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开普敦2010会前报告

全球教会中的本地领袖

作者: Paul Joshua Bhakiaraj
日期: 29.07.2010
Category: 领袖培训

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翻译

可用的翻译版本:

最初发表于英语

编者按:这份开普敦2010会前报告由保罗·约书·亚巴卡拉撰写。它是对多元主题分会中就“全球教会中的本地领袖”展开讨论的话题的综述。通过“洛桑全球对话”网站对本报告的回应将被反馈给作者和相关人员,以便帮助他们整理出最终的大会发言稿。

 “耶稣……随自己的意思叫人来,他们便来到他那里。他就设立十二个人,要他们常和自己同在,也要差他们去传道,并给他们权柄赶鬼……” ——可 3:13-15

“你在许多见证人面前听见我所教训的,也要交托那忠心能教导别人的人。”——提后2:2

教会持续的优先目标

教会早在成立之初,就认识到了领袖以及持续培养领袖的重要性。依照马可的讲述,耶稣拣选了十二个人,训练他们,并差他们出去传道。同样地,保罗也培养了许多人,其中之一是提摩太。提摩太随后又为教会培养了其他领袖。这种做法已经通过多种方式得以实现,毫无疑问地促进了数世纪以来教会的成长。

最近,领袖和领袖培养这个问题的重要性再一次受到了重视。1974年的洛桑大会生成了一份名为《洛桑信约》的具有影响深远的文件。其中第11条这样表达大会在这一点上的坚定决心:“我们的原则是使教会本色化,我们渴望每个教会都有自己的领袖,他们表明基督徒领袖的风范不在于辖制人,而在于服事人。”(1) 本着同样发人深省和完全投入的福音主义传统,1989年签署的《马尼拉宣言》第12项确信:“我们确信:神已经把向全世界宣扬基督的使命托付给了普世教会和教会的每个成员,我们期待看到所有平信徒和教牧人员都被动员起来,并为此使命加以训练。”(2) 如今,我们处在教会史上的一个关键时刻,2010开普敦会议将竭力重申领袖的重要性和培养领袖这一重要责任的紧迫性。本篇报告首先重申对于领导力的呼召和领导方式的特点,其次阐明该问题的背景现状,然后重点指出全球教会中的本地领袖所面临的挑战和机遇,希望通过本报告的阐述对大会在该议题上的探讨有所帮助。

教会与宣教事工中的领导力

完善的领导力对于教会的成功运作和持续进步至关重要。基督教会历史上满怀异象的领导的例子比比皆是。其中有一些人,如公元二世纪的波利卡普主教(Bishop Polycarp,又译坡旅甲或坡利甲,译注)和居普良主教(Bishop Cyprian),在危难存亡之际带领教会,使基督教会得以存续。还有一些人,如二十世纪早期在中国传福音的宣教士宋尚杰(John Sung)和同一时期在印度宣教的阿匝赖亚主教(Bishop V. S. Azariah)——为归向基督的大规模运动提供了领导力。放眼环顾现今的普世教会,我们会发现无数的男女信徒正在为着上帝的荣耀,卓有成效地发挥他们的带领恩赐,并因此建立和领导教会。

与此同时,我们也不得不承认,负面情况也确实存在。低效的领导导致教会付上了重大的代价。在针对教会面临的问题进行的调查分析中,领导力低下几乎无一例外地成为教会的主要缺陷。例如,在由“洛桑2004世界福音论坛”(Lausanne 2004 Forum for World Evangelisation)发起主办的《新德里世界调查报告:向我们的世界传福音的调查》(New Delhi World Inquiry Report: Evangelising Our World Inquiry)中,我们发现,“缺乏有效的领导力”是福音事工的主要障碍之一。(3)如果这一点给我们的警示还不够深刻,报告中其他相互关联的障碍所显示出的次要影响,也足以引起我们的深切关注。由此可见,领袖是教会的核心人物,他们的确能够组成或阻碍教会的福音见证。因此,在对宣教和教会事工进行反思时,我们必须有意识地关注领袖的角色和重要性。

耶稣呼召每一位基督徒“去使万民作他的门徒”,这种基本共识——至少在教会的福音事工部门——是存在的,而且受到大家充分的认可。但是,这个要去使万民来作门徒的呼召其实包括领导力的发挥,这一点却未必能得到当有的充分理解。人们常常认为,如果领导力和宣教事工的确有彼此交叉的部分,就在于某些特定职责的履行,正如在某个机构里的某位责任人的职责,而不是别的。人们以为领导力只是担任某项特定职分,这暗示了领导力通常意味着要在他人之上行使权柄。

然而,当我们翻开圣经,就会发现另一幅完全不同的景象。例如,如果我们翻到马太福音第28章,就不难看到,复活的耶稣差派他的门徒去宣教。他把自己定义为已经被赐予了“所有权柄”的那一位。是在这个“自我介绍”的基础之上,他才邀请他的门徒“去使万民作他的门徒”。在说了这话之后,他又应许说,他会“常”与他们“同在,直到世界的末了。”重要的是——这里要注意——所有的权柄都只属于耶稣基督一人,而不在我们人的身上。如果认为在宣教事工中使用带领的恩赐就是在行使权柄,这种观点在马太福音第28章中是站不住脚的。正好相反,我们确实能发现的就是,一切权柄都归基督所有,并且正是因为他拥有这种大能,他才能召我们去使万民作他的门徒。在基督教的宣教事工中,“权柄”只在基督一人身上,它与宣教士的经验阅历或经济能力无关,也与宣教士在神学上的洞察力或他本人的聪明才智无关。我们所有的乃是宣告,而且不是宣告自己有权柄,而是宣告要作与基督立约的伙伴,基督才是如今已胜过了罪、死亡与鬼魔的那一位。因此,在宣教事工中使用带领的恩赐不是在于行使权柄,反倒是站在基督全能全在的权柄之下,并且以感谢和顺服回应他的呼召。

马太福音第28章还继续阐明,我们这些蒙召去使万民作他使徒的人被邀请通过给初信徒施洗,并教导他们顺服基督及其国度的教训来完成使命。这两项具体措施不但不会损耗宣教事工,反倒正是基督呼召的重要组成部分。在行使这项职责的过程中,以及在组织宣教事工的其他事项,显然会涉及到带领的能力,但可以肯定的是,这种带领是施加有益的影响,而绝不是独断专行。如今的全球教会绝对需要重申圣经里关于带领的观念,那就是“全国性的领袖,他们能以服事而非统治的方式彰显出基督教式的领导。”

因此,基督教式的领导就是仆人式领导。这种仆人式领导的概念和做法并非管理权威兼作者罗伯特·格林里夫(Robert Greenleaf)的首创。(4) 恰恰相反,这其实正是耶稣为人类社会和人际关系所做的一个独特贡献。在耶稣的生活与服事中,他教导门徒并亲自向他们巧妙地示范了一种关于带领和服事的崭新境界。他向人们展示了如何通过服事来领导,又如何通过领导进行服事。一旦我们尝试遵循耶稣所教导的这种生活方式,我们就会毫无疑问地对其他人产生有益的影响,并在此过程中过仆人式的生活模式,而这种模式在神的国度里正是领导的样式。

如果我们所有人都蒙召要使万民来做耶稣的门徒——当然我们也的确都蒙了召,我们所有人也就都平等地蒙召在基督的权柄下做仆人式的领导。如果成为领导只是保有一席职位或行使权柄,或是两者兼而有之,那只有极少一部分人能够胜任。反之,如果成为领导意味着对各个层次的人产生有益的影响,那这种领导方式就会造福所有人。当我们所有人尝试带领其他人进入神的国度时,教会需要所有作门训的人确认自己的领导角色——当然,是基督般的仆人领袖。教会和全世界都迫切需要能够服事人的领袖和能够领导人的仆人。

21世纪基督教面临的新现实

就目前而言,我要简要地强调指出三点比较突出的推论。如果说在第三世界(majority world, 发展中国家),基督教人数的激增正在重塑基督教,那它首先就意味着,21世纪基督教的特点将会是一种健康的“多中心主义”。我们不能再把罗马、坎特伯雷或科罗拉多的斯普林斯(或三者同时)作为基督教中心的主要代表。要体现出如今常说的“世界基督教”的新的现实状况,我们还要考虑到阿根廷的布宜诺斯艾利斯、印度的陈奈、尼日利亚的拉各斯、肯尼亚的内罗毕、智利的圣地亚哥、韩国首尔、中国上海以及其他地区——就重要性而言,这些地区即使并未显得更甚一筹,至少也是不分伯仲。因为正是在这些城市及其临近的内陆地区,福音已经深深地扎根,并在当地的群众中间开始产生深远的转化作用。正是以这些地区为中心,福音被辐射传播到鲜有机会接触基督教的人群之中,并使人们对教会的印象产生巨大的变化。例如,在我们现在看来,宣教未必是一场“从西方世界到其余地区”的运动,而实际上,它是“从各方到各地”。(5) 巴西的宣教士在非洲服事,非洲的宣教士在英国传福音,印度的宣教士在美国,韩国的宣教士在中亚,菲律宾的在中东海湾地区,诸如此类,不胜枚举。

如果说这种多中心主义在新世纪的确举足轻重,这就引到我所要说的第二点,即一种健康的“多元化”。这种提法并不是指基督教神学会成为相对主义,由文化来决定其内涵。恰恰相反,通过这种提法,我的意图在于指出,新时代的福音与以往不同,它不再以西方的形象为代表,基督教的历史也不再以西式的叙事、政治经济或神学方式为主导。相反,随着福音在众多本土文化和传统中的扎根,会产生多种多样的表达方式,这些表达方式会成为理解和操练福音的基本要素,而不仅仅是带有异域情调的包装在世界范围内迅速兴起。真正的基督教信仰会找到多种不同的表达方式,而这对全普世教会的丰富多样化只会有益而无害。这种健康的多元化实际上更接近于启示录7:9中的异象。我们看见那里描述“许多的人”是由“各国各民各族各方”组成的。而这种荣耀的多样性因其对上帝的共同敬拜得以合而为一。

第三个事实是基督教与文化的关系会以多种“模式”为特点。例如,西方基督教界从前所沿用的是著名的君士坦丁模式。在这种模式中,教会与国家的关系密切,这种紧密联系赋予了教会很大的权力与特权。正是从这种高高在上的讲坛之上,教会得以传扬福音。而世界基督教的模式则截然不同,这是仆人基督曾身体力行过的模式——他不是从占据权力与特权的优势地位对当时的社会与权贵发号施令,正相反,他是从弱势无权的立场向世俗发起挑战。人们认出基督教的面孔,靠的将会是他们在敌对环境中对虔诚而深沉的属灵的复兴。这一点至少可以从三方面得到证实。首先,任何一项调查都会清晰地表明,成长中的教会绝大多数都经济拮据。其次,尽管基督教得到了显著发展,但在发展中国家,基督徒仍是社会和政治上的少数派。第三,就近期基督教的发展状况来看,处于相对贫穷和少数派地位的基督徒还面临着严酷的宗教迫害。因此,发展中国家中成长的教会还将不得不对付这种严肃的现实。正是在这种贫穷、处于少数和面临敌意的现状下,基督教必须发展出全新的与社会相联系的样式。

全球教会中的本地领袖

如果像前文所述,基督教正在经历的不亚于一次重新的塑造,并且我们所处的环境起码是以巨大变化为特点,那么,在21世纪教会和宣教事工的领袖将会面临哪些机遇和挑战?全球范围内的本地领袖该如何开展事工?的确,这些重要问题的答案不尽相同,世界各地的基督徒只有各自立足于自身所处的特定环境,经过尝试才能找到答案。但是有一点可以肯定:教会做出的回应不仅会对我们目前的现实境况产生影响,更会成为我们为将来的世代所铺设的轨道。如果说我们站在历史的重要关头,任重而道远,那么毫无疑问我们的答案必须在神学理论基础上坚固牢靠,并在实际宣教事工中切实有效。因为如果要我们的神学和宣教忠于圣经的根基,并进而忠于其自身,那么我们所有的神学都必须以宣教为中心,而所有的宣教都必须以神学为根基。(6)

现在要就这些重要问题展开探讨,我要就前文我已经提出的关于本土领导力的三点意见再简要阐述几点推论。首先一点是关于健康的多中心主义,这是21世纪世界基督教的特点。如果上帝正在全世界范围内施展他大能的作为,那么本地领袖就可以鼓起勇气——我们能力的缺乏(或者即便是我们已有的能力)、我们资源的缺乏(或者即便是我们已有的资源)、我们权力和特权的缺乏确实都可以在他大能的手中转化成有益于他的事工的宝贵工具。正如我们所看到的,上帝的灵能够运用我们所具备和所不具备的,来成全他宏伟的计划。教会在第三世界的成长发展就是这一事实的见证。多个基督教中心的兴起也印证了这个真理。这是上帝的作为,这也正如耶稣在马太福音16:18中实实在在说的,“我要建造我的教会”,我们正在经历他大能的作为。

这一点应当激起我们这些世界各地的领袖的信心。长期以来,我们一直依赖外界的辅助和外部的资源来决定我们宣教热情和宣教事工的状态和路线。长久以来,我们一直安于并显示出一种半旧不新或者说是“二手”的宣教意识。但情况正在发生转变!藉着上帝所行的神迹奇事,我们现在正处在他作为的中心。我们可以满有信心地宣告,我们宣教的服事和热情并不一定需要通过外部的“监督人”或“专家”折射或受他们控制,而应当藉着个人对上帝的爱以及对圣灵的依赖来推动和引导。我们在宣教事工中的经验和专长是我们与基督的关系的直接结果。从这种认识中生发出来的信心,应当足以叫我们在各自的生活中、教会里乃至民族国家内部敬畏和重视上帝作为的事迹。我们必须认识到,我们自己的事迹与其他事迹一样重要。我们自己的事迹和其他事迹一样,都能说明上帝大能的作为。我们不必受制于其他人通常所说的“公认的惯例”,或受其拘谨,而应当遵循圣灵的引导,并确信这种引导并非是出于我们自身的创造,而单单是出自神的允许。基于此,我们能够满有信心地奉基督及其国度的名,努力向前,服务整个世界。

第二点推论是,我们在全球教会中业已发现的健康的多元化现象。长期以来,基督教信仰都被视为一种西方的宗教,由西方以及来自西方的领袖、机构以及资金来引导。实际上,这种观念正是导致基督教信仰无法融入世界其他国家和地区的主要因素之一。但是,21世纪的基督教宛如一块五彩缤纷的织锦,由普世教会里各个不同的种族、文化和语言共同编织。这些在灵性上深深扎根而在文化上又具有相关性的多种基督教信仰的表达,实际上正是普世教会回应上帝丰富的良善与恩典、向他所献上的祭,这些是向圣经里三位一体的真神上帝所唱出的赞美。这种状况促使我们承认,基督教正在不断成为一种世界现象,而所凭的依据不仅是它的存在,更重要的是它在种族、语言以及文化上的多样性。这实实在在值得我们欢欣!

这种多样性应当促进创造力的发展。在某些人看来,创造力似乎是一种“属世”的品质,与教会及信仰没什么联系。但是,如果我们查考一下圣经就会留意到,创造力实在是源自上帝。只要仔细看看他的创造,我们就很难忽视这个事实。而且重要的是,他的事迹作为远不止于此。当上帝赐予人类治理全地、管理他所造之物的职责时(创1:28、2:15),他赋予我们的恩赐就包括自由与创造力,让我们使用这些恩赐进行劳动和创造,以取悦于他、荣耀他。的确,我们是被赋予了创造力来创造能够荣耀上帝的文化。我们中有些人一听到“文化”这个词,立刻就会想到宗教混合主义的危机,而且因为害怕受它的“污染”,敬而远之。这种想法已经成了教会里长期以来的一大祸害。正如我们在使徒行传10章看到彼得经历过一次大的思想转变一样,我们也需要发生转变,以使我们能真正地与不同民族和文化相融合,从而带领这些民族和文化下的人民归向基督。我们在普世教会中看到的人口统计学上的变化还远远不够,作为对它的补充,我们需要以一种更彻底的方式,向纵深转变教会的文化表达。这种创造会使我们的信仰在各自的文化里有“宾至如归”的亲切感,但也能确保我们在世界上依然是“朝圣者”的身份。

前文提到的第三个结论是关于全世界基督徒生活和存在的多种样式。放眼全球,你会意识到,21世纪的世界基督教表现出各式各样的生活和存在模式。在大多数地区,它们并没有遵循从前的基督教界那种自上而下的模式,倒反而像早期教会那样,常常是自下而上的模式。以世界上成长最快的中国教会为例,教会在政治宽容之下生存,而那里的政治结构在历史上在当今世界上都不多见。但是,官方认可的教会和地下教会依然能在重重阻碍中复兴成长。随着上帝在中国建立他的教会,中国的基督徒会找到他们独特的基督教生活方式和面对政治权力的方式。中国因而能够向全世界分享经验并且持续下去。

这种对于世界上存在多种样式的认识,应当鼓励我们领袖传讲并操练一种代价不菲的门徒身份。可能由于教会曾经与国家政治相处融洽,这种压力并未被提及。结果导致我们滋生出一种身为基督徒的自得情绪,对因与国家联姻而享受到的特权地位而高枕无忧。而基督教也因此被迫作出许多妥协。但世界基督教承担不起这种奢侈的方式,因为它是在困难甚至带有敌意的环境中生存和发展。在这种条件下,我们必须再度审视福音,并意识到它向我们提出的高难度挑战:“背起你的十字架来跟从我”(可8:34)。我们不得不随西方基督教界的一个独特个例——迪特里希·朋霍菲尔一起重申,“当耶稣向一个人发出呼召,他是邀请这个人来并且死。”(7) 我们不能继续传播谎言,说“来就耶稣,你所有的问题就都能解决”,或把福音说成是“来就耶稣,他就会给你一张去天堂的门票。”我们必须教导要付代价的门徒身份,并以之作为我们无论生活在何处都受邀采取的生活方式。这种生活方式会接着深入我们的经济、政治和社会领域。而在这些领域,我们领袖将必须要传讲和操练奉献与服事、慷慨与感恩、在软弱中并通过软弱得胜的美德,这也是从我们主耶稣的生活中有力地彰显出的美德,以免我们自以为世界不会对作门徒的代价感兴趣,而为了福音的广度擅自牺牲了它的深度。早期教会就是被真正的门徒代价所深深吸引的一个极好例证。

结论

圣经教导我们,全世界的教会都是主耶稣基督的身体(林前12:27)。正是在这个教会中,我们看到一种真正的全球性的现实,而这个现实也存在于各个地方教会。教会既肯定了本土的表达方式,又能代表全球性的现实,它的确是一种独特的存在。的确,既能显示全世界是个有机的联合,又能继续以充满荣耀的本土差异性作为其自身特点,这样的实体在这个地球表面上只有唯一的一个,就是教会。尽管似乎已经成了陈词滥调,但“包含差异性的统一”这一说法的确能够在教会中找到它的真实表达。

作为全球教会的一部分,本地领袖具有一项光荣而艰巨的使命——以能真实反映本质的方式牧养当地的羊群。本地领袖蒙召所要施加的有益影响,就是通过带领上帝的子民成为更加成熟的门徒来服事他们。但正如我们提到过的,在当今世界操练这种门徒身份要经历各种应许与危难。我们必须强调,在各样的危难之中,我们可以牢牢抓住的唯一确切的“应许”就在于马太福音28:17-20:“天上地下所有的权柄都赐给我了……我常与你们同在,直到世界的末了。”如果这是我们的确据,我们会凭着满有信心、富有创造力且代价高昂的仆人式领导力被世人认出来。这种生活方式必定会促进福音的广传,并且使耶稣基督的名得荣耀。

© The Lausanne Movement 2010  

  1. http://www.lausanne.org/covenant 最后一次访问于2010年3月14日。
  2. http://www.lausanne.org/manila-1989/manila-manifesto.html最后一次访问于2010年3月14日。
  3. http://www.gospelcom.net/lcwe/2004/progarch/011.htm
  4. 见其书作Servant Leadership: A Journey into Nature of Legitimate Power and Greatness (New York: Paulist Press, 1977)。(中译本为《仆人式领导》,江西人民出版社,2008年1月,译注)
  5. 这实际上正是英国主教迈克尔·纳齐尔·阿里(Michael Nazir Ali)《从各地到各方:宣教的世界观》(From Everywhere to Everywhere: A World View of Mission (London: Collins, 1991))一书的书名。(书名为论文译者翻译,此书未现中译本,译注)
  6. 我在2006年9月在马来西亚的波德申港(Port Dickson,又译“亚兰”或“森美兰”,港译“狄臣港”,译注)举办的“洛桑年轻领袖聚会”(Lausanne Younger Leaders Gathering)上听Peter Kuzmic有力地阐述了这一观点。聚会发言随后由Judson Birdsall汇编成册,出版为Living and Leading like Jesus (Pasadena, CA: Wm Carey Library, 2007))一书。
  7. The Cost of Discipleship (London: SCM, 1959) pg. 79(中译本为《作门徒的代价》,四川人民出版社,2000年,译注)

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关键词: 全球教会, 中的本地领袖

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PhContributeBy
回复 标记 0 支持 反对 Robert_Setzer (0)
美国

Local Leaders in the
Global Church
by Paul Joshua Bhakiaraj is an article that every pastor, lay
leader and disciple of Christ should read. 
Certainly in the 21st century, godly leadership is a high
priority for both the local and universal church.  As the article stated:  “sound leadership is crucial for the
successful functioning and progress of the church.”

            As
followers of Christ, we must reaffirm the calling and character of leadership
through missions and evangelism.  But
today, as we look around the world, we can still see both men and women who are
effectively sharing their leadership gifts for the glory of God and the up
building of his kingdom here on earth.

            Matthew 28:
16-20, is being practiced through out the world but all authority belongs to Christ
alone, and not to us human beings.  As
the article states:  “Ours is the claim,
not to authority, but to be covenant partners of Christ, the one who now stands
as the victor over sin, death and the devil. 
Leadership in mission is therefore not exercising authority; rather it
is standing under the all pervasive Lordship of Christ and following with
gratitude and in obedience to his calling.”

            I believe
as Christians leaders, that we first and foremost be called to serve and not be
served.  Christian leadership is about
servant hood.  Jesus showed what it means
to serve as one who leads. 

            All of us
have been called to make disciples, but this must be exemplified by us as
servant leaders under the authority of Christ himself.  And all of us should seek to lead others into
the kingdom of God, but these disciples must assume their roles as servant
leaders.  In order to be a good leader
you must first be a good follower of Christian obedience and sacrifice.

            In the 21st
century as the article states:  “If God
is doing a might work around the world local leaders can take heart that our
inability (or even our ability), our lack of resources (or even our resources),
our lack of power and privilege can indeed be transformed in his mighty hands
as valuable tools for his service.”

            Christian
leaders should never under estimate the power of the Holy Spirit in a
believer’s life.  I think that Christian
leaders should avail themselves and tap into this over looked power and
resource to do God’s bidding.  Paul says
in Philippians 4: 13, “I can do all things through Christ which strengtheneth
me.”  This should inspire confidence in
Christian leaders around the world.

            The 21st
century Christian leader must be a multifaceted person who is able to engage in
with any race, creed or ethnic group.  As
the article states on page 5:  “The
demographic changes that we see in the world church needs to be supplemented,
in a much more thorough going fashion, with a deep transformation of the
cultural expressions of the church.  Such
creativity will make our faith feel “at home” in our respective cultures yet
ensure that we remain “pilgrims” in the world.”

            Lastly,
local church leaders have an awesome task to feed their local congregation in
ways that are pleasing to Christ and his church.  My prayer is that would raise up Christian
leaders, both male and female, and who are willing and not afraid to take up
their perspective cross and follow Christ to the end!


20.09.2011
PhContributeBy
回复 标记 0 支持 反对 jlovela1 (2)
美国

A very powerful article. I appreciate the honest critique of the Western church and the need for indigenous leadership. I also appreciate the mentioning of the importance of authority through Christ in service and influence, and the cost of discipleship. Something we all need to learn. I did have one question, "When is pluralism not healthy for a non-Western Christian context?"


22.10.2010
PhContributeBy
回复 标记 0 支持 反对 ScottChandler (0)
美国

I like the article very much.  Here’s one point that stuck out:

"our lack of resources (or even our resources), our lack of power and privilege can indeed be transformed in his mighty hands as valuable tools for his service. As we are seeing, the Spirit of God is able to employ what we have and do not have to accomplish his Grand purposes...For far too long we have depended on external agents and external resources to determine the shape and set the course of our missionary passion and involvement."

Praise the Lord that church growth is continuing regardless of outside resources, but I wonder, is that the ideal?  Should indigenous ministries not accept foreign assistance?  I tend to look at this as a great encouragement to all those indigenous missionaries out there who are in a position where their only choice is to operating despite their lack.  But isn’t the ideal to partner together as one global body of believers where the resources of wealthy Christians can supply the need of indigenous laborers, as long as it is done in a healthy relationship where it is not being controlled by the wealthy foreign "’supervisors’" and where ministry is also done in a culturally appropriate indigenous context, yet there is still a level of accountability and honest reporting?  (2Corinthians 8:13-15)

If I am a wealthy Christian in America who hears there is a lack of Bibles to go around, a lack of training materials for missionary recruits, a lack of equipment to record gospel messages in the local language, etc. is there still a way I can help?  


20.10.2010
PhContributeBy
回复 标记 0 支持 反对 Knud_Jorgensen (2)  
挪威

I think you touch on something most essential when you (middle of p.4) encourage local leaders to take heart and to remember that our feeble resources can be transformed by the Lord. I wish all of us in all parts of the world could start there more often, with empty hands and yet an expectation that the Lord can use and fill the empty hands.

Another matter: You emphasize strongly (on p.2) that all authority belongs to Christ alone and not to us. I agree that Christ is the source of authority, but I also think that he shares that authority with us - the authority to forgive or bind sinners, the authority of the Great commandment to disciple the nations in his name, the authority to pray for healing and to speak the prophetic word of God.


15.10.2010
PhContributeBy
回复 标记 0 支持 反对 Mere_B (4)  
美国

Thanks for your emphasis on servant leadership. I agree that this is key to representing the spirit of Christ in a way that is prophetic and transformative in communities where so many are unreached.


14.10.2010
PhContributeBy
回复 标记 0 支持 反对 jackyo (1)  
联合王国

If servanthood leadership was fully embraced then I suspect there would be far fewer struggles in seeing disabled people, women or others who are differently abled taking their God ordained places as church leaders


13.10.2010
PhContributeBy
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联合王国

Whilst I understand the need to see through a priesthood of all believers that we are all leaders and servants:

The church and world desperately need leaders who will serve and servants who will lead.

For me this section was over-stressed, and loses the importance of structure, and the understanding that as an organisation grows it has to develop structure and therefore models of authority and responsibility for the continued cohesiveness of an organisation.

Paul, you very helpfully, go on to look at the need for a polycentric faith:

No longer can we think of Rome and/or Canterbury and/or Colorado Springs as the primary representative centres of Christianity. To be true to this new reality called World Christianity we will now need to accord Buenos Aires, Chennai, Lagos, Nairobi, Santiago, Seoul, Shanghai and other such places equal if not more importance.

This excites me, although with so many denominations and organisations I think it will be difficult to see this actually happen, I can’t, for example, see the Archbishop of Canterbury moving power to Africa, Asia or Latin America.  And yet as Paul writes, it is imperative:

unlike the previous era the gospel cannot be represented by a western image and Christian history cannot be guided by a western master narrative, political, economical or theological.

This paper leaves me asking more questions and looking forward to the discussion it will bring in Cape Town.  Thank you for taking the time to write it.


09.10.2010
PhContributeBy
回复 标记 0 支持 反对 Carson_Weitnauer (2)  
美国

Paul,

I very much enjoyed your paper.  In particular, your focus on servanthood, "polycentrism", creativity, and courage were a blessing to me.  I strongly affirm these values and points.

In the church where I serve, we have been discussing the 6 components of a “strenuous reorientation" to the ways of Jesus:

  • from casual to intentional
  • from individual to communal
  • from consumer to servant
  • from irreverent to reverent
  • from the spectacular to the mundane and everyday
  • from complex to simple

I believe some (all?) of this language comes from Eugene Peterson.  I think these transitions are very insightful as to what discipleship requires of us.

One other piece that deserves attention is "discipleship of the mind."  In too many ways, I think churches teach that the Greatest Commandement is to "love the Lord your God with all your heart, all your soul, and all your strength."  I am burdened to see us love God with all of our minds, honoring the role of thought, reason, truth, and knowing in everything we do.  By giving our minds appropriate attention, and doing so in the context of loving God and our neighbor, I believe we will exhibit greater faithfulness to the will of our glorious God.

Again, my sincere thanks for your thoughtful, challenging article.


07.10.2010
PhContributeBy
回复 标记 0 支持 反对 David_Allen_Bledsoe (3)  
巴西

A good and much needed address on leadership.  Congrats on keeping the paper biblically centered and with recollection on the history of what Lausanne has elaborated on leadership issues.

I appreciate your comment that leadership for the future, in wherever the context the church finds itself, much maintain the dual theological and missiological connection, commitment and emphasis.


06.10.2010
PhContributeBy
回复 标记 0 支持 反对 Pauline_Chen_F (1)  
美国

Hi Paul,

Thank you for your paper.  I especially appreciated your redefining and reframing of  "healthy polycentrism" and "healthy pluralism". 

I would love to hear more about how local leadership can dialogue with those in other localities.  How can we work towards a "Unity in Diversity" that is not superficial presence of diversity, but one of true partnership, true and meaningful dialogue.


24.09.2010
PhContributeBy
回复 标记 2 支持 反对 Lex_L (6)  
南非

Hi Paul,

Thanks for your hard work on this paper. I hope you won’t mind me making a few suggestions that may be of help when it comes to discussion.

I totally agree with your concern that indigenous (and in fact all Christian) leadership being shaped more by the ethos and goal of servanthood rather than being ’dictatorial’. Agreed 100%. In fact, I love your phrase, ’it is a leadership that exercises wholesome influence rather than exerts dictatorial authority.’

I would, however, suggest that the balance is not to reject the idea of authority, which you (probably unintentionally) appear to do: You say that ’Leadership in mission is therefore not exercising authority’. But actually, it is!

Before Jesus sent the disciples out ’on mission’ he ’gave them authority’ (Matthew 10, Mark 6, Luke 9).

So what we need here is not the rejection of authority but a discussion as to the Christian nature of authority in mission - what that looks like locally and globally.

A further suggestion which I think would strengthen the paper would be to suggest some practical ideas/strategies etc to connect local leaders to the global movement - and thus connect local congregations to what is happening globally, for their encouragement.

One last point: in terms of the development of an understanding of the unfolding Christian history happening right now, I think we need to call for writers, historians etc. to put together compelling accounts fo what is happening in the ’majority world’ in terms of church growth.

One of the challenges of lecturing or writing on Christian history is, on one hand, the wealth of material concerning periods of church growth in the West, and, on the other, the lack of material on the emerging growth (and I mean stories not just statistics) in the global South. It may be helpful for you to call for them!!

Many thanks again for your insights and hard work,

Lex Loizides

http://lexloiz.wordpress.com/


19.09.2010
PhContributeBy
回复 标记 0 支持 反对 Swells_in_the_Middle (15)  
中国

"The biblical idea of leadership that the global church today desperately needs to reclaim is ’national leaders who manifest a Christian style of leadership in terms not of domination but of service.’"  Amen!

The other night I ran into a Chinese pastor friend of mine.  It had been a while since we had last talked, but I could tell he was excited.  We chatted a bit about some of the Lausanne Papers (some of us have been meeting to discuss them from time to time), and the issue of leadership came up.  I asked him what he thought the basic challenge for Chinese church leaders was, and he responded very quickly with 斗争 douzheng meaning “struggle” referring to the grasping conflicts over authority that are far too common amongst church leaders.

Before I could comment he went on to tell me that he now understood what it meant to be a leader in a church.  After over 20 years of ministry, this man finally understood that leading his brothers and sisters was not about giving orders or controlling people, but rather about setting an example.  With great excitement, he told me that a good pastor must first and foremost live and work in a way that honors God—doing, and not just saying, the things that God requires.

A simple truth about leading through serving, but one that leaders throughout the global church far too often forget.


23.08.2010
PhContributeBy
回复 标记 0 支持 反对 MisionGloCal1Scott (12)   
阿根廷

Adjunto documentos

可下载的附件


30.07.2010
PhContributeBy
回复 标记 0 支持 反对 MisionGloCal1Scott (12)   
阿根廷

Querido Paul: Excelente presentación, profundidad, inspiración, ánimo y desafío. Muchas gracias. Adjunto documento Las Iglesias Locales en la Iglesia Global. El desafío al liderazgo de la Iglesia. A time for gratitude. A time of risks and dangers. Projections and challenges for the Iberoamerican Mission Movement

    


30.07.2010

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