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

Sep 12-13, 2020
From the Pastor’s Desk: Rev. Simon LeeDear brothers and sisters of RCAC,

Transform and equip members to be “ambassadors for Christ,” how?

Last time I shared with you all the what’s and why’s of being “ambassadors for Christ.” Indeed, Paul, the apostle to the gentiles, was an “ambassador for Christ” par excellence. He refers to himself as “Paul, a servant of Christ Jesus, called to be an apostle (the sent one), set apart for the gospel of God.” (Rm 1:1) I am so glad that we in the Christian and Missionary Alliance have got it right – the two foci that bind us together are: the deeper life and global mission. We are to grow deeper in Christ so as to be His ambassadors (missionaries), both near (our Jerusalem – Richmond) and far (the ends of the earth – Global Advance.)

The pandemic and the new normal have made me realize our mission can no longer be measured by the work of a handful of “trained” pastors and international workers, nor by the proximity or distance of our “mission field.” I remember the words of Moravian missionary Count Zinzendorf who declared (in early 18th century): “Missions, after all, is simply this: Every heart with Christ is a missionary, every heart without Christ is a mission field.” At a time like ours, we need every Christian to be an “ambassador” (missionary) and every contact we have (both physically and via the internet) as our “mission field!” Indeed we are all missionaries and the mission fields are at our finger tips. This is exactly what “priesthood of all believers” mean!

We need to have a paradigm shift in our “church and mission” strategies and we cannot be contended with reforms here and there, now and then. Our renewed call to “transformation” (Romans 12:1,2) is forced upon us as we are challenged by the prolonged pandemic, when we cannot returned to our old normal and cannot do business as usual. We need to rethink and reimagine what it means to be a member of RCAC!

But how? Let’s start with training

Well, I am sure there are 101 ways to respond to this question, and each of us has some ideas that will help in this process! What remains is actually to coordinate our efforts with one accord, which is the very spirit of the Great Commission. We have always believed in this as it is nothing new. We only need to do it more diligently and intentionally.

But whatever strategies we use, we need to start with training. This is because the challenge we face is great, and in the pandemic, we face new situations that require using wisely all the training and skills we have and adapt them to the ever changing challenges. We can think of training in four main areas: training in the Word, in godliness, in building up the Church and in spiritual battle.

1. Training in the Word:
First and foremost we need to know the Word of God even more deeply than before. Paul instructs his spiritual son Timothy saying, “All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness.” (2 Timothy 3:16) The Scripture is of paramount importance first of all because it is God-breathed, inspired by God Himself, and is practical and useful in our learning, discipline, reformation and a sanctified life. The emphasis here is the building up of the character of the soldier of Christ, “the ambassadors for Christ.” It is so encouraging to see so many of our people take advantage of the online courses and seminars during this pandemic. There are also many opportunities in our Church, e.g. Ten Steps Bible Studies Method (in Chinese). In October I am also going to start a “Diving Deeper” Zoom time in Cantonese every Sunday at 2 p.m. for sharing with members.

2. Training in godliness:
Apart from training in the Word, Paul urges Timothy to be trained in godliness – “for while bodily training is of some value, godliness is of value in every way, as it holds promise for the present life and also for the life to come.”(I Timothy 4:8) Paul elaborates this in his letter to Titus, for it is the grace of God that has come to bring us salvation and then “training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age.” (Titus 2:12) Let no one be just filled with head knowledge, and is unable to live out the Word of God. An ambassador for Christ must be a person of strong moral character against the corruptions of this world. So we are glad to see that during the pandemic, there are more people attending all our prayer meetings, as it is an exercise in godliness.

3. Training for building up the Church:
Paul reminds us that the equipping of the saints (sanctified people of God) is first of all, for the building up of the Church. He says, God has gifted different people “to equip the saints for the work of ministry, that is, to build up the body of Christ.” (Eph. 4:12) Christians are to build up one another by caring genuinely for each other, and bringing the Church to maturity. There are presently certain groups in our Church taking special training in caring ministries. In October, I will have a special series on mental health in Cantonese which will include areas like depression, anxiety, broken heart syndrome and PTSD.

4. Training in spiritual battle:
To the Christians in Ephesus, Paul concludes his teaching with this word: “Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand firm.” (Eph. 6:13) As said often, we are equipped to serve. Let us take every piece of the armor of God and be prepared for battle. We are actually in a spiritual battle in the Coronavirus pandemic, and we can win with God’s help, and be able to stand firm against the onslaught of the devil. So the ambassador for Christ becomes the soldier for Christ, following Christ our commander. Even though we have to postpone our entire major evangelism program (Alpha Course) and short-term missions, we are still carrying on training in Evangelism Explosion and Kairos (mission). We are glad that we can go ahead with our baptism during Thanksgiving this year, and we are glad that there are many candidates, including many from the Putonghua congregations. Praise the Lord!

We can of course do more. Each congregation can also think of creative ways to represent Christ to those whom we are in contact. We should not wait for people to come to us; rather we should reach out physically or virtually. Christ was the Word that became flesh, that dwelled (tabernacle) among us, in order to proclaim the gospel of the Kingdom of God. Christ said as the Father had sent Him, so He has sent us into the world, and to be His witnesses. We are sent to the world but we are not of the world. Our ministry therefore should be incarnational. Let us in RCAC be the salt and light to the world, as we all fulfill our call to be “ambassador for Christ.”

Your servant in Christ,
Pastor Simon Lee

Sep 12-13, 2020
李耀全牧師

列宣家親愛的弟兄姊妹：

如何轉化並裝備肢體成為「基督的大使」？

我在上文與您分享了有關「身為基督的大使」的意義和原因。保羅實在是外邦人的使徒，是一位優秀過人的「基督的大使」。他自稱為「基督耶穌的僕人保羅，蒙召作使徒，奉派傳神的福音。」（羅1:1）我很慶幸宣道總會一貫的宗旨也朝向這兩個正確的焦點–生命的進深和環球宣教使命。我們需要在基督裡更加進深，更要無論是在我們身處的耶路撒冷（附近–列治文）還是去到遠方（直到地極–普世差傅），也要成為基督的大使。

疫情大流行和新常態讓我意識到，我們的使命不可以再限於藉著少數「曾受訓練的」牧者和宣教同工來達成，也不能以我們的「宣教工場」距離的遠近來衡量。猶記得莫拉維宣教士親岑多夫伯爵（Zinzendorf Count）在18世紀初宣布的話：「福音使命的意義簡單來說就是：每一個心中有基督的人都是宣教士，所有心中沒有基督的只是一個宣教的場地。」處身在好像我們這樣的時代，我們每個基督徒都需要成為「大使」（宣教士），我們所接觸到的每個人（無論是實體方面或是通過互聯網）都是我們的「宣教工場」。的確，我們都是宣教士，我們的指尖所能觸及的領域就是我們的宣教場地。這正是「信徒皆祭司」的意思！

我們需要在「教會與宣教使命」策略中進行典範轉移，而且與時並進地不斷更新改革。當我們面對遼遼無期疫情大流行的挑戰時，我們再度呼籲整體需要作出「轉化」（羅12:1-2），這就是當我們無法回到過去的正常狀態，也無法照常營業時，我們需要重新思考和重新思想作為列宣家一份子的意義！

可是應當怎樣實行？讓我們先從操練作開始

是的，我敢肯定，起碼有101種方法可以回應這問題，而且我們每個人也可以提供一些對此進程有幫助的想法！實際上我們只須彼此同心一致，齊心協力，這是基督大使命的精髓；這也是我們一直所確信的，並非新意，我們只需要更加努力和著意地去達成。
但是，由於我們面臨的挑戰如比巨大，無論我們使用什麼策略，也需要從培訓開始。在疫情大流行中，我們面對新的情況，實須明智地充份利用我們所擁有的訓練和技能，以應對不斷變化的挑戰。我們可以在後列的四個主要方面作操練：在聖言上，在敬虔操練上，在建立教會方面和在屬靈爭戰方面的操練。
1. 聖言的操練：
首先，我們需要比以前更深入地瞭解神的道。保羅指導他屬靈的兒子提摩太說：「全部聖經都是神所默示的，在教訓、責備、矯正和公義的訓練各方面，都是有益的。」（提後3:16新譯本）。聖經是至為重要的，因為是神的靈所默示的，是神親自的啟示，並且對我們的學習、自律、生命的轉化和成聖的生活都是很實用和有助益的。我在此所強調的是建立基督的精兵，「基督大使」的屬靈品格。當我們看到如此多的肢體在這疫情大流行期間利用在線課程和參加研討學習班，實在是令人鼓舞。我們教會也提供很多學習的機會，例如「十步釋經法研習班」等。我還將在10月開始每個星期日下午2時，以粵語在線進行「與牧者進深共話」時間。與肢體們互相分享。

2. 敬虔的操練：
保羅除了鼓勵提摩太要在神的話語上操練自己外，還敦促他在敬虔上操練自己：「因為操練身體，益處還少；唯獨操練敬虔，凡事有益，享有今生和來世的應許。」（提前4:8）保羅在寫給提多的書信中更詳細說明了此點，因為正是神的恩典帶給我們救贖，然後「這恩典訓練我們除去不敬虔的心，和屬世的私慾，在今生過著自律、公正、敬虔的生活。」（多2:12）。無論任何人也不可因著知識充斥頭腦，而無法實踐神的道。基督的大使必須是一個堅守屬靈道德品格的人，藉以抗衡世上的腐敗。因此，我們很高興看到在疫情大流行期間，有更多的肢體參加教會的祈禱聚會，因為這就是操練敬虔的一方面。

3. 建立教會的操練：
保羅提醒我們，裝備聖徒（屬神的聖潔子民）以建立教會，是首要的。他說，神賜予人不同的恩賜 「為的是要裝備聖徒，去承擔聖工，建立基督的身體。」（弗4:12）基督徒要藉著彼此的真誠關懷，使教會成長並互相得以建立。目前，我們教會中的一些小組已接受了關懷事工的特別培訓。我將於十月份舉辦一個系列的粵語心理健康特別講座，內容包括抑鬱症、焦慮症、心靈創傷症候群和創傷後壓力症候群(PTSD)等。

4. 屬靈爭戰的操練：
保羅對以弗所的信徒說：「所以要穿起神所賜的全副軍裝，使你們在這邪惡的時代裡可以抵擋得住，並且在作完了一切之後，還能站立得穩。」（弗6:13新譯本）。正如我們多次所提及的，我們要在作好裝備後去事奉。讓我們穿戴神的全副盔甲，為爭戰作好準備。實際上，我們正處於冠狀病毒大流行的屬靈爭戰之中，我們可以靠著神的幫助去站穩及得勝，能夠堅決抵禦魔鬼的攻擊。因此，我們要跟隨我們的統領基督，作基督的大使、成為基督的精兵。儘管我們必須延遲推行教會的主要傳福音計劃，如啟發課程和短期宣教行程，但我們仍在進行「三元福音倍進」和把握時機（Kairos）課程等的培訓。我們很高興今年感恩節能夠繼續舉行洗禮，我們為著在粵語及普通話的多位準備受浸肢體而高興感恩。讚美主！
我們當然可以做到更勝一籌。我們每人也可藉著更具創意的方式以代表基督與人接觸。我們不應該等待別人來到我們的跟前。相反，我們應該在實體上或透過網絡與人接觸。基督道成肉身來到世上，居住在我們中間（會幕的含義），以宣揚神國的福音。祂說，正如天父差遣祂一樣，祂也照樣差遣我們到世上活出祂的見證。我們被差遣到世上，但我們卻不屬於這世界。因此，我們的事奉應該是像基督般進入世界的。讓我們列宣家成為世上的鹽和光，以實踐作為為「基督大使」的召命。

主僕,
李耀全牧師

Sep 05-06, 2020
From the Pastor’s Desk: Rev. Simon LeeDear brothers and sisters of RCAC,

Transform and equip members to be “ambassadors for Christ”

The summer is over and many kids and young people are going back to School, at least those who have to or have chosen to return in person. This September’s return will be like no other, where most are not so excited about the prospects of “Back to School.” Many are filled with anxiety and apprehension because of the pandemic. Since March of this year, many students have not been able to return to their classrooms, and many parents have worked from their homes. But even as there are new outbreaks of the Coronavirus throughout the Province, we are trying to reopen for business, work and school, and there is no assurance that people can be safe. Now that we need to go back, the fear is greater than before since we cannot retreat to the safety of our homes like before.

This is the same for our Church. In anticipation of returning, we have put together a “Back to Church” (RTC) guideline which has effective since August 1, 2020. We have moved very cautiously and have worked with our guidelines and the guidelines of the Province. So we had weddings, staff meetings and summer children’s programs, all carried out carefully with the wearing of masks, physical distancing and sanitizations. However we as a Church, for the safety of the people that come to our facilities, is very much guarded with closed boundary. It is therefore all the more important that in this new normal, when we cannot gather and people cannot come to us, that we remember that the Church is you and I, as we are “ambassadors for Christ” to our community. This is in line with our second of our three new (renewed) strategies: Transform and equip members to be “ambassadors for Christ” (「基督使者」：轉化信徒人人皆兵).

What does it mean to be “Ambassadors for Christ”?

First of all, apart from our earthly citizenship, we Christians all have double citizenship, as Paul tells us, “For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ” (Phil. 3:20). As a member of Chinese Alliance Church in Richmond, BC, Canada, we have a more important identity as a citizen in heaven that transcends those areas. This citizenship is effective from the time we become a believer and enter the Kingdom of God and is baptised into the body of Christ, and become a member of a local Church.

But we are more than “citizens” of the heavenly Kingdom, we are “ambassadors.” Paul extends this analogy of citizenship to the fact that we are even “ambassadors for Christ.” “Now then,” he says, “we are ambassadors for Christ, as though God were pleading through us: we implore on Christ’s behalf, be reconciled to God” (II Cor. 5:20). Here the Greek word translated “ambassador” is presbueo, which means “to act as a representative.” Being chosen as “ambassador” is a great honor. We are representing Christ the King on earth now that He is ascended into heaven and seated on the right hand of God.

We know that an ambassador of any government is the highest-ranking representative of his/her country abroad and his/her primary responsibility is to represent and advocate for his/her home country’s interest. This is a huge responsibility. Likewise, an ambassador for Christ represents Christ in the mission of the Kingdom of God, and in the ministry of reconciliation. We see this clearly in the Great Commission that Christ gave to all His disciples: “All authority in heaven and on earth has been given to me. 19 Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.” (Mt. 28: 18-20) In short, all disciples of Christ have been commissioned with the authority of the Father through Christ to go to all nations to “make disciples,” in the power of the Holy Spirit. We are representing Christ to welcome “new citizens” to the heavenly kingdom!

Character of an Ambassador

An ambassador is a diplomat and should conduct himself/herself wisely. Paul tells us we must “walk circumspectly, not as fools but as wise, redeeming the time, because the days are evil…do not be unwise, but understand what the will of the Lord is” (Eph. 5:15). As to the character of an “ambassador for Christ”, Paul reminds us “Let no corrupt word proceed out of your mouth, but what is good for necessary edification, that it may impart grace to the hearers” (Eph. 4:29) We’re told our speech should be “with grace, seasoned with salt” (Col. 4:6). Timothy is instructed by Paul with these words: “A servant of the Lord must not quarrel but be gentle to all, able to teach, patient, in humility correcting those who are in opposition” (II Tim. 2:24).

Wisdom is therefore the foremost character of an ambassador. Ambassadors need the wisdom of Solomon. King Solomon prayed to God for discernment, saying, “Therefore give to Your servant an understanding heart to judge Your people, that I may discern between good and evil” (I Kings 3:9). Centuries later, Paul wrote to Timothy that he must “be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth” (II Tim. 2:15). Indeed wisdom and discernment are qualities essential to being an “ambassadors for Christ.”

Last but not least, holiness and moral integrity also are important character of an “ambassador of Christ.” Peter wrote: “But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light; who once were not a people but are now the people of God, who had not obtained mercy but now have obtained mercy. Beloved, I beg you as sojourners and pilgrims, abstain from fleshly lusts which war against the soul.” (I Pet. 2:9-11) To a world that is walking in darkness can we bring light? As “ambassadors for Christ,” can we bring peace? As “sojourners and pilgrims” in a foreign land, can we be honourable witnesses to all who are looking for a better home. In the pandemic, can we bring hope, and how? (To be continued)

Your servant in Christ,

Pastor Simon Lee

Sep 05-06, 2020
李耀全牧師

親愛列宣的弟兄姊妹：

轉化並裝備肢體成為“基督的大使”
夏季已盡，不少兒童和年輕人，起碼是那些規定回校或自行選擇返校的莘莘學子，也要重返校園。今年9月的返校將與前不同，大多數人對“重返校園”的前景並不那麼興奮。由於疫情大流行，許多人充滿了焦慮和擔憂。自本年三月以來，許多學生無法回校上課，許多父母也在家中辦工。但是，即使在本省範圍內爆發了新的疫情，我們仍在為著重新營業，工作和上學而努力，可是卻不能確保所有人的安全。現在我們需要重返，卻因為無法像以往一般地躲藏在家居的安全，固此我們的恐懼感比較以前更大。

我們的教會也是如此。為著期盼重返，我們制定了“重返教會指南”（RTC），該指南自2020年8月1日起生效。教會的指引措施，按照著本省的指導方針，非常謹慎地逐漸進行。就此，我們舉行了婚禮、教牧職員會議和暑期兒童活動，所有活動都需要戴上口罩，保持身體距離和加以消毒。但是，為了保持教會設施安全使用，我們要確保所有人都遵守指南才能進入使用，而受到高度保護。因此，在這新常態下，當我們無法聚集及無法隨意進出時，更重要的是，我們要緊記，教會就是你和我，因為我們都是社區的“基督的大使”。這與我們的三個新策略（更新）中的第二策略互相一致：

「基督大使」：轉化信徒人人皆兵
成為“基督的大使(使者)”有什麼意義？
首先，除了我們屬世的公民身份，所有的基督徒都具有雙重公民身份，正如保羅告訴我們的那樣：“但我們是天上的公民，切望救主，就是主耶穌基督，從天上降臨”（腓3:20新譯本）。作為加拿大卑斯省列治文市華人宣道會的成員，我們擁有更超越地區性的重要的身份，就是作為的天國的公民。這公民身份從我們成為信徒加入神的國度並受洗成為基督的身體，成為當地教會的一員開始，即已生效。
但是，我們不僅是天國的“公民”，我們還是“大使”。保羅將這種公民身份比喻為我們甚至是“基督的大使”的事實。他說：“因此，我們就是基督的使者，神藉著我們勸告世人。我們代替基督請求你們：跟神和好吧！”（林後5:20）。希臘語中的“大使”一詞是presbueo，意思是“代表”。被選為“大使”是一項巨大的榮譽。因著基督已升到天上並坐在神的右邊，現在，我們在地上代表君王基督。
我們知道，任何政府的大使都是國家在外國的最高代表，他/她的主要任務是代表和倡導自己國家的利益。這是一個重大的責任。同樣，作為基督的大使是代表神的國度，擔負使人與神和好的使命。我們在所基督賜給門徒的大使命中清楚地看到了此點：“天上地上一切權柄都賜給我了。所以，你們要去使萬民作我的門徒，奉父子聖靈的名，給他們施洗，我吩咐你們的一切，都要教導他們遵守。這樣，我就常常與你們同在，直到這世代的終結。”（太28:18-20新譯本）。簡而言之，所有基督的門徒也著藉基督接受父神的委託，靠著聖靈的能力直到地極“使人成為主的門徒”，代表基督歡迎“新公民”加入神的國度！
作為大使的品格
大使是外交官，理應明智地行事。保羅告訴我們，我們必須 “行事為人要謹慎，不要像愚昧人，卻要像聰明人。”（弗5:15新譯本）。關於“基督的使者”的品格，保羅提醒我們：“一句壞話也不可出口，卻要適當地說造就人的好話，使聽見的人得益處。”（弗4:29新譯本）“你們的話要常常溫和，好像是用鹽調和的，使你們知道應當怎樣回答各人。”（西4:6新譯本）。保羅亦指示提摩太：“但主的僕人卻不可爭論，總要待人溫和，善於教導，存心忍耐，”（提後2:24新譯本）。
因此，智慧是大使的先決素質。作為大使需要具備所羅門的智慧。所羅門王祈求神賜予的辨識能力，並說：“所以，求你賜給僕人一顆明辨的心，可以判斷你的子民，能辨別是非，因為誰能判斷你這眾多的子民呢？”（王上3:9新譯本）。幾個世紀後，保羅寫信給提摩太，提醒他必須 “竭力在神面前作一個蒙稱許、無愧的工人，正確地講解真理的道。”（提後2:15新譯本）。確實的，智慧和洞察力是作為“基督大使”不可或缺的素質。
最後但並非不重要的就是，聖潔和純全道德品格也是“基督大使”的重要質素。彼得寫道：“然而你們是蒙揀選的族類，是君尊的祭司，是聖潔的國民，是屬神的子民，為要叫你們宣揚那召你們出黑暗入奇妙光明者的美德。你們從前不是子民，現在卻是神的子民；從前未蒙憐恤，現在卻蒙了憐恤。”親愛的，我勸你們作客旅和寄居的人，要禁戒肉體的私慾，這私慾是與靈魂爭戰的。” （彼前2:9-11新譯本）我們可以在黑暗中存活的世界帶來光明嗎？作為“基督的大使”，我們可以帶來和平嗎？作為處身外地的“客旅和寄居者”，我們能成為所有尋求更美居所者的榮美見證人。在疫情大流行中，我們能否帶來希望？並如何帶來希望？（未完待續）

主僕,
李耀全牧師

Aug 22-23, 2020
From the Pastor’s Desk: Rev. Simon Lee

Dear brothers and sisters of RCAC,

How you all doing during this pandemic? As there are signs of a second wave, I hope you are safe, and not only surviving but also thriving as a result the challenges we face, with the grace and mercy of our Lord Jesus Christ. May the peace of God be with you. Personally I am trying to “work harder to make up for the lack of wisdom” (以勤補拙), and finding more time to walk even closer to God and reflect on what it means to be a “pastor without border” and lead RCAC to be a “Church without border“ that is headed by Christ Himself.

In the past weeks I have shared that due to the COVID pandemic we are now in “the new normal” as we are slowly reopening. Therefore we need to learn to be a “Church without walls” (August 1/2) that requires the Church to be “transformed” 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 of Christ”
(「基督使者」：轉化信徒人人皆兵)
3. Transform our Church community to a “Community Church”
(「社區教會」：轉化群體深入社區)

We will consider these three ways one at a time, the first ”transformation” being “ Transform and buildup the Church with more cell groups.” Before doing so, I must hasten to say, these ways are actually not newly invented ways, but newly applied ways, brought on by the pandemic. In pre-pandemic times, we have carried on “doing church” in the old ways, notwithstanding some “reforms and renewal” from time to time, but now we need real and radical “transformation.” (Rom. 12:1, 2) We have been forced to rethink what it means for us to be “the church of Christ.” Churches, ours included, can no longer hang on to the status quo and we can no longer rely on the “well-established” venue, structure and programs that we have built up throughout the years. But to me, this could in fact be a blessing in disguise, as it may help us to return to biblical Christian living.

The biblical pattern of house meetings

If we go back to life in the early church, we see the Spirit of God adding to the early Church new believers by the thousands at a time (e.g. 5,000 men, Acts 4:4, cf. 2:47), but the new converts did not have churches to go to like today, big or small. Luke tells us that there were two modes of Christian life in worship and gatherings: one, communal worship, and two, home fellowship groups. We read, “And day by day, attending the temple together and breaking bread in their homes, they received their food with glad and generous hearts, praising God and having favor with all the people. And the Lord added to their number day by day those who were being saved.” (Acts 2:46, 47)

First of all we note that the Christians did not practice their faith only on Sundays, as Christian living was a “daily” practice. Being a Christian is not just about “going to church” but “living as the church,” that is, living the Christian faith daily within the community of believers. The key elements were: devotion to the apostles’ teaching which included Jesus’ teaching (2:42). Top on the list was the study of the Word of God and the apostolic teaching (as taught by Jesus). The other key element was fellowship (koinonia, sharing), sharing in both spiritual things and material things. Then there was the breaking of bread (2: 42, 44) which included both the Lord’s Supper and a large fellowship meal, a major part of their sharing when they come together at home (unlike the “communion” reserved for our modern day worship service). Notice also that they were really joyful as they shared generously their food and fellowship. Needless to say prayers was very much integrated into everything they did in the broader context.

In such a context they were “praising God and having favor with all the people,” vertically they were worship God heartily and horizontally they were building loving and caring relationships. That was the “normal” Christian life in the early church, when everything was starting from nothing. By necessity, a lot of things happened in the homes of the believers (e.g. the church in Philippi met in the home of Lydia in the beginning, Acts 16:11-15). Growth of the church came as a result of powerful preaching and this type of communal life, worshipping God and fellowship with one another. The pandemic has inadvertently moved us into this mode, and the question is not only “are we adapting well” in this new normal, but whether we are returning to the basics (the old normal) as practised in the Early Church. While times are different, the principles are the same.

Brief History of Churches in the West and the East

Since the period of the Early Church, the Church has grown and waned over time. When I travelled in Europe, I was always fascinated to see the prominent place of Christianity in the history of the different countries. As the church developed into institutions, the key elements of the Early Church became different traditions as a result of theological, historical and geographical reasons. Small churches were built in the villages, and big churches and cathedrals were built in the towns and cities. Many Christians started “going to church” instead of being the church.

As history shows us, the western churches have declined not for the lack of places of worship, but for the lack of good “teaching” and communal fellowships among the Christians. Today as the Western countries go into a post-Christian era, many churches are empty, but some have thrived by going back to the Biblical model with solid biblical teaching and close “body life” which includes Christ-centred worship, prayer, Bible studies and good fellowship.

Very often, the Church thrived and grew even when she faces persecution and challenges. For example, if we fast-forward to the recent history of the growth of the Church in China, we know that the number of Christians were less than 1 million when the Communist government took over in 1949. When all the churches except for two were closed, Christians in fact started to meet in the “house churches” and instead of dwindling, the number of Christians miraculously grew to an official (conservative) estimate of 20 million today (other estimates are as high as 60 million or more). This phenomenal growth came despite of the adverse socio-political situation, as the house churches multiples through following the pattern of the house meetings in the Early Church. In the past I had the privilege of visiting in some of these “house churches” and witness the vibrancy of the Christians in China. Some met literally in the homes, but many in the cities some have moved to bigger venues, with numbers of congregants in the thousands. Now that many open churches are reopened, some are also worshipping in them.

Communal Worship and fellowship under COVID

It is our conviction that at least for the near future, we will not be able to go back to the old normal. Especially due to the restrictions as a result of the pandemic, the church can thrive only by going back to the basic elements of the Christian life using house meeting model of the Early Church. One way is to develop even more cell (care) groups and combine that with good use of online worship services, for example after the online worship services (on Zoom), the breakout rooms can be a venue to create more regular virtual sharing, interest and focus groups, that is, moving from worship to fellowship.

Heidi A. Campbell (2020) has summarized three strategies of doing online Church. (“What Religious Groups Need to Consider When Trying to Do Church Online”) They are 1. Transferring; 2. Translating; 3. Transforming. By transferring, the strategy is to transfer everything we do offline to online. By translating, we try to modify the worship “rituals” (rundown) and space to fit onto a limited screen, much like a talk show format (as we are already doing in some of our fellowships). By transforming, we mean using the online platform in real time (followed by broadcast) and change worship into a “fireside chat” format where the pastor enters into dialogue with members in need.

Obviously these strategies are most adaptable to the North American churches. Nevertheless, I find the comments of Heidi Campbell insightful. She believes that “Successful online communities and church experiences are those that cultivate social relationships and investment from their members. Churches should see the move to digital worship as an opportunity to create a unique space for conversation, care, and encouragement that focuses on affirming the relationships and people within their faith community. Instead of offering a one-way, broadcast-focused church service, the interactive features of social media and digital platforms can be used to create deeper personal connections between church members and leaders. Instead of pastors being the source of wisdom, digital media can be used to create intimate and empathetic communication, allowing both members and leaders to share words of encouragement and biblical insights on how to navigate this uncertain time.”

I believe that apart from returning to the basics of Early Church house fellowships, we need to also make good use of digital technology, but there should be a balance. There is also a cultural and social factor to “being the church,” today and there is no “one size fits all.” Because of our demographics at RCAC we have unique and distinct language and age groups and congregations, each group therefore must work out what is best for them, forming more cell groups and maximizing the use of online worship. Despite the differences in the Christians in the Early Church, there was unity in Christ and in the Spirit. Let us also pray that we will work towards these goals in unity.

Your servant in Christ,

Pastor Simon Lee

Aug 22-23, 2020
李耀全牧師

列宣家親愛的弟兄姊妹：

謹在這疫情大流行期間問候大家安好！近日呈現第二波的跡象，我希望您安全，不但好好活著，更要在我們主耶穌基督的恩典和憐憫下，面對挑戰之中仍能不斷長進。願上帝的平安與你同在！在我個人方面，我正在力求“以勤補拙”，彌補智慧的不足，爭取更多時間親近神，反思如何能“作為一個無界限的牧師”的意義並探討如何能領導列宣家成為一個以基督為首的“無圍牆的教會”。
我在過往的數週，曾分享我們處於疫情大流行的“新常態” 中。我們現正謹慎地逐漸重新開放。正如我所說，我們需要學習成為“沒有圍牆的教會”（8月1/2日），教會需以三方面的重要方式作出“轉型”(轉化)：
1. 「化整為零」：轉化教會建立小組
(Transform and buildup the Church with more cell groups)
2. 「基督使者」：轉化信徒人人皆兵
(Transform and equip members to be “ambassadors of Christ”)
3. 「社區教會」：轉化群體深入社區
(Transform our Church community to a “Community Church”)

我們將會思考這三種方式作轉化，第一個“轉化”是“透過更多的小組來轉化和建立教會”。首前，我必須趕緊說，這些方法實際上不是疫情大流行帶來的新發明的方式，而是在疫情大流行期間重新應用的方法。儘管在過往，我們沿用以固有的方式 “運作教會”，同時亦不斷有些“改進和更新，”但現時我們卻需要真正而徹底的“轉化”（羅12：1-2）。連我們自己，包括教會在內，再也無法維持過去的常態，我們也不能依靠多年來所建立的“完善”堂址，結構和運作，我們現在被迫重新考慮作為“基督的教會”對於我們真正的意義。但是於我而言，這實際上可能是變相的祝福，因為它能幫助我們重新回到聖經的基督徒生活方式中。

初期教會的聖經模式

若我們回到初期教會的生活中，我們看到神的靈一次又一次地將成千上萬的新信徒加添給教會（如徒4：4中的5,000人；對照2:47），但是新信徒卻沒有像今日的大或小教堂可聚會。路加告訴我們，在敬拜和聚會中有兩種基督徒生活模式：群體共同崇拜及家庭團契。我們讀到：“他們天天同心在殿裡恆切地聚集，一家一家地擘餅，存著歡樂和誠懇的心用飯，又讚美神，並且得到全民的喜愛。主將得救的人，天天加給教會。” （徒2:46-47）
首先，我們注意到，基督徒並不只是在星期日實踐信仰，因為基督徒的生活是“每日”的活出信仰。作為基督徒不僅意味著“去教堂”，而且還須“活出為教會生活”，亦即，每天在社區生活中活出基督信仰。關鍵要素是：委身於使徒的教導，其中包括耶穌的教導（2:42）。最重要的是對神聖言的研讀和著重使徒的教導（如主所教導）。另一個關鍵因素是團契（koinonia，分享/團契），在靈糧和物質的共享。接著是擘餅（2:42;44），他們在家裡聚會時分享的主要部分，其中包括“聖餐”記念主和愛筵，這是（與我們現在崇拜中才有“聖餐”的模式不同）。還請注意的是，他們的喜樂來自彼此無保留地分享食物和團契。毋庸置疑，在廣義方面，祈禱已融入了他們所做的一切之內。
在這種情況下，他們“讚美神，並得著全民的喜愛”，重垂直角度往上看，他們誠心地敬拜神，從平面橫向看，他們建立了相互愛和關切的關係。那是初期教會的“常態”基督徒生活，那時一切也從無到有。必然地，在信徒的家中成就了很多事情（如：腓立比教會最初在呂底亞的家中聚會，徒16:11-15）。教會的成長是由於有力的宣講和這種共同生活、同心敬拜神和彼此團契所產生的結果。疫情大流行不經意地使我們進入了這種模式之中，問題不僅在於“我們在新常態中能否適應得當”，還在於我們能否回復早期教會所實踐的基礎實行（舊常態）。雖然時代不同，但在原理上是相同的。

西方教會及東方教會簡史

自初期教會時期以來，教會隨著時間的流逝而發展壯大及減弱。當我在歐洲旅行時，我總是著迷於看到基督教在不同國家歷史上的突出地位。隨著教會發展機構化，由於神學，歷史和地理原因，早期教會的關鍵要素變成了不同的傳統。小型教堂鄉村中建成，大型座堂教會和大教堂建造於城鎮中。許多基督徒開始“去教堂”而不是作為教會，活現教會。

正如歷史顯示，西方教會之所以衰落，並不是因為缺少敬拜場所，而是因為基督徒之間缺乏良好的“教導”和共享團契。如今，隨著西方國家進入後現代基督教時期，許多大教堂已空無一人，但是有些福音派的教會則透過以紮實的聖經教學和緊密的“身體力行生活”回到聖經模式而蓬勃發展，其中包括以基督為中心的敬拜、祈禱、聖經研讀和良好質數的團契生活。
很多時候，即使面對迫害和挑戰，教會也能蓬勃地發展。例如，倘若我們回顧中國教會發展的近代歷史，我們知道，在1949年共產黨政府接任時，基督徒人數不到100萬。教堂陸逐關閉後，基督徒實際上開始在“家庭教會”中聚會，而基督徒人數不是減少，反而奇蹟般地增長到今天的官方（保守）估計數目2000萬（其他估計數目高達6000萬或更多）。儘管社會政治形勢不利，但這種驚人的增長還是出現了，因為家庭教會遵循初期教會中家庭聚會的模式而倍增。過去，我有幸探訪了其中一些“家庭教會”，可見證到中國基督徒的活力。有些人以往在家庭中聚會，但是其中一些在城市中的不少已搬到了更大的地方，有成千上萬的信眾。現在，許多公開的教堂都重新開放了，信徒在當中敬拜的來自四方八面。
疫情下的共同敬拜和團契

我們相信，至少在不久的將來，我們將無法回到過去的常態。特別是由於疫情帶來的限制，唯有通過使用初期教會的家庭聚會模式回到基督教生活的基本要素，教會才能蓬勃地發展。其中之一的途徑是建立更多的小組（關顧小組），並好好與在線崇拜結合，例如，於在線崇拜（Zoom視頻崇拜）之前後的分享和分組討論室，或建立更多共同分享的興趣和重點小組，即從敬拜轉向團契，相輔相成。
Heidi A. Campbell (2020) 總結了進行在線教會的三種策略。 （參“宗教團體在嘗試進行在線教會時需要考慮什麼” 一文）就是1. 轉移(transfer)； 2.翻譯(translate)； 3.轉型(transform) 。首先通過「轉移」，策略是將我們離線進行的一切轉移到在線。另外通過「翻譯」，我們嘗試修改崇拜的“儀式”（流程）和空間以適合有限的屏幕，就像表現節目的格式（有如我們現已在一些團契中所做的那樣）。最後通過「轉型」，意即實施使用在線平台（先錄後廣播），並將崇拜聚會改為“家居傾談”(爐邊聊天) 。
顯然，這些策略較為適合北美教會。儘管如此，我認為Heidi A. Campbell的評論很有見地。她認為：“成功的在線群體和教會的經歷在於能夠致力在培育與會友之間的彼此關係。教會應以轉向數碼崇拜視為創造對話的機會，關心和鼓勵的獨特空間的維繫，該空間著重於加緊與共同信仰群體內的人際關係。社交媒體和數碼平台的交互功能可以提供教會成員和領導者之間更深層次的個人聯繫，而不僅提供以廣播為中心的單向教會服侍。數碼媒體可用以建立親密而富有同理心的交流，而不是以牧師作為智慧的源泉，可容讓會眾和教會領袖在如何能度過這個不確定的時期內以聖經見解分享鼓勵和造就的話。”

我認為，除了回到初期家庭教會的基礎模式之外，我們還需要充分利用數碼科技，但必須保持平衡。並且，“作為教會”在今天也存在著文化和社會因素，實在是沒有“一個適合所有人的模式”。由於我們在列宣家的各有不同特色中，我們擁有獨特的語言和不同年齡組別兩文三語的會眾，因此每個組別也必須找出最適合他們的方式，設立更多的小組，並善用在線崇拜以發揮最大限度。儘管初期教會的基督徒有所不同，但在基督和聖靈中卻是合一的。讓我們為著能實現這些目標團結一致同心祈禱。

主僕
李耀全牧師