖經考古的回應 (陳崇基)

時代論壇時代講場,2011.10.19
本文旨在從聖經考古學角度,批判最近找到方舟的聲稱。如要負責任地宣稱木結構是方舟,起碼要符合以下所有條件:
一、要被同輩評審(peer review):
  考古發現要先在學術期刊上發表,經過同輩評審,否則便自說自話,只叫幾個人表示支持,是誤導大眾以為專家已有共識。其實,大部份學者都質疑方舟的發現。
二、要有更多一致化驗結果:
  碳十四化驗結果可以上落很大,所以要作多過一次化驗,各結構也要作獨立化驗,並證實多個木結構是同出於一個原結構。另外,只靠碳十四化驗是不足,因木是長壽命樣本,古木年份與木結構建築年份並無必然關係。舉例,今天有人用千年古木建造新房屋,後人發掘時,木樣本年化驗有千年歷史,但結構是現代。此外,必須化驗其他樣本,如陶瓷等,若年份一致,才能進一步推斷。
三、吻合近東歷史:
  木樣本碳十四化驗結果是公元前二八○○年,屬「前青銅時期」(約主前3500-2300年間),這時期近東進入城鎮化的階段。從近東歷史來看,方舟在這個時期出現,即有洪水滅世,簡直是天方夜譚,抵觸歷史和考古的知識。
四、滅世洪水證據:
  大洪水必帶來大量沉積土,出現於同時期各遺址的層面中。要證明歷史上真的發生了洪水滅世,並不是上山上找證據,而是要在山下找普世洪水破壞的跡象。但是,這樣的現象根本沒有出現過。
五、普世文化斷層:
  普世洪水必造成普世破壞,各遺址會因洪水造成文化斷層和洪水沉積土層,這樣的考古證據從沒有出現過。土耳其考古專家Zimansky說:這個時期的土耳其,並沒有出現任何文化斷層,土耳其遺址更有發展證據,甚至城鎮與城鎮之間發展商貿關係。
六、考慮其他解釋:
  是否真的沒有其他「更合理」的解釋?學者指出,過往的探險家或修士,不但從山上取下木塊,也將木材運上亞拉臘山,只舉幾個例子(Bailey 1977: 138; 1989: 105, 112):
  ※ 在一六七○年,荷蘭探索家Jan Struys登山時,曾在山上不同的小棚屋(huts)住宿過;
  ※ 在一八二九年,Parrot帶著馬匹、牛,背著糧食和木柴上山,在山峰樹立了兩個大形木十架,較大的樹立在一萬六千尺高的山上,較小的立在山頂;
  ※ 在一八五○年,俄羅斯上校Khodzko帶六十位軍人上山,在山頂樹立了高七尺的十架;
  ※ 在一九○二年,Ivangouloff帶領一隊俄羅斯探索隊,攀到山上建築一個「小木室」;
  ※ 在十九世紀未,在六千三百五十尺的山上,發現大木結構,那是聖雅各修道院(Monastery of St. James/Jacob);另一間修道院遺跡是Chapel of St. Gregory,位於八千三百尺的山上。兩所都是主後九至十一世紀被建築的。
七、古環境研究:
  現在的亞拉臘山一帶沒有太多林木,是因為自古以來的森林濫伐所導致。在主後十世紀,兩位亞拉伯地理學家形容當時的亞拉臘山一帶是林木茂盛,al-Istakhri 提到村民砍伐山岥上的樹木作柴,al-Mukaddasi 說在山邊有多過一千個村莊(Bailey 1989: 112)。
結論
  本文是筆者個人blog上文章的節錄(全文見http://marksir.blogspot.com/2011/10/blog-post.html)。但就以上各項條件,說「最合理的」解釋是方舟,是沒有根據,並抹殺既定的歷史和考古知識。
  我盼望基督徒,在這後現代的世代中慎思明辨。華人牧者要在教導上成為群羊的榜樣,治學態度更嚴謹,引導會眾分析。



Thursday, October 20, 2011

一場另類政治

一場另類政治
龔立人
http://kunglapyan.blogspot.com 2011.05.15

對很多信徒來說,教會是一個宗教群體,與政治無關。例如,讀神學往往被理解為拯救靈魂和牧養靈魂的準備。但今日,我想跟你們說,上教會是參與一場政治運動,讀神學是要改造這個世界,牧者傳道是社會運動家。我是否將教會政治化?以下,讓我以彼前2:9-17與你們分享我的看法。

教會是一個政治體
彼前2:9-17用了「被揀選的族類、君尊的祭司、聖潔的國度和屬上主的子民」來描述基督徒群體。這組字有一個共同性,就是群體。縱使祭司一詞有別於族類、國度和子民,但只有對群體的責任下,祭司的工作才會出現。從此看來,信仰和基督徒身分永遠是群體性。群體性不僅代表信仰的本質,更代表信仰的政治性。不只因為群體就是政治,更因為這群體有一個目的,也為這目的而存在,就是宣揚和見證上主的恩典和憐憫(2:9)。傳福音是一場政治活動,不單因為彼得書信時代的社會認為宣講耶穌是一件危害社會的事,以致彼得安慰信徒說,「為義受苦」(3:14)和「為基督的名受辱」(4:14)是有福的,更因為福音的內容本身是顛覆性,與當時的社會價值和實踐不同,甚至有衝突,以致當時的社會容不下福音。有基督徒群體以為對社會政治事件沉默就可以讓信徒敬虔度日,但事實不是如此,因為傳福音就是一項政治行動,聚會就是一項政治集會。究竟福音要宣揚一個怎麼樣的政治?

轉向對上主的效忠
第一,從對家族、社會、甚至國家的效忠轉向對上主的效忠。「被揀選的族類、君尊的祭司、聖潔的國度和屬上主的子民」不是一種文學修辭來形容基督徒群體的尊貴,而是藉此不斷強調這群體屬於上主。基督徒群體對自己的認識和界定不是從社會功能而來,而是從上主而來,以致彼得說,「你們是客旅,是寄居的」(2:11)。這種看法對於一個要求人民絕對效忠的政權是一種挑釁、對於一個要求僱員唯命是從的僱主是一種蔑視,因為基督徒的人民說,「我們終極的效忠是上主,而不是國家」;基督徒僱員說,「我們終極效忠是上主,而不是老闆」。正因如此,基督徒會選擇以對抗代替順服、以站出來代替委曲求全。基督徒不是刻意選擇與社會對抗,而是屬於上主本身就可能產生一定程度的對抗。上主與世界不是對立,但不因此,我們以為上主與世界可以全然的共融。

新生活形態
第二,基督徒群體表現出一種新生活形態。例如,彼得以「禁戒肉體的私慾」、「以品行端正來抵抗毀謗」、「寧願不自由,也不自由地犯罪」、甚至「為主的緣故順服」來描述這生活形態。坦白說,這生活形態沒有甚麼特別,因為任何一個道德社群也有相類似的提議,甚至可能比基督徒群體還做得有過之而無不及。事實上,基督徒大都傾向從道德層面解釋基督教,以致為了有好見證,信徒背負沉重的壓力;教會為了有好名聲,隱惡揚善。我們以為只有高尚的基督徒品德,上主的榮耀才會被彰顯(3:12),但忘記了上主的榮耀是祂對我們的憐恤與赦免。我們需要品行端正,但基督徒的核心價值不在於此,而在於上主的恩典與赦免。「你們從前算不得子民,現在卻作了上主的子民。從前未曾蒙憐恤,現在卻蒙憐恤。」(2:10)當道德以品行好壞來看待人的價值時,在上主恩典下,我們相信人只分為接受上主赦免或未接受上主赦免的人,以致罪人可以成為義人,義人也算不得甚麼;又當社會傾向以工具理性和經濟效益的計算方式來看待生命的價值時,在上主恩典下,我們肯定每一個生命同樣重要,極低經濟效益的生命需要被照顧。基督徒向人的見證不在於我們有高不可攀的道德操守,而是承認自己是罪人,被上主赦免,並見證上主的恩典。這份體驗成為基督徒有別於一般群體的生活形態。

再思牧職的身分
按以上所說,牧者就不只是一項宗教性工作,更是一位政治者、社會運動者。一方面,他努力鞏固已有的信徒群體,目的不是如一般餘暇活動讓信徒們可以開開心心過週未和週日,而是培養教會成為一個新政治體,活出另一種政治的可能,即忠於上主和一份拒絕以工具理性和道德主義的生活邏輯。另一方面,藉著教會作為另類群體,牧者積極向世界陳明教會的政治理念,即這是天父世界而不是政黨和資本家的世界。

這是我選擇讀神學的原因,也是我對神學院存在的理解。


Thursday, October 13, 2011

從方舟電影看謊言與誠信 (胡志偉牧師)

HKChurch.ORG 本週評論:從方舟電影看謊言與誠信
http://www.hkchurch.org/GenericStyles/Content.asp?ID=10932&PaperID=0010
2011/10/13

  聖經十誡的第九誡清楚教導我們 :「不可作假見證陷害人。」(出廿16),史密德 (Lewis Smedes) 於《祇是道德》(Mere Morality) 說明神禁止謊言,謊言破壞了人與人之間的基本信任。所有的謊言變相地來自惡者 (約八44)。
  《箴言》多次提醒信徒,「說謊言的嘴為耶和華所憎惡;行事誠實的,為他所喜悅。」(十二22);「義人恨惡謊言;惡人有臭名,且致慚愧。」(十三5);「作假見證的,必不免受罰;吐出謊言的,終不能逃脫。」(十九5)。我們常要作的禱告是「求你使虛假和謊言遠離我」(卅8),因為我們生活在「弄虛作假」的文化之中。
  史密德認為信徒不是消極地避免講出「謊言」,還要致力「說出真理」、「活出真理」、「尋求真理」與「聆聽真理」。筆者嘗試就謊言與誠信探討正在上映的《挪亞方舟驚世啟示2》。
  筆者剛往義大利旅行回來,不少著名景點的教堂皆有若干聖徒留下的遺骸與遺物;當中真假難分,大多遊客 (不是考古學者) 也不會認真地看待;至少這些教堂值得參觀的不是某位聖徒的遺骸與遺物,乃是相關的文物、建築群與雕塑等。就筆者所見,沒有一間高調地宣稱「遺骸不是神話」,看見有關物品就等同相信福音了!
  任何負責任的基督教傳媒機構須持守「說出真理」的基本價值,這不表示「我們已完全掌控真理」,乃是我們嘗試把真相如實地呈現出來,不誤導受眾。關浩然同工已寫了有關電影宣傳失真的事實 (參關浩然我發起了「關注方舟驚世電影佈道者操守」的群組〉,筆者不在此重複。
  所謂「見微知著」,倘若基本資訊可以任意取用,選取了部分有利用價值的,來作刻意的誤導,其它資訊的處理,也可想而知 ? 「列入國家地理2010十大考古發現」,並非得著《國家地理》雜誌的肯定,只是有關團體考古發現的新聞被列為最多人次瀏覽的資訊。倘若筆者撰寫的文章,刊登於《時代論壇》而因多人瀏覽排列在前十位之內,筆者宣稱其文章「被列為時代論壇2010十大文章」,相信讀者一定噴飯起哄。
  筆者相信聖經記載方舟故事,然而我們的信仰並非建基於方舟有否發現,或影片宣稱於土耳其某座山上發現石化木樣本就等同是方舟遺物了。我往義大利旅行回來,宣稱發現猶八製造的樂器遺物 (創四21),當遇到有人質疑時,便叫對方舉証証明我手上樂器遺物真假,「你不能証明此物品是假,即此物品是真的」;此種邏輯仍然有人玩弄。猶八是哪個年代,無人得知;學者對於挪亞年代同樣沒有公認一致的看法。既然年份不能確實,有關挪亞方舟遺物的年份自然難以判斷 ?
  梁斐生博士去年9月發表了〈從基本學術規範看「方舟發現」〉,提出各項合理的質疑,可惜有關團體沒有作出有說服力的回應,只是用否定對方的技倆來自圓其說。 美國陳崇基牧師寫了一篇甚有份量的文章〈發現方舟的宣稱、聖經考古的回應〉,讀者看後便能判斷真偽。
  倘若挪亞方舟真的被發現,這項消息肯定驚動學術界;然而西方有權威的學府根本不把有關發現視為「驚世啟示」,很可能是「中國基督徒的笑柄」(我沒有作的,因有人作了,我也受連累 !) 常識告訴我們,若是真的文物考古發現,當地政府怎會讓有關團體輕易地攜離出境 ? 也許更值得我們思想 : 為何有華人教牧與信徒這麼輕易相信「方舟發現的神話」,這項現象更值得深入探討 !
  是時候,教會人士要「求真去假」,起來揭破我們當中流行的謊言論述。當我們宣稱真理是核心價值,就不要自欺欺人,不把「失真」作為「真確」,於是我們不會「以假為真」,愧對世人與下一代。在此,我要向梁斐生博士、關浩然同工、古斌弟兄表達敬意,他們敢在於「西瓜歸大邊」的教會文化中,無畏地提出合理的質疑。真理不是表明我們已有了答案,乃是背後的用心所在。他們與有關團體不存有任何利害關係,因而言論較筆者來得更為中肯 ! 機構與事工失了誠信,我們怎能面對公眾與施行審判的上帝 ?

Wednesday, October 12, 2011

教會「三不足」

教牧熱點 - 基督教時代論壇 第一二五八期.二○一一年十月九日
教會「三不足」
羅錫為

教會尋找新的牧養模式,各有前因,但不外乎三個原因。我多年來的牧養,在加拿大或香港,都是給這三個問題糾纏著,姑且稱為「三不足」︰地方不足,此其一也;人手不足,此其二也;牧養不足,此其最重要者也。

很多教會,都是從地方不足和人手不足這個問題出發,去找解決方案。這都是「好難題」,表示教會人多了,事工多了。不過,光是看見這些硬件和軟件,而沒有從牧養的角度去審視問題──到底從神領受了甚麼託付──教會永遠就在一個解決問題的狀態中運作。

每一項教會的功能,總是為一個需要而興起。例如主日學,是二百多年前工業革命後,英國的福音派教會為失學的兒童勞工而辦,原來目的是藉著教兒童識字,向他們傳福音。兒童信了主,長大了,不能永遠留在主日學,於是,教會組織了一些少年團、少年班、少年隊等,來牧養他們。十九世紀中,美國浸信教會把這些形形色色的青少年事工,整合而成為少年會(Baptist Young People's Union),多在禮拜六黃昏或晚上舉行。這是青少年團契的「雛形」。

到了十九世紀末,少年會變成助道會(Baptist Training Union),成為教會訓練會友和訓練門徒的宗教教育場所。主日學和助道會走在同一方向發展,演變成為分齡牧養的事工。

本來,助道會(團契)和主日學是「一條龍」的宗教教育事工,由一個部門協調和統籌。當分家之後,出現競爭地方、時間、人手和學員的現象。最令人費解的是,牧養不足的問題不會因為教會提供更多程序和聚會得以解決,反而製造更大的地方不足和人手不足的問題。

為甚麼教會的功能部門,開了就不能關?為甚麼原本是「傳福音牧養一條龍」的宗教教育程序,分家了就不能重新整合?有一、二百年傳統的主日學和助道會(團契),為甚麼不能被別的牧養模式,如小組或成長班取代?今天的主日學和團契,為甚麼不能賦予新的形式和內容,承載傳福音和牧養使命?



Peace

Isaiah 48:20-22 Go out from Babylon, flee from Chaldea, declare this with a shout of joy, proclaim it, send it out to the end of the earth; say, "The Lord has redeemed his servant Jacob!"They did not thirst when he led them through the deserts; he made water flow for them from the rock; he split the rock and the water gushed out. "There is no peace," says the Lord, "for the wicked."

-- Many people cry out for comfort, security, and relief, but they haven't taken the first steps to turn away from sin and open the channels to God. They have not repented and trusted in him. If you want true peace, seek God first. Then he will give you his peace.

Isaiah 55:6-7 "Seek the Lord while he may be found; call upon him while he is near; let the wicked forsake his way,and the unrighteous man his thoughts; let him return to the Lord, that he may have compassion on him, and to our God, for he will abundantly pardon.

-- Isaiah tells us to call on the Lord while he is near. God is not planning to move away from us, but we often move far from him or erect a barrier between ourselves and him. Don't wait until you have drifted far away from God to seek him. Later in life turning to him may be far more difficult. Or God may come to judge the earth before you decide to turn to him. Seek God now, while you can, before it is too late.

Isa 56:1-2 1 Thus says the Lord: "Keep justice, and do righteousness, for soon my salvation will come, and my deliverance be revealed. Blessed is the man who does this, and the son of man who holds it fast, who keeps the Sabbath, not profaning it, and keeps his hand from doing any evil."

-- God commanded his people to rest and honor him on the Sabbath. He wants us to serve him every day, but he wants us to make one day special when we rest and focus our thoughts on him. For the Israelites, this special day was the Sabbath (Saturday). Some Christians set Saturday aside as this special day, but many accept Sunday (the day of the week that Jesus rose from the dead) as the "Lord's Day," a day of rest and honor to God.


Tuesday, October 04, 2011

The Barna Group - Six Reasons Young Christians Leave Church

The Barna Group - Six Reasons Young Christians Leave Church

Six Reasons Young Christians Leave Church
September 28, 2011

Many parents and church leaders wonder how to most effectively cultivate durable faith in the lives of young people. A five-year project headed by Barna Group president David Kinnaman explores the opportunities and challenges of faith development among teens and young adults within a rapidly shifting culture. The findings of the research are included in a new book by Kinnaman titled You Lost Me: Why Young Christians are Leaving Church and Rethinking Church.

The research project was comprised of eight national studies, including interviews with teenagers, young adults, parents, youth pastors, and senior pastors. The study of young adults focused on those who were regular churchgoers Christian church during their teen years and explored their reasons for disconnection from church life after age 15.

No single reason dominated the break-up between church and young adults. Instead, a variety of reasons emerged. Overall, the research uncovered six significant themes why nearly three out of every five young Christians (59%) disconnect either permanently or for an extended period of time from church life after age 15.

Reason #1 – Churches seem overprotective.

A few of the defining characteristics of today's teens and young adults are their unprecedented access to ideas and worldviews as well as their prodigious consumption of popular culture. As Christians, they express the desire for their faith in Christ to connect to the world they live in. However, much of their experience of Christianity feels stifling, fear-based and risk-averse. One-quarter of 18- to 29-year-olds said “Christians demonize everything outside of the church” (23% indicated this “completely” or “mostly” describes their experience). Other perceptions in this category include “church ignoring the problems of the real world” (22%) and “my church is too concerned that movies, music, and video games are harmful” (18%).

Reason #2 – Teens’ and twentysomethings’ experience of Christianity is shallow.

A second reason that young people depart church as young adults is that something is lacking in their experience of church. One-third said “church is boring” (31%). One-quarter of these young adults said that “faith is not relevant to my career or interests” (24%) or that “the Bible is not taught clearly or often enough” (23%). Sadly, one-fifth of these young adults who attended a church as a teenager said that “God seems missing from my experience of church” (20%).

Reason #3 – Churches come across as antagonistic to science.

One of the reasons young adults feel disconnected from church or from faith is the tension they feel between Christianity and science. The most common of the perceptions in this arena is “Christians are too confident they know all the answers” (35%). Three out of ten young adults with a Christian background feel that “churches are out of step with the scientific world we live in” (29%). Another one-quarter embrace the perception that “Christianity is anti-science” (25%). And nearly the same proportion (23%) said they have “been turned off by the creation-versus-evolution debate.” Furthermore, the research shows that many science-minded young Christians are struggling to find ways of staying faithful to their beliefs and to their professional calling in science-related industries.

Reason #4 – Young Christians’ church experiences related to sexuality are often simplistic, judgmental.

With unfettered access to digital pornography and immersed in a culture that values hyper-sexuality over wholeness, teen and twentysometing Christians are struggling with how to live meaningful lives in terms of sex and sexuality. One of the significant tensions for many young believers is how to live up to the church's expectations of chastity and sexual purity in this culture, especially as the age of first marriage is now commonly delayed to the late twenties. Research indicates that most young Christians are as sexually active as their non-Christian peers, even though they are more conservative in their attitudes about sexuality. One-sixth of young Christians (17%) said they “have made mistakes and feel judged in church because of them.” The issue of sexuality is particularly salient among 18- to 29-year-old Catholics, among whom two out of five (40%) said the church’s “teachings on sexuality and birth control are out of date.”

Reason #5 – They wrestle with the exclusive nature of Christianity.

Younger Americans have been shaped by a culture that esteems open-mindedness, tolerance and acceptance. Today’s youth and young adults also are the most eclectic generation in American history in terms of race, ethnicity, sexuality, religion, technological tools and sources of authority. Most young adults want to find areas of common ground with each other, sometimes even if that means glossing over real differences. Three out of ten young Christians (29%) said “churches are afraid of the beliefs of other faiths” and an identical proportion felt they are “forced to choose between my faith and my friends.” One-fifth of young adults with a Christian background said “church is like a country club, only for insiders” (22%).

Reason #6 – The church feels unfriendly to those who doubt.

Young adults with Christian experience say the church is not a place that allows them to express doubts. They do not feel safe admitting that sometimes Christianity does not make sense. In addition, many feel that the church’s response to doubt is trivial. Some of the perceptions in this regard include not being able “to ask my most pressing life questions in church” (36%) and having “significant intellectual doubts about my faith” (23%). In a related theme of how churches struggle to help young adults who feel marginalized, about one out of every six young adults with a Christian background said their faith “does not help with depression or other emotional problems” they experience (18%).

Turning Toward Connection

David Kinnaman, who is the coauthor of the book unChristian, explained that “the problem of young adults dropping out of church life is particularly urgent because most churches work best for ‘traditional’ young adults – those whose life journeys and life questions are normal and conventional. But most young adults no longer follow the typical path of leaving home, getting an education, finding a job, getting married and having kids—all before the age of 30. These life events are being delayed, reordered, and sometimes pushed completely off the radar among today’s young adults.

“Consequently, churches are not prepared to handle the ‘new normal.’ Instead, church leaders are most comfortable working with young, married adults, especially those with children. However, the world for young adults is changing in significant ways, such as their remarkable access to the world and worldviews via technology, their alienation from various institutions, and their skepticism toward external sources of authority, including Christianity and the Bible.”

The research points to two opposite, but equally dangerous responses by faith leaders and parents: either catering to or minimizing the concerns of the next generation. The study suggests some leaders ignore the concerns and issues of teens and twentysomethings because they feel that the disconnection will end when young adults are older and have their own children. Yet, this response misses the dramatic technological, social and spiritual changes that have occurred over the last 25 years and ignores the significant present-day challenges these young adults are facing.

Other churches seem to be taking the opposite corrective action by using all means possible to make their congregation appeal to teens and young adults. However, putting the focus squarely on youth and young adults causes the church to exclude older believers and “builds the church on the preferences of young people and not on the pursuit of God,” Kinnaman said.

Between these extremes, the just-released book You Lost Me points to ways in which the various concerns being raised by young Christians (including church dropouts) could lead to revitalized ministry and deeper connections in families. Kinnaman observed that many churches approach generations in a hierarchical, top-down manner, rather than deploying a true team of believers of all ages. “Cultivating intergenerational relationships is one of the most important ways in which effective faith communities are developing flourishing faith in both young and old. In many churches, this means changing the metaphor from simply passing the baton to the next generation to a more functional, biblical picture of a body – that is, the entire community of faith, across the entire lifespan, working together to fulfill God’s purposes.”

About the Research

This Barna Update is based on research conducted for the Faith That Lasts Project, which took place between 2007 and 2011. The research included a series of national public opinion surveys conducted by Barna Group.

In addition to extensive quantitative interviewing with adults and faith leaders nationwide, the main research examination for the study was conducted with 18- to 29-year-olds who had been active in a Christian church at some point in their teen years. The quantitative study among 18- to 29-year-olds was conducted online with 1,296 current and former churchgoers. The Faith That Lasts research also included parallel testing on key measures using telephone surveys, including interviews conducted among respondents using cell phones, to help ensure the representativeness of the online sample. The sampling error associated with 1,296 interviews is plus or minus 2.7 percentage points, at the 95% confidence level.

The online study relied upon a research panel called KnowledgePanel®, created by Knowledge Networks. It is a probability-based online non-volunteer access panel. Panel members are recruited using a statistically valid sampling method with a published sample frame of residential addresses that covers approximately 97% of U.S. households. Sampled non-Internet households, when recruited, are provided a netbook computer and free Internet service so they may also participate as online panel members. KnowledgePanel consists of about 50,000 adult members (ages 18 and older) and includes persons 
living in cell phone only households.

About Barna Group

Barna Group (which includes its research division, the Barna Research Group) is a private, non-partisan, for-profit organization under the umbrella of the Issachar Companies. It conducts primary research, produces media resources pertaining to spiritual development, and facilitates the healthy spiritual growth of leaders, children, families and Christian ministries.

Located in Ventura, California, Barna Group has been conducting and analyzing primary research to understand cultural trends related to values, beliefs, attitudes and behaviors since 1984. If you would like to receive free e-mail notification of the release of each update on the latest research findings from Barna Group, you may subscribe to this free service at the Barna website (www.barna.org). Additional research-based resources are also available through this website.
© Barna Group, 2011.