卫理之声 第 1 页第 24 届年议会会议简报The Obedience of a Grain of WheatImitating Jesus: Doing Good and Helping Others当法律抹去性别，基督徒该怎么办？效法耶稣 , 行善助人
卫理之声 第 2 页主编的话目录 Contents 2026 年 4 月 | 卫理之声 260 期2026 April | CMCA Methodist News 260 Issue编委会 总编辑 ：许守勤传道执行编辑 ：于建华牧师 , 林书贤牧师审稿 ：林宝强会督排版 ：许道林 ( 诗巫 )校对 ：于建建牧师 （中文）； 赵丽娟（中文）；黄招智（英文）； 张晓菲（中文）；贺立萍（中文） 许守勤传道（英文）委员 ：Rev Sean Kong, LP Richard Leong印刷 ：慕娘印刷 ( 诗巫 )发行 ：澳洲华人卫理公会年会办事处卫理之声面子书专页https://www.facebook.com/tmn.cmca免责声明：《本杂志作者言论不代表澳洲华人卫理公会》各位亲爱的弟兄姐妹，主内平安！当我们踏入四月，也迎来了本年度的第一期会讯。在此，我谨代表编辑部的全体同工，向大家致上最诚挚的问候。回顾过去，这份属於我们澳洲华人卫理公会 的文字事工，若没有大家一路以来的代祷丶奉献与支持实在无法持续至今。感谢你们每一期的翻阅与分享，使这份杂志能继续成为我们彼此连结丶在真道上共同成长的桥梁。新的一年，我们期盼本刊能继续作为大家灵性的读物。在本期的内容中，会督林宝强牧师以「效法耶稣，行善助人」为题 ，勉励我们将信仰化为实际的爱心行动。我在「神学反思」专栏，本期继续带领大家深入探讨「卫理宗神学方法论的四大支柱」，帮助我们在真理的根基上更加稳固。面对当代社会价值观的变迁，「时事评论」专栏深入探讨了「当法律抹去性别，基督徒该怎麽办？」，引导我们在充满挑战的世代中，持守圣经的立场。在「布道短宣」栏目中，夏长华牧师特别分享了他的「赴马来西亚短宣记」，带领我们一同看见福音在不同地域的奇妙大能。除了上述亮点，本期亦收录了社会关怀 丶见证分享 丶健康饮食 等多元内容，期盼能全方位牧养大家的身心灵。最後，我想以这段经文作为我们新一年的共勉与祝福：「你要专心仰赖耶和华，不可倚靠自己的聪明，在你一切所行的事上都要认定他，他必指引你的路。」 ——（箴言 3:5-6）。愿上帝的恩惠丶平安与喜乐，常与您和您的全家同在！许守勤传道2026 年 3 月主编的话 .................................................. 2会督的话 .................................................. 3年会简报澳洲基督教华人卫理公会第 24 届年议会会议简报 ......................... 4-5社会关怀传承使命，造福社会 ............................... 6-7信仰化为行动的旅程 ............................... 8-9堂会活动主恩的美好》——救恩堂成年团契以熟悉旋律唱出救恩盼望 ........................... 10布道短宣夏长华牧师 （赴馬來西亞短宣记）....... 11-12时事评论當法律抹去性別，基督徒該怎麼辦？ .... 13-14神学反思卫理宗神学方法论的四大支柱（3）....... 15-16见证分享一粒麦子的顺服 ....................................... 17-18神恩浩大 .................................................. 19-20健康饮食身体是圣灵的殿 —— 从圣经真理到现代免疫科学的启示 ........ 21-22缅怀追思怀念同工姚幼枢弟兄 ............................... 23怀念张弟兄晓卿爵士 ............................... 24漫画 .......................................................... 14
卫理之声 第 3 页会督林宝强牧师会 督 的 话效法耶稣行善助人 亲爱的弟兄姊妹，主内平安！在这充满不安与贫富悬殊的时代中，教会的存在不仅要坚守圣经真理，更要以实际服务行动见证基督的爱。当教会把信仰落实于行善助人时，福音的真实性才能被看见。耶稣基督道成肉身成为我们最美好的榜样。四福音清楚记载：主亲自教导人行善助人，亲身活出服事生命，并将这神圣使命托付给跟随祂的人。今日的教会，更当效法耶稣，活出关怀与造福社会的见证。一丶耶稣针对行善助人的教导耶稣在登山宝训中教导门徒：“你们要爱你们的仇敌……这样就可以作你们天父的儿子。”（太 5:44 － 45）这教导超越世俗伦理，使人活出天父无条件的爱。在“好撒玛利亚人”的比喻中，耶稣指出真正的邻舍，不在于身份背景，而在于是否愿意付诸行动（路 10:33 －35）。祭司与利未人视而不见，绕道而过，唯有撒玛利亚人停下脚步，细心照顾伤者。可见，行善助人乃是一种发自爱神爱人，看见需要就主动付出关爱行动的天国在地的生命态度。当耶稣论到末日审判时，还说：“我饿了，你们给我吃；渴了，你们给我喝……”（太 25:35）。这话清楚表明，行善关怀有需要的人，就是对主呼召的回应，也是真门徒的重要标志。二丶耶稣成为行善助人的榜样道成肉身的耶稣除了言语教导，更以行动实践善行。祂走遍各城各乡，医治病患丶安慰忧伤的心灵，使许多破碎的生命得着更新。当祂医治长大麻风的人时，“动了慈心，伸手摸他”（可 1:41），祂的触摸彰显神怜悯的心肠，恢复病患长期被人歧视的尊严。祂又以五饼二鱼喂饱群众，使他们吃饱得体力（太 14:13 － 21），显明祂关怀人的全人需要。主在十字架上舍命，更是成就了对人类的拯救。祂以神儿子的牺牲，完成救赎，彰显来自天父完全的爱，为我们树立行善助人的终极典范。三丶耶稣给予行善助人的吩咐耶稣升天前颁布大使命，吩咐门徒“使万民作我的门徒”（太 28:19），这使命不仅传扬福音，也以行动见证基督之爱，将盼望带进世界。祂又赐下新命令：“你们要彼此相爱……我怎样爱你们，你们也要怎样相爱。”（约 13:34）爱必定付诸于行动，行善助人因此成为教会生活最重要的见证。复活的主三次对彼得说：“你喂养我的羊。”（约 21:15），提醒我们，关怀软弱者丶扶持缺乏者，是教会在地上实行天国任务的表显，更是基督救赎之爱的传承。结语亲爱的弟兄姊妹，效法耶稣，行善助人，是教会在世上的使命，也是信徒生命成熟的标志。愿我们在日常生活中，活出怜悯丶谦卑与服事的生命，关怀贫弱丶陪伴孤单丶安慰伤心，使人因着我们的行动，看见神的爱与荣耀。愿主使用我们去造福社会，使在这个不安时代的更多人，领受主的恩典与盼望。
卫理之声 第 4 页年 会 简 报澳洲基督教华人卫理公会第 24 届年议会会议简报第三届毕业典礼汇报篇2025 年 11 月 27 日至 30 日，澳洲基督教华人卫理公会（CMCA）第 24 届年议会在新南威尔士州风景秀丽的蓝山 Katoomba 举行。大会场地设于Katoomba Christian Convention，闭幕典礼则于 Carlton Methodist Church隆重举行。本届年议会由救恩堂（Carlton MC）承办，来自澳东丶澳南丶澳西三教区的牧者与会友代表齐聚一堂，同心祷告，议决圣工，共商主在澳洲华人群体中的福音拓展与教会发展更新。一丶同心筹划，预备主工：会前 11 月 24 日至 26 日，牧职部与执行部率先召开会议，为年议会奠定基础。牧职部深入检视牧者按立丶委任与牧养状况；执行部则统筹议程与行政安排，使大会运作井然有序。二丶开幕圣餐：27 日下午，代表陆续抵达并完成注册。下午四时举行开幕暨圣餐礼拜，由教区长陈芳恩牧师证道。在圣餐桌前，众人再次立志持守卫理宗“圣洁与宣教”的传统，在主桌前合一丶彼此立约，同奔天路。当晚，大会进行点算出席人数丶选举会务人员，并通过第 23 届会议记录及本届议程。随后，聆听会督演辞，会督在演辞中强调今年主题——“造福社会丶传承使命”；并在信息中回顾年会过去一年的成长与挑战，强调在多元文化与世俗冲击下，教会更需扎根真理丶服务社会丶拓展英语事工，并培育新一代属灵领袖。三丶年会报告： 28 日全天进行各部门报告与议事。三教区教区长分别汇报各堂会及布道所的牧养近况丶成果与发展方向。无论是城市堂会或新兴布道点，都在疫情后持续复兴，主日崇拜与小组事工逐渐稳固，宣教与社会关怀事工亦有所拓展。大会听取了多个重要部门的报告，包括：会友事工丶基督教教育与青年事工丶宣教部及所罗门群岛布道所丶基督徒社会关怀与布道部丶崇拜与音乐事工丶财务与预算案丶教会产业与安全循规丶教会发展，以及统计与历史档案。各项报告不仅呈现数据，更分享见证，彰显神在澳洲华人群体中的作为。四丶按牧圣礼丶薪火相传：28 日晚举行庄严感人的按牧礼。众牧者围绕被按立于建华牧师怀恩堂
卫理之声 第 5 页者按手祷告，象征使徒传统的传承与托付。此圣礼成为大会高潮之一，彰显年会对牧职培育与神学装备的高度重视。五丶提案与选举： 29 日进行多轮提案讨论，议题涵盖法规修订丶英语事工发展丶神学教育资助丶安全与循规制度强化，以及教会拓植与宣教策略。大会亦完成多项选举，包括会督制理事部丶司法替补委员及英语事工小组成员，并正式确认 2026年年议会将由荣恩堂主办。在理性讨论与合一祷告中，众代表展现成熟治理精神，使会议既井然有序，又充满恩典，实现治理更新丶稳健前行。六丶闭幕典礼：30 日上午，全体前往 Carlton MC 举行闭幕典礼。会督林宝强牧师证道，勉励众人以“忠心与勇敢”回应时代的呼召。随后宣读新一年度牧者委任名单，并举行鸣谢仪式，感谢承办堂会及所有筹委会同工的摆上。大会最后宣布第25 届（2026）年议会地点，并在祷告中宣告第 24 届年议会圆满闭幕。属灵总结：在山上领受异象，下山实践使命——蓝山的壮丽景色提醒我们：“我要向山举目，我的帮助从何而来？我的帮助是从造天地的耶和华而来”（诗 121:1-2）。四天会议虽紧凑，却在祷告丶敬拜与议事中经历主的同在。本届年议会的核心精神可归纳为三点：1. 扎根真道—— 坚守卫理宗神学传统与圣洁生命。2. 更新治理—— 强化制度与循规，确保教会健康成长。3. 拓展宣教—— 关注英语世代与跨文化福音使命。愿主继续带领澳洲基督教华人卫理公会，在新时代中成为合神心意丶荣神益人的群体。愿一切荣耀归于三一真神。
卫理之声 第 6 页我有一个故事要分享，而这一切始于一个问题：** 如果今天耶稣呼召我跟随祂，我会经历什么？ **这个问题一直困扰着我。我开始计算跟随主的代价：我将参与什么样的事工？我是否足以胜任？将来是否会感到后悔？虽然我听过许多人的见证——他们已经走在这条路上，或仍在这条路上——但我知道，这一切必须亲自去经历。在耶稣的事工中，我特别被祂对社会关怀的那一部分所吸引。耶稣教导人、医治人，并传讲天国的福音。为了追求一个平衡的事奉生活，我也投身于社会服务之中。我在一些支持弱势群体的机构中担任志愿者，帮助那些无法获得资源与支持的人；同时，我也参与招募拥有相同异象的人加入。渐渐地，在我身边聚集了一群为这项事工祷告，并渴望传福音的人。当我听到我们目前的 CMCA 异象——** 传承使命，造福社会 **——我便不断反思 : 自己为何坚持？又当如何继续走下去？虽然我无法在这里分享完整的见证，但简单来说，我常常发现自己能做的实在有限，只能单单依靠神。很多时候，我觉得自己只是参与其中，并见证神亲自成就祂的事工。我以前的上司常对我说：“只要这是神的计划，我们就继续做。”起初，我觉得这句话太过模糊；但我们还是继续前行，因为服事社区的机会不断临到。当我们一边祷告、一边行动时，所需的支持与机会，总在适当的时候临到我们。这正是让我坚持下去的原因。多年过去了，我仍然走在这条路上。虽然我所参与的机构改变了，方法也有所不同，但我依然在问同样的问题，也依然被这个问题驱动。如今，我在西澳的Methodist Care （卫理关爱）参与事奉。这是一个致力于服事有需要人群的新事工。我也想借此机会向大家作一简要介绍。社 会 关 怀Matthew JungMCS Charity Development Manager传承使命，造福社会
卫理之声 第 7 页我们是以圣经的呼召为动力：**“我们爱，因为神先爱我们。”（约翰一书 4:19）**正是这份爱，推动我们在爱中、凭信心、以服事不断前行，向弱势和边缘群体提供以人为本、充满关怀的支持。作为 Methodist Care，我们的使命不只是提供服务，更是要在行动中彰显基督的爱。如果您尚未认识 Methodist Care（卫理关爱），我们是一个在澳大利亚慈善与非营利委员会（ACNC）注册的非营利机构，并在 Methodist Community Services（MCS）的指导下运作，自 2024 年正式开始运作。我们的目标，是提供实际的关怀，向有需要的人伸出援手；更重要的，是成为神爱的见证。我们相信，真正的关怀是全人的——包括身体、情感以及属灵的需要。在目前阶段，我们作为非注册的 NDIS 服务提供者，协助参与者连接合适的支持人员，确保有需要的人能够获得优质的照顾与支持；同时，我们也坚守基督信仰的价值观。今 年， 我 的 主 要 目 标， 是 成 为 一 所 长 者 护 理 服 务 提 供 者（Aged CareProvider）。尽管 NDIS 和长者护理相关法规不断调整，使我们面临不少挑战，但我们仍致力于服务社区中最有需要的一群人。我们盼望透过这些服务，帮助长者在日常生活中获得支持，使他们能够有尊严、有独立地生活。我们感谢神，也感谢许多弟兄姐妹在经济上的支持，使 Methodist Care 能够开始运作。未来，我们盼望能更加透明地分享我们的进展与好消息，并与大家分享神所成就的成果。虽然前方仍有许多挑战，但在大家的支持下，我们正一步一步向前迈进。目前，我们最大的需要，仍然是愿意参与这项使命的人。无论是支持人员、行政同工，或是愿意奉献支持的弟兄姐妹，我们都诚挚邀请您考虑加入我们的行列。同时，我们也呼吁 CMCA 的弟兄姐妹，以及更广大的社区，与我们一同祷告、支持与合作，携手拓展这项使命。
卫理之声 第 8 页社 会 关 怀2026 年新年伊始，为响应卫理公会年会主题“传承使命、造福社会”，也配合澳南教区社会关怀部所推广的社区参与事工，我有幸参加了维州社区义工心理急救与情绪属灵关怀项目——VCC EM（Victorian Council ofChurches EMERGENCIES MINISTRY）的培训，并顺利通过了资格认证，荣幸地成为了一名合格的 VCC EM 成员。这次学习让我深受触动，也重新思想教会在当代社会中的角色与责任。过去，我对这个机构几乎没有听闻。后来才知道，这是一个由多种信仰团体共同参与、彼此合作的非营利义务服务组织。它的核心使命是在社区遭遇突发事件、灾难、危机或个人重大创伤时，第一时间提供心理急救与情绪支持，同时给予有信仰需要的人属灵陪伴。这种跨宗派、跨文化的合作精神，本身就见证了信仰群体在社会中的合一与担当。这次培训的内容非常扎实。心理急救（Psychological First Aid）并不是心理治疗，而是在危机发生后的黄金时间内，给予受影响者安全感、倾听、稳定情绪，并协助链接资源。在培训中，我们学习如何在混乱与恐慌的环境中保持冷静，如何以尊重与同理心去聆听，而不是急着给答案；如何帮助当事人恢复基本的掌控感，而不是替他们做决定。这种“陪伴式”的关怀，与我们平日牧养中的探访与祷告有着非常深的契合。同时，在“情绪与属灵关怀”的部分，我更深体会到：现代社会虽然物质丰富，却充满孤独与焦虑。当灾难来临时，人们不仅需要物资与医疗，更需要有人陪他坐在废墟旁、坐在病床边、坐在失去亲人的空椅旁，静静聆听他们的哭泣。那一刻，我们不是站在讲台上的传道人，而是一个愿意与哀哭的人同哭的同路人。让我特别感恩的是，这次我们卫理公会牧者和会友第一次正式加入这个组织。我与沐恩堂的一位姐妹一起参与培训，深感这是一个新的开始。也许我们人数不多，但这是一个信号——卫理公会愿意走出教堂四面墙，走进社区的真实需要之中。“传承使命”不只是口号，而是具体的行动；“造福社会”不只是理想，而是实际的参与。在培训中，我看见来自不同背景的人：有基督徒，也有其他信仰背景的义工；有专业人士，也有普通市民。他们共同的心志，就是在他人最脆弱的时候，成为一个可靠的支持者。那种谦卑、专注、安静的服事态度，让我深受感动。原来，见证基督的爱，不一定是在宏大的布道会上；有时，只是一杯水、一句温柔的话、于建华牧师怀恩堂信仰化为行动的旅程 --- 参与 VCC EM 感言
卫理之声 第 9 页或一次耐心的聆听。我也反思，我们华人教会在海外，常常忙于内部建造、节期活动、团契聚会，却较少主动参与本地社区的公共服务。当社会发生火灾、车祸、意外或公共危机时，我们是否预备好，成为被差遣的群体？ VCC EM 正是一个实际的平台，让我们在合法、专业、系统化的架构下参与社会关怀，而不是单打独斗。更重要的是，这样的服事本身就是福音的预备工作。很多人或许暂时对信仰没有兴趣，但当他们在危难中感受到信仰群体真实无条件的关怀时，福音的种子就已经悄悄种下。我们不带功利的目的，却忠心地活出基督的爱；神自会在适当的时候动工。因此，我真诚呼吁澳南教区各教会的牧者与会友，特别是那些有负担关怀他人、有时间愿意学习的弟兄姊妹，积极考虑参与这项有意义的社区义工服事。无论你是年轻人、中年职场人士，或退休长者，都可以成为这份关怀网络中的一份子。你不需要成为心理学家，只需要一颗愿意学习与陪伴的心。“传承使命”不是停留在过去的荣耀，而是把福音的精神一代一代活出来；“造福社会”不是抽象的理念，而是在城市的角落、在人心的伤口处，带去一点温暖的光。也许我们无法改变整个世界，但我们可以在别人最黑暗的时刻，成为一盏小灯。愿主感动更多弟兄姊妹，一同加入这行列。让我们的教会，不仅在主日敬拜中荣耀神，也在社区的需要中见证神。让卫理公会在维州这片土地上，不只是存在，而是真正成为祝福。盼望未来，当社区提起“VCC EM”时，也能想到有一群忠心的卫理公会义工，默默地站在需要的人身旁。让我们一起把使命传承下去，把祝福带进社会。
卫理之声 第 10 页救恩堂堂 会 活 动在2026 年救恩堂新春晚会上，成年团契献唱了一首别具心意的诗歌《主恩的美好》。这首诗歌由成年团契职员改编自罗大佑的经典歌曲《明天会更好》，以大众熟悉的旋律为基础，重新填上充满信仰内涵的歌词。动人的歌声唱出对上帝的敬拜与赞美，也紧扣当晚信息主题“马年奔主路，神赐无忧福”，为会众和新朋友传递了一份清晰而温暖的福音信息。当熟悉的旋律缓缓响起——“轻轻敲醒沉睡的心灵，慢慢张开你的眼睛”——歌声仿佛唤醒人们在忙碌生活中渐渐沉睡的内心，引导大家重新审视这个纷扰不断的世界。歌词描绘了世间的愁烦与破碎，也坦然面对人心的孤单与重担，但并未停留在无奈之中，而是将目光转向十字架——“抬头仰望天上的荣光，十架留下祂的印记”。诗歌宣告，即便远方仍有饥荒与战火，主所赐的平安却能深藏心底；纵然昨日泪痕犹在，主恩的手却能温柔抚平。歌词中“谁能担当我们的重担？谁能舍下那天上尊贵荣耀，寻找失丧的群羊？”的设问，更清楚指向救主舍己的爱，将福音的核心自然地融入旋律之中。熟悉的曲调拉近了人与信息之间的距离，更新后的歌词则将听众的心带到十字架前，使真理随音符流淌，传递救恩的祝福。副歌部分“献上我的赞美，举起我双手，让我拥抱着祢的爱，让我经历祢真实的同在”，将整首诗歌推向高潮。台上献唱者真诚投入，台下会众也被带动，在歌声中回应上帝的恩典。诗歌多次重复“让我们的生命充满着救恩的喜乐，让我们奔向主恩的美好”，既是对神恩典的感恩，也是对新一年的属灵立志。此意境与晚会信息“马年奔主路，神赐无忧福”相互呼应，勉励众人以信心奔走前路。一位第一次参加教会聚会的朋友分享说，熟悉的旋律让他感到亲切，而歌词中“让昨日脸上的泪痕，被恩手抚平了”更让他心里涌起难以言喻的平安，仿佛自己的处境被理解、被安慰。这正是成年团契改编这首诗歌的心愿——借着大众熟悉的音乐作为媒介，以更亲近的方式传递福音，让会众在欣赏音乐的同时，触摸到基督信仰中关于爱与救赎的核心。在新春伊始，盼望这首《主恩的美好》成为一份温暖的祝福——在主里，明天不只是更好，更是充满救恩与盼望的美好。《主恩的美好》——救恩堂成年团契以熟悉旋律唱出救恩盼望
卫理之声 第 11 页布 道 宣 教今年八月，获砂罗越卫理公会福源堂邀请，参加该堂于十一月22 日举行之成立 120 周年庆典感恩礼拜及聚餐晚筵。查此段时间恰当，遂决定参加。为充份利用此行时间，特别联络曾在墨尔本深造，后蒙主呼召献身事奉主的邱道伟牧师联络，盼能安排一周时间，赴其所事奉之民丹莪民丹教区古鲁朴天元堂及拔知知恩堂作短宣事工。蒙邱牧师迅速回讯，欢迎笔者前往。十一月十四日乘飞机前往诗巫，约晚上九点安抵。蒙邱牧师偕谢同工伉俪前来迎接，当晚宿于教会招待所。十五日清晨，蒙邱牧师陪同，赴诗巫新福源堂参加已故丹斯理张晓卿弟兄之追思礼拜。张弟兄在世时，对澳洲华人卫理公会购堂圣工不遗馀力。感恩他为主国度之摆上，特前往致意。当天教会人山人海，车水马龙，突显他对教会及社会的贡献。十六日主日，先后在古鲁朴天元堂及拔知知恩堂主日证道，出席者颇为踊跃。十八日早上赴知恩堂探访及布道，向六户家庭分享福音；傍晚于古鲁朴天元堂成团聚会中，向十余人分享福音。十九日清晨偕邱牧师拜访东来来安堂传道，并一同探访数家庭。也特别前往东华小学（笔者出生地）拜会该校校长，蒙其热诚接待，并获机会向全体老师分享信息及祷告。下午，在民丹莪教区布道执行委员会安排下，前往 Pakam 两处长屋，向当地伊班族同胞传福音，并且坚固他们的信心，约卅多位出席。廿日清晨偕邱牧师探访天元堂弟兄夏长华牧师赴马来西亚短宣记
卫理之声 第 12 页姐妹及朋友，并为他们祷告。晚上于来安堂联合祷告会中分享信息，约一百人出席。廿一日偕邱牧师赴知恩堂妇女会分享信息，有十二位出席，交流美好。傍晚赴谢府参加令堂寿筵，且作祝福祷告。廿二日在邱牧师爱心带领下，拜访了陈则生弟兄，蒙其热情款待，一同饮茶。随后蒙陈弟兄陪同，前往爱莲街拜会老同学李弟兄。下午三点参加福源堂 120周年庆典感恩礼拜，聚会庄严隆重；晚上出席该堂举行之感恩晚筵，席开 145桌，埸面隆重热闹。廿三日清晨，蒙杨弟兄安排，在主理牧师同意下，于圣道堂作三场证道，共向八百多人证道。感谢主赐予宝贵的事奉机会。主耶稣吩咐祂的门徒去使万民作主的门徒。想到砂罗越仍有偏远的角落仍需我们去关心，藉此次短宣，更激励我们要往更多有需要的地方去把福音传开，特别是土着族群，更迫切需要主的福音。求主感动我们。
卫理之声 第 13 页 时 事 评 论许守勤传道锡安布道所当法律抹去性别， 基督徒该怎么办？在澳洲联邦法律架构里，立法技术已倾向避免用这两个字作为法律上的基本分类，而是多用「person（人）」「spouse（配偶）」「two people（两个人）」等更宽泛的用语。早在 2013 年，《性别歧视法》就被修改。「性别认同」被写进了法律。这部原本用来保护女性的法律，现在变成了保护任何「自认是女性的男性」。在法律上，「生理男性可以是女性」已经变成不能碰的红线。法律改变，代价很真实。首先，女性正在失去专属的安全空间，包括洗手间丶更衣室和庇护所。孩子们被鼓励使用青春期阻断剂，在政府表格丶人口普查和学校教育里，性别变成了一种「选择」。生理特徵被说成与性别无关。面对这种社会变化，基督徒该怎麽办？圣经说得很清楚：「神造男造女。」这不只是信仰，放弃这个真理，就会带来错误的人生观。但我们生活在澳洲，澳洲的现行法律已经跟我们的信仰产生了直接冲突。明显的宗教自由不是无限的。当你的言行被认为「歧视」别人时，就会有法律麻烦。这代表，在澳洲做基督徒，不是不能活，而是要「有智慧地活」。在职场和公共空间，法律允许我们保有自己的信仰。但法律也规定，我们不能用信仰去攻击或骚扰别人。我们可以私下祷告，别人问起时，我们也可以大方分享信仰。这都是合法的。但记住要有界线：如果对方不想听，就停下来。当同事聊到性别或多元话题时，不要急着争吵。你可以平静地说：「身为基督徒，我相信……」只讲你所相信的圣经观点，不去攻击他不相信的。千万不要用贬低， 定罪或羞辱的字眼去批评特定群体，这会惹上反歧视法的麻烦。另外， 身为基督徒父母， 在教育方面我们也要特别关心。孩子们每天在学校都
卫理之声 第 14 页会接触到新观念。我们必须在家里，清楚地把圣经的价值观教给孩子。同时，也要教他们如何尊重和自己不同的人。我们需要告诉孩子在学校多听丶多想，遇到不懂的，回家跟父母或教会牧师讨论。不要鼓励孩子在学校凭着冲动跟老师起冲突，那没有意义，也无济於事。对教会来说，我们还是要以圣经的价值观来教导羊群。我们的讲台和社区工作目前还是自由的。但在谈论性别和婚姻这些敏感话题时，牧者和领袖需要懂法律的界线。讲道时，把重点放在「清楚说明圣经的教导和立场」。不要针对特定的人或群体进行人身攻击，也不要使用激化情绪的字眼。用真理教导会友，才是教会该做的事。在澳洲基督徒不需要天天焦虑社会会变得多糟，我们需要的是「预备好自己」。把信仰的根基扎稳。多读经，少花时间在网路上的口水战。教会之间也要互相连结，遇到不公平的政策时，才能一起发声。总而言之，我们坚持神造男造女的真理，但不失去对人的关怀和恩慈。真诚地去爱那些与我们意见不同的人。让我们有智慧的作基督的见证人，在澳洲这片土地上，用合宜的方式表达神的心意！
卫理之声 第 15 页神 学 反 思卫理宗神学方法论的四大支柱：圣经，传统，理性和经验作者：侍真者，柏斯真恩堂五丶四者的相互关系：融会贯通的神学框架圣经，传统，理性，经验这四大支柱并非彼此孤立，而是在卫理宗神学思维中有机结合，相辅相成。约翰·卫斯理在实践中努力将新的与旧的元素整合起来，在各方面取得平衡，不偏废任何一端。他强调圣经是根本，而传统，理性，经验都是帮助我们更好理解和实践圣经的工具。正如有学者形象地总结：圣经是信仰权威的源头，教会传统提供诠释的资源，而人的理性和经验组成了圣经与传统被诠释的处境。在这一框架下：* 圣经是首要的规范：其它三者都要受制于圣经，以圣经为评判标准。卫斯理明确表示：“唯有圣经”是信仰和实践最终的准则。因此，当传统与圣经冲突时，应以圣经为准；当理性推理与启示不符时，理性的结论需让步；当某种个人经验与圣经教导矛盾时，这经验须被质疑而非奉为真理。* 传统是宝贵的向导：它连接圣经与当代信徒。传统既受圣经规范（不能违背圣经），又能丰富我们对圣经的理解和应用。卫理宗尊重历代教会共识（如ecumenical creeds），将其作为信仰框架，同时保持根据圣经不断改革（ecclesiasemper reformanda）的精神。传统还提供了许多灵修和敬拜的形式，使我们的信仰生活不局限于个人创造，也避免每代人重复前人错误。* 理性是解释和沟通的工具：理性服从启示，但不等于理性无用。相反，正是靠健全理性，我们才能在不同文化和时代沟通不变的福音真理。理性将圣经，传统的内容翻译成合乎逻辑和当代语言的表达，使教会能够在公共领域做见证。理性也协调圣经启示与科学发现，哲学思辨之间的关系，帮助避免不必要的冲突。理性与启示并行时，真理更显明；而当理性逾越本分，信仰就会失衡。卫斯理卓越之处在于既不放弃理性也不偶像化理性，而是让理性在信仰中找到适当的位置。
卫理之声 第 16 页* 经验是检验和激活真理的现实场域：经验以圣经为准绳，又赋予传统和理性所得的认识以生命力。个人与群体的属灵经验不断见证圣经真理的可靠，从而增强教会对真理的确信。经验也促使神学反思更贴近实际需要，例如卫斯理看到当时教会信徒缺乏重生经验，就大力讲论重生和成圣教义，使神学回应属灵需要。同样，经验提醒教会关注圣灵当前的引导，避免将信仰停留在过去的模式中。教会历史上的复兴运动（包括循道卫理的大复兴）无不是传统真理在当代的新经验，带来信仰的更新。反之，没有圣经真理引导的经验容易误入歧途，因此卫斯理也谨慎地区分真伪经验，以防宗教狂热。这四者在卫理宗的神学反思过程中通常是这样互动的：我们首先查考圣经，寻求有关某问题的启示教导；然后参考教会传统的见证，看历代解经家和信条如何理解这教导；接着运用神赋予的理性分析这些见证和经文，根据整体圣经原则和逻辑推理形成我们的理解；最后，我们将此理解置于信徒个人和群体的实际经验中加以印证，观察其是否带来属灵的果子和内心的平安确据。如果经验与圣经原则相符，且得到传统认可，理性支持，我们就更有信心确认某一神学见解或实践方式。反之，如果经验发现一些问题，我们会回到圣经和理性反思，加以修正。在这一循环往复中，四大支柱共同构建了卫理宗的神学方法论。举例来说，当卫理宗教会面对一个伦理议题（比如医疗抉择，社会公义问题）时，会以圣经原则为根本出发点，考查相关经文；同时考虑教会传统（历代基督徒在类似问题上的共识或教导）；再用理性分析当代处境与圣经原则的契合点，确保结论在逻辑上站得住脚；最后看经验层面，这决定如何在信徒生活中实践，教会也会留意在实践中圣灵带来的果效，必要时调整理解。这种综合方法避免了片面依赖单一来源所导致的极端：没有圣经依据的经验容易失控，没有传统的理性容易骄傲，没有理性的传统可能因循守旧，没有经验的圣经知识则可能流于死板。正是四者结合，使卫理宗的神学既忠于启示真理，又尊重历史见证，富有理智深度，并充满生命活力。（下期再续）
卫理之声 第 17 页林书贤牧师颂恩堂见 证 分 享产房外的神迹与祭坛前的呼召2012 年，是笔者生命中最艰难、也最具生命挑战的一年。那时，笔者与夫人正全身心照顾刚出生不久的小儿子 。他是一个仅 26 周就出世的早产儿，在医院育婴箱度过了漫长时光，才出院不到几个月 。就在这身心俱疲的时刻，墨尔本神学院的廖玉强牧师带队来到塔斯马尼亚短宣 。在主日的讲坛上，廖牧师发出了全职事奉的呼召 。那一刻，圣灵强烈的感动如同潮水般袭来，让笔者无法控制地流泪 。起初，笔者的内心依然刚硬，试图抗拒这份感召，但在牧师的一再呼召下，一股神圣的力量仿佛托起了笔者的手，使笔者最终顺服并举手回应 。坐在身后的夫人虽因顾虑小儿子的特殊照顾需要而未当场举手，但她的内心也同样受到了圣灵的强烈震撼 。旷野中的磨炼：呼召与现实的拉锯尽管在 2012 年立下了心志，但笔者并未立刻辞职，而是进入了长达五年的观察与等候期 。这期间，笔者的事业达到顶峰，生活舒适顺遂 。为了平息内心的呼召，笔者曾试图寻找一种“折中”的方案：通过修读函授课程和 LAMM 来武装自己 。当时，笔者的意念几乎犯了亚伯拉罕同样的错误——陷入了一种“以实玛利式的筹算。笔者幻想着既不用放弃现有的高薪工作和舒适生活，又能通过 LAMM 毕业后，在教会（信恩堂）承担教导和讲道的工作 。笔者认为这种“一边工作、一边事奉”的安排是一举两得，既能继续留在霍巴特付出心血，又能完成呼召 。然而，神的意念高过人的意念。祂要的是全时间的摆上，而非半时间的兼职。那段安逸的时光，其实只是神对笔者的锻炼。笔者回头再想时，笔者才发现神是信实的，而笔者自己却是不信实的。随着时间的推移，笔者也逐渐改变了自己对神起初的回应。内心的枯干与四个印证的成就在那几年里，虽然外在事业有成，但笔者心中却感受不到任何满足感 。这种奇妙的感受，唯有主能给予：无论在外如何风光，唯有在服事神的教会时，内心才能一粒麦子的顺服：笔者的全职事奉之路
卫理之声 第 18 页得到真正的饱足 。到了 2017 年，全职读神学的感动愈发催逼，笔者又斗胆向神求了四个明确的印证，即：1）父母的祝福、2）教会接班人、3）职场经理人的更替，以及 4）夫人与孩子的心意 。神有难成的事吗？完全没有。以下是神亲自己回应笔者的印证总结。1. 父母的祝福：2017 年 7 月，母亲在电话中坚定地表示支持笔者的决定 。2. 同工的兴起：神早已预备了一位比笔者更有能力、更爱主的弟兄来接管职务。3. 职场的放手：当笔者向总经理请辞时，总经理竟回应说 “早察觉你会走这条传道人的路”，并迅速安排了接班人 。4. 夫人的信心：这是最难的一关。夫人起初因不愿离开舒适区而感到愤怒与不安 。但神借着官会督夫人的安慰，以及官佰威牧师关于“踏出信心一步才能看见神作为”的勉励，奇迹般地开启了夫人的信心之门 。结语：落在地里的麦子回顾这段历程，笔者深切体会到《约翰福音》12 章 24-26 节的真意，也领受一个深刻的属灵功课：如果笔者只是一味指望过舒服日子，竭力保护自己的计划与心愿，就如同那粒不愿落地的麦子，虽然保全了自己，却始终是一粒，无法产生生命的延续 。当笔者选择将生命完全降服于神，让神将笔者“栽种”在祂旨意里的那一刻，虽然旧有的安逸死去了，但笔者绝不再是一粒孤独的种子，而是开始结出丰盛的果子，不仅荣耀神，心中也满有喜乐 。主耶稣曾应许：“若有人服事我，就当跟从我；我在哪里，服事我的人也要在那里。若有人服事我，我父必尊重他” 。如今，笔者全家已踏上全职服事神新里程碑，见证那眼睛未曾看见、人心也未曾想到的奇妙恩典。感谢赞美主耶稣。卫理之声 第 18 页
卫理之声 第 19 页亲爱的弟兄姐妹，平安！亲爱的天父，在我们生命中的每一天，我们会不断地经历很多的挑战，求主坚固我们的信心，让我们知道你是我们的磐石，是我们的底气，请你帮助我们牢牢的抓住你的话语，紧紧的来依靠你，求主怜悯我们，在我们人生的旅途中，有患难，有挑战，有欢笑，有眼泪。在任何的境况中，有我们的主耶稣的陪伴，我们就不惧怕，求你帮助我们靠你得胜。在你里面，我们就会有平安、喜乐、安慰、扶持。感谢上帝，我们如此的祷告，祈求是奉主耶稣基督的名求的，阿们！下面我向弟兄姐妹见证分享，我在几个月前经历一段神恩典的过程：去年我在一次体检中发现胆囊有炎症，所以医生就帮我在医院预约手术，今年一年期已到期，所以通知我去做切除手术，本来我也不当一回事，但在手术的早晨登记的时候护士告诉我术后要进 ICU，把我吓了一跳，ICU 是什么状况？我为什么要进 ICU ？进 ICU 意味着什么？不就是一步之差了吗？我现在人好好的做了个手术就到了生命的危险状态！我想打退堂鼓不做了。这个时候手机响了，因为北宣的弟兄姐妹知道我今天的情况，他们跟踪过来，我告诉他们这个情况，因为整个团队里有医护人员他们帮助分析，把他们的医护知识告诉我，详细介绍这里的 ICU 和国内的完全不同。我到了这年龄段，任何一个小手术都有可能进 ICU，因为在我的认知中 ICU 浑身插满了管子，他们说你进去我们会在外面等着你。面对大家的一番爱心，我心里感到暖暖的，我进手术室了……当我醒过来的时候，我听到了大家呼唤的声音。啊！没事儿了，我感到心里轻松，没有了那种焦虑。手术后的恢复比想象的好很多，没有用过任何药物。因为在 ICU是不可以出院的，只有进了普通病房才能出院，这是一个程序，而那几天普通病房床位紧张，没有空位，所以医生说你先耐心的在这里呆几天吧，我看看这里也很好，个人一间房，享受一对一的服务，我感谢我们的天父，他关爱他的每一位儿女，他见 证 分 享李桂莲姐妹佳恩堂神 恩 浩 大
卫理之声 第 20 页安排我进 ICU 是有他最美好的意思，让我在这里休息得好，利于我的康复，本想用不了几天，我就可以转病房然后出院，哪知意想不到的事情就在几分钟里发生了：前一分钟，我的体温还是 36.8 度，一个人在走廊里走着，忽然一下子感到浑身发冷，由心里往外的抖动，我马上回到病房告诉护士，我感到冷，护士马上帮我量了体温40.5 度。他们也紧张了，因为这是明显的术后感染——肺部感染，马上做各样的检查，确定了肺炎并开始使用抗生素。好在有惊无险。我这个人是非常特殊的，因为之前我也分享过，我的心脏换过瓣膜，对发烧特别忌讳，因为体温升高会使瓣膜烧坏，但上帝一直在我身边，祂知道我的状况。这时我突然明白了安排我进 ICU 的原因：祂早就预备知道会发生的情况，祂亲自医治。第二天我的体温就开始下降，而肺部的炎症还要几天完全消失。医生查房，叮嘱我要开心，要从心里真正的开心，最好是放声大笑，因为这样可以使肺部扩张，把病毒带出体外。我说要我笑，我怎么笑得出来？没有笑点哪？我想，我现在的状况怎么笑得出来呢？，我还是去走廊上走走吧，出去找笑点……当我走到病房门口的时候，迎面走进来一位年轻的女护士，我不认识她，也不是我的专职护士，她一进门，好像是专门为我而来的，拉住我的手，对我说“妈妈，你真漂亮”！什么？我不相信我的耳朵。漂亮不属于我这年纪：满头白发，满脸皱纹，穿着病号服，呆在 ICU。这是怎么样的一种形象！就是七仙女在世也完全用不上漂亮这个词汇。但奇怪的是我心里真的感到很开心，是一种从内心发出的开心，我第一时间想到这一是神派来的仙女，用这种方式使我开心，为我解除病症，我回到房间一个人坐在沙发上，护士的这句话，笑意自然的洋溢在我的脸上。这时进来一位老头，看看我问我：‘what’s up?’看着老头那张滑稽的脸，我禁不住指着他说，“你真漂亮”，老头听不懂，一脸茫然，我又对他说“you are beautiful”。我不知道为什么现在就想笑了，那个老头听了我说他漂亮也放声大笑。于是我们两人笑成一团……所以我们在任何时候，无论我们处于什么样的处境中，我们把一切仰望交托，我们的天父一定会帮助我们的。今天我把这一段经历告诉大家是要我们知道，祂会用祂独特的方式来帮助我们，我们办不到的事情，祂万事都能。祂的能力超越一切。回想这又一人生的经历，让我知道：我们每经历一次挑战都是靠着神赐予的恩典与看顾。靠着弟兄姐妹的祷告与鼓励。感谢神的引导和保守，用你的爱和恩典，抚平我们心中的创伤，释放我们所有的忧虑和恐惧。亲爱的神啊，你是我们生命的看顾者，赐给我们足够的力量，去面对每一次的挑战，感谢你赐予我们平安的心灵，让我们在任何一场风雨中都能感受到你温暖的怀抱。让我们更多地来亲近你，聆听你的话语，依靠你，用我们亲身的经历来荣耀你的名！阿们！
卫理之声 第 21 页健 康 饮 食“岂不知你们的身体就是圣灵的殿，这圣灵是从神而来，住在你们里头的；并且你们不是自己的人，因为你们是重价买来的。所以，要在你们的身子上荣耀神。”（林前 6:19–20）在今日这个时代，关于健康的信息铺天盖地：保健品广告、网红养生法、极端饮食理论、各种“排毒秘方”层出不穷。信徒在这样的环境中，往往容易迷失方向——到底什么才是真正健康的道路？圣经给我们的起点非常清楚：身体不是偶然存在的生物机器，而是圣灵居住的殿。如果我们真正明白这句话，我们的饮食、作息、运动与情绪管理，都会发生根本性的改变。圣经真理告诉我们“岂不知你们的身体就是圣灵的殿”，这是对属灵无知的提醒；保罗在哥林多前书第六章中，针对当时信徒在身体与道德方面的混乱提出劝勉。哥林多城崇尚放纵，肉体欲望被合理化。保罗用反问句“岂不知”提醒信徒：你们已经得救，却仍活得像不认识自己身份的人。今天亦然。许多基督徒灵命上敬虔，但生活方式却与世界无异——熬夜、暴饮暴食、长期压力、缺乏运动。这正是属灵身份与生活方式之间的不一致。在犹太文化中，“殿”是神荣耀同在之处。如今 , 神不再住在石头或木头建筑的殿中，而是住在信徒里面。这意味着： 身体是神圣的、 身体有属灵价值、身体的健康管理是一种敬拜行为。 “你们不是自己的人”是关键所在。现代文化强调“我的身体我做主”。圣经却说：你属于神。因此健康管理不仅是为了美观、长寿或社会认同，更是为了荣耀神。现代科学印证身体是高度整合的“生命殿堂”。近年来医学研究不断证明：人体是一个高度整合的智慧系统，特别是肠道——它是免疫系统的“圣殿中庭”。现代免疫学研究发现： 约 70%–80% 的免疫细胞与肠道相关淋巴组织有关。肠道菌群影响炎症反应、代谢平衡与心理状态。肠道菌群失衡与肥胖、糖尿病、自身免疫病、焦虑抑郁之间存在关联。这与圣经对“内在洁净”的重视形成奇妙呼应。当我们饮食紊乱、食用过量加工食品、身处长期压力时，肠道微生态被破坏，导致免疫功能下降。圣经早已教导：我们的肺腑心肠神必察验；让我们体会耶稣基督的心肠（腓 1:8）；我们生活的节制与洁净是祝福的根基。于建华牧师怀恩堂身体是圣灵的殿 —— 从圣经真理到现代免疫科学的启示
卫理之声 第 22 页现代科学发现情绪压力会提高皮质醇水平、 慢性压力导致免疫抑制、 抑郁与炎症指标升高有关等，这印证了箴言所说：“喜乐的心乃是良药，忧伤的灵使骨枯干。”（箴 17:22）身体不是独立系统，而是身心灵互相影响的整体。慢性炎症是现代文明病的根源；心脏病、癌症、代谢综合征，都与慢性低度炎症有关。造成慢性炎症的因素包括：精制糖与高油脂饮食、 睡眠不足、久坐少动、 长期精神压力、社交孤立等。当我们远离神所设立的生活节律时，身体往往会发出炎症信号。因此，生活有规律、吃喝有节制、起居有节律是身体健康的催化剂。上帝早在传道书中就已经告诉我们“凡事都有定时，天下万物都有定时”（传 3:1）作为行医 40 余年的我深深体会到：“圣灵的殿”，与“正气充盈”何其相似。正气 = 生命的秩序与平衡；邪气 = 破坏秩序的内外因素。当我们饮食有节、作息规律、情绪平稳 、心灵安静、身体的自愈能力便被激活。现代医学称之为：自主神经平衡、免疫稳态、代谢调节。那么，如何在身体上荣耀神？1，饮食敬虔化：多天然、少加工、足量蔬菜与优质蛋白、控制糖分与精制碳水、晚餐不过量。这不是律法主义，而是管家责任。日常生活中常观察自己的大小便。家中常备枳术散（白术加枳实 2:1）；这是古人调节肠道菌群的最佳方法。肠道菌群协调运转，脾胃运转正常，睡眠情绪也随之正常。2，规律睡眠：晚 11 点前入睡、 保持固定作息、睡前远离电子设备。睡眠是神赐下的修复机制。3，重视运动：每天散步 30 分钟以上、力量训练 2 次、拉伸与呼吸练习。八段锦是很好的锻炼项目 -- 它是集拉伸、呼吸、阻力、经络训练于一身的最佳有氧运动。在如今工作忙碌的紧张生活里，每天十多分钟的一次八段锦运动足以恢复你的体能。运动不是塑形，而是管理殿宇。4， 情绪守望：每日感恩祷告、减少负面信息输入、建立属灵支持系统。压力管理就是属灵管理。每日灵修是情绪守望的必需品。在媒体纷乱中抓住神的应许。媒体告诉我们：买这个产品就健康、试这个疗法就长寿、跟这个达人就不老。但圣经告诉我们，真正的健康来自秩序、节制、平衡与敬虔。当我们把身体交托给神，按神创造的规律生活，我们就活在祝福的轨道上。敬拜不仅在教堂，也在生活方式中。当我们拒绝过度放纵、拒绝熬夜消耗、拒绝情绪毒害、拒绝无节制饮食，我们就在身体上荣耀神。身体是圣灵的殿；殿需要维护、清洁、修复与敬畏。感谢神用重价买赎我们，也赐给我们这奇妙的身体。求主赐我们智慧，使我们不随从世界的养生迷思，而是按照神创造的秩序生活。求主帮助我们在饮食、睡眠、运动与情绪上荣耀神。愿我们的身体成为神荣耀同在的殿。奉主耶稣基督的名祷告，阿们。
卫理之声 第 23 页缅 怀 追 思十一月 25 日当笔者由诗巫动身返墨尔本时，内子在电话中告知幼枢内兄于昨晚上（24 日）半夜起床上洗手间不幸跌倒，在医院抢救中，当时即刻迫切为他祷告。26 日偕内子赴医院 ICU 探视，并为他祷告。次日赴雪梨参加年议会，30 日返回后即赴医院为他祷告，十二月四 日，从忠贞来讯中得知他已于今晨六点左右归天，旋即赶赴医院，半路遇见其千金，得知已由院方在处理中，为神带领他平安归主，内心甚感不舍。回想内兄一生，对神家颇有建树，兹经祷告思想后，略述一二，以表感谢他对神家的贡献。他関心神家。他于九十年代初携家人移民澳洲墨尔本，即加入教会事奉，从一开始到见主面，他均热心参与教会，他参加执事会丶曾担任过主席，也参与主日教导及崇拜后的备餐事奉，教新移民英文，担任福音车驾驶，及参与阿德莱得思恩堂开拓等圣工。他是肯干且忠心摆上的好同工。他支持宣教。当教会决定要在全澳展开工作时，他即参与，后来砂罗越卫理公会宣教部欲发展布里斯本开拓教会时，他亦是全力支持者，支持笔者前往开荒，他亦积极参与澳洲内陆的土着福音活动。他胸怀神家。他与人极易相处，也很关心人。每当看到人有各种想法 丶及对教会有意见时，他以光盐的心来鼓励人，并协助化解矛盾，他也关心教会的需要丶且鼓励人一起关心有需要的人。他心里充满了温暖。他是神家忠心的同工。他从不与人计较教会的职位，他所担任的事工，他都尽力且贯彻始终丶并坚持去完成。他是言而有信的同工。总之，他已走完世上的旅程，深信作工的果效随着他。祷盼我们亦能步武先贤脚步，忠心跟随主，俾有一天我们能在天上永相会，阿们夏长华牧师怀念同工姚幼枢弟兄
卫理之声 第 24 页我们尊敬的张弟兄于今年十一月十一曰息劳主怀，返回天家了。当笔者拜悉为芳姐转来的信息时，内心为之一震，想到 弟兄在世时的厚爱，经整理后，以怀念之心，略述一二，以感念其过往对澳洲华人衞理公会的贡献，以志其作出的贡献，表示无尽的感谢。弟兄在我们教会发展初期，就落力支持我们的购堂圣工，每次见面除了简短的见证分享后，他总是二话不说 , 就给我们奉献巨款，特别有时他公司遇到经济困难时，对外停止支持时，在为芳姐的引荐下，仍然始终巨额奉献，他的爱主之心，令人钦佩。弟兄有一次参加福州十邑邑同乡会时，也参加了吾会成立十周年庆典，当时他曾欣然慨允，若我们将来有需要找他，他必定支持，他果然信守承诺，每一次见面，他总乐意支持我们的工作，有一次他的公司被联邦政府调查时，正好笔者在诗巫。虽曾设法联络他，均因他分身乏术，而无法见面。但第二天，在机场见面时，他连声道歉，并且吩咐公司同人支持我们的需要，如此爱心，令人钦佩。弟兄记忆惊人，每一次见面，他随时能叫出笔者的名字，他虽日理万机，仍然能有此记忆力，令人佩服。他在新加坡住院治疗期间，笔者路过新加坡，特别抽空去探望他，他均能说出笔者名字，且说认识笔者，他在病房时仍然记得笔者，实在惊奇。弟兄肯为主作见证。有一年他为父母作八秩寿辰时，笔者亦被邀请参加，当时他的公司有财务困难，他致词时仍凭信心感谢主恩，且即席认献巨资作华校经费，如此信心，使他事业更多发展。弟兄眼光独到。只要有发展机会，他总是抓住，后来他在巴布亚新几内亚发展木材丶购物中心及马来西亚报业及香港报业集团，中国的高速公路的投资，且更发展至苏俄西伯利亚发展木业，均有成效 .。他的表现令人钦佩。弟兄是谦卑的长者。与他相处，不易有架子，且说话非常客气，使人感到他的可亲一面。总之，弟兄已息了劳苦，安返天家，天父必在天堂门口热烈欢迎他。祷愿神的儿女们，更多被感召，为神国忠心，完成神家的使命，祷愿我们步武先贤的脚步，作个忠心有见识的好管家，俾将来在天家喜相逢。夏长华牧师怀念张弟兄晓卿爵士缅 怀 追 思
卫理之声 第 25 页
卫理之声 第 26 页Contents 2026 April | CMCA Methodist News 260 IssueEditorial BoardChief Editor ：Pastor Johnny HiiExecutive Editor ：Rev Jian Hua, Yu， Rev Vincent LingReviewers ： Bishop Milton NeeLayout & Design ： Doreen Hii (Sibu)Prove Readers ：Rev Jianhua Yu (Mandarin)； Lijuan Zhao (Mandarin)； Judy Wong (English); Rita Zhang (Mandarin) Ps Johnny Hii (English)CommitteeMembers ： Rev Sean Kong, LP Richard LeongPublisher ： Borneo Printing Sdn. Bhd. (Sibu)Distributor ： CMCA Office MelbourneMessage from the EditorDear brothers and sisters, peace be with!As we step into April, we also welcome the first publication of our magazine for this year. I would like to extend our most sincere greetings to everyone. Looking back, the magazine could not have continued to this day without your unceasing prayers, contributions, and support along the way. Thank you for reading and sharing every issue, allowing this magazine to continue serving as a bridge for us to connect with one another and grow together in the truth.This year, we hope the magazine will continue to be a source of spiritual nourishment for everyone. In this issue, Bishop Rev Milton Nee, under the title \"Imitating Jesus, Doing Good and Helping Others,\" encourages us to translate our faith into practical actions of love. In the \"Theological Reflection\" column, the message from \"The Four Pillars of Wesleyan Theology,\" continues to help us stand more firmly on the foundation of truth. Facing the shifting values of contemporary society, we also delves into the issue \"When the law erases gender, what should Christians do?\", guiding us to uphold a biblical stance in this challenging generation.In the \"Mission & Evangelism\" section, Rev James Ha specifically shares his personal account of his short-term mission to Malaysia,\" leading us to witness the wonderful power of the Gospel across different regions. In addition to these highlights, this issue also features diverse content including social concerns, faith testimonies, and healthy diet, with the hope of holistically pastoring everyone's body, mind, and spirit.Finally, I would like to share this scripture as our encouragement and blessing for this year: \"Trust in the Lord with all your heart and lean not on your own understanding; in all your ways submit to him, and he will make your paths straight.\" — (Proverbs 3:5-6).May God's grace, peace, and joy be with you and your entire family always!Love from you Editor,Pastor Johnny HiiMarch 2026Disclaimer: \"All views expressed in this magazine do not necessarily reflect the position of the Chinese Methodist Church in Australia.Message from the Editor ............................................................................................ 26Message from Bishop.................................................................................................. 27-28Persevere with the Mission, Be a Blessing to the Community................................ 29-30The Four Pillars of Wesleyan Theology (III)............................................................ 31-33Faith TestimonyThe Obedience of a Grain of Wheat.............................................................................. 34-36Remembering Brother John Yao................................................................................ 37-38Evil and Suffering through the Lens of Faith, Hope, and Love.............................. 39-40We Work Together With You For Your Joy............................................................... 41-43
卫理之声 第 27 页Bishop Rev. Milton NeeMessage from BishopImitating Jesus: Doing Good and Helping OthersDear brothers and sisters, peace in the Lord!In this age of unrest and widening inequality, the Church is called not only to stand firm upon the truth of Scripture, but also to bear witness to Christ’s love through tangible acts of service. When the Church puts faith into action by doing good and caring for those in need, the authenticity of the gospel is made visible. Our Lord Jesus Christ, the Word made flesh, is our perfect example. The four Gospels clearly reveal that our Lord not only taught the doing of good, but also embodied a life of humble service, commissioning His followers to continue this holy calling. The Church today is therefore called to follow Christ’s example, bearing witness through lives of compassion and service for the good of society.I. Jesus’ Teaching on Doing Good and Helping OthersIn the Sermon on the Mount, Jesus taught His disciples, “Love your enemies… that you may be children of your Father in heaven” (Matthew 5:44–45). This teaching transcends worldly ethics and calls believers to live out the Father’s unconditional love.In the parable of the Parable of the Good Samaritan, Jesus made it clear that a true neighbour was not defined by status or background, but by compassionate action (Luke 10:33–35). While the priest and the Levite passed by without offering help, the Samaritan stopped, tenderly cared for the wounded man. Through this teaching, our Lord shows that doing good and helping others flows from a heart that loves God and loves neighbour, responding to needs with active compassion — a living expression of God’s kingdom on earth.When Jesus spoke of the final judgment, He declared, “…I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink…” (Matthew 25:35). These words clearly show that caring for those in need is a direct response to the Lord’s calling and key sign of authentic discipleship.
卫理之声 第 28 页II. Jesus Serves as the Perfect Example of Doing Good and Helping OthersJesus, the Word made flesh, not only taught through words but also demonstrated compassion through action. He travelled through towns and villages, healing the sick and comforting the broken-hearted, bringing renewal to countless wounded lives.When He healed the man with leprosy, He was “moved with compassion” and “reached out His hand and touched the man” (Mark 1:41). This tender touch revealed God’s mercy and restored dignity to one who had long been rejected. Likewise, when Jesus fed the five thousand with five loaves and two fish (Matthew 14:13–21), He demonstrated His care for people’s whole being, meeting both physical and spiritual needs.On the cross, Christ laid down His life, accomplishing the salvation of humanity. Through the sacrifice of the Son of God, He fulfilled redemption, revealed the fullness of the Father’s love, and set the ultimate example of doing good and helping others.III. Jesus’ Commission to Do Good and Help OthersBefore His ascension, Jesus gave the Great Commission, instructing His disciples to “make disciples of all nations” (Matthew 28:19). This commission not only proclaimed the gospel but also bore witness to Christ’s love through action, bringing hope into the world. He also gave a new commandment: “Love one another. As I have loved you, so you must love one another” (John 13:34). Such love must be expressed in action, and doing good and helping others thus became the most important witness of life in the Church. The risen Lord also said to Peter three times, “Feed my sheep” (John 21:15), reminding us that caring for the weak and helping those in need are how the Church enacts God’s kingdom on earth and perpetuates Christ’s redeeming love.ConclusionDear brothers and sisters, imitating Jesus by doing good and helping others is the Church’s mission in this world and a sign of spiritual maturity in every believer. May we live out lives of mercy, humility, and service in our daily routines — caring for the poor, accompanying the lonely, and comforting the broken-hearted — so that through our actions, others may see God’s love and glory. May the Lord use us to bless society, that in this time of uncertainty, many may receive His grace and hope.
卫理之声 第 29 页I have a story to share, and it began with a question: What would I experience if Jesus called me to follow him today? This question lingered with me and weighed heavily on my heart as I started to count the cost of following the Lord: What kind of ministry would I be involved in? Would I be adequate for the task? Would I look back with regret? Although I had heard many testimonies from those who had walked, or were still walking, this path, I knew that this was something I would have to experience personally.In the ministry of Jesus, I have been especially drawn to His concern for society—Jesus taught, healed, and proclaimed the good news of the Kingdom of God. In seeking a balanced ministry life, I too became involved in community outreach. I volunteered with organisations that support vulnerable groups, assisting those who lack access to resources and care. At the same time, I volunteered to recruit those with similar visions. Gradually, a small community formed around me—people who prayed for this ministry and longed to share the Gospel.When I first heard the current vision of CMCA—“Persevering with the Mission, Be a Blessing to the Community”— I think about why and how I persist in my journey. While I am unable to share my full testimony here, I can say simply that I am often reminded of my own limitations and my need to rely wholly on God. Many times, I feel that I am merely participating, witnessing God Himself accomplishing His work.My previous boss used to tell me that, “If this is God’s plan, we will simply continue.” At the time, I found those words rather vague. Yet we carried on, as opportunities to serve the community continued to unfold before us. As we prayed and stepped forward in faith, the necessary support and opportunities were provided to us at just the right time. This has been a key reason why I continue to persevere.After many years, I have remained on this path. Although the organisations I have been involved with have changed, and the approaches have differed, I continue to ask the same Persevere with the Mission, Be a Blessing to the CommunityMatthew JungMCS Charity Development Manager
卫理之声 第 30 页question—and I am still driven by it. At present, I am serving with Methodist Care in Western Australia, a new ministry dedicated to serving those in need. I would like to take this opportunity to briefly introduce this work.We are motivated by the call of Scripture: “We love because He first loved us.” (1 John 4:19). It is this love that compels us to move forward in faith and service, offering personcentred and compassionate support to the vulnerable and marginalised. As Methodist Care, our mission is not merely to provide services, but to reflect Christ’s love in action.If you are not yet familiar with Methodist Care, we are a not-for-profit organisation registered with the Australian Charities and Not-for-profits Commission (ACNC), operating under the guidance of Methodist Community Services (MCS). We officially commenced operations in 2024. Our aim is to extend practical care to those in need, and more importantly, to be a testimony of God’s love to everyone we meet. We believe that true care is holistic—embracing physical, emotional, and spiritual needs.At our current stage, as a non-registered NDIS provider, we assist participants in connecting with appropriate support workers, ensuring that those in need receive quality care and assistance, while upholding Christian values in all that we do.Our main goal for this year is to be an Aged Care Provider. While ongoing changes in NDIS and aged care regulations present significant challenges, we remain committed to providing service to the part of community most in need. Through these services, we hope to support older people in their daily lives, enabling them to live with dignity and independence.We give thanks to God that many brothers and sisters have supported us financially, making it possible for Methodist Care to begin its work. Moving forward, we hope to share more transparently about our progress and the good news of what God is doing among us. Though there are still many challenges ahead, with your support, we continue to take each step forward in faith.At present, our greatest need remains for people who are willing to take part in this mission. Whether as support workers, administrative staff, or donators, we warmly invite you to consider joining us. We also call upon brothers and sisters in CMCA, as well as the wider community, to partner with us in prayer, support, and collaboration, as we seek to extend this mission together.
卫理之声 第 31 页III. Reason: The Gift of Mind and DiscernmentDefinition and AuthorityReason is a precious gift from God and a vital pillar in the Wesleyan theological method. It refers to the human capacity—granted by God—to think, analyse, and discern truth. In the context of the 18th-century Enlightenment, John Wesley intentionally responded to the tension between faith and reason. He opposed both rationalism that eroded faith and antiintellectualism that promoted blind belief. Wesley believed that a sound faith does not fear rational examination, and that reason serves to clarify and strengthen faith.Thus, in Wesleyan theology, reason functions to interpret Scripture, test doctrine, and apply faith to real life. While it is not the ultimate authority, reason is an essential bridge between divine revelation and human action.Biblical BasisThe Bible affirms the use of intellect and reason in the life of faith:“Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.”(Mark 12:30, NIV)Here, “mind” implies God’s expectation that believers use reason in their love for Him.The prophet Isaiah records God’s invitation:“‘Come now, let us reason together,’ says the Lord.”(Isaiah 1:18, NIV)This indicates that God invites people to use rational inquiry when grappling with questions of faith and morality.In the New Testament, Peter exhorts believers:The Four Pillars of Wesleyan Theology—Scripture, Tradition, Reason, and Experience By Servus Veritatis of Calvary Methodist Church, Perth WA
卫理之声 第 32 页“Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect.”(1 Peter 3:15, NIV)The Apostle Paul also reasoned with people in various synagogues and public settings (Acts 17:2; 18:4), persuading others through logical arguments. Biblical faith does not exclude reason but calls believers to engage their minds in understanding and proclaiming the gospel.Wesley’s ViewJohn Wesley strongly advocated for the cooperation of faith and reason. He stated: “To renounce reason is to renounce religion. Religion and reason go hand in hand. All irrational religion is false religion.” This reflects Wesley’s conviction that faith and reason are not opposed but complementary.He emphasised that humans are rational creatures made in God’s image, endowed with a conscience to discern right from wrong. Reason, then, is part of God’s common grace.The functions of reason in theology include:•Interpreting Scripture (“We interpret Scripture using reason”)•Testing doctrinal claims (ensuring clarity and soundness)•Asking questions and seeking answers in the face of theological challengesYet Wesley also acknowledged the limits of reason. He believed: “Reason alone cannot produce faith, hope, or love; therefore, it cannot lead to true virtue or fulfilling joy.” In other words, reason must remain subject to the guidance of the Holy Spirit—it serves faith but does not replace it.Wesley considered faith itself to be a rational act of recognition: people use reason to understand the gospel and accept salvation. However, salvation requires more than intellectual agreement—it demands a heartfelt response, which belongs to the realm of experience.FunctionReason plays a vital role in maintaining balance and discernment in both theological
卫理之声 第 33 页reflection and practical ministry.•In systematic theology, reason helps believers organise and synthesise biblical revelation and traditional teaching in a coherent, logical way. Methodist theological education, including homiletics, emphasises clear reasoning, so preachers can communicate the faith logically and refute false doctrines effectively. Reason is like a measuring tool to ensure consistency and internal harmony in theological claims.•In practical application, reason guides believers in living wisely. For instance, in ethical decision-making, Christians must apply Scripture to complex modern contexts, analysing possible outcomes and choosing responses consistent with biblical values.•In church governance, reason facilitates sound administration and planning. When churches create vision statements, set budgets, or manage personnel, wise reasoning ensures that decisions are effective and faithful to their spiritual mission.•Additionally, reason gives the faith credibility in intellectual circles. Since the 18th century, Methodism has engaged people of reasoned intellect, offering gospel truths in a rational framework that invites serious consideration from scholars and sceptics alike.In summary, reason enables Methodism to avoid blind emotionalism or superstition, helping believers to hold a faith that is both fervent and intellectually sound—passionate yet rooted in truth.(To be continued to next issue)
卫理之声 第 34 页Faith TestimonyA Miracle Outside the Maternity Ward and a Calling Before the Altar:The year 2012 was the most arduous and life-challenging period of my life. At that time, my wife and I were pouring all our energy into caring for our newborn son—a premature baby born at just 26 weeks. He had spent a long time in a hospital incubator and had only been home for a few months. It was during this time of physical and mental exhaustion that Rev. Dr. Yuk Chong Liong, from the Melbourne School of Theology led a short-term mission team to Tasmania.I remembered during the Sunday service, Rev. Liong issued a call for full-time ministry. In that moment, a powerful conviction from the Holy Spirit swept over me like a tide, and I found myself weeping uncontrollably. At first, my heart remained hardened as I tried to resist this prompting. Yet, as the pastor continued to call, a divine power seemed to lift my hand, leading me to finally submit and respond to the call. My wife, who was sitting behind me tending to our little son, did not raise her hand due to the practical demands of caring for a child with special needs, yet her heart was equally stirred by the Holy Spirit.Refinement in the Wilderness: The Tug-of-War Between Calling and RealityAlthough I made a commitment in 2012, I did not resign immediately. Instead, I entered a five-year period of observation and waiting. During this time, my career reached its peak, and life felt comfortable and smooth. To appease the inner calling, I sought a \"compromise,\" equipping myself through correspondence courses and the LAMM program.At that time, my thoughts nearly mirrored the mistake of Abraham—falling into what I call an \"Ishmael-style calculation\". I imagined that I could fulfill God’s call without surrendering my high-paying job and comfortable lifestyle. I believed that by completing the LAMM The Obedience of a Grain of Wheat: My Journey into Full-time MinistryRev Vincent Ling Praise MC
卫理之声 第 35 页program, I could take on teaching and preaching responsibilities at my former church (Faith MC), while remaining in Hobart to continue the career in which I had invested so much in. I viewed this \"working while serving\" arrangement as a way to have the best of both worlds. Yet God’s thoughts are higher than ours; He required a full-time commitment, not a part-time compromise. That period of comfort was, in truth, a time of refinement. Looking back, I realise that God’s faithfulness remained constant, whereas mine did not. Over time, I drifted away from the heart of my original response to Him.Inner Dryness and the Fulfillment of Four SignsDuring those years, despite my outward professional success, I felt no inner satisfaction. It was a unique awareness that only the Lord can provide: no matter how successful one may appear in the eyes of the world, true fulfillment is found only in serving His church. By 2017, the prompting to pursue full-time theological studies had become increasingly urgent. In prayer, I ventured to ask God for four clear signs:1.A blessing from my parents.2.A successor for my church ministry.3.A replacement for my professional role.4.The readiness of my wife’s and children's hearts.Is anything too hard for the Lord? Absolutely not. The following is a summary of how He personally answered these signs:•Parental Blessing: In July 2017, my mother firmly expressed her support for my decision over the phone.•Rise of a Co-worker: God had already prepared a brother — more capable and more devoted than I — to take over my duties long before I asked for a sign.•Letting Go of the Workplace: When I resigned, my General Manager responded, \"I have long sensed that you would take this path of ministry.\" In what I recognised as yet another confirmation, he promptly arranged for a successor. •My Wife’s Faith: This was the most difficult hurdle. Initially, my wife felt angry and unsettled by the prospect of leaving our comfort zone. However, through the gentle comfort
卫理之声 第 36 页of Emeritus Bishop James’s wife and the encouragement of Rev. Pek Kui Kwang — who shared that one must \"step out in faith to see God’s work\"— her heart was miraculously opened. Conclusion: A Grain of Wheat Falling to the GroundReflecting on this journey, I have come to understand more deeply the true meaning of John 12:24-26 and a profound spiritual lesson: if I seek only a comfortable life and strive to protect my own plans and desires, I remain like a grain of wheat that refuses to fall to the ground—preserving itself, yet remaining alone and unable to produce life.The moment I chose to surrender my life completely to God and allow Him to \"plant\" me in His will, my old comforts died. Yet I was no longer a solitary seed. Instead, I began to bear fruit that glorifies God and fills my heart with joy. As the Lord Jesus promised: \"Whoever serves me must follow me; and where I am, my servant also will be. My Father will honour the one who serves me\". Today, my whole family has embarked on a new chapter of fulltime service with me, witnessing the grace that no eye has seen and no human heart has conceived.Thanks and praise be to the Lord Jesus.卫理之声 第 36 页
卫理之声 第 37 页On November 25th, when I was leaving Sibu to return to Melbourne, my wife told me on the phone that my brother-in-law had fallen while getting up to use the bathroom in the middle of the night (November 24th) and was being treated in the hospital. I immediately and earnestly prayed for him. On the 26th, my wife and I visited him in the ICU and prayed for him. The next day, I went to Sydney to attend the annual conference. After returning on the 30th, I went to the hospital to pray for him. On December 4th, I learned from a message from Christiana Ha, that he had passed away around 6 am that morning. I rushed to the hospital, and on the way, I met his daughter, who was being attendedby the hospital staff. I felt deeply saddened that God had led him to heaven peacefully. Reflecting on my brother-in-law's life, he made significant contributions to God's family. After prayer and reflection, I briefly recount some of his contributions to God's family.He cared deeply for God's family. He immigrated to Melbourne, Australia, with his family in the early 1990s and immediately joined the church. From the beginning until he met the Lord, he was enthusiastically involved in church service. He served on the deacon board, held a position as chairman, participated in Sunday teaching and after-worship meal preparation, taught English to new immigrants, served as a gospel messenger, and participated in the development of the Adelaide Grace Church. He was a hardworking and faithful co-worker.He supported missions. When the church decided to expand its work throughout Australia, he participated. Later, when the Sarawak Methodist Missions board wanted to develop Remembering Brother John Yao Rev James Ha
卫理之声 第 38 页a church in Brisbane, he fully supported the author's pioneering efforts. He also actively participated in Aboriginal evangelistic activities in the Australian outback. He had God's family in his heart.He was easy to get along with and very caring. Whenever he saw people with different ideas or opinions about the church, he encouraged them with a kind heart and helped resolve conflicts. He also cared about the needs of the church and encouraged others to care for those in need. His heart was full of warmth.He was a faithful co-worker in God's family. He never cared about his position in the church, and he devoted himself wholeheartedly to every task he undertook, completing them with unwavering commitment. He was a trustworthy co-worker.In short, he has completed his earthly journey, and wefirmly believes that the fruits of his work follow him. May we also follow in the footsteps of our forefathers, faithfully following the Lord, so that one day we may meet again in heaven. Amen.卫理之声 第 38 页
卫理之声 第 39 页Ps. Richard LeongHope Methodist ChurchEvil and Suffering through the Lens of Faith, Hope, and LoveIn Bible college, my lecturer presented his theological methodology of (1) “faith, hope, and love” that is (2) grounded in the person and work of Christ and (3) reliant on the Spirit. If you want to find out more, you will have to “pay for the unit” (as he would cheekily say).But I wanted to highlight a neat application of the methodology, applied to the problem of evil and suffering. Reading a concluding paragraph in N.T. Wright’s Evil and the Justice of God, I was struck by how uncannily it lines up with my lecturer’s methodology. It is as if Wright was working with the methodology when he developed his response to evil. The following is Wright’s paragraph, which I have broken up to highlight the striking synergy with the “faith, hope, and love” methodology.First, Wright’s response to evil is marked by faith, by a humble acknowledgement that maybe we can’t and don’t have to understand everything:“We are not told, or not in any way that satisfies our puzzled questioning, how and why there is radical evil within God’s wonderful, beautiful and essentially good creation. One day I think we shall find out, but I believe we are incapable of understanding it at the moment, in the same way that a baby in the womb would lack the categories to think about the outside world.”Second, it is marked by hope, by an orientation toward the future:“What we are promised, however, is that God will make a world in which all shall be well, and all manner of thing shall be well, a world in which forgiveness is one of the foundation stones and reconciliation is the cement which holds everything together.”
卫理之声 第 40 页Third, it is grounded in the person and work of Christ, and reliant on the Spirit:“And we are given this promise not as a matter of whistling in the dark, not as something to believe even though there is no evidence, but in and through Jesus Christ and his death and resurrection, and in and through the Spirit through whom the achievement of Jesus becomes a reality in our world and in our lives.”Fourth, it is marked by love, by a call to forgive:“When we understand forgiveness, flowing from the work of Jesus and the Spirit, as the strange, powerful thing it really is, we begin to realize that God’s forgiveness of us, and our forgiveness of others, is the knife which cuts the rope by which sin, anger, fear, recrimination and death are still attached to us. Evil will have nothing to say at the last, because the victory of the cross will be fully implemented.”And so, brothers, sisters, friends, when it comes to the problem of evil and suffering, may I encourage you: Because of Christ and by the Spirit, we can have faith in the hope that one day suffering and evil will be no more; and until that day, our responsibility is to love.
卫理之声 第 41 页Last time in this series, we looked at how the Corinthians were accusing Paul of “vacillation”—going back and forth on his word—mainly because Paul had changed his travel plans regarding his visit to the Corinthian church.We mentioned how Paul originally wrote to the Corinthians (in 1 Corinthians 16) that he would: 1) first go to Macedonia, and then through Macedonia, 2) visit the Corinthians. He also said that— “if the Lord permits” (a phrase the Corinthians seemed to overlook)—he would stay with them for an extended period, perhaps even spending the winter with the Corinthians. That was Paul’s original travel plan that he had conveyed to the Corinthian church.But a little while later, Paul (as I mentioned last time) changed his mind. He told the Corinthians that he was going to 1) visit them first, 2) and then go to Macedonia, and then 3) come back to the Corinthians to spend some time with them, as he had said, before being sent on his way to Judea.Initially, the Corinthians did not mind this change of plan, because it made them feel pampered: “Oh, Paul wants to visit us twice—how nice of him!” But what actually happened was this (as I explained last time):Paul did make the first leg of that trip to the Corinthians. But when he went there, something very “painful” happened for Paul. Someone from the Corinthian church openly challenged Paul’s authority as an apostle, (most likely) demanding some sign or proof that he truly was an apostle of Jesus—thus publicly putting Paul to shame.Why did this fellow do such a thing? We know it must have had something to do with Paul confronting the Corinthians about their sins and calling them to repent. We can see this from the end of 2 Corinthians chapter 12, and the beginning of chapter 13. Listen to what Paul says:2 Corinthians 12:20-21; 13:2Rev. Sean KongEMP Methodist ChurchWe Work Together With You For Your JoyPassage: 2 Corinthians 1:24-2:4
卫理之声 第 42 页20 For I fear that perhaps when I come I may find you not as I wish, and that you may find me not as you wish—that perhaps there may be quarrelling, jealousy, anger, hostility, slander, gossip, conceit, and disorder. 21 I fear that when I come again my God may humble me before you, and I may have to mourn over many of those who sinned earlier and have not repented of the impurity, sexual immorality, and sensuality that they have practiced. 13:2 I warned those who sinned before and all the others, and I warn them now while absent, as I did when present on my second visit [this is the visit when that open challenge to Paul’s authority happened] that if I come again I will not spare them.Paul says here that during the “second visit”—the painful visit—he warned the Corinthians about these sins: sins of disunity and sexual immorality. So, perhaps (this is speculation) the man who challenged Paul was involved in these kinds of sins, especially the latter. Most likely, this was an influential man in the Corinthian church, perhaps even a leader of one of the house churches. It is possible that he was attending the pagan temples and participating in the immorality that took place there. In those days, pagan worship and prostitution often went hand in hand—sexual sin was part of the “liturgy” of worshipping those pagan deities. Perhaps this man was attending these immoral feasts, compromising with the world, and (most likely) telling other Corinthians, “Hey, it’s okay to go to those pagan feasts, because ‘All things are lawful’ for us Christians” (that was one of the slogans being used in Corinth). The idea was that no matter what we do as Christians, no matter what sins we commit, it’s “legalised,” because we are covered by grace; we are “justified”; God will forgive us anyway. Therefore, it seems acceptable to slip into sin here and there.We don’t know for sure if this is what this man was doing or saying; as I said, this is only conjecture. However, it does seem that the man who lashed out at Paul was either unhappy with Paul confronting these sins— sins that he himself was committing and promoting, or (even if he himself wasn’t committing these sins) he was, at least, unhappy with Paul always meddling with the affairs of the Corinthians. The whole idea behind this “revolt” against Paul was: “Who do you think you are, Paul, always telling us what to do, or what not to do? What credentials do you have for calling yourself an ‘apostle’? You don’t have a license—at least these other ‘apostles’ who have visited us lately came with these ‘letters of recommendation’ from the Jerusalem church. And those ‘apostles’ never tell us to stop attending those pagan feasts! Those pastors tell us that we are doing fine! But who do you think you are, Paul? Where is your paperwork? What makes you think that you are above us? We’ve got the Holy Spirit, too!”—that’s how that man probably challenged Paul, along those lines. (It’s a bit like how Korah challenged Moses and Aaron, saying, “What makes you special, Moses and Aaron? We are God’s holy people too!”)
卫理之声 第 43 页If you are thinking, “All this talk about people challenging the authority of Paul—how is that relevant to us today? Who cares if someone had a ‘beef’ with Paul? So what? What does all this backstory have to do with us now?” People today are still challenging the authority of Paul the apostle. How do they do that, since Paul passed away 2000 years ago? They do it by challenging the authority (or the legitimacy) of Paul’s writings. The reason people do that today is exactly the same reason that Corinthian man opposed Paul 2000 years ago: it’s because Paul’s writings touch on some pet sin, some idol in their lives that they don’t want to let go of.For example, Paul writes, “Do not be unequally yoked with unbelievers”—and the greatest “yoke,” the closest partnership there can ever be, is between a man and a woman in a covenant of marriage. So Paul said that we Christians are only allowed to marry “in the Lord” (1 Corinthians 7:39)—i.e., a believer should only marry a fellow believer. But people who idolise their unbelieving boyfriend or girlfriend (and don’t want to let go of them) often say, “How do you know Paul really said that? How do you know these words have not been corrupted? And even if Paul did write them, who is Paul? Paul is just a man. Jesus never talked about not marrying non-believers. I go with Jesus, not Paul”—this pitting of Paul against Jesus. This is especially the case with the issue of homosexuality. Paul’s writings clearly condemn homosexuality as a sin. In Romans 1, Paul says it is the direct fruit of idolatry—the worshipping and serving of created things instead of the Creator. And in 1 Corinthians chapter 6, it clearly says that the practice of unrepentant homosexuality—along with all other sexual sins of the “straight” kind—will (if there is no repentance) keep a person out of God’s kingdom. But again, people who worship this sin pit Paul against Jesus and say, “Paul’s just a man. Jesus never talked about homosexuality directly! I go with Jesus, not Paul.”This is not just with specific sins like that, but also with certain doctrines that Paul taught—mainly, the doctrine of justification by faith alone through grace alone. Some might say, “Oh, Jesus never said that we are made ‘right’ with God by trusting in Jesus alone. That’s just a Pauline invention.” Little do they realise that whatever Paul was saying in his epistles was what the Spirit of Christ, working in Paul, was speaking through Paul—so that whatever Paul said in those letters is to be considered the Word of God, as Scriptures, and not as mere man’s words. As Apostle Peter acknowledged:2 Peter 3:15–16 (ESV)And count the patience of our Lord as salvation, just as our beloved brother Paul also wrote to you according to the wisdom given him, as he does in all his letters when he speaks in them of these matters. There are some things in them that are hard to understand, which the ignorant and unstable twist to their own destruction, as they do the other Scriptures. (To be continued to next issue)
卫理之声 第 44 页 「非賣品，for internal circulation, not for sales)