作者凌宇軒弟兄 (平信徒牧領) 全能上主,在祢裡面,所有恩典和祢手所作的都是美好,求祢幫助和教導我們,無論 在生命和教會見證中,都懂得成為祢美好的榜樣,建立教會,讓弟兄姊妹美好成長。 又求祢這個時刻臨到我們當中,祝福我所分享,弟兄姊妹的思想和領受,都蒙祢保守 和悅納,歸榮耀給祢。祈禱是奉靠主耶穌基督的名禱告。阿們。
記得大學畢業之後,我好一段時間都找不到工作,但慼著自己當時對電腦有少少認識,斷斷續續地有朋友或朋友介紹不同電腦和網絡有關的工作,慢慢建立了一定的工 作網絡,又遇到兩位很有心和義氣的弟兄一同建立正式生意模式,成立公司。就是這 樣,我一份工就是所謂創業,自己打自己的工,一邊學習如何做生意,一邊就賺取自 己生活所需要的金錢,對上主和兩位弟兄心存感恩。及後一段時間,因為有關電腦的 工作漸漸不足夠自己的生活開支,而兩位工作伙伴分別在生活和工作上需要有些變 動,我再沒有固定地做關於電腦的生意,同時間我也找到現時聖馬田 Connection 的一 份籌款部的固定工作,直到今時今日,我很喜歡和享受這份有意義,又開心的工作, 所以我都時常心存感恩,也在工作上感受到上主的恩典和保守。 回顧這兩份我重要的工作,我還以為自己做生意經歷是我賺取人生經驗的重要時間, 但我發現自己在 Connection 中的工作原來讓我學到比我想像中更多人生做事經驗,我信這是因為有很多 Connection 部門同事給我很多工作上的教導和分享,讓我有好多 學習,特別是計劃管理和實施,財務預算和管理,以及風險評估策劃等等,我都有一 定的認識,這是我的福份,也是上主保守。今天我所有的經驗和知識,讓我心存感恩 之外,也是讓我思想這些恩賜都可以幫助到其他人,和教會侍奉的事工上,因為我相 信這些做事方法和經驗一定可以成就到正面的美事發生,以令到凡事都可以都得最 好,讓我所做的可以榮神益人,相信這是我人生這個時刻的座右銘。 每年九月份,我是額外感恩的月份,九月除了是慶祝我們聖馬田中文堂,這個信仰大 家庭堂慶生日之外,我開始在英國學生生活也是在九月的日子,而今年也是特別二十 五週年來到英國的日子,所以對我來說是有一個很有意義的月份,懷著自我反省的 心,不足的要提醒自己要留意,開心正面的要數算主恩,感謝在我這段生命中與我同 行不同路程的上主,和路程上的每一位。我自問不如使徒保羅那麼有智慧,或者有這 麼順服和謙虛的心懷意念,更一定不是使徒保羅那麼聖潔愛主,今日使徒保羅在新約 經課中所描述的,卻令我有相似的感受。今時今日的我,無論是在生活工作,教會侍 奉,以及社區服務義工的參與,都是我生活中十分重要的部份,但是我做的都有很多 不足,不完美,甚至是有很多缺乏和自己不滿意,甚至不認同的事。所以使徒保羅在 這段新約經課所描述的,都是我很想禱告上主的禱文,也是我要在生命各方面上存著 正面向導的反省。使徒保羅說,這不是說我已經得著了,已經完全了;我乃是竭力追 求,或者可以得著基督耶穌所以得著我的。我只有一件事,就是忘記背後,努力面前 的,向著標竿直跑,要得神在基督耶穌裡從上面召我來得的獎賞。多謝使徒保羅給我 和弟兄姊妹給我們很好的提醒,我們需要在我們生命上,在將要完成的美事,認定上 主給我們的目標,做得最好,讓我們自己得著上主給我們最美好的恩典,更讓最美好 的恩典分享到我們身邊還未得著救恩的人。我盼望這個分享不只是我自己從上主而來 給我的恩典,反而希望讓弟兄姊妹都可以學習使徒保羅的生命態度一樣,就是忘記背 後,努力面前的,用著上主在生命中給我們的恩賜,向著標竿直跑,要得神在基督耶 穌裡從上面召我來得的獎賞,或許我們都可以與使徒保羅一樣,在我們生命中所要做 的事情做到可以無可指責,讓自己和身邊的人都得到最美好的結果。 上個月我們慶祝了聖馬田中文堂五十九週年堂慶,當中見到很多歡笑的弟兄姊妹,有 好多喜樂感恩時刻,我完全感受到這是從上而來的恩典,也是歷年來弟兄姊妹不斷努 力建立出來,充滿上主愛的教會。對我來說,二十五年來聖馬田的中文堂生活,配合 使徒保羅今日的提醒,和我一直對人和事情的態度和盼望,其實好多教會中人和事都 是美好正面。人也會回望過去,看著好多以往美好事情,隨之而來負面的事也會不其 然浮現出來,有失望,也有批評。由我初來到聖馬田中文堂所聽到的,三四十年前有 比現在多幾倍的會眾,好多興旺的團契小組,主日學有一百多人,現在就不如當年的 風光,真是可惜。又及至幾年前,聖馬田中文堂行政和地位上,完全合併於聖馬田堂 大家庭,存在很多未知知數,甚至恐怕以前,現在和將來的財務和管理會做得不妥 善,又或者感覺到聖馬田中文堂已經不存在了,現在只是聖馬田堂中文崇拜,這可能 對一部份弟兄姊妹來說,可能難以接受,甚至心有不甘。而我們現在中文堂也正正在 經歷沒有牧者的時間,靠著平信徒領袖團隊帶領,和英文牧師團隊協助之下,可能又 令大家猜想中文堂可以如何走和發展下去,或更甚的對前景可能沒有信心。 講到這裡,我邀請大家再細心閱讀今日福音經課的比喻,主耶穌基督對著那些沒有盡 忠,殺害僕人的園戶有懇切的忠告,可能你會覺得好殘忍,又或者為何園主不能給予 園戶多少少的原諒,或是教導他們改過。今日福音經課主耶穌基督是希望我們能結出 好果子,獻給上主,做就他人,當然結好果子的解讀可以每一個弟兄姊妹都不同,但 我期望大家,特別是我們在同一聖堂中去敬拜上主的時候,我們可以合一地懷著盼望 和正面的心思意念,讓教會弟兄姊妹都可以同心地結出好果子的方向,多一些正面分 享和思考上主讓我們在這聖馬田中文堂的美意,所以我會,而且鼓勵身邊的弟兄姊 妹,好像我在工作和生命中所學習的知識才能,多些去欣賞其他人的優點,以及正面 鼓勵,教會當然會有部份不完美,不完全,或是不理想的地方,容讓我們去指出這些 事情的時候,不單懂得只是批評,不合作,或是隔外觀火的心態去面對,而是可以合 一地正面,積極和開心的思想,和上主給我們的知識才能,正如我在電腦和 Connection 工作上學習到的,去處理事情和愛護身邊的弟兄姊妹,這樣教會弟兄姊妹 可以歡歡喜喜地在教會裡生活成長,也讓教會以這種美好態度歡迎教會以外的人認識 信仰,加入教會。聖馬田中文堂明年是六十週年大壽,又正向著一個新的教會模式去 走我們未來的信仰旅程,我們祈求上主額外祝福那六位承擔中文堂領袖角色的弟兄姊 妹,讓他們力上加力,帶領教會和弟兄姊妹在上主的愛中不斷成長,得著上主的恩 典,我們作為弟兄姊妹的也要在禱告和實際行動中支持他們,今日教會慶祝豐收節是 一個活生生的例子,教會希望我們為到所得美好收獲感恩之外,或許弟兄姊妹可以思 想如何在整體教會財政嚴峻的情況下,又當然要在各人可行的情況下,可以增加一丁 點奉獻去支持教會,而如果我們弟兄姊妹願意合一地去實踐,這個實際力量和大大的 愛心足以正面幫助教會,去活出更豐盛家庭的美善。願上主祝福帶領我們每一位弟兄 姊妹如何回應上主和教會的需要,也祝福帶領我們聖馬田中文堂作為上主美好家庭的 福份。阿們。
0 評論
作者Revd Angela Sheard, 聖馬田助理牧師 在教會中,我們往往會認為某種類型的人特別具有屬靈權威。也許他們站在台前,穿著禮[祭]袍,講道或主持聖餐。也許他們寫書、講課或對滿堂會眾發表演講。也許他們在教會中擔任重要職務。與此形成鮮明對比的是,教堂中也有些人,很少令我們聯想這種屬靈權威。也許他們處於教會群體的邊緣,而不是中心。也許他們在教堂的後面徘徊,而不是出眾地站在前面。也許他們從來沒有考慮過在教會團體中擔任領導職務,也許他們認為自己不適合,或者也許從來沒有人問過他們。 在今天的福音經課中,我認為耶穌正在比較這兩種人:宗教領袖和宗教邊緣人。這次互動發生在作為宗教權力中心的聖殿裏面。耶穌正在講道,中途被大祭司和長老打斷。他們是當時的宗教領袖,擁有相當的屬靈權威,而耶穌卻是一位有些非傳統和變革性人物,他的教導對宗教領袖所試圖維持的現狀構成了挑戰。因此,他們試圖通過質疑耶穌的權威來貶低祂。也許察覺到他們別有用心,耶穌沒有立刻回答問題,卻向他們提出反問。這是一個大祭司和長老在政治上無法回答的問題,使到他們陷入了進退兩難的僵局。 表面上看,由大祭司和長老提出的問題可能被視為一個真誠的問題──畢竟,他們是宗教領袖,被視為與上帝親近甚至代表上帝的人。然而,耶穌能感覺到在他們問題的背後,存在著對祂教導的反對,因為耶穌的教導顛覆了他們自己的屬靈權威。在隨後的比喻中,小兒子正是代表他們:雖然他們一開始似乎進入了上帝的國度,但實際上他們卻偏行己路,未能真正進入。 那麼誰是這個比喻中的大兒子,一開始時似乎沒有進入上帝的國度,但實際上進入了呢?耶穌解釋說,這些人是稅吏和娼妓,他們社會地位與大祭司和長老相比,可以說是天淵之別!這些人的職業使他們受到社會廣泛鄙視,人們不願與他們交往,他們也處在社會的最底層。人們普遍認為,在屬靈方面,他們沒有任何份量,只有虧欠不足。他們被視為罪人──因為他們生活方式,使他們被認為遠離上帝的國度。 某程度上,耶穌在這段經文裡的教導與我們對上帝的國度所認知的一致。耶穌不是當時人們預期的彌賽亞──他並不是出生為王(或宗教領袖),而是在加利利地區一個貧窮的北部小鎮的木匠之子。他最早的追隨者是漁夫,他花時間與社會底層的人互相交談,一同吃喝。祂的國度是一個角色顛倒的國度──在這個國度中,貧窮和被忽視的人受到祝福,有權力者感到羞愧。在福音經課中,耶穌在耶路撒冷的聖殿、在宗教權力的中心宣揚這個國度。耶穌的教導好像被大祭司和長老打斷,但在許多方面,其實正好相反──正是耶穌的變革信息和行動顛覆了聖殿的階級制度。一位來自拿撒勒的木匠之子走進耶路撒冷的聖殿,宣揚一個可能威脅到大祭司和長老安全感的宗教信息。 在許多方面,我們都已知曉,耶穌的事工和祂的國度代表變革,我們試圖在我們這個世界的貧困人中尋找耶穌。但儘管如此,祂對宗教領袖的質疑,和祂對邊緣人的提拔,今天仍然值得我們反思。想到組成我們教會的許多神的兒女──無論是在本地、國家還是全球層面──對於誰會回應上帝的呼召、誰會立刻前往葡萄園工作、誰又會毫不猶豫地拒絕上帝邀請,我們心中是否早有預設答案?也許這個比喻告訴我們,我們的假設很可能有所偏差──接受邀請的小兒子最終卻沒有完成工作,而起初拒絕邀請的大兒子最終卻是那個實踐上帝所期望的人。 我認為這個比喻呼籲我們對我們自己生活中的這兩種假設保持警覺。首先,我認為我們不應假設教會的宗教領袖具有屬靈權威,所以永遠不會犯錯。我們應該懂得質疑他們,像耶穌在聖殿質問大祭司和長老一樣。其次,我們應該試著注意到我們是否忽視了教會邊緣的人的貢獻和潛力 ─ 這些人可能很容易被遺忘,我們可能會假設他們的聲音不值得聆聽,不值得花費心機在他們身上。在比喻中,耶穌完全顛覆了我們可能期望聽到的內容 ─ 宗教領袖仍在上帝國外,但那些被排斥和被輕視的人,卻排除萬難進入了上帝的國度。今天,這個國度正在介入我們的生活中 ─ 也許,當我們努力認識基督身體中每個人的寶貴貢獻時,我們可以一起走進天國的大門。 In church settings, we tend to associate a certain kind of person with spiritual authority. Perhaps they’re up at the front, in robes, preaching a sermon or presiding at the Eucharist. Perhaps they write books or give lectures or make speeches to large audiences. Perhaps they hold important roles within the church congregation. In direct contrast, there are also people in church who we would be less likely to associate with this kind of authority. Maybe they’re on the fringes of the congregation rather than at the centre. Maybe they’re hovering at the back of the church, rather than standing tall at the front. Maybe they’ve never even thought about taking on a leadership role within the congregation – perhaps they don’t think they’re suitable, or perhaps no-one has ever asked.
In our Gospel reading today, I think that Jesus is comparing these two groups of people: the religious leaders, and the religious outcasts. This interaction takes place in the temple, the seat of religious power. Jesus, as a somewhat alternative and radical figure, is interrupted in his teaching by the chief priests and the elders – the religious leaders of his day. As people with considerable spiritual authority, Jesus’s teaching poses a challenge to the status quo that they seek to maintain. They therefore seek to undermine Jesus by questioning where his authority has come from. Perhaps sensing that they have an ulterior motive, Jesus responds with a question of his own that, politically, they cannot answer – a question that leads them to an uneasy stalemate. On the surface of it, the question posed by the chief priests and elders could be seen as a genuine one – after all, they are religious leaders, people who are seen as being close to or even representing God. However, Jesus can sense that behind their question lies an opposition to his teaching, because it disrupts their own spiritual authority. In the parable which follows, they are the second son: while they initially appear to enter into the kingdom of God, in reality they turn aside and fail to do so. So who is like the first son in the parable: who initially appears not to enter the kingdom of God, but actually does enter? Jesus explains that these are the tax-collectors and the prostitutes, people about as far removed socially from the chief priests and elders as you can get! These are people whose professions means they are stigmatized by the wider community and society: people did not want to associate with them, and they were at the bottom of the social hierarchy. They were people who were assumed not to hold spiritual power, but to be in spiritual debt. They were seen as sinners – people whose lifestyles meant that were assumed to be far from the kingdom of God. On one level, Jesus’s teaching here is consistent with what we know about the kingdom of God. Jesus is not the Messiah anyone expected – he was not born as a king (or a religious leader for that matter) but rather was the son of a carpenter from a small town in the poor northern region of Galilee. His earliest followers were fishermen, and he spent time talking and eating with those at the bottom of the social hierarchy. His kingdom is one in which roles are reversed – in which the poor and the disregarded are blessed, and in which the powerful are humbled. In our Gospel reading, this kingdom is being proclaimed in the temple in Jerusalem, the seat of religious power. Jesus’s teaching is interrupted by the chief priests and elders, but in many ways the interruption is the other way round – it is Jesus’s radical message and actions that interrupt (or disrupt) the hierarchy of the temple. It is a carpenter’s son from Nazareth who walks into the temple in Jerusalem with a religious message that can threaten the security of the chief priests and elders. In many ways we know all this about Jesus’s ministry and his kingdom, and we seek to look for Jesus among the poor of our world. But nevertheless, his questioning of the religious leaders, and his empowerment of those on the margins, should still challenge us today. As we consider the many children of God that make up our church – local, national and global – I wonder what assumptions we might make about who will respond to God’s call? Who are the people who we assume would immediately go and work in the vineyard, and who are the people who we assume would reject God’s invitation outright? Perhaps this parable shows us that our assumptions may well be misguided – the son who accepts the invitation ends up not doing the work, whereas the other son who rejects the invitation is the one who, in the end, does what God desires. I think this parable is a call to be attentive to both of these assumptions in our own lives. Firstly, I think we should challenge our temptation to assume that the religious leaders in our church can never be wrong, because they hold spiritual authority. We should be prepared to question them as Jesus questioned the chief priests and elders in the temple. Secondly, we should try to notice when we overlook the contribution and the potential of those on the fringes of our church – people who might easily be forgotten, people who we might assume are not worth listening to or investing in. In his parable, Jesus completely inverts what we might expect to hear – while the religious leaders remain on the outside, it is the outcasts and the despised who, against all odds, enter the kingdom of God. This kingdom is breaking into our midst today – perhaps, as we seek to recognize the valuable contribution of all in the body of Christ, we may be able to enter through its gates together. |
講道分享輯錄在聖馬田中文堂分享和講道的文字稿,讓弟兄姊妹能在日常重溫,咀嚼講員所分享的話。 類別
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