思念貞文

黃伯和20170518

貞文牧師終於還是走了。從第一天傳出他在國外發病趕回台灣治療開始，就默默的祈禱，年輕的生命應該有足夠的能量克服病魔的挑戰吧。只是這一路走來，辛苦了。 我對貞文的認識在不同階段，其實有很不同的面向。那是二十幾年前的事吧，他還在大學念書。有一天，在我神學院的宿舍前出現了兩個小女生，長得一模一樣有如同一個模子鑄造出來的。按我門鈴後靦腆的自我介紹，說要找我談談一些神學的問題。驚訝於教會中的青年居然有這麼積極而勇敢對神學表現興趣並付之行動的。這也讓剛開始從事神學教育的我對台灣教會的青年產生樂觀的期待。後來認識了逸石長老，也和謝淑民長老成了忘年之交，因而逐漸了解貞文與許多嘉義西門教會的青年，都承襲了該教會自由開放的風氣，深具獨立思考與批判的精神。這也是逸石長老常常標榜的「刺竹相環抱」批判性團結(critical solidarity)精神。 貞文進入神學院就讀以及畢業後到教會工作反而是較少互動的階段。記得我還曾開玩笑的問他，怎麼沒進神學院前那麼積極的找機會討論神學，進了神學院反而疏離了呢?或許是他的神學興趣與方向改變了，不過我倒覺得貞文的姊妹都某個程度潛在的具有抗拒權威，疏離權位的傾向。她很能享受與同儕分享，濟助弱勢。對制度性在位者的態度比較批判或保持距離。由於自己也某個程度有這樣的個性，因此也就順其自然，沒有太主動地去關注。有一段子幾乎是失聯的狀態。直到後來有機會在德國與他見面，當時剛好也是他遭遇一些瓶頸、困難的時候，因此就順道邀他回來。 在神學院同工的時期，是讓我體會貞文才氣洋溢的階段。雖然平時忙碌，互動的機會也不多，不過，我一直很喜歡、享受貞文設計的禮拜儀式，簡樸卻帶有文學的質感，往往在轉角的細緻處，會發現感動。這應該是出於細膩的心思，以及純樸信仰的根底。當我計畫把深水校區經營成一個靈命塑造營地時，我請貞文牧師與當時的輝彰牧師一起幫忙，設計泰澤禮拜，邀請校內外同工參加。每個禮拜一次的傍晚時分，在燭光四週圍成的泰澤小組，到現在都是我難忘的經驗。在我即將從南神退休時，同事提議把我每次董事會撰寫的辦學理念與計畫報告書，集成冊出版，貞文一口答應擔任編輯，並趕在我離校之前完成。 離開南神後，見面的機會不多，每次見面問他，或問昭文她的身體狀況如何，得到的回答都是還不錯、有進步，以為是逐步康復中。沒想到她突然就走了。帶著那些令人羨慕的才華，帶著上帝也忌妒的年輕。思念貞文牧師。

一位謙卑的信仰與神學實踐者-- 懷念駱維仁博士

The  Bridegroom is now reunion with the bride blessedly   

五月28日以勒回來告知駱維仁博士去逝的消息，我還以為是他聽錯了。因為22日才接到仰恩的電子郵件問我25日能不能上台北參加駱博士家人為他搬入安寧病房要舉行的感恩禮拜。不巧當天行程挪不開無法北上，想說是不是把感恩禮拜聽錯了?

五月31日到台神主持東南亞神學研究院最後一位博士生，韓國來的Chun Kiho的論文口試，從仰恩和南州證實駱博士27日果然走完他的人生路，蒙主恩召了。內心雖然不捨，卻也為他擺脫病痛糾纏，能與高天香老師在上帝的愛裡團圓，而生起一絲安慰。

三十多年亦師亦友

與駱維仁博士結識是我從紐約協和神學院回來後，一次聯合聖經公會在台灣舉辦的聖經翻譯者研討會開始，我自己都忘了當初為甚麼會被邀請參加。不過這次的結識卻是種下後來三十多年我們一群聖經研讀本工作者追隨駱博士研究、翻譯及編寫現代中文聖經研讀本的不解之緣。與駱博士形成亦師亦友的緊密關係。

駱維仁博士是台灣教會有史以來聖經研究造詣最受尊崇的學者。他的成就讓他多年擔任美國聯合聖經公會的要職。主持多種語言的翻譯事工，並擔任翻譯顧問的工作。在與他一起從事現代中文聖經研讀本的編寫工作期間，得以親炙他的為人處事，深刻體驗到他謙卑待人，卻執著學術，洞察神學本質的真知灼見。

駱博士可以說是我見過的神學學者中最為謙卑的一位。三十多年來與他一起工作無數個日子，記憶中沒有過任何一次他是在我們之前走進電梯，大多的時候都是他守在電梯門口讓我們這些學生輩進入後他自己才跟著進來。同樣的客氣與謙卑舉止在用餐時，談話間他總是一貫的展現以大事小，謙沖待人的親和態度。

雖然由於工作上需要不斷搬遷，後來高老師失憶走入空洞世界，加上獨子早逝，駱博士的經濟情況並不樂觀。不過，望著我書架上那一排排不同版本的中英文聖經，註釋以及許多不同的神學出版品，有一大部分都是駱博士每次見面時送的。而他所有的藏書，最後都送給了玉山神學院。他待己刻苦卻大方慷慨的對待朋友和周遭的人。與他接觸過的人無不對他感佩不止，敬仰有加。

堅持真道燈塔不熄

最近一次到淡水馬偕去探訪駱博士，他雖神智清楚但已語意不清。一個多小時的談話中，他惦記著的仍是尚未完成的出版工作。讓我印象深刻的是他提到剛從美國回台灣任教，被批評為異端新神學的那段心境。言談間可以感受到他對自己神學的自信，並以能啟發帶領學生跨界探求真理，委身公義與自由而自豪。駱博士很少提到自己在海外協助海外台灣教會之牧養和參與台灣解放運動的事蹟。但是，我從林興隆兄及多位當年與他一起奮鬥的同志多次聽聞駱博士如何低調的卻堅定而無私的付出，協助海外台灣教會的成長，及對故鄉台灣的關心與奉獻。

在台灣，年輕一輩的聖經學者，少有不受駱博士指導、關照過的。而所有經歷過他的教導的學生，無不對他心生景仰。他所留給台灣教會與追隨他的人的珍貴遺產，不只是他的博學廣聞，真知洞見。更重要的是他的謙沖為懷，提攜後輩的為人與典範。我這一輩子的神學旅程，受惠過許多知名學者，開啟我神學的知識領域。但是駱博士之於我卻像燈塔，無論外在環境如何，他都是寧靜的以他的智慧和謙卑的愛心，散發著光芒，導引我們的人生之船找到安詳與尊嚴的停泊之地。

謹以此追念 駱維仁博士。

2016年6月12日

(本文已刊登教會公報3357期23版)

對談，塞納河畔 -- 巴黎天主教大學主辦之「跨文化及跨宗教之理性對談」國際研討會記趣

記憶巴黎

對巴黎一直深植的印象就是浪漫。記得第一次到巴黎應該是一九九四年應邀參加WOCATI一個小組的會議，主要是為了爭辯「處境」在神學學術卓越性上的角色與地位。那次會議與會人數不多，但充滿爭議的討論不但說服我：離開處境的神學是沒有生命的學術，真正的卓越學術必須建立在對週遭生命與環境的人文關懷之上。處境化不但因此成為我這輩子神學努力的執著方向，它也成為北美神學評鑑協會(ATS)對神學教育之卓越性的一個評鑑參考指標 (WOCATI是ATS所支持，為其國際研究類似智庫團體)。

第一次到巴黎當然不會放過艾菲爾鐵塔、香榭大道，以及羅浮宮這些景點。然而習慣上受邀參加國際會議，使用的是邀請單位的經費協助，為了避免ecumenical tourism的惡評，除了必要的公事外，很少作延長行程趁機旅遊的安排。三、四天的會議除了主辦單位帶我們到不同具歷史性的餐廳吃飯，經驗這個古老的城市外，只能利用會議空閒的時間找幾個可抵達的地方溜達一下。鐵塔、香榭、羅浮宮、塞納河畔都到了，然而都是走馬看花，在外圍瀏覽一下，增添一筆人生的到此一遊 (主要還是沒錢也沒時間的窮神學人生活方式吧)。

重返香榭大道

一年多前，印度籍的好朋友，著名的天主教學者Felix Wilfred寫信給我，要我幫天主教頗具歷史性的神學刊物 (THEOLOGICUM) 推薦亞洲區編輯委員，我給了他幾個名單有男的有女的。幾個禮拜後他給我的回信是問如果他推薦我，我願不願意擔任這個編委的工作。我告訴他我不是天主教徒，如果Theologicum沒有教派的限制，我倒真有興趣了解一個具權威的國際性刊物是怎麼在運作它的出版過程。就這樣我被通知受邀參與編輯委員行列。後來看2015年的該刊物編輯與顧問年會的議事錄，才看到這邀請還真經過正式投票。20個委員(我看當次會議出席人數紀錄是18人)我得到13票，是當次會議入選者中在紀錄上票數最高的(我想是因為我的推薦人是Felix的原故，他是目前的執行主席)。而目前的20位編委中竟然只有我一位是非天主教的編委。據說有史以來非天主教徒的編委也只有過兩三位，其中一位大家較熟悉的是德國的新教神學家莫特曼(Moltmann，已於幾年前任期屆滿)。

被通知參與雜誌編委後，馬上就被放入編輯群的工作行列，主要都是用email聯繫。透過email的討論、提議，加上每年一次的年會作統整。一年出刊五期的學術雜誌，2015年的年會中已經把主題安排到2017年底。這段時間不斷接到的通聯都是在累積2018以後的題目。每期刊物都由編委分組負責規劃、邀稿及編輯工作。其嚴謹及用心，編委參與的積極都讓我大開眼界。去年九月(2015)巴黎天主教大學神學院院長Fr. Thierry Marie Courau來信要我準備參加2016年在巴黎召開的年會。並指定我在年會前的一個由該大學主辦，法國道明會、及Theologicum協辦的Symposium中談談東方人的文化與思考模式。

重返巴黎，難掩再次親炙香榭大道與塞納河畔的想望。26日深夜的飛機于27日清晨抵達戴高樂機場。通關的時間拖了近一個小時。由於要自己搭計程車入城，得先換錢，哪知太早抵達，在機場找不到那麼早開門的換錢店鋪。問來問去最後在地下室找到一間換了歐元，進到住宿的地點已經十一點左右。住的是道明會修道院改裝的宿舍(Maison Eymard)，制式化的管理，連門房人在裡面不是辦公時間(10-12am, 14-18pm)找他問事情都會告訴你我不在上班。房間要兩點才能進入，還好接待我的修女幫我協調，同意我把東西先拿進房間，等裡面整理好再進住。修道院宿舍剛好在香榭大道旁不遠，放好行李洗個熱水澡後就獨自到凱旋門附近溜噠。車流人群，寬廣行人道上的露天咖啡座，喚起終年忙碌遺忘已久的浪漫心緒。多麼希望生活中能偶而有機會像這樣悠閒的飲啜一杯咖啡，一、兩好友無所目的的聊開。

對談的背叛與救贖

我的專講被安排在開幕後第一場三個演講中的一講。另外兩位講者一位來自法國里昂大學，另一位是巴黎天主教大學的教授，共同主題是文化與宗教理性的概念。大會分成全體會議(plenary) 及圓桌會議。圓桌會議每場分成十五、六組。全體會議有五場每場三個專講，我和Felix是亞洲區被安排專講的兩人。圓桌會議有四場，每組兩到三人報告，總共有有上百人作分享。由台灣輔仁大學來的陳文團教授，陳德光教授也都負責在分組中當主持及報告。專講後的討論時間不多，我的專講題目是「漢人文字、語言的特質與其思考模式對宗教與神學的影響」。應該是整個會議專注在歐洲傳統哲學思辯的氛圍中較為突出的主題。會後很多與會者有不少正面的回應與讚許。

信仰與理性可以並存嗎?宗教對談是人類的救贖還是良心的背叛? 宗教信仰與教義可以作為對談的標的嗎? 在全球化、恐怖主義橫行的當代社會中如何透過對談增進人類福祉?會議的主題可以說包羅萬象，內容異常豐富。會中除了主要的天主教學者與信徒與會以外，少數新教徒，還有回教與佛教的學者法師參加。令我感動的是與會者的熱烈與對學術顯現的高度興趣。每場全體會議都可以看到搶位置的爆滿狀況，甚至到最後一場都還有許多人沒位置可坐，要坐在走道上去。這與台灣的各種學術會議，第一天盛況之後，會場逐漸空蕩蕩的情況真有天壤之別。對學術的執著與熱情，亞洲(台灣)要努力的空間還真有一大段路要走。

在巴黎與陳文團教授重逢是個驚喜。陳教授八、九年前與我到海德堡一起參加會議熟識後，一直保持斷斷續續的聯繫，身為哲學大師，在台灣桃李遍佈的學者，他的平易近人，親切友善，是我很敬重的學者。從台大退休後，一直沒機會再見面。沒想到在第一天的開幕會後從身後一隻友善的手拉住我，才知道這次會議除了我之外還有來自輔大的四、五位學者參加。輔大與巴黎天主教大學的神學院有合作關係。類似的研討會雖人數沒這次多(這次也是慶祝道明會創會八百年的活動之一)，在兩校間輪流主辦也有一段時間。希望未來在台灣舉辦時能讓更多不同大學的學者有機會一起參與。

會議第二天晚上，大會安排到塞納河坐船遊河晚宴，氣氛熱烈，三個小時的遊河晚宴，看著河岸一群群悠閒人群，一棟棟上百年上千年古堡建築。一償巴黎浪漫的想像。順便一提在會議中遇到一位河北來讀博士班的修女，以及一位從台北來讀歷史博士班的輔大校友，都很親切的帶我利用時間去繞了一圈大教堂及諾特丹聖母院。有他鄉故人的親切。這次會議的籌備工作也有讓我驚異的地方。在還沒出發來法國參加會議之前，在台灣就接到主辦單位寄給我的電子郵件，其中是先把每場會議的現場轉播youtube 網址規劃出來，會議的現場就直接傳上網址。在我演講結束同時，我已經可以在網址上找到自己的錄影影片。Fr. Thierry的領導能力可見一般。

我把我專講的第一場網址聯結在此：

Cerner le concept de rationalité culturelle ou religieuse

https://youtu.be/BkXMt_mI8eQ

Global Forum For Theological Educators (GFTE)

photo of participants for the GFTE at Dorfweil Frankfurt Germany

Concluding message of the Global Forum of Theological Educators (GFTE)

We, 86 theological educators, give thanks to God for the first meeting of the Global Forum of Theological Educators (GFTE), which met May 16-20, 2016 at Ferienstätte Dorfweil, Schmitten (near Frankfurt). We are grateful to the organizers for their bold vision and careful planning for this exceptional new global forum.
The GFTE’s composition is unique: for the first time, key theological educators from the six major church confessional families—Orthodox, Roman Catholic, Protestant, Evangelical, Pentecostal and Independent churches—came together in one united forum in order to learn from each other and to share about the current situation of theological education and ministerial formation on a global scale.
Drawing on reflections from the book of Acts, participants gathered in the Spirit of Pentecost, aware that the core conviction of Christians—from whatever strand of Christian tradition they come—is to witness to the reality of God‘s transforming love while standing together, not allowing anyone to become isolated. There was a clear sense that each had something to contribute to the common table.
The GFTE meeting was a unique moment, as it is the only time in the recent history of Christianity that such a diverse spectrum of leaders in theological education has joined together to underline the common tasks that face all Christian traditions. Some of these tasks include: building up new leadership for the mission of the church, strengthening the sense of unity between Christians, giving witness to justice with peace in the world, and supporting all aspects of theological education. The meeting was characterized by a deep sense of humility and of mutual openness in prayer and dialogue.
Participants realised with new urgency:
We are living in a critical stage of World Christianity. The landscapes of Christian traditions are changing dramatically—in some countries the existence of Christianity is under threat and Christian minorities are challenged to remain steadfast in hostile environments; there are institutional frameworks of theological education that are crumbling; there is growing religious illiteracy and ignorance that help foster prejudice and extremism; theological institutions are often under pressure to conform to government or other external forms of accreditation requirements. In our many contexts we realize again that unity and cooperation in theological education beyond the traditional divides are not a luxury or mere specialized vocation for some, but are essential to the future of theological education. Cooperation and dialogue in theological formation are required for the majority of settings in which the church finds itself in the 21st century.
We are glad therefore that the consultation in Dorfweil has provided an occasion to recognize each other as Orthodox, Evangelical, Mainline Protestant, Pentecostal, Roman Catholic or Independent theological educators contributing to a common task of theological education for the sake of God’s reign in the world.
We are aware that we can complement each other and need each other with the different gifts we bring to the common table in the area of theological education. The need to overcome stereotypes and caricatures of each other is crucial not just for theological education but also for our witness in a world that is torn apart by wars, violence and so many types of injustice. We have been made aware of the need to continue conversations started in this first gathering, to foster friendships and collaboration birthed from our dialogue, and to seek together, as educators, to work toward transformative theological education that serves the churches and God’s kingdom.
We recommend that the next gathering of the Global Forum of Theological Educators take place within the next two to three years – and that the Executive Committee undertake the necessary planning and develop increased communication among present and prospective participants.
With thanks to God—Creator, Redeemer, and Giver of Life.

Establishment of Asian Academy of Christian Studies and

Launching of International Journal of Asian Christian Studies

International Consultation

Asian Centre for Cross-Cultural Studies, Chennai

27 & 28 November, 2015

Rationale & Back Ground

The publication of The Oxford Handbook of Christianity in Asia is now acclaimed internationally for its high academic quality and original perspectives. Over 40 scholars of international stature were part of this project and contributed to shape the Handbook. The Handbook is viewed as an important source and instrument for a critical study of Christianity in Asia and its public engagement with society, culture, education, politics, history, etc.

An international conference (5-7 November, 2014) closely following at the heels of the publication of the Handbook brought together contributing authors, other scholars, faculty and research students here in Chennai for two days for a very engaged discussion. The conference led to the realization of a distinct Asian identity of Christianity with implications in the fields of public life, education, interreligious relationships, etc. The intense conversations led to the formulations of two proposals with reference to the future engagement of Christianity in the field of public life, education, interreligious understanding etc.

A proposal emerged from the conference of constituting an Asian Academy of Christian Studies which will help to bring together scholars across the globe studying and researching in the field of Christianity in its multiple encounters with the Asian societies. The creation of such an international body will help to promote cutting edge researches by Asian scholars. It will be open also to scholars from other parts of the world. The academy as a permanent body will further facilitate interaction among scholars on Asian Christianity.

Objectives of the Academy

• To study and research on Christianity as an integral part of Asian history and tradition.
• To promote a forum for Asian Christian Intelligentsia to dialogue with the larger society and critically reflect on its social, political, economic and cultural situation.
• To provide an interdisciplinary basis for Christian social engagement.
• To facilitate the meeting and interaction among Asian Christian intellectuals and channel their human resources towards transformation of society.
• To promote inter-religious understanding and religious freedom in dialogue with peoples of other faiths.

A second proposal that followed was the creation of an International Journal of Asian Christian Studies with an Editorial Board, consisting of outstanding scholars from Asia, Europe, USA, etc.

Objectives of the Journal

·         To study Christianity as a part of the socio-cultural processes of Asian people

·         To relate Christianity with current socio-cultural issues of different regions of Asia from an interdisciplinary perspective.

·         To study and research on Christianity with reference to the life context of marginalized peoples, minorities, ethnicities, etc.

·         To study and research the interaction of Christianity in the public sphere.

·         To explore various forms of Asian indigenous Christianities and their expressions from an interdisciplinary perspective.

·         To promote interreligious understanding and religious freedom through enlightening researches and reflections.

Impact of the Academy and the Journal

Issues of Christian mission, social engagement, education, culture, etc. are situated in a definite context with many interacting forces and factors. Christianity finds itself in Asia at the intersection of these forces and factors which also create its unique contours in the Asian continent. The Academy and journal will have impact on the way Christianity encounters the Asian reality and interacts with it. The studies and researches the Academy will promote and the journal will publish will lead to an enlightened understanding of the interface between Asia and Christianity in today’s circumstances, particularly in the field of social transformation. They will help to see and practice in a new light Christian mission, pastoral ministry, inter-religious relationships, social and educational engagement.

Editorial Board

There will be an Editorial Board of scholars drawn from Asia and other parts of the world. And there will be also an International Advisory Board.

Periodicity

The Journal will start as biannual. After a period of five years, it will be turned into a quarterly.

Publication & Marketing

To be able to reach out as widely as possible, the journal will tie-up with a well known international publisher who will promote and market it in Asia as well as in other continents.

Administration & Organization

The proposed Academy of International Journal of Asian Christian Studies will have its centre of operation at the Asian Centre for Cross-Cultural Studies (ACCS). A secretariat will be set up which will coordinate the work of editors, publishers and contributors. ACCS has experience in this matter. It houses also the secretariat of 50 year old international journal Concilium which is published in six European language editions and five times a year. The expertise of the Asian Centre for Cross-Cultural Studies will be channelized to organizing and coordinating work of International Journal of Asian Christian Studies.

Stages Leading to the Realization of the Project

1. An initial exploratory consultation will discuss the nature of the academy, its scope, membership, structure, functioning etc. It will also discuss the orientation to be adopted by the proposed journal and chalk out the guiding principles, nature, scope, readership. It will also explore possible publishing houses with whom the journal can tie-up for publication and marketing. The consultation will pool the names of scholars who could serve on the advisory board of the journal. It will also suggest a larger pool of names for membership in the academy and criteria to be part of it. 
2. Convocation of the first editorial board meeting. The editorial board will go deeper into the deliberations of the consultation and fine tune the orientation of the journal, its nature and scope. It will lay down the editorial policy and other technicalities for publication and distribution. The Academy and the journal will work in tandem.
3. The constitution of the Academy and selection of international office-bearers.
4. Publication of the first issue of the journal. March 2017.

  

Prof. Dr. Felix Wilfred

Founder-Director

Asian Centre for Cross-Cultural Studies

Chennai, India

Operational Structure of the JOURNAL

Chief Editor

·         Felix Wilfred

Associate Editors

·         Herman Teule (West Asia)

·         Sebastien Peyrouse (Central Asia)

·         Wesley Ariarajah (South Asia)

·         Jose Mario Francisco (South-East Asia)

·         Huang, Po-Ho (East Asia)

·         Wong, Angela Wai Ching **

Members of the Editorial Board

1.      Annie Kunnath

2.      Anri Morimoto

3.      Archie Lee

4.      Ataullah  Siddiqui

5.      Dieter Becker

6.      Edmund Chia

7.      Edward Xu

8.      Edmond Tang

9.      Francis X. Clooney

10.  Georg Evers

11.  Glenn Shive

12.  Gnana Patrick

13.  John Clammer

14.  John Prior

15.  Jonathan Y. Tan

16.  Jude Lal Fernando

17.  Julius Bautista

18.  Marshal Fernando

19.  Michael Amaladoss

20.  Paul Hwang

21.  Peter Phan

22.  Xing Ping

** We need to add a few women scholars. Could you kindly propose a few names?

 Advisory Board

David Suh

D. Preman Niles

Catelino Arevado

Philip L. Wickeri

Lee, Wing-On

Pushpa Joseph

(Could think of more people)

Institutional Members

Irish School of Economics - Jude Lal Fernando is exploring

Department of Christian Studies, University of Madras - confirmed

Ateneo de Manila University – Mario Francisco – could you confirm?

United Board for Christian Higher Education - Glenn – to be contacted

Woori Theological Institute (WTI), Korea – could be approached

Central Asia – Sebastien – Could you think of some institutions?

Middle East – Herman – Could you think of some institutions?

Vidyjyoti Theological College, India – could be included.........

More institutions are in the pipeline ....

** I have added the name of Dr. Wong, wia ching Angela from the Chinese University of Hong Kong, since there is no woman representative.