Oct 31 – Nov 01, 2020
From the Pastor’s Desk: Rev. Simon LeeDear brothers and sisters of RCAC,

There is very little reason to be happy in this period of pandemic. In BC every day we are told that more than two hundred people are tested positive for COVID-19, much worse that the first three months of the pandemic when things seemed to be very much more under control. Everyone is hoping that the pandemic will be over soon so that all of us can live happily. But we will have to wait patiently.

I wonder what would make you happy in life. For me, having a good meal with family and friends, playing different sports, doing things I like and travelling all would make me happy. But if I ask, what would make you or me joyful? Perhaps your first question would be what’s the difference? Well, happiness is based on something that “happens” that brings delight and pleasure, but joy is something that, even though one may or may not feel “happy,” is something that is meaningful and satisfying or rewarding. Yes, joy is more than happiness. If so, what makes me joyful would be spending quality time with my family of 16, and ultimately my joy would be intimately tied to fulfilling the meaning and goals of my life, which is to serve God and make Christ known. What about you?

In 2002, psychologist Dr. Martin Seligman wrote in his book Authentic Happiness that true happiness is derived from three major sets of experiences in life: the pleasant life (happy life), the engaged life (immersed in things you enjoy) and the meaningful life (purposeful and rewarding life). Since that book, scholars have added a fourth set, the balanced life. I echo and have taught all these understandings in positive psychology. But to go further, I would add, like Rick Warren, what makes a person truly happy and joyful, is the “Purpose Driven Life” (2002, 2012), as seen in the “Purpose Driven Church.” (1995)

As we are delving into the book of Philippians, we are learning more how Paul finds joy in his life. It is illustrated in the partnership in the gospel (1:5) he has with the Christians in Philippi.  The joy he had transcends 1. His physical predicament (being in prison), 2. His psychological pressure (dealing with church conflicts) and 3. His spiritual dilemma (choosing between life and death).  He saw that there was more good than bad from his imprisonment as a result of his service for Christ. This could be seen in terms of opportunity to witness to the guards, and also in terms of the strengthening of the faith of the Christians in Philippi. He could look beyond the ugly politics of the church as long as the gospel of Christ was being preached. He thanked the Church for praying for his “deliverance” (from prison) but was torn choosing between life and death (1:23), as he said, “For to me, living is Christ and dying is gain.” (1:21) What is the secret of Paul’s steadfast joy and superb spirituality? I wish I could be more like him.

Here it is instructive to note and realize that the word in v. 19 for “deliverance” (Gk. soteria) is interesting because it could mean “deliverance” (as in, release from prison) or as in v. 28 means “salvation” (as opposed to destruction of their opponents). By using the same word first in a temporal sense and then in an eternal sense, perhaps Paul was teaching that God is ultimately in control in all circumstances as well as issues of life and death. Therefore he was at peace, whatever the outcome of his imprisonment.

It is natural for all of us when we pray that we pray for what is most important and immediate to us, as for example in praying for our dear ones who are sick that he or she be healed by God. But whether God in his sovereignty “answers” our prayer and “deliver” us, we all who are in Christ are ultimately “saved” to be with Him forever. This is demonstrated admirably by my dear colleague and friend, Rev. Matthew Wong, seven months ago before going into his surgery. He declared that whatever happens, may God be glorified. Let us continue to pray for him that God will answer his prayer and God’s perfect will be done.

Paul then urges the Christians to “conduct yourselves in a manner worthy of the gospel” (1:27). Here “conduct yourselves” means literally “live your life as citizens” (Gk. potiteusthe) and here Paul has in mind specifically “citizens of heaven” (3:20).  So just as they in Philippi as Roman citizens should live in manner worthy of that, in the same way, as citizens of heaven they and we too should live according to the ways befitting our citizenship in heaven. In other words, as Christians we should live life consistent to the fact we are saved by grace as a result of the salvation accomplished for us by the death and resurrection of Christ. We are all “gospel-bearers” (bearer of good news) and we should be worthy of that honour!

Therefore Paul urged the Christians to live in unity. If they do so, Paul tells the Christians that would “complete my joy.” (2:2) Paul’s ultimate joy was to be found in seeing the Christians in the Church united and serving the Lord with joy. He had urged them to be “standing firm in one spirit, with one mind, by contending side by side for the faith of the gospel.” (1:27)  The need for unity weighed heavily on the mind of Paul (2:1-4). Why did he keep talking about things like how some were “motivated by selfish ambition or vanity,” and how they “should be concerned not only about your own interest…” (2: 3, 4)?  Maybe his appeal to Euodia and Syntyche “to agree in the Lord,” and to urge the Christians to accept them because they also laboured side by side (struggled together) in the gospel ministry, along with others, would shed some light on Paul’s concerns. (4:2-3) For whatever reason that there was tension in the Church, Paul wanted to see them work side by side, shoulder to shoulder. This need to ensure unity in the Church at RCAC is precisely why I personally have learned to let go and learn to echo Paul’s words: “What then? Only that in every way, whether in pretense or in truth, Christ is proclaimed, and in that I rejoice.” (1:18). That is why Paul asked the Christians in Philippi to emulate Christ in his humility: “You should have the same attitude (mind) toward one another that Christ Jesus had.” (2:5, NET)  Christ’s example of humility par excellence is found in the hymnic and poetic passage in 2:6-11.

Many of us know the hymn “Blest Be the Tie That Binds” and the lyric is as follows:

Blest be the tie that binds,
Our hearts in Christian love;
The fellowship of kindred minds
Is like to that above.
Before our Father’s throne,
We pour our ardent prayers;
Our fears, our hopes, our aims are one,
Our comforts and our cares.

This hymn was written by Rev. John Fawcett in 1782. He was a pastor at a small and rather poor church in Wainsgate, England and had served faithfully there for many years. To make a long story short, he and his wife had an opportunity to go to pastor a much bigger church in the city where he could serve more people and better provide for the needs of his family. As they were prepared to leave the folks at the Church, the whole Church came out to send them off with teary eyes. The Fawcetts decided to stay when they saw that. This hymn was inspired and written after that. This hymn has inspired me to be faithful to God’s calling. May RCAC also model after Christ.

This prayer of Paul is also my prayer for RCAC:

Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, any affection or mercy, complete my joy and be of the same mind, by having the same love, being united in spirit, and having one purpose.” (2:1-2) Amen.

Your servant in Christ,

Pastor Simon Lee

Oct 31 – Nov 01, 2020
李耀全牧師

列宣家親愛的弟兄姊妹：

在這疫情大流行之際，實在難以找到值得令人快樂的理由。我們在卑詩省，每天得悉有超過200人被檢測出COVID-19呈陽性，數目竟然會比疫情大流行的首三個月還大得多，相對當時的情況似乎更能受到控制。所有人在心底裡也希望疫情可盡快結束，以讓我們都能安心地生活，但是我們仍不得不耐心地等待。

想請問有什麼能令您開心地生活？於我而言，與家人和朋友共進晚餐，參加不同的運動，做自己喜歡的事或出外旅行都會令我感到開心。但若我再問，什麼能讓您或我感到喜樂？也許您首先會問，兩者有何區別？好吧，讓我們來分析一下。快樂是基於某種“情節/情況”所引起的開心和愉悅，而喜樂卻是帶著意義的，不論它可能使人感到“快樂” 與否，但卻是有意義的，使人滿足或使人獲益的。是的，喜樂不僅僅是快樂。若是這樣，令我喜樂的是能與16名家庭成員在一起共享天倫之樂，我的喜樂最終能與實現我生命的意義和目標密切相關。我的喜樂就是事奉神並讓基督的名被傳開。那你又如何呢？

心理學家沙力文(Martin Seligman)博士於2002年出版的《真實的快樂》一書中寫道，真正的快樂來自生活的三種主要經歷：愉悅的生活（快樂的生活），投入的生活（沉浸/致力於您喜歡的事物中）和有意義的生活（有目標和有意義的生活）。自本書出版後，學者們再提出第四方面 — 平衡生活。我贊同這看法，亦曾於正向心理學課堂中教授了以上的理解。但是，我想更進一步，連同華里克(Rick Warren)於(2002, 2012) 出版的“標竿人生”一書所說的，指出真正使人快樂和喜樂的，是“有目標導向的人生”，如“標竿教會”一書中所見。(1995)

我們在研讀腓立比書時，領會到更多有關保羅如何在他的生活中能夠喜樂，是因著他與腓立比信徒的福音伙伴關係，在腓1:5中說明了這一點。他所擁有的喜樂超越了：1. 他肉身/現況的困境（入獄）；2. 他心理的壓力（處理教會的衝突）以及3. 他的靈性兩難局面（在生與死之間作取捨）。他看到的是，他因事奉基督而被囚所帶來的是利多於弊 –這 從讓他可以有機會向衛兵作見證的角度可看見，也從可以加強腓立比信徒的信心方面可見。只要能讓基督的福音被傳開，他就可以從超越角度去看教會的醜陋問題。他感謝教會為他的得“拯救”（從監獄中獲釋）而祈禱，但在處於生與死作選擇的兩難之間（1:23），就如他說的那樣：“因為我活著就是基督，我死了就有益處。” （1:21）保羅那堅定不移的喜樂和他那高超而有深度的靈性的秘訣是什麼？我希望自己能更像他。

我特別意識到，並要在此指出第19節中的“拯救” 一詞（希臘文soteria）很有趣，因為此詞的含意可指現時的“拯救”（即在監獄中獲得釋放），此字又或是指用於第28節中的含意，即將來的“救贖” ”（在永恆裡終必得著救贖）。相同的一詞有兩方面的含意：在時間意義上，可指現況，也可用於在永恆意義上。相信保羅是在講論–無論是生或死，在任何情況之中，最終也處於神的掌握控制之中。因此，無論監禁的結果如何，他都能處之泰然，心靈平安。

對我們而言，當我們為著彼此所重視和與我們直接有關的事情祈禱時，例如在我們為所親愛的患病肢體祈禱時，我們都是很自然的祈求他們能得著神的醫治。但是，無論神在他的主權中“應允”我們的禱告並於即時施行 “拯救”與否，我們所有在基督裡的人至終都會在永恆方面被“拯救”，與祂永遠在一起。七個多月前，我所親愛的同工及好友王允志牧師對此展現了令人欽佩的見證。在他接受手術前，他宣告，無論什麼事情發生或後果如何，都要榮耀神。讓我們繼續為他祈禱，神會應允他的禱告，神完美的旨意必然會成就。

保羅其後敦促信徒“行事為人應當和基督的福音相配”（1:27）。這裡“操守自己以能相配”的意思是“符合公民身份的生活”（希臘文potiteusthe），在這裡保羅特別意指“天上的公民”的身份（3:20）。因此，正如他們在腓立比地方作為羅馬公民一樣，應該以符合當地公民身份的方式生活，而同樣，身為天上的公民，也應該按照符合我們這天上公民身份的方式生活。換而言之，作為基督徒，我們應當過著與因著基督為我們受死與復活救贖我們，這蒙恩得拯救的天國公民身份一致的方式生活。我們都是“福音的持有人/傳福音的人” （好消息的傳承者），我們的生活應與這榮譽相符！

因此，保羅敦促信徒們要團結合一。因為唯有這樣，才能夠使保羅的心“充滿喜樂” (2:2)。保羅的最大喜樂就是能看到教會中的信徒彼此同心合意，以喜樂的心事奉主。他曾敦促他們要“有同一的心志，站立得穩，為了福音的信仰齊心努力” （1:27）。保羅的心對於信徒間能彼此同心合意甚有負擔 (2:1-4)。他為什麼要不斷提到日些事情關乎–“出於自私的野心或被虛榮心所驅動”，以及它們如何“不要單顧自己的事……” 的情況(2: 3, 4)？也許他在呼籲友阿嫡和循都基兩位姊妹要“在主裡同心”，並敦促教會肢體接納她們，因為她們也在福音事工上與其他人並肩勞苦，一同事奉，這令到保羅對彼此同心更為關注(4:2-3)。無論是出於什麼原因，腓立比教會中也存在著張力，保羅希望看到他們能肩並肩地同心事奉。這也是確保列宣家同心事奉的要素，這正是我本人一直學到放手並學習去回應保羅的話之因：“那有甚麼關係呢？(What then)真心也好，假意也好，無論怎麼樣，基督總被傳開了，為此我就歡喜；並且我還要歡喜。”（1:18）。這就是為什麼保羅要求腓立比的信徒要以謙卑效法基督：“你們應當像基督耶穌一樣彼此對待” (2:5, 新英文譯本) 。基督卓越的謙卑榜樣，在2:6-11中以詩歌體裁表達出謙卑的實意。

一首我們中間許多人也熟識的詩歌： <以愛相連>

福哉愛主聖徒，彼此以愛結連，
和睦相處，同心合意，在地如同在天。
在父寶座面前，同心虔誠祈禱，
同擔憂懼，同得安慰，同一盼望目標。

本詩由約翰·福塞特牧師（Rev. John Fawcett）於1782年所寫，他在英國窮鄉僻壤中的小教會忠心地事奉了多年。長話短說，他與妻子難得有機會到位於大城市的更大堂會中牧會，在那裡他可以牧養更多會眾，並更而滿足家庭的需要。當他們準備離開教堂的人們時，整個教會的會眾都含淚與他們揮別。福塞特牧師於是決定留下來。此後詩歌靈感受到啟發和寫成。這首詩歌也激勵我更忠於神的託付。願列宣家也一同效法基督。

以下保羅的祈禱，也是我對列宣家的禱告：

所以，你們在基督裡若有甚麼勸勉，有甚麼愛心的安慰，有甚麼靈裡的契通，有甚麼慈悲和憐憫，就應當有同樣的思想，同樣的愛心，要心志相同，思想一致，使我充滿喜樂。”(2:1-2) 阿們。

主僕,

李耀全牧師

Oct 17-18, 2020
From the Pastor’s Desk: Rev. Simon LeeDear brothers and sisters of RCAC,

It is so heartening to witness, that despite the lockdown from the pandemic, many many of our members are serving the Lord with tremendous joy and energy. Just a small example I see as I am advisor to two Cantonese Fellowships, Jacob and Elijah. It is so delightful to see the Fellowships are not discouraged by all the inconvenience of not being able to gather together, but have produced incredible programs every time they meet, using Zoom and other means. Now the Sunday noon and Mandarin services have started also to use Zoom to gather the congregations in worship and it is so encouraging to see so many people have responded by joining. To God be the glory!

Yes, it is important at this time for all of us to be joyful in our lives and our service to God. This is the reason why we have switched gear in our sermon series as we “Launch out into the Deep” and turn our attention to Paul’s letter to the Church in Philippi to learn the secret of keeping joyful amidst difficulties and challenges. It is important to note that Paul mention joy and rejoicing at least 11 times throughout the letter, found throughout the four chapters. The theme of joy in the sermon series is as follows:

1. Thanksgiving with joy (1:1-11)
2. Serving with joy (1:12-30)
3. “Complete my joys… have the mind of Christ” (2:1-11)
4. 4. Joy of service in Christ (2:12-30)
5. Joy in the midst of opposition (3:1-11)
6. “My joy and crown… stand firm in the Lord” (3:12-4:1)
7. “Rejoice in the Lord always” (4:2-9)
8. Rejoice in the Lord’s provision (4:10-23)

Before we move on, let’s recap the story of the planting of the Church in Philippi, the background of the relationship with Paul (Acts 16:6-40). The Philippian Church was the first church Paul planted in Europe. It was the result of Paul answering the Macedonian Call. Paul was first prevented by the Holy Spirit and the Spirit of Jesus to go to his original destination and then directed in a vision of a man from Macedonia urging him to “come over… and help us.”(Acts 16:6-9)  The author Luke (who apparently accompanied the team) tells us: “And when Paul had seen the vision, immediately WE sought to go on into Macedonia, concluding that God had called US to preach the gospel to them.” (Acts 16:10)  What a beautiful picture of God’s mission: clear direction and call, responding to the need for the gospel, and team spirit.

On the Sabbath day, the day of worship for the Jews, Paul and the mission team sought out Lydia and the women at a place of prayer on the riverside outside the city gate. Lydia, was a “worshiper of God” (probably a devote Jew) and a seller of purple goods (expensive purple clothing fit for people in high society and the royalty, as Lydia was from Thyatira, a city of the province of Asia in the district of Lydia that was famous for its expensive dyes). (Acts 16:13-14)  After Paul had shared the gospel with Lydia, “the Lord opened her heart” and she paid attention to his words. She was baptized together with her household (which probably included the servants as well).  Then she opened her home and heartily invited Paul and the team to stay at her house, which eventually became the worship center for the Christians in the city(Acts 16:14b-15; 40). What a beautiful story of the beginning of the Church in Philippi, which explains why the Church has a special place in the heart of Paul.

Now years after (AD 62, in Rome. 1:13; 4:22), Paul writes to encourage the Christians at the Church in Philippi to remain joyful, as he remained joyful even as he was imprisoned. The church had a special place in his heart (1:7a) because he was there from the beginning (1:5) and he wanted the Christians there to be sure “that He who began a good work in you will bring it to completion at the day of Jesus Christ.” (1: 6)  Paul reminded the Philippians that they were in “partnership in the gospel from the first day until now” with him. He said to the Christians that they were “all partakers (co-partners) with me of grace, both in my imprisonment and in the defense of the gospel.” (1:7b) Paul was thanking God for the Philippians and was praying for them with joy in his heart (1:4). He was able to do this because he had within him “the affection of Christ Jesus.”

One key theme found in these beginning verses and throughout the book of Philippians (the reason for joy) is the concept of “partnership” (Gk: koinonia) translated in different ways in different contexts:

1. “partnership in the gospel: (1:5)
2. “all partakers with me of grace…” (1:7)
3. “participation (fellowship) in the Spirit” (2:1)
4. “share his (Christ’s) sufferings…” (3:10)
5. “…entered into partnership with me in giving and receiving” (4:15)

Let us pause and summarize the partnership relationship that Paul as the pastor had with the Christians at Philippi, as revealed in the first 8 verses of this chapter:

1. Paul (together with his spiritual son, Timothy) regarded themselves as “servants of Christ Jesus.”
2. Paul recognized all the Christians in Philippi, especially the leaders (overseers and deacons).
3. Paul blessed each and every one of them, first and foremost.
4. Paul prayed for the Church regularly and was filled with joy, even though he was imprisoned.
5. Paul looked at the relationship as a long-term “partnership” (Koinonia) in the gospel.
6. Paul recognized that the ministry was the work of Christ the Savior and the Coming King.
7. Paul was joyful because he was filled with the love and affection of Christ.

What a beautiful picture we see. How I wish every church of Christ is like that.  If we apply that to our Church, these are the questions we would be asking:

1. Do our pastors humbly consider ourselves as “servants of Christ Jesus”?
2. Do we regard our Church leaders (elders and deacons/deaconesses) with the respect they deserve?
3. Do we bless and support each other (instead of looking for the faults in each other)?
4. Do we take seriously the prayer ministry of the Church and pray for each other?
5. Are we “partners in the gospel” or are we all looking at our own interest and perspective?
6. Do we regard the ministry as Christ’s ministry, and not as our own baby?
7. Are we joyful because we have “the affection of Christ” or are we critical and bitter?

As we delve into the book, my prayer is like Paul, “that your love may abound more and more, with knowledge and all discernment, so that you may more, with knowledge and all discernment, so that you may approve what is excellent, and be pure and blameless for the day of Christ, filled with the fruit of righteousness that comes through Jesus Christ, to the glory and praise of God.” (1:9-11) Amen.

Your servant in Christ,

Rev. Dr. Simon Lee,

Senior Pastor

Oct 17-18, 2020
李耀全牧師

親愛列宣家的弟兄姊妹：

儘管我們現正受著疫情大流行的限制，令人感到振奮的是，我們中間許多、許多的肢體仍存著極為喜樂的心竭誠地為主擺上。很高興地看到各團契不會因著無法實體在一起聚會所帶來的不便而受阻礙，反而彼此藉著透過視頻及使用其他製作程式見面，帶出令人難以置信的果效。身為兩個粵語團契-雅各團和以利亞團的導師，我只是在其中的一個微小的個例。現時，主日午堂和普通話崇拜也開始藉著視頻來召集會眾參加敬拜聚會，看到如此多的肢體加入視頻敬拜以作出回應，實在令人鼓舞。願榮耀歸於神！

是的，在這時期，最重要的是我們能夠喜樂地生活並能以事奉神為樂。這就是為什麼我們在本季“開到水深之處”的講道系列中專注於，從保羅給腓立比教會的書信學習在困難和挑戰中仍能保持喜樂的秘訣及原因。讓我們來注意本書的重點，保羅在這四章書信中至少11次提到“喜樂”。以喜樂為講道系列的主題如下：

1. 歡歡喜喜的感恩 (1:1-11)
2. 存喜樂的心事奉 (1:12-30)
3. .“喜樂的成全- 以基督的心為心”  (2:1-11)
4. 事奉基督是真喜樂 (2:12-30)
5. 在阻力中的喜樂 (3:1-11)
6. “我的喜樂和冠冕, 靠主堅定不移”  (3:12-4:1)
7. “靠主常樂”  (4:2-9)
8. 在主供應中歡欣喜樂 (4:10-23)

在接下去以先，讓我們來回溯腓立比教會建立的事蹟，是他們與保羅建立關係的背景（徒16:6-40)。腓立比教會是保羅在歐洲建立的第一所教會，是保羅回應馬其頓呼聲的結果。保羅首先因被聖靈和耶穌的靈所阻止，無法前往原定之目的地，其後切合馬其頓異象中那人的呼求，敦促他“請過來…幫助我們”（徒16:6-9）。作者路加（顯然是團隊中的一員）告訴我們：“保羅見了這異象，我們就認定是神呼召我們去傳福音給他們，於是立刻設法前往馬其頓。”（徒16:10）。這是神使命的美麗圖畫：清晰的指示和呼召、回應福音的需要和團隊合作精神。

在猶太人敬拜神的安息日，保羅和他的宣教團隊於城門外河邊的禱告地方找到了呂底亞和一群婦女。呂底亞是“神的敬拜者”（極可能是一位虔誠的猶太人），因為呂底亞來自推雅推喇，(以昂貴的染料的聞名的呂底亞地區）。她是紫色布料（適合上流社會人士和貴族使用的昂貴紫色服飾）的銷售商（徒16: 13-14）。在保羅與呂底亞分享福音之後，她專心尋求神的話，“主打開了她的心”。她與家人（可能包括僕人們）也一起受洗。其後，她開放了自己的家，並熱誠地邀請保羅和他的團隊停留在她的房子裡，這房子最終成為了那城裡的基督徒敬拜聚會的中心（徒16:14下-15:40)。腓立比教會成立之初的美麗故事真是動人，這也解釋了為什麼這地區的教會在保羅心中佔有特殊的地位。

數年後（主後62年。1:13; 4:22），保羅於羅馬寫信鼓勵腓立比教會的信徒要常常喜樂，因為即使他自己身在被囚之中也常存喜樂。教會在他心目中佔有特殊的位置(1:7上)，因為他從教會成長之始就在那裡(1:5)，他希望那裡的信徒能夠深信 “我那在你們中間開始了美好工作的，到了基督耶穌的日子，必成全這工作”。(1:6) 保羅提醒腓立比信徒，他們與他“從第一天到現在都是福音的夥伴”。他形容腓立比信徒為 – 他 “恩典的同伴（共同夥伴），無論我是在捆鎖之中，或是在辯護和證實福音的時候，你們都和我一同分享神的恩”。(1:7下)。保羅為著腓立比信徒感謝神，並在為他們祈禱時心存喜樂(1:4)。他之所以能夠做得到，是因為他內心深處滿有“基督耶穌的愛”。

在整本腓立比書（喜樂的原因）從首到尾可見到貫徹全書的關鍵主題是“夥伴關係”（希臘文：koinonia）的概念，在不同的情況下作不同的翻譯：

1.在福音的事工上“有分” – 新譯本 (“ partnership” in the gospel) (1:5)

2.“一同分享神的恩典” – 新譯本 (“all partakerswith me of grace…” )(1:7)
3. “靈裡的契通” – 新譯本 (“participation(fellowship) in the Spirit”) (2:1)

4. 在祂所受的苦上“有分” – 新譯本 (“sharehis (Christ’s) sufferings…”) (3:10)

5: “有份於”我的盈虧得失- 現代中譯 ( “…entered into partnership with me in giving and receiving” )(4:15)

讓我們稍作停頓，總結一下保羅作為牧者與腓立比教會信徒之間的伙伴關係，正如本章的前八節經文所顯示的：

1.保羅(與他的屬靈兒子提摩太一同)自稱為“基督耶穌的僕人”。

2.保羅承認接納所有的腓立比信徒，特別是領袖（教會監督和執事）。

3.保羅首先也是最重要的，是為所有人祝福。

4.即使保羅被囚，他也經常為教會祈禱，並充滿喜樂。

5.保羅將這關係視為福音中的長期“夥伴關係”（Koinonia）。

6.保羅確認他的事奉是為著救主基督和那再來之王的事工。

7.保羅之所以能喜樂，是因為他被基督的愛與深情所充滿。

我們所看到的是一幅多麼美麗的圖畫。我真希望每個基督教會都是這樣。若將之應用於我們的教會，我們可試循下列問題去思想：

1.我們的牧師是否謙卑地確認自己是“基督耶穌的僕人”？

2.我們是否對我們的教會領袖（長老和執事/女執事）給予應有的尊重？

3.我們是否互相祝福和互相支持（而不是尋找彼此的缺點）？

4.我們是否認真對待教會的祈禱事工並為彼此代禱？

5.我們是“福音的伙伴”還是我們在關注自己的興趣和觀點？

6.我們是否確認事奉是為基督所的擺上，而不是看為屬於我們自己的寶貝？

7.我們會因為擁有“基督的愛”而喜樂嗎？還是我們帶著批判心態而又在心內常存苦澀？

當我們深入研讀本書時，我的祈禱就如保羅一樣；“我所禱告的，是要你們的愛心，在充足的知識和各樣的見識上，多而又多，使你們可以辨別是非，成為真誠無可指摘的人，直到基督的日子，靠著耶穌基督結滿了公義的果子，使神得著榮耀和讚美。” (1:9-11) 阿們！

主僕

李耀全主任牧師

Oct 03-04, 2020
From the Pastor’s Desk: Rev. Simon Lee

Church without walls 3: Transform our Church community to a “Community Church”
(「社區教會」：轉化群體深入社區)

Dear brothers and sisters of RCAC,

Our children and young people have gone “Back to School” in September with a lot of fear and anxiety that still lingers. We feel the same as we begin to return to our work place to work. As a Church, we have been very cautious to return to some small group gatherings under our RTC. We are living in strange and uncharted territories. Because of the pandemic, I have encouraged us in the past two months to look at what it means to be a “Church without walls” in three important ways:
1. Transform and buildup the Church with more cell groups
(「化整為零」：轉化教會建立小組)
2. Transform and equip members to be “ambassadors for Christ”
(「基督使者」：轉化信徒人人皆兵)
3. Transform our Church community to a “Community Outreaching Church” (COC)
(「社區教會」：轉化群體深入社區)
Now we would like to focus on the third of these directions: can our Church community become a Community Outreaching Church? What does it mean for us?

RCAC as a Community Outreaching Church within the Alliance family

First of all, unlike some independent communities or community churches, let us remind ourselves that we are a member church in the Canadian Pacific District of the Christian and Missionary Alliance of Canada and established in Richmond, BC since 1967. As a C&MA member Church, we are part of the Global Mission of our denomination with over 200 missionaries on the field. As we were started by Chinese and serving mainly Chinese in our Richmond community, we are also part of a fellowship of over 100 Chinese Alliance Churches in Canada. Starting as a predominantly Chinese immigrant church from Hong Kong, from all over Asia and now also from mainland China, we have taken root in our Canadian community, and going into the third generation. We have also developed into a church with multiple congregations, including English, Chinese and Mandarin (Putonghua). That is our identity as Richmond Chinese Alliance Church and we are proud of it.

We as a church are very thankful also that we are a very tightly knitted community. During the pandemic we are happy to see our many Fellowships and Care Groups are functioning as small caring communities, the members caring for each other. At a time when the five different congregations cannot meet physically in the Church at 10100 No. 1 Rd, many smaller groups are still meeting regularly virtually by Zoom and other means. Indeed this is one good example of the “priesthood of all believers,” with all members serving each other, especially when pastors can no longer do their pastoral work by bringing the congregants together. This is a sign of a healthy church and we praise God for His blessings.

However we should be careful that our Christian community while being close to each other do not become too close that we are closed to others outside our circles. We therefore need to be a church community that outreaches the larger community and be a Community Outreaching Church (COC).

A Biblical Model of a community outreaching church

Before we delve into what we mean by a COC, let’s like at a classic Biblical example in the Christian community in Jerusalem. In Acts 6:1-7, we read of how the growth of the church created problems when a number of Greek-speaking Jews (from the diaspora) became Christians. The primary language of the Hebrews who were native Palestinian Jews was Aramaic. The resulting language barrier led to the neglect of some needy widows, and the apostles called upon the Greek-speaking community to choose leaders (deacons) to meet the need. These 7 people chosen were appointed as deacons of the church to take care of the needs of the young Christians, so that the apostles could devote themselves to prayer and the ministry of the word. These men were people of good repute, full of the Spirit and of wisdom, including Stephen who became the first martyr of the church. Several principles can be gleaned from this incidence:
1. The apostles had to devote themselves to the primary tasks and ministries of the church.
2. At the same time, the need for social concerns in the community should not be neglected.
3. The church should have a special ministry devoted to care for the needy in the community.
4. The best people from the church were chosen to take care of the social concerns needs.
5. There is a need to maintain the unity of the church of people from different background.
6. Because of this, the ministry of the word prosper, and the church grew.
7. Because of this, even the established religious groups “became obedient to the faith.”

The Purpose-Driven Church and its mission

Rick Warren in his best seller “The Purpose Driven Church: Growth Without Compromising Your Message and Mission” (1995) reminds us that our ministry should be based on God’s purpose, as in the Great Commandment (Mt. 22:37-40) and the Great Commission (Mt. 28:19-20). They include worship, fellowship, discipleship, ministry and mission. He also emphasizes that we should focus on building people and not building the church. Indeed our ultimate mission is to build people within and outside the church community. I am thinking more than just organizing more evangelistic campaign. The question is how can a church impact culture, and make a lasting impact on your community.

Example of a Community Outreaching Church

In a challenging article, How Can a Church Impact Culture? by Alan Platt in January 29, 2018. Alan grew his church in Pretoria, South Africa, Doxa Deo, from a meager congregation into a flourishing 30,000 member church across 11 fully integrated campuses. In the simplest of terms, his City Changers Movement works only by making the church an integral and irreplaceable component of society. I personally find his vision and scope very daunting and perhaps way beyond our reach, but the 5 simple concepts he lays out are relevant for us as we try to posture our Church to become a community outreaching church in the future. These concepts are:
1. Changing our mentality. The idea here is not to be scared about the difficult situation within the society, but try to show compassion for their situation and simply love them like Jesus. For example during the current pandemic, there are people who act out in fear, hate and anxiety. Can we show compassion to them instead of shunning them.
2. Developing a strategy. Beyond compassion, we need to plan for greater things to happen. Often we do not see breakthroughs because we are always so cautious that we do not plan. Asa church we need to move out of our comfort zone and start thinking outside the box.
3. Take small steps. We should look for little problems we can solve now and slowly move onto bigger things. This way we gain confidence and become more socially relevant. For example we know the new immigrants have some specific needs, can we try and find out and meet them.
4. Multiplying the impact. Send out the people in your church to serve their communities. We have partnered with other organizations, like making and handing out sandwiches. Recently some members have made masks for the CCM to give out to people who need them.
5. Engage the other side. Continue to look for ways to connect with different sectors of society, including business, sports, education, social services and other, to reach out to people where they are. That’s how we can make Christianity into more than religion—it will be a movement.

All these begin with mindset shifts of the pastors and leaders of the church, certainly a big challenge for myself. The author lists three shifts for leaders to consider, as follows:
1. Transforming vs. Informing. We need to preach and teach our people to confront the issues of the day, and transform the members into real agents for change in their communities.
2. Incarnation vs. Dualism. We need to change the dualistic mindset of good vs evil, the church vs the world. We need to believe in the power of the Spirit and Christ’s love in bringing change.
3. Missional vs. Attractional. The success of a church is not in the total number of worshippers, but how the church is serving the needs of people in the community around us.

I know we are a long way from this ideal, but let’s strive towards it, one step at a time.

Your servant in Christ,
Rev. Simon Lee, Senior Pastor

Oct 03-04, 2020
李耀全牧師

列宣家親愛的弟兄姊妹：
正當我們的孩子及青少年在九月份懷著不安和焦慮的心情重返校園之際，我們重返工作場所的心情也相同。作為教會，我們也按照“重返教會指南”，小心謹慎地開放小組實體聚會在教會進行。我們現正處於前所未見的情況，面對著前面尚未知悉的境界。因著疫情的蔓延，我在前數期的教牧心聲中也循著下列主要的三方面去看：作為“無牆壁阻隔教會” 在身處疫情中的意義，藉以彼此勉勵。

1. 「化整為零」：轉化教會建立小組
2. 「基督使者」：轉化信徒人人皆兵
3. 「社區教會」：轉化群體深入社區（COC）

在此，讓我們集中來看以上關注重點中的第三方面：我們的教會可否轉化成為深入社區的群體？對我們而言有什麼意義？

我們的教會可否轉化成為深入社區的群體
首先，讓我們自我提醒，我們是加拿大宣道會太平洋區的堂會的成員，自1967年以來在卑詩省的列治文成立。這是我們獨特及與其他的社區或社區教會不同之處，作為宣道總會的堂會，我們是全球宣道會中的一員，有200多名宣教同工在工場中事奉。本會由華人創立，主要在列治文社區服事華人，我們亦隸屬於加拿大超過100多間華人堂會之一。作為主要服侍移民的教會，我們從香港，亞洲各地的移民開始以及延展至中國大陸的移民，我們已植根於加拿大社區，並已進入第三代。我們亦發展成為由兩文三語所組成的教會，包括英語，粵語和國語(普通話）。那就是我們作為列治文華人宣道會一份子所感到自豪的。
我們為著教會能成為一個緊密聯繫的群體而十分感恩。在疫情大蔓延期間，很興幸能看到我們許多團契的和愛心關懷組別，正在以小組方式進行運作，以達至彼此關顧。雖然我們五個在不同時段崇拜的會眾現時仍無法於教會堂址內實體見面，但許多小組和團契實際上仍通過Zoom和其他方式定期聚會。實在的，特別是當牧者們無法召集眾人回堂來實體關顧牧養時，所有肢體仍能彼此服事，這就是“信徒人人皆祭司”的一個美好例子。這是健康教會的標誌，我們感謝讚美神的恩眷。
但應該注意的是，我們的基督徒群體不要因彼此之間過份緊密，以至阻礙我們不與圈子外的其他人交往。因此，我們需要成為一個可以擴展到更深入社區的教會群體，並要成為一個社區外展教會（COC）。

社區外展教會的聖經模式
在深入研究社區外展教會的含義之前，讓我們先來看看耶路撒冷初期教會的聖經例子。在使徒行傳6：1-7中，我們可見到當時一些講希臘語的猶太人（來自海外的猶太人）在成為基督徒時，如何構成教會成長的問題。在巴勒斯坦土生土長的猶太人的主要語言是亞蘭語。由語言上的障礙導致一些有需要的寡婦被忽略，使徒於是呼籲說希臘語的群體選出領袖（執事）來滿足需要。選出的這7個人被任命為教會的執事，以照顧年輕基督徒的需要，以能容讓使徒們可以專心地祈禱和傳道。這些執事都享有良好的聲譽，被聖靈充滿和具備智慧，其中包括成為教會率先殉道的司提反。從而，我們可以總結出幾個原則：
1.使徒們必須專心委身於教會的主要事奉和職務。
2.與此同時，不應忽略對社區問題的需求。
3. 教會應該設有專責部門來照顧社區中有需要的人。
4.從教會中選拔最好的人來照顧社會關注的需求。
5. 教會有必要維持不同背景會眾的合一。
6.因著達成上列條件，教會得以興旺，教會也能增長起來。
7. 因著達成上列條件，即使是那些早已存在的屬靈團體也“信從了真道”。

《直奔標竿》：以神的旨意為目標的教會
華里克（Rick Warren）在其1995年出版的暢銷書籍中《直奔標竿：在毋須妥協您的信息和使命的前提下成長》提醒我們，我們的事奉應以神的旨意為基礎，就像主耶穌所講《最重要的誡命》（太22：37-40）和大使命（太28：19-20）。其中包括敬拜，團契，門徒訓練，事奉和宣教。他還強調，我們應該專注於建立信徒而不是建設教堂。確實，我們的最終使命是建立在教會中及社區內的人。我在考慮的不僅是組織更多的佈道運動。最重要的問題是教會應如何影響文化，並對您的社區產生持久性影響。

轉化群體深入社區（COC）之典範
艾倫·(Alan Platt) 於2018年1月29日所撰寫，甚具挑戰性的文章中提到，教會應如何影響文化？艾倫在南非比勒陀利亞的Doxa Deo教堂從人數寡小的會眾發展成為一個三萬會眾的教會，並擁有11個整全的堂址。簡單來說，他的改變社區運動只能通過使教會成為社區不可或缺的組成部分來發揮作用。我個人認為他的視野和範圍非常艱鉅，也許超出了我們能做到的範圍，但是他提出的5個簡單概念對我們來說很重要，因為我們正嘗試使教會在將來能成為社區外展教會。這些概念如下：

1. 改變我們的思想型態(心態)。意思是不要被社會中存在的困難處境所阻嚇，而是要對他們的處境表現出同情心，並像主耶穌一樣愛他們。例如，在當前的疫情大流行期間，有些人表現出恐懼，憎恨和焦慮。我們能否對他們表同情而不是迴避他們嗎？
2. 制定策略。除了與人表同情之外，我們還需要定出更大的計劃去實行。通常我們看不到突破，因為我們總是極為謹慎以至我們沒有計劃。作為教會，我們需要跨越舒適區並開始在框外作思考。
3. 採取小步驟。我們應該尋出現行可以解決的小難題，然後循序漸進以發展更大的事情。通過這種方式，我們獲增信心後，可作出更適切社區的步驟。例如，若我們知道新移民有某些特定的需求，我們可否嘗試針對並滿足他們的需要?
4. 增加影響力。派遣教會肢體以服務社區。我們已和其他組織合作，例如參與製作和分發三明治。也有一些肢體於近期為中信製作了口罩，以分發給有需要的人。
5. 與其他方面聯繫。繼續尋找與社會各階層（包括商業，體育，教育，社會服務及其他領域）建立聯繫的方式，以接觸他們所在的地區。如此，我們就能使基督教不僅僅是宗教，更會成為一個運動。

上列所有應都先從教會牧者和領導的觀念轉變開始，這對我自己來說當然是一個巨大的挑戰。作者列出了以下領導層應作考慮的三方面轉變：

1. 轉化與知會。我們需要宣講和教導我們的會眾去面對當今的問題，並將其會眾轉變為真正推動社區改變的推行者。
2. 道成肉身與二元論(入世觀與二元論)。我們需要改變非善則惡，教會不能與世界共存(共立)的二元觀念。我們必須相信聖靈的能力和基督的愛帶來的改變。
3. 宣教心與吸引力。教會的成功不在於信徒的數量，而在於教會如何滿足我們周圍社區人們的需求。

我很明白，我們距離這一理想還有很長的路要走，但讓我們循序漸進地(一次一步地)朝著這目標努力進發。

主僕
李耀全牧師