退休之後 -- 專訪黃伯和牧師

 採訪◉林文凱

屆齡退休是多數人必然會碰到的議題，牧者也不例外。如何預備好自己，面對退休帶來的各種衝擊？已退休的神學工作者黃伯和牧師提出了深刻的洞見和建議。過去，他曾任職台南神學院院長、長榮大學副校長，一向位居要津，似乎總有做不完的事情，如今退休下來，究竟猶如閒雲野鶴，或者依舊馬不停蹄？

「1982年我第一次出國，看到許多台灣的年輕學者一起在美國打拚，2012年復以訪問學者的身分再次前往時，卻發現到處都是退休人士。」此次對北美學人的就近觀察，使黃伯和很早就在思考退休議題。他從歷史的角度指出，退休制度至今不過幾百年的歷史。「古代農業社會就是工作到不能做為止，直到工業革命之後，人們將生產工具交給雇主、老闆，你就變成雇工。」許多人害怕退休，背後是對自己「沒有用處」的恐懼。「如果老闆不要你，把你丟掉了，這就是所謂的退休。」

黃伯和認為，退休帶給牧者的壓力，大致上可分為以下數種。首先，因過去神學院的學習範圍狹窄，多數牧者缺乏牧會以外的能力，也可能離開工作職場日久，不免生疏或面臨淘汰。其次是身分問題，有些人過去牧養大型教會，向來呼風喚雨、地位崇高，退休後不見得能放下身段當義工，也有人冀望持續在講台服事，也可能遭拒或乏人問津。最後是人際關係，牧者從教會退休，有的就間接切斷與過去會友的聯繫，甚至封閉自己，導致身心狀況亮起紅燈。另外，經濟也是一個挑戰。黃伯和對此表示，教會有責任建立合宜的制度，幫助牧者安度退休生活。

面對退休，黃伯和認為，最重要的是維持健康的心態。曾有朋友問他，為何退休後的狀態似乎比退休前更好？黃伯和回答：「你們被聘雇是做事忙，我退休後是忙做事。」這兩者的差異在於，前者是別人要他做什麼就做什麼，後者則是做自己喜歡的事，沒有支薪的壓力，「我喜歡做就做，想要休息就休息。」這並不意謂過程就可以隨便，不用訂定目標，反倒因為事情是自己喜歡的，而願意付出更多努力。

黃伯和也提出具體的建議，鼓勵牧者要提早預備、安排退休以後的生活。牧者除了牧會，必須培養工作以外的興趣，例如他在退休後就自學圍棋，每天下一到三盤，往往一下子兩、三個小時就過去了。另外，他也養成運動的習慣，每天早晨出門散步，盡力維持腦袋和身體的活化。除此這些，任何有意義、能負擔的工作，例如做義工、種樹、去公園掃地等，都是退休的牧者可以做的事情。

秉持著聖經的教導「喜樂的心是良藥」，黃伯和強調關鍵在於「健康的心態」，意即保持樂觀與正面的想法。由於身心狀況會互相影響，健康的心態必然對身體有所助益。他也提出一個角度，鼓勵牧者將退休視同職場轉換跑道。他以自身為例，過去從南神進到總會事務所，又從總會事務所轉至南神，再從南神進入長榮大學任職，退休後又因為看見需要，接受邀請參與本土神學研究中心，「這是一個生命不斷進展的過程。」

總之，黃伯和不鼓勵退休的牧者賦閒在家，也不傾向退休之後仍接下很多短期的牧職事奉。他認為，退休牧者應該學習如何享受生活，而不是要人家提供薪水才覺得安心。「退休以後，我發現人的需用其實非常的少。」黃伯和也提到，只要生活開支足夠，就應該讓生活的步調慢下來。「我不講『退休』，而是到了一個年紀，你的體能或生活習慣都需要改變。」對黃伯和而言，退休是一件快樂的事，因為那並不意謂沒有用，而是無須再被逼著走，可以按照自己舒適的步調來生活，就能活得更加喜樂。 

台灣教會公報 <特別企畫> 2022年12月14日

上帝的女忠僕

 － 記李美玉傳道：我信仰上的母親

踏入基督教信仰，這是我這輩子當中所做的最關鍵，也是最勇敢、冒險的選擇。

李美玉傳道與夫婿 謝仁和先生

出生於台灣農村鄉下的傳統家庭，綿延香火祭拜祖先，可以說是天經地義的為人父為人子的責任。父慈子孝應該就是指這種世代相傳的家庭與社會價值吧。基督教雖然在在我五、六歲時就開始進入我們的村落撒種、傳播(一九五六年李美玉傳道接受溪湖教會委派開拓梧鳳佈道所)。無奈傳統強固的宗族結構對基督教把祭祖當成偶像崇拜而悍然排斥，視為是斷喪家庭倫理的大不赦、逆道行徑。皈依基督教乃被論定為不孝的行為，難以被村中父執、親友接受。即便當時梧鳳教會第一代信徒黃維堯長老，是村中的長者廣受尊敬，得以讓教會在鄰里間自由活動，不受干擾。至於要人改宗歸信，真是談何容易。教會的宣教工作因此很務實的鎖定以兒童事工為切入。

記得童稚時期，由溪湖教會來的傳道、信徒開始在黃長老家的庭院，舉辦野外主日學，講聖經故事、教唱歌、學白話字。受到漂亮的聖誕卡片以及休息時間的糖果、餅乾吸引，曾跟著村中的孩子同伴在庭院中、榕樹下、田野間享受這由教會提供的假期中難得的趣活。至於在幼小的心靈中種下多少福音的種子，自己也無從評估。不過，教會因此不再是完全陌生之地倒是肯定的。

這些童稚時期的依稀記憶既模糊又深刻。待我再次踏進教會已是初入高工青澀、強說愁的年紀。那是一個月色皎潔、蟲鳴四起的旁晚，教會晚禱的歌聲把我和那些日子常溺在一起聖嘉引進了教會。兩人悄悄的坐在教會長條椅子的最後一排，聽著講台上女傳道的證道，柔和卻堅定而樸實的聲調，讓陌生的我們感覺親切、自在。一小段代禱時間後結束了聚會。人數不多的會友彼此問候，也熱烈的招呼我們。在偏鄉的農村第一次體驗一群人安靜的聚會，親切的交通、互動，虔誠的彼此代禱，以及熱烈的歡迎陌生人。這大概就是基督徒習以為常的團契交誼吧，對我這陌生人而言，它是人間一幅美好的畫像。是我羨慕的生活氣氛。維堯長老和李傳道(當時大家都稱呼她李先生)殷切的邀請我們繼續來參加。

享受聚會安詳、溫暖與親切的氛圍以及背棄傳統、改宗皈信另一個宗教，這是當時從沒聯結起來的兩件不相關的事。剛開始總是不斷說服自己，週三的禱告會，週六的聖歌隊跟信教沒有關係。只要不參加主日禮拜就沒有背教的問題。只是這種自我說服持續不久，背教的問題也經不起實際生活體驗的挑戰。相對於過去農家生活的單調、枯燥，教會團契提供的知性、多元，充滿趣味的選擇，加上李美玉傳道慈祥、愛心的關照，很快的就讓我重新定錨人生應有的方向：我想要一個活潑、愛心與創意的未來。我待在教會的時間越來越頻繁，也越待時間越長。李先生有五個子女(兩男三女)，雅珠姊和夫婿潘元嘉兄都在就讀神學院，雅珠姊讀音樂系，元嘉兄讀神學系，他們一有空就回來帶領團契，協助主日禮拜。二女兒雅麗年紀大我一些。大兒子雅宏跟我們一群契友同輩，也是團契凝聚的核心，三女兒雅孃和小兒子雅德年紀較小，也跟著大夥兒進進出出。團契人數逐漸增加，不同的學習、各類活動也隨著豐富。李先生待我們這些契友有如己出，虛寒問暖無微不至。有一次在不經意的談話中，小女兒雅孃有點近似忌妒的口吻說：「我媽媽對你比對我們這些兄弟姊妹都要好」。我不知道其他的兄弟姊妹是否都這麼認為，不過李先生她待我如己出，我的確是感同身受。其實，我之所以慕道成為基督徒，除了福音信息的感召外，對當時傳道人家庭的和樂融融，彼此相親之氣氛的羨慕也是重要的因素之一。

吃齋祭祖的母親

 

母親是自小以童養媳的身分嫁到我家來的。祖父務農，在封閉的農村鄉下，三個男孩子自然的就跟著老爸學農、耕農。父親排行老二，上有兄長下有弟妹，因此應該是有比較大的空間做自己想做的事。從我懂事就常看到父親騎著腳踏車到附近鎮上辦貨、賣農產。每年也都以互助的方式，到處幫人插秧、割稻，還參加農作比賽。因為媽媽是童養媳早婚的緣故吧，在伯父、叔叔兩家都各只有兩、三個小孩的環境中，我們六個兄弟、兩個妹妹，可以說是食口繁多。在吃大鍋飯的年代，從小就被嚴格要求自我節制，避免叔伯家的計較與嫌隙。即便如此，家中還是難免猜忌。生活中處處陷阱，一不小心就引發爭端。

祖父是寡言而嚴厲的傳統家長，印象中每到傍晚只要天氣好，三個輪流做飯的媳婦會將長條椅子擺在三合式的庭院，然後幫祖父溫一壺米酒，全家人站的、坐的圍在一起吃飯。小時候常做的事就是拎著空酒瓶到村落的小雜貨店幫祖父或父親買酒。印象最深刻的則是每當學校要郊遊得繳交費用，甚至勞作課要買材料，得向祖父要錢時，往往要在他喝酒的長條椅子前面站上個把小時，聽他埋怨金錢得來不易的教訓，那種枯站著不確定唸完後會不會給錢的無奈，到現在還可以深刻感受。不過或許是因為母親早婚，大哥在傳統農業社會中的長孫身分，加上兄弟姊妹人多，祖父多少還是比較護著我們這一房。我不清楚這是我幼小心靈的洞察，還是母親私下激勵我們的教導給我留下的印象。

祖父在世的日子，因為父親負責家庭的外務工作，常常不在家，母親帶著我們一群兄弟姊妹，週旋於公婆妯娌之間，辛苦可見一班。母親長年吃早齋，終生不碰牛肉。他認為耕牛是農家的恩人，不應該過河拆橋。這份感恩的吃齋後來由大妹承繼了。大妹是虔誠的慈濟信徒，她不僅吃早齋，而是出於宗教敬虔的全然戒葷。母親與大妹雖然都祭祖禮佛，卻也是家族中對我皈信基督教最為體諒與支持的兩位親人。猶記得父親過世時，我剛從冬山教會回到南神擔任院長助理，帶著妻子與強褓中兩個幼兒趕回彰化奔喪，一進三合院的大門，庭院中的鄰里長輩一見我們下車，立刻依傳統習俗大喊跪下爬著叩拜進來。不說幼兒纏身跪爬不便，以一個剛踏入傳教生涯的年輕傳道人，如何應對跨宗教的禮俗都還沒能搞清楚，就在跪也不是、不跪也不是不知所措的當下，是母親站出來慈祥的招呼說，進來吧! 並轉身向這些親人解釋，他們是信基督教，不要為難他們。

Break Down the Walls of Division

2023 Annual Member's Meeting 

Council For World Mission (CWM) 

Changhua Taiwan, June 10, 2023 

 Huang Po Ho 

 Director of Academy for Contextual Theologies in Taiwan

For he is our peace, who has made us both one, and has broken down the dividing wall of hostility (Eph. 2.14) 

Introduction 

Rev. Dr. Jooseop Keum, General Secretary of Council for World Mission, Distinguished delegations of CWM member Churches, guests and my dear Taiwanese colleagues: It is a great honor to be invited for this opportunity to talk to this annual member's meeting of CWM in my beloved home country of Taiwan. Many thanks to CWM family and general secretary Dr. Jooseop Keum for the invitation.The theme of this annual meeting is "Break Down the Walls of Division" which is taken from the Biblical passage in Paul's letter to the Ephesians (Eph. 2.14), where Paul had tried to convince the Ephesians that they were brought into the Christian community as equals and one with the Jews. And pointed out that this new status of the Gentiles was the fruit of the work of reconciliation through the crucifixion of Jesus Christ. 

This theme of "Break Down the Walls of Division" not only brings us back to the central message of the Christian faith, which the theologies of modern ecumenical movement derived from, it also timely reflects our critical contexts in the geopolitical tensions and the threats from the rivalry between two empires, that have forced the world to face a potential world war. The theme also reflects the nature of CWM as a missionary body and its commitment to "Oikomene". The very title of "Council for World Mission" shows the pioneering ecumenism of this group. It was changed from its original name "London Missionary Society (LMS)", a sending organization to evangelize the world, into a common fellowship of all missionary partners. Over the years, CWM has implemented many inspiring programs to combat empires and economic globalization, and to decolonize different sociopolitical hegemonic forces and irrelevant Christian mission. The theme thus is duly and urgent. 

 

The Wall to the Gentiles 

A key phrase in this passage which draws our attention is "Break down the dividing wall", this dividing wall has been further described as a "wall of hostility". A dividing wall is created by hostility. We have to be reminded here that the audients of this passage were the Ephesians Gentiles, who were the recipients of the letter and were treated hostile by the Jews. In the former verses, Paul had counting the inferior status of the Gentiles, he said: 

And you he made alive, when you were dead through the trespasses and sins in which you once walked, following the course of this world, following the prince of the power of the air... Therefore, remember that formerly you who are Gentiles by birth and called“uncircumcised" by those who call themselves "the circumcision” (which is done in the body by human hands) remember that at that time you were separate from Christ, excluded from citizenship in Israel and foreigners to the covenants of the promise, without hope and without God in the world. (2.1-2a,11-12) 

According to Paul's perception, gentile Ephesians status were inferior and contrast to that of the Jews:

 1) The Gentiles were called the uncircumcised by those who had claim to that of circumcision.         Here was the first of the great divisions. 

 2) The Gentiles had no hope of a Messiah; 

 3) The Gentiles were aliens from the society of Israel, and was not the holy people (ho hagios'         laos). 

4) The Gentiles were strangers from the covenants on which the promises were based. 

5) The Gentiles were without hope and without God in the world. 

It is to these downtrodden people of gentile Ephesians that Paul address on this topic of Break Down the Walls of Division. The gentile Ephesians were the one to be segregated by the wall of division, which was built by the self justified superior Jews. Ephesians did not have the ability and power to destroy barrier, yet they were granted the opportunity to cross over the wall to join the Messiah community. Paul was here to remind them the fact that their identity of being a Christian, was not attained through their human efforts or achievement by paying their own prices, nor by the grace from the oppressive Jewish party, But "have been brought near by the blood of Christ."

In another word, the message that Paul constructed in these sentences, are not a command nor an instruction for the Ephesians to take actions to break down the wall, instead, he points out that it is the intention of God, and reminded those who have being segregated outside the walls, that this has been realized through the graceful events of the crucifixion and resurrection of Jesus Christ.

The wall here that Paul pointed to was a symbolic expression of the curtain of the holy Temple, which was created by the Jewish community to segregate and preventing the Gentiles to approach closer to the holy sanctuary of the Temple. This curtain according to Paul was the dividing wall of hostility. he said: 

by abolishing in his flesh the law of commandments and ordinances, that he might create in himself one new man in place of the two, so making peace, and might reconcile us both to God in one body through the cross, thereby bringing the hostility to an end. And he came and preached peace to you who were far off and peace to those who were near; for through him we both have access in one Spirit to the Father. So then you are no longer strangers and sojourners, but you are fellow citizens with the saints and members of the household of God,

Accordingly, for Paul to Break down the wall was not the final purpose, instead the genuine purpose was to overcome discrimination and make peace between the Gentiles and the Jews, and to reconcile both of them to God. 

Walls Are Product of Human Spirituality 

Mission： Church in Formation 〔認同：在地宣教〕

本土神學文集第六冊命名為「認同：在地宣教」，英文則以Mission: Church in Formation來標示。試圖把宣教、認同、與教會三者連結起來。宣教是教會形成的激素與定型，甚麼樣的宣教產出甚麼樣的教會。教會因此不只是宣教的果子，也是持續宣教的動力。而宣教missio Dei是一種受差的行動，因此是道成肉身的實踐，真實的宣教必定是像耶穌道成肉身一樣的「認同的宣教」，也就是在地宣教。通過愛與認同，從事的在地宣教，毫無疑問地會建立起釘根本地的教會。本書透過反省筆者任職長老教會總會研發中心期間，主持台灣基督長老教會「21世紀新台灣宣教運動」研發的過程與內涵，以及期間面對全球化議題所做的基督教宣教的論述，配合早年出版之「本土神學與本土宣教」一書，以及年輕時在美國紐約協和神學院跟隨黑人神學家James Cone做研究時翻譯他的一篇短文「教會是甚麼」一起組成，時間前後跨越數十年，範圍涵蓋多層面向，希望從本土神學的角度，將神學理論與實踐結合，來呈現宣教的本質，也印證在地宣教的走向並期許教會能夠持續的本土化，來成為人民的盼望。