Oct 02-03, 2021
From the Pastor’s Desk: Rev. Simon Lee

Dear brothers and sisters of RCAC,

Finally, in His time, we are going back to worshipping in the sanctuary of our Church. We have been unable to do so for the last 19 months! All throughout this period, we had been wondering when we can return to in-person worship and little did we know we have to wait so long. When we had to lockdown in mid-March of 2020, it came at such short notice, and we were all scrambling to put our five services online. I personally had thought (from my experience during SARS in Hong Kong years ago) that by the fall of 2020, we should be able to return. When that did not happen, then I had thought maybe by Spring, 2021, believing that with more people getting vaccinated, we would be able to return. When the provincial government announced the 4-step plan, I had thought that by September (Step 4), reopening will be fully in place. Who would be able to predict that at this time the number of people infected by COVID daily in BC would still be as high as 800? Yet, despite of that, in our prayerful discernment process, we have decided to cautiously reopen for in-person worship in October. So here we are!

In my last article, In His time (1): appointed time vs appropriate time, I ended with this conclusion: From the context of Ecclesiastes 3, I believe the thesis of Eccl. 3:1 may be understood as “There is an appointed time (from God) for everything, and “an appropriate time” (for man or woman to act accordingly) for (his or her) every activity. Simply put, in everything, God has His appointed time, and it will be done in an appropriate time (sovereignly through His human agent). Let us now return to the text, dig deeper into it, and consider “In His time (2): Life’s certainties and our responses.”

From verses 1-8 we see God has an appointed time-table for all human activities or actions, and in His providence, these happen through human agents who are accountable to God, in a proper and suitable time (“an appropriate time”). The 7 pairs of realities (of 14 opposites) listed in Koheleth (by Solomon), using a poetical device called merism, suggest the concept of totality. Solomon wants to state that all a person’s event and activities in life, both constructive and destructive, including all his responses to people, objects, and events happen in their times. The 7 pairs of realities form a picture of all of life’s certainties, both positive and negative. These can be summarized as follows:

1. The natural cycle of life: beginning and end (2-3)

The beginning and end of a person’s life cannot be controlled by human beings (2a), and they happen “in His time.” In like manner, planting and uprooting (2b), killing and healing (3a), and breaking down and building up (3b), all these beginnings and endings are part of the cycle of life, they will surely happen. I believe the emphasis is not on the morality or ethics of these actions, rather on the certainties that both extremes of these realities will happen in life. Just like life and death, they are all life’s inevitable eventualities and therefore need to be recognized and accepted by us. The underlying message is that they are all “appointed” by God Himself, in His sovereignty.

2. Human’s natural reactions (4-8)

In response to the above-mentioned events in life, the range of human responses include weeping and laughing (4a), mourning and dancing(4b), scattering and gathering (5a), embracing, and not embracing (5b), searching and give up searching (6a), keeping and throwing away (6b), tearing and mending (7a), keeping silent and speaking out(7b), loving and hating (8a), and finally, warring and keeping peace (8b). Again, the emphasis is not the morality (while not denying their morality exist), the right or wrong, of these responses, but on their “appropriateness” or the “timing.”

The best Biblical example to illustrate this that I can think of is in the story of David and the death of his baby with Bathsheba (2 Samuel 12: 1-24). When David saw his baby was very sick, he prayed and fasted and could not be consoled. But when he knew his baby was dead, he went to the Lord’s house to worship and resumed his normal life. When questioned by his servants on why he did not continue to weep and mourn, he said: ²² “While the baby was still alive, I fasted, and I cried. I thought, ‘Who knows? Maybe the Lord will feel sorry for me and let the baby live.’ ²³ But now that the baby is dead, why should I fast? I can’t bring him back to life. Someday I will go to him, but he cannot come back to me.” David prayed fervently for a miracle for his baby while he was very sick, but when the baby died, he accepted the judgment of God and stopped his mourning. There is an appropriate time for every action and reaction, recognizing the sovereignty of God.

I do not know what will happen in the progression of the COVID pandemic, but I do know God is in control, and I will act by faith on what I believe is appropriate and right at this time, to the glory of God. Yes, He makes all things beautiful in His time. Let us all worship Him.

(Next: In His time 3: the ultimate purpose of life)

Your servant in Christ,

Rev. Simon Lee

Oct 02-03, 2021
李耀全牧師

列宣家親愛的弟兄姊妹：

終於，按著神的時間，經過了19個月，我們可親身回到教會裡敬拜了，這正是我們期待已久的！於此期間，我們一直不能確定究竟何時能恢復實體崇拜，但我們絕對想不到需要等待這麼長的時間。在2020年3月中旬由於疫情關係，令實體聚會被迫封鎖時，我們速決速策地將教會的五堂崇拜改為在線上舉行。當時我個人認為（根據我多年前在香港SARS非典期間的經驗）到2020年秋季，我們應可以回堂敬拜，可是卻不符所望。我也以為，或許到2021年春天，於大眾接種疫苗後，我們就可以回堂了，但卻是大失所望。當在年中政府宣布重啟四步驟時，我還以為到9月份第四期時已可以全面開放各就各位了。誰可預料到，現時本省每天感染新冠病毒的人數還會高達800人？然而，儘管如此，經過長期的禱告，在我們的審慎部署中，我們還是決定謹慎地在10月重新開放實體的敬拜。至終我們能得償所求了！

我在前一期的教牧心聲：“按祂時候(1):定時與適時”一文中，得出以下結論：從傳道書3章的上下文而看，我認為傳道書3:1的論點，可以理解為“凡事都有指定的時間（來自上帝），以及祂對每樣事情的適當時間，” 故此人也以應該相應地按照神的時間行事。簡而言之，在任何事情上，神都有祂指定的時間，並會在祂適當的時間成就（透過祂主權的安排調校）。讓我們回到經文，更深入地研究，並思想“按祂時候(2)：生活的確定性和我們的回應”。

從第1-8 節我們看到神為每一個人和一切事情，在祂的旨意裡，都按照祂所指定的時間表發生，並且，各人也必須按著神所命定託付的，在合適和適切的時間向神交代（“適當的時間”）。傳道書，希伯來文為Koheleth（所羅門著）中列出的7對（14個對比）實況的描述，使用了一種稱為對句(merism)的文學修辭結構，用詩意的體裁手法，展示出一個完整性的概念。所羅門是要說明每個人在生活中的所有事情和活動，無論是建設性的還是破壞性的，包括對人、對物和事件的所有反應都發生在神所定的時間之中。這7對包括積極的和消極的實況，構成了生活中所有確定性的圖景。可作出以下總結:

1.生命的自然循環：開始與結束（2-3）The natural cycle of life: beginning and end

一個人生命的開始和終結是人所無法控制的（2上），都發生在“祂的時間”中。同樣，栽種和連根拔起（2下），殺戮和醫治（3上），拆毀和建造（3下），所有提及的開始和結束都是生命週期的一部分，必然會發生。我認為重點不是在於這些行動的道德性或倫理性之上，而是這些現實情況的兩個極端會在生活中發生的確定性。就像生與死一樣，都是人生必然會發生的，需要我們去確認和接受。背後的信息是，他們都是神自己，在他的主權下所“任命”(指定)的。

2. 我們的自然回應：雙極的回應 (4-8) Human’s natural reactions

回應上述的生活情節，一般人對不同情景的自然反應，包括：哭泣與歡笑（4上）、哀慟與跳舞（4下）、分散與聚合（5上）、擁抱與拒抱（5下）、尋找與失落（6上），保留與丟棄（6下），撕裂與修補（7上），沉默與發聲（7下），愛護與恨惡（8上），最後，戰爭與和平（8下）。同樣，重點不是在於其道德性的反應（也不是否定其道德性的實質）、或是指對與錯，而在於是否“適當” 或“適時”(“適切時機”)[聖經新譯本] 。

我認為最能說明這一點的聖經例子，是大衛以及他與拔示巴所生的孩子死亡的事跡（撒下12:1-24）。當大衛看到他的孩子病重時，他禱告禁食，痛不欲生、拒絕慰問。但當他知道他孩子死了，他就去到聖殿裡敬拜，恢復了正常的生活。當他的僕人問他為什麼不繼續哭泣和悲痛時，他回答：“孩子還活著的時候，我禁食哭泣，因為我想：也許耶和華憐憫我，讓孩子可以活著。現在他死了，我為甚麼還要禁食呢？我還能使他回來嗎？我要到他那裡去，他卻不能回到我這裡來。” (22-23)。大衛在他孩子病重的時候懇切禱告祈求神蹟，但當孩子死了，他接受神的旨意(審判)，停止了哀傷。大衛的表現和反應顯示出他承認及接受神的主權。在一切事上都有其適當的時間。

我不知道新冠病毒大流行的疫情將會如何，但我知道神在掌控一切，我會憑著信心行事，為著神的榮耀而行適時和適當的事。是的，按祂時候，祂使一切成為美好。讓我們敬拜祂！

（下期待續：按祂時候(3)：人生的終極目的In His time 3: the ultimate purpose of life）

主僕,
李耀全牧師

Sep 18-19, 2021
From the Pastor’s Desk: Rev. Simon Lee

Dear brothers and sisters of RCAC,

In His time, in His time,
He makes all things beautiful in His time.
Lord, please show me every day,
as You’re teaching me Your way,
that You do just what You say, in Your time.

The lovely song, “In His time,” was written in 1978 by Diane Ball, when she was a busy mother of 4 children ages 10-14, trying to juggle many things in her life. She was a camp director of a conference center in northern California. On one occasion she was behind in attending her scheduled luncheon speaking engagement which was to start at noon, all because her husband was busy till 11 am. Being a perfectionist, she was furious and asked God to give her peace. The words of Ecclesiastes 3:11 came to her” “He makes all things beautiful – in His time.” Amazingly she was able to finish writing the song before she arrived. Not only that, the luncheon was also delayed, and she and her family arrived just in time … in His time!

I too am a planner and a very impatient person, and I often get very frustrated when things do not go according to plan for no reason. This song reminds me that we need to trust God’s timing for when things seem to go wrong, and we are anxious and frustrated. For nearly two years during the COVID pandemic, my patience has been pushed to the limit so many times. Most recently the test comes in the plan and the timing for “Return to Church” for worship. We keep having to adjust our plans for the last three months, up until announcement time. I am learning that while it is true that if we fail to plan, we plan to fail; it is also equally true that while we, as humans, plan it is God who brings realization of our plan, in His time. It is a hard lesson!

Re-examining the text from which this song come from (Ecclesiastes 3:1-13), I would like to share some thoughts I have been able to glean from the passage. First of all, the main theme is set out in the first verse:

For everything there is a season,

and a time for every matter under heaven. (ESV)

You may be interested to note according to biblical scholars, verse 1 is arranged in an ABB’A’ chiasm, which simply mean parallel elements are arranged like a mirror. Verse 1 is arranged as:

“for everything” (A); “a season” (Hb. zeman) (B);

“a time” (B’) (Hb. ‘et); “for every matter” (A’).

The terms “season” and “time” are parallel. In light of the parallelism with “every matter”, the term “everything” must refer to every event or situation in life. The NET Bible translate the verse as:

For everything there is an appointed time,

and an appropriate time for every activity on earth. (NET)

Exploring further in Scriptures, “a season” (Hb. zeman) or “an appointed (designated) time” was used in the context of the appointed or designated time for the Jewish feasts (Esth. 9:27, 31) or the length of time (duration) for Nehemiah set for his absence from Susa (Neh. 2:6). The word is related to the noun for “plan or intention” (Job 17:11) and the noun for “purpose, plan, project” as in “the purpose of God” (Job 42:2; Jer. 23:20; 30:24; 51:11) and man’s plan (Isa. 5:12).

Also, “a time” (Hb. ‘et, a point in time) or “an appropriate time” has a two-fold range of meanings: (1) time of an event) and (2) time for an event. The latter has a range of usage such as ‘the usual time’, “the proper, suitable or appropriate time”, “an uncertain time” (Eccl. 9:11), as for example, “the time for rain” (Ezra 10:13); “the time for harvest.” (Hos. 2:11; Ps 104:27)

From the context of Ecclesiastes 3, I believe the thesis of Eccl. 3:1 may be understood as “There is an appointed time (from God) for everything, and “an appropriate time” (for man or woman to act accordingly) in (his or her) every activity (desire or delight). Simply put, in everything, God has His appointed time, and it will be done in an appropriate time (sovereignly through His human agent).

Rev. Warren Wiersbe summarizes the theme this way:

In fourteen statements, Solomon affirmed that God is at work in our individual lives, seeking to accomplish His will. All of these events come from God, and they are good in their time. The inference is plain: If we cooperate with God’s timing, life will not be meaningless. Everything will be “beautiful in his time” (v. 11), even the most difficult experiences of life.

In His time, in His time,
He makes all things beautiful in His time.    (To be continued)

Your servant in Christ,

Rev. Simon Lee

Sep 18-19, 2021
李耀全牧師

親愛的列宣家弟兄姊妹：

祂做事有定時                        In His time, in His time,
按祂時候能成就美好事        He makes all things beautiful in His time.
主求你每日指示                    Lord, please show me every day,
教我明白你心思                    as You’re teaching me Your way,
我願遵行你旨意等候你        that You do just what you say, in Your time.

以上這首膾炙人口的美麗詩歌:“按祂時候”是由黛安·鮑爾(Diane Ball)於1978年所創作的。黛安是北加州一個會議中心營地的主任，亦是一位有4個10至14歲孩子繁忙的母親，故此她經常要在處理生活與工作上的大小事情而疲於奔命。一次，她原定於正午開始的午餐會中擔任演講，卻因為她丈夫一直忙至上午11時而令她幾乎趕不上時間。身為一個完美主義者，她感到非常憤怒，並祈求神賜下內心的平安。傳道書3:11的話當時出現在她腦際間:“ 祂使萬事各按其時，成為美好”。令人驚嘆的是，她竟然能在到達會場之前完成這首詩歌的創作。不僅如此，午餐會也因其他原因而延遲開始，她和她的家人得以及時到達……按祂時候！

我是一個注重計劃，同時也很缺乏耐性的人，每當事情無緣無故地不按照計劃進行時，我就會感到很沮喪。這首詩歌提醒我，當事情似乎出錯，令我感到焦慮和沮喪時，我需要相信神的時間安排。在新冠病毒大流行近兩年的時間裡，我的耐性的考驗多次被推到了極限。最近的考驗是在於“重返教堂”敬拜的計劃和時間方面。在過往三個多月的計劃中，直至宣佈重啟聚會的一刻，我們都迫不得已，需要不斷的作出調整。我明白到，事實上，如果我們不去計劃，我們就會注定失敗；然而，同樣真實的是，人作籌謀，卻是神在祂的時間裡去成就我們的計劃。對筆者個人來說，這是一個學之不完的功課！

在我重新細察這首歌的經文出處時（傳道書 3:1-13），我想分享一些我從這段經文中的思維拾穗。首先，詩歌主旨是在第一節：

天下萬事都有定期，(凡事)都有上帝特定的時間。 (參照:現代中文譯本)

For everything there is a season, and a time for every matter under heaven. (ESV)

有趣的是聖經學者指出，第 1 節是按ABB’A’ 對稱結構的交叉次序排列, 如下：

“一切事情” （A）； “一個定期” (B)（原文: zeman）；

“一個時刻” （B’）（原文: ét）；“每一件事”（A’）。

在此“定期”和“特定的時間”的句語是平行的。按照與“一切事情”的平行關係，“每一件事”一詞必須是指生活中的事件和情況。 NET(聖經新英文譯本)將這節經文翻譯為：

凡事都有指定的時間，
以及世上每項活動（人的慾望和行為）的合適/適當時間。

For everything there is an appointed time,

And an appropriate time for every activity on earth.（NET）

從聖經別處來看，“一個定期”(原文: zeman) 或“指定的 (特定的)時間”用於特定或猶太節日的指定時間（斯9:27, 31）或較長時段（持續時間）如:尼希米不在書珊城中的時間（尼2:6）。這個詞與“計劃或意圖”的名詞（伯 17:11）與“目的、計劃、方案”有關，如“上帝的旨意”（伯42:2；耶23:20；30:24；51:11）和人的計劃（賽5:12）。

此外，“時間”（原文:‘et，一個時間點）或“適當的時間”具有雙重含義：一般指（1）事件的時間/一個時間點）和另特指（2）事件的時段/時機。後者有一系列的用法，例如“通常的時間”、“適當的、合適的或恰當的時間”、“不確定的時段”（傳 9:11），例如“下雨的時候”（拉10:13）; “收割的時候。”（何 2:11；詩篇 104；27）

簡而言之，筆者認為從傳道書3章的上下文來看，傳3:1的論點，可以理解為“凡事都有指定的時間（來自上帝），以及祂對每樣事情（勿論人的慾望或喜悅是甚麼）的適當時間”（故此人該也相應地按照神的時間行事）。 換言之，凡事神有定時，而在適時成就 (透過神主權的安排)。

聖經教師及作家Warren Wiersbe牧師為上述主題作以下總結：
所羅門用十四個描述/說明去肯定神在我們個人的生活中行事，以實現祂的旨意。所有事情發生都來自神，而且一切有神美好的時間。立論很明確清晰：如果我們配合神時間的安排，生活就不會沒有意義。即使是處於人生中最艱難的經歷，一切都會“在祂的時間成為美好”（第11節）。

祂做事有定時 ，
按祂時候能成就美好事。（未完待續）

主僕,

李耀全牧師

Sep 04-05, 2021
From the Pastor’s Desk: Rev. Simon Lee

Dear brothers and sisters of RCAC,

Over the last few months, one question many of us have been asking is when are we going to return to our Church to worship. We had thought that by October we should be able to do so with the province going into Step 4 of the Reopening. However, because of the resurgent cases of COVID infections, we will continue to monitor the situation as we carefully go ahead as planned. We will ensure that we will return when we can stay safe. But ultimately we will also keenly watch for the “timing” and plan of God. Please stay tuned to regular weekly updates.

In our past articles, we have already noted that before the ascension of Jesus, the disciples of Jesus were more concerned with the time (Gk. chronos) of the restoration of the earthly kingdom than the coming of the heavenly kingdom. Jesus told them that God’s kingdom is to be ushered in by the sending of the Holy Spirit and realized by the empowered disciples in their evangelism and mission to the very “last” (Gk. eschatos) place [unreached people] of the earth. As disciples of Jesus, we too have the same Great Commission today, a concern that should not be lost as we have to deal with our daily concerns.

We should also note that Jesus also said to the disciples, “It is not for you to know times (Gk. chronos) or seasons (Gk. kairos) that the Father has fixed by his own authority.”(Acts 1:7) Here “times” (Gk. chronos) refers to duration of time (when) and “seasons” (Gk. kairos) refers to both length of times and kind (nature) of times (e.g., hard times) or opportunity (cf. I Thes. 5:1). Simply put, we do not know the exact timing of God nor when the opportunity will come, because it is all fixed by the authority of God himself. This first of all applies to “the coming of the kingdom,” but also applies to anything appointed by God.

Eugene Peterson in the Message puts it this way: “You don’t get to know the time. Timing is the Father’s business. What you’ll get is the Holy Spirit. And when the Holy Spirit comes on you, you will be able to be my witnesses in Jerusalem, all over Judea and Samaria, even to the ends of the world.” (Acts 1:7,8)

The important thing is we do not know the time, but God the Father knows, and that is all that matters. For us, we should take seriously the words of Paul to Timothy: “1 I charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by his appearing and his kingdom: 2 preach the word; be ready in season (Gk. eukairos) and out of season (Gk. akairos)…” (II Tim 4:1,2) In other words, whether it is a “good” time or not a good time (untimely), we should be ready to proclaim (herald) the word, the gospel, the good news of Jesus Christ. That is God’s ultimate purpose for us all.

Carpe diem: seize the day! We must take advantage of the opportunities that arise as if it is the last day these opportunities present themselves, to serve God’s purpose. Paul teaches us:”15 Look carefully then how you walk, not as unwise but as wise, 16 making the best use of the time (Gk. kairos), because the days are evil. 17 Therefore do not be foolish, but understand what the will of the Lord is.” (Eph. 5:15-17)

May we follow the timing and plan of God, live wisely, and be ready to seize the opportunities we have to share the hope that comes with the good news of Jesus Christ.

Your servant in Christ,
Rev. Simon Lee

Sep 04-05, 2021
李耀全牧師

親愛的列宣家的弟兄姊妹，

在過去的幾個月裡，我們可能都在問到底教會什麼時候才能開放，讓會眾回來敬拜。我們原以為到了10 月，當BC省的防疫措施進入重新開放的第 4 步時，就能夠做到這一點。但是，由於 COVID 感染病例的增加，我們將繼續密切留意，並會按照計劃，謹慎行事。確保弟兄姊妹能在安全的情況下返回。但最終我們還是需要跟隨上帝的“時間”和計劃。請繼續關注列宣家每周的家事報告。

在過去的文章中，我們已經提出，在耶穌升天之前，耶穌的門徒關心的是地上國度恢復的時機（Gk. chronos），而不是天國的來臨。耶穌告訴他們，上帝的國度的降臨將需要通過聖靈的降臨，並透過被聖靈賦予能力的門徒把福音傳到地球上“最後”（Gk. eschatos）地方[未得之民]實現。作為耶穌的門徒，我們今天也被賦予同樣的大使命，當我們埋頭處理日常事務時，也不應忘記耶穌賦予我們的使命。

我們還應該留意到，耶穌說：“父憑著自己的權柄所定的時間或日期，你們不必知道。”（使徒行傳1:7）這裡所指的“時間” (Gk. chronos)是時候 (when)，而“季節”（時機） (Gk. kairos) 指的是時候的長度和時候的類別（性質）（例如，困難時期）或機會（cf.帖撒羅尼迦前書 5:1)。簡單地說，我們不知道神確切的時間，也不知道機會什麼時候到來，因為這些都是屬於神的權柄。

神學家尤金彼得森(Eugene Peterson)在他的信息本翻譯是這樣寫的：“你不知道時間。時間是父親的事。你將得到的是聖靈。當聖靈降臨在你們身上時，你們就可以在耶路撒冷、猶太全地和撒瑪利亞，直到世界的盡頭，為我作見證。” （使徒行傳 1:7,8）重要的是我們不知道時間，但父神知道，這才是最重要的。對我們來說，我們應該認真對待保羅對提摩太的話：”1我在神面前，並且在那將要審判活人死人的基督耶穌面前，憑著他的顯現和國度叮囑你： 2 務要傳道；無論時機(Gk. eukairos) 和(Gk. akairos)是否適合，都要常作準備；要以多方的忍耐和教訓責備人、警戒人、勸勉人…。”（提摩太後書 4:1,2）換句話說，無論現在的時機是“好”還是“不好”（不合時宜），我們都應該準備好傳揚（宣揚）耶穌的道、福音和救恩的好消息。這是上帝對我們所有人的託付。

把握當下：抓緊時機！我們必須利用任何放在我們眼前的機會，就好像把這些機會看成為最後一次出現在我們的眼前那樣，事奉上帝。保羅教導我們：”15所以，你們行事為人要謹慎，不要像愚昧人，卻要像聰明人。 16 要把握時機（Gk. kairos），因為這時代邪惡。 17 因此，不要作糊塗人，要明白甚麼是主的旨意。”（弗 5:15-17）

願我們遵循上帝的時間和計劃，活出有智慧的人生，並準備好自己，抓住每一個機會分享耶穌基督的好消息所帶來的盼望。

主僕，
李耀全牧師

Aug 21=22, 2021
From the Pastor’s Desk: Rev. Simon Lee

Dear brothers and sisters of RCAC,

In our last article we have seen that the “paradigm shift” of the Early Church was from seeing and doing things from “the Earthly Kingdom” perspective to “the Heavenly Kingdom” perspective.  Honestly speaking, you and I often will see and evaluate our situations using our own perspectives, and therefore respond accordingly, it is only natural. In the field of counseling and psychotherapy, we often encourage people in their crisis and difficulties to do what we call “reframing,” that is to look at the situation with a different angle and perspective, seeing things with a more positive attitude, and respond accordingly.

But “paradigm shift” is going further to leap beyond our familiar framework, not just “think outside the box” as it were, but to go into a new mindset and new worldview and values, beyond traditional thinking and limitations, moving towards a brand-new goal and greater ideal. In the Early Church, we have seen how this means moving from “Judaism” to the “Christian faith,” from seeking for “peace and order” to pursuing “Kingdom mission,” from looking for “relief from suffering” to looking at “suffering for Christ,” from depending on “self-reliance” to “victory in Christ.” It is true that the situations we are in are much different from the situation of the Early Church, but we today can continue this “paradigm shift” started then, remembering and reinstating the timeless principles, continuing this type of renewal, striving to complete the Great Commission of Christ, ushering in the Kingdom of God!

The Early Church received in the Great Commission which was “The final command, the first concern.” (James Hudson Taylor IV)  Let us review  these timeless principles of the Great Commission and become partners in the gospel together. Allow me to summarize them in 7 major principles (following the 7 progress reports found in Acts), and follow them as the guiding principles of our Church in our “Return to Church”:

1. Loving one another: Learning to love one another in the Lord (2:43-47)
2. Spreading the Word: Learning to evangelize with the power of the Spirit (6:1-4, 7)
3. Living in the Spirit: Learning to walk in the fear of the Lord and in the Spirit (9:31)
4. Manifesting God’s power: Learning to manifest God’s power amidst trials (12: 24)
5. Engaging in missions: Learning to do cross-cultural missions and strengthened in faith (16:5)
6. Growing amidst suffering: Learning to witness for Christ as the Lord prevails (19:20)
7. Persevering to the end: Learning to serve faithfully loving God and men (28:30-31)

We will (from October) study the account of Dr. Luke in the Acts of the Apostles, where he carefully reported on the progress of the Early Church and outlined the reasons for its growth. As the pandemic (hopefully) near its end, and as many parts of the world are in chaos and at a crossroad, let us seize the opportunities before us to extend the Great Commission received in the paradigm shift of the Early Church, applying its principles in building God’s Kingdom on earth. (To be continued)

Aug 21=22, 2021
李耀全牧師

初期教會的「典範轉移」乃由「地上的國度」轉到「天上的國度」來看事與物。坦白來說，我們自然從我們的處境看事物，從自己的角度評估我們的處境，更是從自己的角度作出回應。這是人之常情，是無可置疑的。從認知心理輔導與治療的角度，我們會鼓勵人面對各樣的困惑時作出「框架重整」(Reframing)，也就是嘗試從不同的觀點與角度理解和分析處境，從更正面的角度看不如意的事與物並作出行動回應。

但「典範轉移」是當我們進一步跳出我們慣常使用的範圍，不單思想如何跳出我們的框架(think outside the box)而進一步從一個嶄新的思維與價值觀，超越固有的元素與阻制，邁向一個更新的目標與理想。上文已指出昔日的門徒要從「猶太教」轉移到「基督信仰」，由「國泰民安」的渴求轉移到「天國使命」的追求，由「脫離苦海」的努力轉移到「為主受苦」的服侍，及由「自力更生」的心態轉移到「靠主得勝」的志願。今日的處境與昔日完全不一樣，但信徒與教會可以從昔日這「典範轉移」的開始，傚法謹記其恆久不變的原則，延續實踐這思維的更新，邁向大使命的完成，迎向天國的來臨！

初期的教會承接了教會的元首主耶穌基督在「典範轉移」中的大使命，是主「最後的囑咐，最先的關注」(戴繼宗牧師)。讓我們重溫這些千載永固的原則，今日再努力「同心合意、興旺福音」！容許我把這些大原則撮要成為七大點(按使徒行傳教會七分期發展滙報)，作為今日教會在疫情後重開的重要準則與指南：

1. 主內相愛：在恩主裡彼此相愛(2:43-47)
2. 努力傳道：靠著聖靈努力傳道(6:1-4,7)
3. 敬虔渡日：因靈激勵敬虔渡日(9:31)
4. 彰顯神能：在試煉中彰顯神能(12:24)
5. 憑信宣教：跨界宣教信心堅固(16:5)
6. 苦中成長：勇敢見證主道得勝(19:20)
7. 致死忠心：忠心侍主愛主愛人(28:30-31)

我們將會十月起從使徒行傳看作者路加醫生仔細的記載，他把教會增長的秘訣淋漓盡致地報告而突顯其大原則出來。願我們在疫情將結束之際，在世事政局時勢轉移的轉捩點，把握時機，延續初期教會的「典範轉移」不變的原則，建立天國，在地如在天！(待續)

 

Aug 07-08, 2021
From the Pastor’s Desk: Rev. Simon Lee

Dear brothers and sisters of RCAC,

The two-years of pandemic, a year and a half of quarantine, the pervasiveness of the virus, together with the accompanying anxiety and pressure, have made us all anxious and unable to live life as usual.  The picture of the church full of brothers and sisters and its joyous atmosphere are now like a distant memory.  Many of us are longing to return to those days. Yet, when we receive the news that the ban is gradually lifted, we have mixed emotions. While it seems to us that we are at the end of the tunnel, we are reminded that we need to be cautious – planning the reopening of the church with a prudent approach.   This is seemingly more difficult to carry out the work than closing down the church in the past, as we need to take care of the wellbeing of the individuals and family members as recommended by the officials.  Now we are attempting to re-open the church in an orderly manner with one united common approach, which is harder than we can imagine: because we need to take into consideration of individual’s concern and the different needs of each family.  While the church needs to have one approach towards the re-opening of the whole church, we also need to carry out the plan as applied specifically to each congregation.  But one question remains to answer: when can the church be reopened safely?

At the same time, because of the political turmoil in Asia seen in the past few years, especially the political atmosphere in Hong Kong, we have seen another wave of immigrants similar to what we saw before 1997.  Many immigrants have chosen Vancouver as their new home, as the city is one of the popular destinations for Chinese people.  Now, as the pandemic is gradually under control and our church is preparing to reopen in the near future, are we ready to safely open the door of our church, welcome new immigrants, and help them to live well in the new place they called home? I hope that these new immigrants not only will be living well here but also having the opportunity to learn about our Savior Jesus Christ.   Can the church seize the opportunity to live out and share the gospel?

In the early days, the early church started from scratch to fulfill the great commission left by the Lord Jesus before His ascension. It was an unprecedented mission! Before discussing any specific, the believers at the time were facing a “paradigm shift.” The disciples of Jewish religion (known as Judaism today) who had always believed in Jehovah God, had to suffer a great impact in their lives after following Jesus for more than three years.  First of all, we must remember that the backgrounds of the disciples were very diverse. In addition to different career backgrounds (such as fishermen, tax collectors, etc.), there were also people with different political views, such as Simon the Zealots (the activists), and tax collector like Matthew (equivalent to today’s government workers). Moreover, all the Jews at that time were looking forward to a “Messiah” who could save them from the regime, the Roman government. In other words, they were looking for a “savior” who could bring about political reform or revolution.

But Jesus led his disciples more than three years of living a nomadic life. The disciples saw that Jesus had supernatural powers, could heal the sick, casted out demons, calmed the stormy seas, and attracted thousands of followers to listen to his preaching. But what puzzled the disciples was that Jesus’ message was not about “restoration” or “revolution.” After the resurrection, Jesus appeared to his disciples for forty more days, but the message continued to be about the Kingdom of God! A earthly kingdom becoming the Kingdom of God (heaven).

Finally, the disciples could not help but ask Jesus, ” Lord, will you at this time restore the kingdom to Israel? ” (Acts 1:6). Jesus answered the “wrong” questions of the disciples by commissioning the disciples with the great commission: ” But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.” (Acts 1:8). To fulfill this mission, it is easier said than done. In addition to facing political shocks, they were categorized as “heretics” or “cults” by the Jews and they were forced to be dispersed (became the diaspora)! They were in crisis! Who could claim that “hope is in the future “?!

Today we are facing challenges posted by the pandemic and the influx of new immigrants.  These are new challenges resulting in the new normal.  In facing the new challenges and the new normal, we need to have a paradigm shift.  How are we going to turn challenges to become opportunities?  (To be continued…)

His servant,

Pastor Simon Lee

Aug 07-08, 2021
李耀全牧師

親愛的列宣家弟兄姊妹，

長達兩年的疫情，年半的隔離，病毒無孔不入的殺傷和天天的心理焦慮與壓力令您我都坐立不安，無法如常地生活。從前主日教會人頭湧湧，喜氣洋洋的氣氛已是遙遠的回憶，成了不少信徒心中的渴求與祈盼。在漸漸解封之際，喜悅與疑慮參半，我們如何平行信心邁進與小心起步，仿佛比禁制令時之困惑更難克服。之前只是一同面對疫情的恐慌，現時卻要面對個別人士與家庭不同的處境與挑戰作統一的對策，故此各有不同回應的程度與速度。到底教會何時才可以安全的重開？

與此同時，因為過去數年亞洲政治動盪，尤其是香港社會的變化，又帶動了另一輪像97前的移民潮，目的地包括溫哥華我們這個華人聚居的城市。當疫情漸漸受控，我們教會又預備不久將來重開，我們是否準備好安全地打開我們教會的大門，歡迎新的移民，幫助他們能早日在此安居樂業呢？更希望這些新來的朋友不單是找更好的生活，亦因移居加拿大認識我們的救主耶穌基督，得著豐盛的生命。到底教會是否能把握時機，同心合意，興旺福音？

昔日初期教會由零開始要實踐主耶穌在升天前留下的大使命，那是史無前例的任務！在討論任何實體或具體任務之前，當時的信徒面對的是一個「典範轉移」(paradigm shift)。一直信奉耶和華神的猶太人(今日稱為猶太教)的門徒，跟隨耶穌三年多後令他們的生命受到很大的衝擊。首先我們要記得門徒的背景非常參差，除了有不同的職業背景(如漁夫、稅吏等)，更有不同政見的人士，例如激進派(奮銳黨)的西門和為當權者効力收稅的馬太(今日的公務員)。再者當時的猶太人受盡羅馬政府管轄之苦都一致期盼一個能救他們脫苦海的「彌賽亞」，故此，尋救的乃是一位能帶來政改甚至是政變的「救世主」！

但耶穌卻帶領門徒渡過三年多住無定處的生活。門徒眼見耶穌的是有超自然的能力、能醫病趕鬼、平靜風浪、能吸引數以千計的追隨者聽他宣道。但令門徒百思不解的是耶穌宣講的並不是「光復」或「革命」的信息。耶穌在復活後向門徒顯現有四十天之久，但論述的仍是「神國的事」(徒1:3)！何時人的國度變成神的國度呢？

最後門徒不能自禁地問耶穌「主啊，你要在這時候使以色列復國嗎？」(徒1:6)。耶穌像答非所問，並頒發給門徒「典範轉移」的大使命：「可是聖靈降臨在你們身上，你們就必領受能力，並且要在耶路撒冷、猶太全地、撒瑪利亞，直到地極，作我的見證人。」(徒1:8)。要實踐這使命，談何容易，除了面對政治的衝擊外，他們還要被自己人看為「叛教徒」或「異端」，被逼四散！危機重重！誰說「明天會更好」？！

今日我們在面對疫情的打擊，與來自香港被逼移散的人之挑戰，我們面對的困難與挑戰並與昔日不一樣，但無論是新常態或新處境，我們都是面對著一個「新典範」，我們能否把「危機」轉為「契機」呢？(下期續)

主僕，

李耀全牧師