初谈宋尚节
（接上文）草湖基督教堂之行

2. 林振珍纪念室
        2025年6月8日在草湖教堂崇拜结束后，王洪福牧师的妻子黄媛传道带领我们来到教会附堂的林振珍纪念馆，为我们详细讲解了草湖作为莆仙福音发源地的历史。用王牧师的话说：“如果没有林振珍在莆田开创的福音事工及复兴种子，就不可能有后来宋尚节在世界各地带领的复兴运动”。
        林振珍（1823-1877，原名式端，别名聘儒，祖籍惠安，先祖以渔为业后迁居南日岛草湖村落户）是兴化（现称“莆田”）地区第一位基督徒、第一位牧师、他的家庭是第一个基督化的家庭，不但全家归信基督，且全家作牧师。1843年林振珍迎娶惠安女林引宋为妻。
        1847年美以美会（即卫理公会，卫斯理公会源于约翰·卫斯理，他们早年的宣教做得非常出色，可惜近些年在欧美的许多卫理公会偏离圣经真理，接受同性婚姻，向世俗罪恶妥协）派柯林斯（（Judson Dwight Collins）、怀特（Moses Clark White）及麦利和（Robert Samuel Maclay）牧师来华到福州宣教，最初10年内（1847-1856）没有一位信主的。而柯、怀两位也因健康问题回国，只有麦利和及以后续到的明正理及薛承恩 (Nathan Sites, 1830-1895) 等牧师继续在苦传。1856年，麦牧师建茶亭的真神堂及仓前山的天安堂。1857年陈永高 (Ting Ang, the first convert) 第一家信主 。 
         黄媛传道向我们介绍：
         林振珍的信主经历是这样的，在 1863年1月1日（同治元年11月12日），他在福州的一个教堂——小岭堂外面摆地摊卖药膏时，听到教堂里传出来的声音，就闻声而入，进去听到关于耶稣的信息。他心里就有一个感动：“耶稣是谁？耶稣能救人吗？耶稣能不能救我？”
        为什么他这样渴望得到耶稣的拯救？因为他当时吸食鸦片，受鸦片折磨甚苦，想得到摆脱和释放。当时劝士（exhorter）李振美向他传福音。他用了两周时间，把鸦片戒掉了。为什么这么快？因为在这两周，他一边祷告，一边读《新旧约圣经》、《使徒信经》、《依经问答》等。在祷告读经过程中，他忘记了鸦片瘾，就自然戒掉了。
        当戒掉鸦片后，他想到：“我接受了福音，可我的老家、身边的人还没有信耶稣。当时莆田也有很多人吸食鸦片。” 他心里有负担，要把耶稣介绍给他们。林振珍在福州 “浴火重生” 的经历燃起他那颗爱同胞的心。他深信：唯有基督才能救同胞、救中国。 于是，他从归信基督那刻开始就立定心志：一生唯传基督。
•    回家乡传道及全家事奉
          他信耶稣后，第一站就回到家乡——莆田南日草湖。传福音的过程很艰难，但很感恩，他一家人都因他传福音而信了耶稣，接着信主的人数不断加增。1865年，南日信徒就增加到35人。
        林振珍带两个儿子林明山、林明泉去省城。当时南日岛草湖比较偏僻，很难走出去，他们到了福州的英华学院——相当于今天的神学院。在那里，他们悔改重生，奉献给上帝，成为牧师。
        林振珍的家庭，不单是基督化的家庭，更可以说是牧师化的家庭。因为他的两个儿子后来奉献当了牧师，两个女儿也嫁给牧师成为牧师娘。
        当时是封建社会，男女有别。男士只能与男士交往，女士只能与女士相处。所以林振珍只能向男人传福音。那女士怎么办？就由他的妻子林引宋（原姓宋，嫁给林牧师后改姓林，当时中国习俗有贯夫姓的传统）向妇女传福音。她刚结婚时，还没有信耶稣。但她看到丈夫信主后生命改变，就深受感动，也信了耶稣。在他们的记录中写到，林师母开始传福音时，第一年就带领六位妇女信耶稣。她成了当地首位女宣道师。后来每年都有许多人因她所传的道信了耶稣。她无条件跟随林牧师，无论林牧师走到哪里，她都无条件地支持他传福音的道路。
•    牧养与教会建造
       在牧养方面，林牧师既重视数量，也重视质量。1863–1870年，各方面数据都在增长。不仅人数多，在质量上严格把关。当时美以美会将入教分为三个等级：
–    慕道友 (hearer) ——愿意加入教会，要学习，预备成为基督徒。
–    试教友 (probationer) ——三个月内参加教会崇拜，要拒绝偶像，能够背诵《主祷文》、《十诫》以及《使徒信经》。
–    正式教友 (member) ——认真学习《试教友手册》、《依经问答》，并通过考试，接受洗礼，才接纳为正式教友。
        林牧师自己因《依经问答》受感动，他传福音时也常用这本书。如此，信仰才真正建立在基督的磐石上。
        黄传道评价到：对比今天许多的教会，当一听有人要信耶稣，我们就把门槛降低，没有在质量上严格把关，以致很多人在风吹雨打中容易跌倒，甚至离开上帝。
•    团队建设与宣教事工
        林牧师是传教士，他精通三种语言：莆田话、闽南话、福清话。他组建第一支宣教团队，这个团队分成两个小分队：
        一队“后卫队”——留下固本强身，牧养教会；
        一队“先锋队”——出去拓荒宣教。
到1871年，兴化信徒人数达到774人。福州全年议会的人数是2139人，兴化占三分之一多。他走过泉州、永春、莆田、福州、福清等地传扬福音。其中，福清的福音就是他第一个传进去的。2023年福清教会举行福音传入160周年纪念，他被尊为开山鼻祖。
       《福州年议会》中记载：
        “人所不能往之地，牧师无不乐往；人所不能为之事，牧师无不乐为。所处之危境，殆非人履，与保罗有相似之处，而牧师安之若素。盖为道舍身，甘之若饴，故能历险若夷也。”
•    逼迫与受苦
         在传教过程中，林牧师经历过许多逼迫。在江头牛田一带，他被人剥光衣服、打得遍体鳞伤，手指差点被砍断，石头如雨点般打来。他赤身回家，仍然欢喜能为主受苦。后来，他又与孙西川、杨得权到兴化城、惠安县传道，再次遭受毒打和逼迫。在泉州城更是被成千上万的人拳打脚踢，衣服撕碎，浑身是伤，几次被打倒在地，痛得无法起身。最后有一位七十多岁的老人出面劝阻，才得以脱身。
        他还曾在福清县被地方官员拘捕，以“传洋教、迷惑人心”为罪名，打了两千小板，血流满地，痛不欲生。他在祷告中把性命交托给主，立志：“就是打死也要传耶稣的道。”官府因此大怒，将他关进监狱。三日后，由麦利和牧师的交涉，经领事向通商局照会，县衙才将他释放。麦利和夫人日记中讲到：“那时见他遍体鳞伤，鞭痕犹在，半生半死，状实堪怜。虽然这样，尚引用保罗的话说：‘我不以性命为念，也不看为宝贵，只要证明上帝……恩惠的福音。足矣。’”
•    人才培养与本色化实践
        林振珍牧师重视人才培养。他花六年培养了23位宣讲师。十年间，他们建立了29所教会。1875年，林牧师决定不再领差会的工资，凭信心生活。他们所建立的教会基本上都是本地信徒自养、自立、自传，没有依靠外来宣教士。当时，许多信徒奉献房屋、土地和金钱，真正实现了三自原则。可以说，今天所说的“本土化”，在160多年前林振珍那里就已经开始了。他将要归天家时，甚至连买棺材的钱都没有。文字材料记载：“1877年3月23夜，先生见荣光满室，知死期至，侯主来接纳灵魂。问：今夜有月乎？师娘曰：无也。乃起，祷告谢主神恩。师娘曰：汝若过世现无棺，将若何？先生叹曰：我素轻财重义，今至此依不顾羞耻，我作信上省求乞多少钱文收埋。西教士薛承恩（Nathan Sites，1830 — 1895）、曾大辟 (D.W.Chandler)、武林吉（Franklin Ohlinger，1845年—1919年）见书，流泪捐集钱银帮助。先生寄信鸣谢。”
•    信仰遗产
         我们相信义人的后裔必蒙福。 神赐福他的后裔，成为各行各业的精英，基本上每一代都有牧师、传道。
        莆田教会也有二十个“第一”：第一张报纸、第一所学校、第一所医院、第一所麻风病院等等，对社会影响深远。
         莆田还有自己的文字——罗马兴化字，是由宋尚节的父亲宋学联与宣教士蒲鲁士（William, 1864–1916）一起创制，方便用莆田话读写圣经。比如《约翰福音》第一章，就能用罗马字拼写出来。学习一月即可拼读，三月即可写信彼此往来。可惜现在会的人很少了。王洪福牧师刚好在去年找了一位年纪较大的长辈学习，结果学完之后那位老姊妹就归天家了。不过感恩的是，相关的学习材料却保留下来了。
（未完待续）

(continued from the above) Journey to Caohu Christian Church 2. Lin Zhenzhen Memorial Hall        On June 8 of 2025, after the worship service at Caohu Church, Pastor Wang Hongfu’s wife, Minister Huang Yuan, led us to the Lin Zhenzhen Memorial Hall attached to the church. She provided a detailed explanation of the historical significance of this site as the birthplace of the Gospel in the Putian-Xian region. As Pastor Wang remarked, “Without the evangelistic work and revival seeds sown by Lin Zhenzhen in Putian, the later revival movements led by John Sung around the world would not have been possible.”         Lin Zhenzhen (1823–1877, birth name Shi Duan, also known as Pinru, ancestral home in Hui’an; his ancestors were originally fishermen and later settled in Caohu Village on Nanri Island) was the first Christian and first pastor in the Xinghua region (now called Putian). His family was the first Christian household in the area; the entire family not only believed in Christ but also served as pastors. In 1843, Lin Zhenzhen married Lin Yinsong from Hui’an.         In 1847, the Methodist Episcopal Mission (i.e., the Methodist Church, originating from John Wesley, did outstanding missionary work in its early years. Unfortunately, in recent years, many Methodist churches in Europe and America have deviated from biblical truth, accepting same-sex marriage and compromising with worldly sins) sent pastors Collins, White, and Robert Samuel Maclay to Fuzhou for missionary work. During the first ten years (1847–1856), none of their efforts initially resulted in converts. Collins and White returned home due to health reasons, leaving Maclay and subsequent missionaries, including Ming Zhengli (?) and Nathan Sites, to continue the arduous work. In 1856, Pastor Maclay established Zhenshentang at Chating and Tian’an Church at Cangqianshan. In 1857, Ting Ang became the first convert.[1]         Minister Huang introduced Lin Zhenzhen’s own conversion experience: On January 1, 1863 (the 12th day of the 11th month in the first year of Tongzhi), while selling ointments outside Xiaoling Church in Fuzhou, he heard voices from inside the church and went in. There he heard the message of Jesus and felt deeply moved: “Who is Jesus? Can He save people? Can He save me?”         At the time, Lin Zhenzhen was addicted to opium and suffered greatly. He longed for deliverance. Through the exhortation of Li Zhenmei and two weeks of prayer, reading the Old and New Testaments, the Apostles’ Creed, and the Catechism, he naturally overcame his addiction, forgetting the craving during his devoted study and prayer.           After overcoming opium, he felt a burden for his hometown and family, many of whom were still addicted and had not yet believed in Jesus. His “rebirth through fire” experience in Fuzhou ignited a heart of compassion for his fellow countrymen, firmly believing that only Christ could save them and China. From that moment, he resolved to dedicate his life entirely to preaching Christ. Preaching in His Hometown and Family Ministry       After his conversion, Lin Zhenzhen first returned to his hometown, Caohu, Nanri Island, Putian. The evangelistic work was difficult, but his entire family came to faith through his preaching. By 1865, there were 35 believers in Nanri.       He took his two sons, Lin Mingshan and Lin Mingquan, to study at Yinghua Academy in the provincial capital (equivalent to a modern seminary). There, they repented, were reborn, and dedicated themselves to God, eventually becoming pastors. Lin Zhenzhen’s family was not only Christianized but also “pastorized,” as both sons became pastors and his daughters married pastors.       During the feudal era, men and women were segregated. Lin Zhenzhen could only preach to men, while his wife, Lin Yinsong (who became a believer after witnessing her husband’s transformed life), ministered to women. She became the first female minister in the region. In her first year of ministry, she led six women to faith in Christ, and many more in subsequent years. She unconditionally supported her husband’s evangelistic work wherever he went. Pastoral Care and Church Building         Lin Zhenzhen emphasized both quantity and quality in ministry. Between 1863 and 1870, the church grew steadily. The Methodist Episcopal Mission classified church membership in three levels:Hearer: Willing to join the church and learn.Probationer: Attended worship for three months, renounced idols, and memorized the Lord’s Prayer, the Ten Commandments, and the Apostles’ Creed.Member: Studied the Catechism, passed exams, and was baptized.Lin Zhenzhen often used the Catechism in his preaching. This rigorous approach ensured that faith was established firmly on the foundation of Christ. Pastor Huang noted that unlike many churches today, which lower the threshold for conversion, Lin Zhenzhen ensured that believers were well-grounded, preventing many from falling away. Team Building and Missionary Work        Fluent in three languages—Putian dialect, Minnan dialect, and Fuqing dialect—Lin Zhenzhen formed the first missionary team, divided into two groups:Rear Guard: To maintain the church and nurture believers.Vanguard: To pioneer new evangelistic work.       By 1871, the number of believers in Xinghua reached 774, accounting for over one-third of the 2,139 attendees in the Fuzhou annual conference. Lin Zhenzhen preached in Quanzhou, Yongchun, Putian, Fuzhou, and Fuqing, with Fuqing being the first city he evangelized. In 2023, Fuqing Church celebrated the 160th anniversary of the Gospel’s arrival, honoring him as its founding father.        The Fuzhou Annual Conference recorded: “Pastors joyfully go where others dare not, willingly do what others cannot. In perilous circumstances, they remain calm, resembling Paul, dedicating themselves wholly to the Gospel. Their willingness to sacrifice and endure hardships enables them to face danger with ease.” Persecution and Suffering        During his ministry, Lin Zhenzhen faced severe persecution. In Jiangtou and Niutian, he was stripped, beaten, and nearly had his fingers severed, with stones raining upon him. He returned home naked but rejoiced in suffering for the Lord. He continued evangelizing in Xinghua city and Hui’an County alongside Sun Xichuan and Yang Dequan, suffering further beatings. In Quanzhou, he was attacked by thousands, his clothes torn, and left unable to rise. Only an elderly man intervened to stop the assault.        In Fuqing County, he was imprisoned by local officials for “preaching foreign religion and misleading people,” receiving 2,000 lashes. Bleeding profusely, he entrusted his life to the Lord, vowing, “Even if I die, I will preach Jesus’ message.” After three days, through Pastor Maclay’s negotiation and consular intervention, he was released. Maclay’s diary notes: “He was covered in wounds, whip marks still visible, half-dead, yet quoted Paul: ‘I do not consider my life precious, only that God’s grace in the Gospel be proven.’” Talent Development and Indigenization in Practice         Pastor Lin Zhenzhen valued the training of leaders. Over six years, he trained 23 evangelists. In ten years, they established 29 churches. In 1875, Pastor Lin decided to no longer receive a salary from the mission and to live by faith. The churches they founded were largely self-supported, self-governing, and self-propagating, relying neither on foreign missionaries nor outside resources. At that time, many believers contributed houses, land, and money, truly realizing the principles of the “Three-Self” church. It can be said that what is today called “indigenization” had already begun with Lin Zhenzhen more than 160 years ago.           When he was about to return to the Lord, he did not even have money to buy a coffin. Records state: “On the night of March 23, 1877, the gentleman saw glory filling the room, and knew that the time of his death had come, and that the Lord would receive his soul. He asked, ‘Is there a moon tonight?’ His wife replied, ‘No.’ He then got up, prayed, and thanked the Lord for His grace. His wife asked, ‘If you pass away without a coffin, what will you do?’ He sighed and said, ‘I have always valued righteousness over wealth. Now that the time has come, I will not care about shame; I will send a letter asking for some money to bury me.’ Seeing the letter, the Western missionaries Nathan Sites (1830–1895), D.W. Chandler, and Franklin Ohlinger (1845–1919) wept and collected money to help. The gentleman sent letters to express his gratitude.” Legacy of Faith         The descendants of the righteous are blessed. God blessed Lin Zhenzhen’s descendants, many of whom became pastors and evangelists across generations. Putian churches also achieved numerous “firsts”: the first newspaper, school, hospital, and leprosy hospital, leaving a profound social impact. The region even developed its own Romanized Putian script, co-created by John Sung’s father, Song Xuelian, and missionary William Purcell (1864–1916), allowing easy reading and writing of Scripture in the local dialect. For example, the first chapter of John could be spelled phonetically, learnable in one month, and letters could be written within three months. Unfortunately, very few people know it now. Just last year, Pastor Wang Hongfu happened to find an elderly senior to learn from, and after the learning was completed, that older sister went home to be with the Lord. Yet, thankfully, the related learning materials have been preserved. (to be continued)                     [1] “Ting Ang, the First Convert,” Pitts Theology Seminary, https://dia.pitts.emory.edu/image_details.cfm?ID=2366, accessed September 19, 2025.

初谈宋尚节

（接上文）

草湖基督教堂之行

1. 崇拜与团契交通

        2025年6月8日早晨7:30，我们从莆田市的笏石镇启程，驱车来到莆田码头，准备乘船前往南日岛。南日岛风景秀丽，物产丰富，是莆田基督教的发源地。

       南日岛一号渡轮停泊在码头，船身稳健宽大，甲板上早已聚集了不少乘客与货物。船中间贴着一道红幅：“人人讲安全、个个会应急——查找身边安全隐患”。处处留心皆学问，渡轮以这种方式增强人们的安全意识值得学习。渡轮往返于莆田与南日岛之间，水程大约一个小时。船开动之后，微风拂面，浪花轻拍船舷。我站在邮轮的一端，凝视着一望无际、微波荡漾的海面，心中不禁涌起无限感慨。耳边似乎回荡着诗人海子的那句诗：“面朝大海，春暖花开”。这一刻，心灵被打开，思绪飞向百年前的一幕：1927年，宋尚节横渡太平洋，临近中国海岸时，他毅然将象征世俗荣誉的“金钥匙”和“盒子”抛入大海，宣告自己要彻底向世界死、完全向基督活。那一瞬间的振奋与彻底，至今仍震撼人心。想到这里，我不由自主地高声吟唱：“主啊，你就是大海中的船，在你船上是何等平安……”或许船上的乘客会觉得这个人有点癫狂，他五音不全的歌唱并不那么悦耳，但那又如何呢？人生能有几回癫狂？若能为基督的爱癫狂，若能在大庭广众之下大胆为基督作见证，就算被全世界轻看也值得了！

        南日岛约有5-6万人，估计有基督徒与天主教徒约一万多人。草湖堂信徒有258户，1200多人。岛上除了草湖堂之外，还有其他六间教堂，遍布各个村落。开车穿过街巷，随处可见许多家大门上张贴着福音对联，仿佛整个小岛都浸润在基督福音的气息之中。

       草湖堂外观雄伟壮观，分为新旧两个部分。教堂门口立着一块石碑，上面刻着五排竖体字：“传教于1863年”、“基督为教会磐石”、“耶和华以勒”、“兴化福音发源地”、“创建于2005年春”。下面写着：草湖堂。这些文字不仅是历史的见证，更是信仰薪火相传的印记。

        由于不知道主日崇拜开始的具体时间，我们抵达教会时崇拜已经进行到一半。讲台上，王洪福牧师正用当地方言热切讲道。虽然我们一句也听不懂，但从大屏幕PPT上的标题可以知道，他讲的是《使徒行传》中保罗与巴拿巴的宣教（徒11:19–20）。会众静默聆听，氛围庄重而热烈。奉献环节人们可选择两种方式：一种是现场奉献，另一种是通过微信支付宝扫描奉献。崇拜结束前任牧师陈国恩的代祷更是情词迫切。结束时，弟兄姐妹欢喜快乐同心唱诵“礼拜散时歌”：“礼拜散了恳求祝福，喜乐平安满我心……愿能永远，愿能永远，同主治理无尽期。阿门” 。

       会后，王洪福牧师与陈国恩牧师热情地接待我们，邀请我们一起饮茶用餐。在温暖的团契中，王牧师与我们分享了几条关于宋尚节的重要见解：

        第一，1909年兴化（即今莆田）的大复兴，是宋尚节后来在全国各地带领复兴的“原型”。那次复兴从神学生薛明春的认罪悔改开始，他公开承认自己曾拿过教会两块钱。由此引发了众人纷纷认罪悔改的浪潮。王牧师指出，此后宋尚节所带领的复兴，无不是这一模式的“复制与粘贴”。

        第二，真正的悔改必须是“撒该式悔改”——得罪神的事，要向神认罪；得罪人的事，要向人认罪，并当面赔礼道歉，甚至赔偿钱财。唯有如此，才会带来真正的更新与复兴。王牧师语重心长地说：“今日人们信主太便宜了。跟随主必须付出代价，我们必须要真正悔改，才能更新生命。”

         第三，宋尚节的化学博士头衔为他打开了接触各阶层的门路，吸引了许多人前来听道。复兴如同五饼二鱼，产生属灵的“化学反应”。他的脚踪遍及中国17个省份、7个国家，将复兴的火种传遍各地。

         听完王牧师的分享，我心有所感，便补充说：“‘不识庐山真面目，只缘身在此山中。’宋尚节九岁时在兴化亲历的复兴，确实是他日后事工的雏形。然而主却奇妙地带领他远赴美国，在纽约协和神学院遭遇自由派神学的冲击，甚至被送入精神病院。正是经过这段痛苦与迷惘的历程，圣灵才使他更加确认：童年在兴化所经历的复兴，才是最纯正、最宝贵的灵性财富。若无这段辗转，他或许难以如此深刻体会当年的价值”。原来，一个人走遍世界时，当他回头一看才会猛然发现，童年里与主相遇的经历才是无价珍宝。

（未完待续）

9/21/25 Pastor’s Word

An Initiative Reflection on John Sung
(continued from the above)

Journey to Caohu Christian Church

1. Worship & Fellowship 

        On the morning of June 8, 2025, at 7:30 a.m., we set out from Hushi Town, Putian City, and drove to the Putian wharf to board a ferry to Nanri Island. Nanri Island, with its beautiful scenery and abundant resources, is the birthplace of Christianity in Putian.

       The Nanri No. 1 ferry was docked at the pier, steady and spacious, with passengers and cargo already gathered on deck. In the middle of the ship hung a red banner that read: “Everyone speaks of safety, everyone knows how to respond—look for potential hazards around you.” Truly, knowledge can be found everywhere; even a ferry ride can heighten public awareness of safety in a practical way. The ferry travels between Putian and Nanri Island, taking about an hour across the water. As the vessel set out, a gentle breeze brushed against my face, and waves lapped lightly against the hull. I stood at one end of the ship, gazing out at the vast, rippling sea. My heart was filled with emotion, as if echoing the poet Haizi’s famous line: “Facing the sea, with spring flowers blossoming.” At that moment, my spirit was opened, and my thoughts flew back to a scene a century ago: in 1927, as John Sung crossed the Pacific Ocean and neared the coast of China, he resolutely threw his “golden key” and “box” — symbols of worldly honor — into the sea, declaring that he would die completely to the world and live wholly for Christ. That act of courage and surrender still stirs hearts to this day. Thinking of this, I could not help but sing aloud: “Lord, You are the ship upon the sea; how safe it is to be aboard Your vessel…” Perhaps some passengers thought me a little crazy, for my off-key singing was hardly melodious. But what of it? How many chances does one have in life to be “crazy”? If we may be “crazy” for the love of Christ, if we may bear witness to Him boldly before the crowd, then even the scorn of the whole world is worth it!

        Nanri Island has a population of about 50,000 to 60,000, of whom an estimated 10,000 or more are Protestants and Catholics. Caohu Church alone has 258 households with over 1,200 believers. Besides Caohu Church, there are six other churches scattered across the island’s villages. As we drove through the streets, we saw Gospel couplets posted on the doorways of many homes, as if the entire island was steeped in the atmosphere of the Christian faith.

Caohu Church stands tall and impressive, divided into old and new sections. At the church entrance is a stone tablet inscribed with five vertical lines: “The Gospel First Preached Here in 1863,” “Christ the Rock of the Church,” “Jehovah Jireh,” “Birthplace of the Xinghua Revival,” and “Rebuilt in Spring 2005.” Beneath it are the words: “Caohu Church.” These inscriptions are not only historical testimony but also a witness to the passing down of faith from generation to generation.

         Since we did not know the exact time of the Sunday service, we arrived halfway through. On the pulpit, Pastor Wang Hongfu was passionately preaching in the local dialect. Although we could not understand a word, the PowerPoint slide on the big screen revealed his sermon text: Paul and Barnabas in mission (Acts 11:19–20). The congregation listened intently, and the atmosphere was both reverent and fervent. During the offering, people could choose between giving on-site or scanning QR codes for WeChat Alipay. Before the service concluded, former pastor Lin Guoen led in earnest prayer. At the closing, the congregation united in singing the “Dismissal Hymn” joyfully:

        “Now the service is ended, we ask for God’s blessing,
        May joy and peace fill our hearts…
        Forever, yes forever, may we reign with the Lord unceasingly. Amen.”

         Afterward, Pastor Wang Hongfu and former pastor Lin Guoen warmly received us, inviting us to tea and a meal together. In the warmth of fellowship, Pastor Wang shared several important insights about John Sung:

         First, the revival of 1909 in Xinghua (today’s Putian) was the prototype of the revivals Sung later led across China. That revival began when seminary student Xue Mingchun confessed publicly that he had taken two dollars from the church. His repentance sparked a wave of confessions and repentance among others. Pastor Wang pointed out that every revival led by Sung thereafter was essentially a “copy and paste” of this pattern.

         Second, true repentance must be “Zacchaeus-like repentance” — sins against God must be confessed to God; sins against people must be confessed to them, with apologies made face-to-face, and even restitution offered. Only then can genuine renewal and revival take place. Pastor Wang spoke earnestly: “Today, faith has become too cheap. To follow Christ requires a cost. We must truly repent in order for our lives to be renewed.”

        Third, Sung’s PhD in chemistry opened doors to all levels of society, drawing crowds to hear him preach. Revival spread like the miracle of the five loaves and two fish, producing a spiritual “chemical reaction.” His footsteps reached 17 provinces in China and 7 other countries, spreading the flame of revival far and wide.

         After hearing Pastor Wang’s sharing, I felt moved and added: “As the saying goes, ‘We cannot recognize the true face of Mount Lushan because we are within the mountain.’ John Sung’s personal experience of revival at the age of nine in Xinghua was indeed the seedbed of his later ministry. Yet the Lord led him all the way to America, where at Union Theological Seminary in New York he faced the challenge of liberal theology and was even sent to a mental asylum. It was only through this painful and bewildering journey that the Holy Spirit confirmed to him all the more: the revival he experienced as a child in Xinghua was the purest and most precious spiritual treasure. Without that detour, he might never have realized its value so deeply.” Truly, when a person travels the whole world and looks back, he suddenly discovers that the encounter with the Lord in childhood is the most priceless treasure of all.

(to be continued)

初谈宋尚节

（接上文）

宋尚节墓园纪念馆

        南京是我生活过7年的地方，20年前我从南京神学院毕业离开这座城市。2025年6月6日，我再次来到南京这座历史名城。故地重游，尽管物是人非，“人面不知何处去”，但“桃花依旧笑春风”。这里的一草一木依然如此熟悉亲切，这里喝的水都是甜的。那天晚上，我的同学带我参观南京市中心新街口百货对面的德基广场（Deji Plaza）。这里让我这个久住美国的“乡巴佬”大开眼界，有一种“刘姥姥进大观园”的惊讶与赞叹。广场内的洗手间不叫洗手间，叫“解忧所”。三楼“格序织造坊”的“解忧所”，主题围绕“编织”与时装美学展开。五楼 的“解忧所”前陈设一架“古典钢琴”，通过克莱因蓝与摩登金的色彩碰撞，营造出既优雅又前卫的氛围。八楼推出与艺术家 Beeple 联名的“解忧所”，融入超现实主义艺术风格，是全国首个此类艺术联名盥(guàn)洗空间。八楼的德基艺术博物馆是Beeple全球首展——“来自人造未来的故事”(Tales From a Synthetic Future)，它是将现代科技与历史文化融汇的艺术空间，在 Beeple 的作品中，政治人物、卡通形象、电子游戏角色、宗教符号、科技产品一起形成一种“视觉过载”的效果，是典型后现代去中心化、多元并置。置身于人类自己所构建的令人眼花缭乱的后现代文明之中，每个个体显得格外渺小。在泡沫式高度发展或竞争激烈的大都市里，人们面临的精神压力与日俱增，焦虑与抑郁群体的比例呈上升趋势。

        在感恩与赞叹祖国经济腾飞的同时，我心灵深处却对亿万同胞灵魂的得救充满忧虑。我不禁要问：人真的能“人定胜天”吗？当人类不断营造自己高大雄伟的“巴别塔”时，若心中没有上帝，那将是何等可怕的光景！正如俄国作家陀思妥耶夫斯基在小说《卡拉马佐夫兄弟》（The Brothers Karamazov, 1880）中所发出的灵魂呐喊：“如果没有上帝，人就可以为所欲为了”（If God does not exist, everything is permitted）。在集体努力所带来的高科技发展光环之下，每一个个体灵魂的归向又在何处？诚如奥古斯丁所言：“神啊，我的心若不归向你，便永远也得不着安息！”

        带着受到后现代文明的冲击和拷问，我乘上来南京开往福州的飞机，开始了拜访宋尚节墓园的心灵之旅。快到福州长乐机场了，我心里有一点儿小激动。终于有机会可以亲眼看一看福建这个令我着迷的省份了。我这个出生在东北黑龙江的人，真的可以从南方的福建人身上学到许多宝贵的功课。快下飞机了，我主动和身边的乘客聊了起来。我直接问他说：“你有去教会吗？”他说：“我偶尔去过。”

        他问我说：“你来福州干什么？”

        我说：“我来参观宋尚节墓园。”

        他反问说：“宋尚节是谁？他很有名吗？”   

        如果我说宋尚节是化学博士，这对宋尚节没有多大意义；如果我说宋尚节是布道家， 这对那个人没有多大意义。

        我和他说：“宋尚节是一个真正活出基督的人。他活着时曾影响10多万人信耶稣。他活得很有价值。”接着，我仔细把宋尚节的见证分享给他。临别前，我不忘鼓励他有机会多去教会敬拜上帝。他也礼貌性地答应了。 

        我曾以为，大多数福建人都已经远赴海外。然而事实却是，大部分福建人依然扎根于故土，在家乡辛勤耕耘，建设着自己美丽的土地。

         晚上7点，我在长乐机场与我的学生乔治牧师汇合。他开车载我们一起前往宋尚节的故乡——莆田市的笏石镇（从“笏石镇”到宋尚节出生的福州市福清市新厝镇凤迹村公路距离大约 47-50 公里）。大约晚上9点，我们见到了接待我们的吴传道，他驱车载我们前往莆田市秀屿区笏石镇坑北村的小山上。那晚正值阴历十三，月亮格外圆满明亮。在皎洁的月光下，我们下了车，沿着一道狭窄的台阶乡间小路缓步而行。这一情景让我不由自主地想起耶稣的话：“你们要进窄门；因为引到灭亡，那门是宽的，路是大的，进去的人也多；引导永生，那门是窄的，路是小的，找着的人也少”（太7:13-14）。

        眼前就是宋尚节墓园纪念馆了！宋尚节的棺椁就安放这间小房子里了。远远望去，它朴素无华，仿佛与周围的田野融为一体，也与现代都市中高楼林立、灯火辉煌的南京德基广场形成了强烈对比。小房子没有雕饰，没有金碧辉煌的装潢，却透出一种宁静而庄严的氛围，让人不由自主地静下心来，心生敬畏。门前立着一块长牌子：“宋尚节博士归天80周年”，简简单单，却让人感受到岁月沉淀下的深厚敬意。或许，这正体现了神仆人的独特——生前廉洁朴素，去世后依然谦卑而不张扬。站在这里，人们容易想起那条十字架的道路：舍己、谦卑、专注高举基督，而非追求世俗的荣华。此刻，这小小的安放之地若能让人因这份简朴而重新反思信仰的核心，这里便已完成它应有的意义。

        纪念室进门有一副对联：“神家瑰宝作柱石，历尽磨难脚踪美”。屋里分上下两层：楼上和地下室。楼上一进屋，印入眼帘的是对面墙上挂着的十字架。宋尚节的生平制作成作一个系列，以10副图画配文字的形式张贴在左右两边的墙上，包括“从出生到赴美留学之前”（1901-1920），“美国留学的七年”（1920-1927）、“回国在福建传道三年”（1927-1930）、“与伯特利布道团合作的三年”（1930-1933）、“神独自引领”（1933-1940）、“离世归主前三年”（1940-1944）。

        楼下地下室对面墙上有宋尚节的照片，照片两侧是另一幅对联：“敢于地府摇旌旗，勇向天国写文章”。左右两面墙上分别有两幅很大的画：一副“弃荣报国”画着宋尚节归国时将博士钥匙及相关证书投入大海的一幕。另一幅“东岩异象”画的则是1922年感恩节宋尚节在美留学期间所梦见的异象：

        他走在兴化东岩山巅，听见有呼叫声，便连跌带冲、披荆斩棘地下山救人，发现自己浑身鲜血斑斑。小溪顿然变成汪洋，沉溺着各种民族的人，发出凄惨的呼救声。他焦急祷告：‘神啊，我愿奉你的使命，得你的臂助，去救那与恶浪挣扎的千万人。’霎那间，自己变成小孩、罪犯，全身被锁链捆绑！突起血红的十字架自远而近，自高而下，其上写着八个大字‘仰望十架，往前奔跑’。一霎间，锁链不砍而断，那时十字架已漂泊在大海中心，好像一块磁石，吸引着水里的人们，十字架扩充到全部海面，终于不再见到海水，成了一片花香鸟语的乐园……这就是天堂吧……人们在互相拥抱握手，有许多人跑来与他握手，宋尚节发现他们竟然都是中国人，还有许多是兴化的邻居、亲友、同学。

       宋尚节的灵柩就安放在这里，置于两层大理石砌成的台座之上。灵柩乳白泛黄的木质表面经过重新打磨，显得格外光洁，并由透明玻璃罩妥善覆盖。令人惊叹的是，这口灵柩曾经在泥土中埋藏长达半个多世纪，直到被重新发掘时，竟依然保存完好——这本身就是神迹。

        曾有人总结约翰卫斯理的话说：“给我100个除了罪恶别无所惧，除了上帝别无所慕的人，不管他们是传道人还是平信徒，他们将要震动地狱的大门，并在地上建立天上的国度。”宋尚节岂不就是那位除了罪恶无所惧，除了上帝无所慕的天国战士吗？

       在这庄严肃穆之地，我不由得跪在台阶前向上帝祈祷：

       “主啊，感谢你在20世纪的中国兴起宋尚节作为献祭者献给主！

        主啊，求你赦免我的罪，洁净我的心，使我再次将自己的身心灵献给你！

        主啊，求你给我一颗像宋尚节那样爱你的心！

求你在21世纪的今天使更多的人在你的祭坛前，纯粹、圣洁、毫无保留地将自己献上，和你的仆人一同燃烧！”

          （未完待续）  

9/14/25 Pastor’s Word

An Initial Reflection on John Sung

(continued from the above)

John Sung Memorial and Cemetery

         Nanjing is the city where I once lived for seven years, and it has been twenty years since I left this place after graduating from Nanjing Theological Seminary. On June 6, 2025, I once again set foot in this historic city. Returning to familiar ground, though people and circumstances have changed—“the face is gone, but the peach blossoms still smile in the spring breeze”—everything here remains deeply familiar and dear to me. Even the water I drank still seemed sweet. That evening, a classmate took me to visit Deji Plaza, opposite the Xinjiekou Department Store in downtown Nanjing.

          For someone like me, who has lived in the United States for many years, Deji Plaza was truly an eye-opener—like Granny Liu stepping into the Grand View Garden. The restrooms inside the plaza were not called “Cesuo”(“washrooms”) but “Jieyousuo” (“Rooms of Solace”). On the third floor, the “Room of Solace” in the “GeXu Weaving Workshop” carried the theme of weaving and fashion aesthetics. On the fifth floor, a classical piano was placed at the entrance of the restroom, with the interplay of Klein blue and modern gold creating an atmosphere that was both elegant and avant-garde. On the eighth floor, in collaboration with the artist Beeple, a “Room of Solace” was presented in a surrealist style, the first such artistic restroom in the country. On the same floor, the Deji Art Museum was hosting Beeple’s first global exhibition, Tales From a Synthetic Future. This museum blends modern technology with historical culture, and in Beeple’s works, political figures, cartoon characters, video game avatars, religious symbols, and technological products collide to create a sense of “visual overload,” a hallmark of postmodernism’s decentralization and plurality.

        Standing amidst the dazzling civilization that humanity itself has constructed, the individual feels especially small. In bubble-like rapid development or the intense competition of megacities, people are under increasing psychological pressure, and the proportion of those struggling with anxiety and depression continues to rise.

        Even as I give thanks and marvel at my nation’s economic rise, deep in my heart I cannot help but worry for the salvation of millions of souls. I ask myself: Can human beings truly “conquer heaven by their own will”? As humanity builds its lofty “Towers of Babel,” what a terrifying state it would be if there were no God in the human heart! As the Russian writer Fyodor Dostoevsky cried out in The Brothers Karamazov (1880): “If God does not exist, everything is permitted.” Under the dazzling glow of high-tech achievements born of collective effort, where, then, lies the turning of each individual soul? As Augustine once said: “You have made us for yourself, O Lord, and our heart is restless until it rests in you.”

        With this shock and questioning from postmodern civilization, I boarded a plane from Nanjing to Fuzhou, beginning my spiritual journey to visit the tomb of John Sung. As the plane neared Fuzhou Changle Airport, I felt a stir of excitement—finally, I would have the opportunity to see with my own eyes the province of Fujian, which had long fascinated me. As a native of Heilongjiang in Northeast China, I knew I could learn many valuable lessons from the people of this southern land. As the plane was about to land, I struck up a conversation with the passenger next to me. I asked directly: “Do you go to church?” He replied, “I’ve been a few times.”

He then asked me, “What brings you to Fuzhou?”

         I answered, “I’ve come to visit the tomb of John Sung.”

         He asked again, “Who is John Sung? Is he famous?”

         I thought to myself: if I said John Sung was a PhD on Chemistry, that would mean little to Sung; if I said John Sung was an evangelist, that would mean little to him.

        So, I said, “John Sung was a man who truly lived out Christ. During his lifetime, God used him to lead over one hundred thousand people to faith in Jesus. He lived a life of great worth.” I then carefully shared John Sung’s testimony with him. Before we parted, I encouraged him to attend church more often to worship God. He politely agreed.

         I had once assumed that most Fujianese had gone abroad. Yet the truth is, the majority remain rooted in their homeland, diligently cultivating and building their beautiful land.

        At 7 p.m., I met my student, Pastor George, at Changle Airport. He drove us to John Sung’s hometown—Hushi Town in Putian City (the road distance from Hushi Town to Fengji Village, Xincuo Town, Fuqing City, Fuzhou, where John Sung was born, is approximately 47-50 kilometers). Around 9 p.m., we met Minister Wu, who welcomed us and drove us to Kengbei Village, Hushi Town, Putian City on a small hill. That night was the 13th day of the lunar calendar, and the moon shone especially round and bright. In the clear moonlight, we stepped out of the car and walked slowly along a narrow country path of stone steps. The scene brought to my mind the words of Jesus: “Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it” (Matt. 7:13–14).

         Right ahead is the John Sung Memorial and Cemetery! John Sung’s coffin is placed inside this small building.” From a distance it looked plain and unadorned, blending into the surrounding fields, a stark contrast to the towering skyscrapers and glittering lights of Nanjing’s Deji Plaza. The house had no ornate carvings or lavish decoration, yet it radiated a solemn tranquility that compelled reverence. At the entrance stood a simple plaque: “In Memory of the 80th Anniversary of Dr. John Sung’s Homegoing.” Its simplicity carried a profound sense of honor born of time. Perhaps this was precisely the mark of God’s servant: humble and frugal in life, and still unassuming in death. Standing there, one could not help but think of the way of the cross—self-denial, humility, and the single-minded exaltation of Christ, not the pursuit of worldly glory. If this modest resting place could inspire people to reflect once more on the core of faith, then it has fulfilled its sacred purpose.

         At the entrance of the memorial room hung a couplet:
        “Treasure of God’s house, a pillar stone;
          Through trials and hardships, your footsteps shine.”

         The room had two levels: an upstairs hall and a basement. Upstairs, one’s eyes were immediately drawn to a cross hanging on the opposite wall. John Sung’s life was displayed in a series of ten illustrated panels along the side walls: “From Birth to Departure for America (1901–1920),” “Seven Years of Study in the U.S. (1920–1927),” “Three Years of Preaching in Fujian (1927–1930),” “Three Years with the Bethel Evangelistic Band (1930–1933),” “Led by God Alone (1933–1940),” and “The Final Three Years Before Going to Be with the Lord (1940–1944).”

        In the basement, a photo of John Sung hung on the wall, flanked by another couplet:
      “Dare to raise the banner against hell;
        Bravely write the testimony of heaven.”

        On the side walls hung two large paintings. One, Renouncing Honor to Serve the Nation, depicted John Sung throwing his doctoral key and related certificates into the ocean upon returning to China. The other, The Vision of Dongyan, portrayed the vision he saw during Thanksgiving in 1922 while studying in America:

        He dreamt of walking on the peak of Dongyan Mountain in Xinghua, when he heard cries for help. He rushed down the mountain, stumbling and tearing through thorns, his body covered in blood. A brook turned into a vast ocean, where people of all nations were drowning and crying out in agony. He prayed anxiously: ‘O God, I am willing to receive Your mission and Your power to save the multitudes struggling in the raging waves.’ Suddenly, he himself became a child, a criminal, bound in chains! Then a blood-red cross appeared, drawing near from afar, descending from above, with the words inscribed: ‘Look to the Cross, Run the Race.’ In an instant the chains broke. The cross floated in the midst of the sea like a magnet, attracting the drowning multitudes. The cross expanded until it filled the entire ocean, transforming the waters into a fragrant paradise of flowers and birds. ‘This must be heaven…’ People embraced and shook hands, and many came to grasp his hand. To his amazement, they were Chinese—many were his own neighbors, relatives, and classmates from Xinghua.

         John Sung’s coffin rests here, placed upon a two-tier marble platform. Its pale yellow wooden surface has been carefully polished, and it is covered with a transparent glass casing. Astonishingly, though it had been buried underground for more than half a century, when it was unearthed it remained completely intact—this itself is a miracle.

         Someone once paraphrased John Wesley’s words: “Give me one hundred men who fear nothing but sin and desire nothing but God, and I care not whether they be clergymen or laymen—they alone will shake the gates of hell and set up the kingdom of heaven upon earth.” Was not John Sung just such a warrior of the kingdom, who feared nothing but sin and desired nothing but God?

          In this solemn and sacred place, I could not help but kneel on the steps and pray to God:

“Lord, I thank You for raising up John Sung in twentieth-century China as a living sacrifice unto You!
        Lord, forgive my sins, cleanse my heart, and once again I offer my body, soul, and spirit to You!
        Lord, grant me a heart that loves You as John Sung did!
      And Lord, in this twenty-first century, raise up many more who will, with purity, holiness, and without reserve, offer themselves on Your altar, burning together with Your servant for Your glory!”

(To be continued)

初谈宋尚节

（接上文）确定研究方向
         一位好老师可以影响人一生。我的导师马太·麦凯勒博士（Dr. Matthew McKellar）是一位牧者型学者。他将三十多年的牧会经验带到课堂上。[1] 当我在课堂上分享说要研究宋尚节时，他对此给予肯定，并向我介绍说他从前在西南神学院毕业的学生Dr. Philip Koo就曾经研究过宋尚节。在读博士期间，我曾考虑是否要换一个题目，麦凯勒博士则不断鼓励我要集中在这个题目上，不要轻易更换。毫无疑问，麦凯勒博士在这一点上是正确的。
        试想，如果我选一个西方布道家或神学家，比如奥古斯丁、司布真、钟马田进行研究，我或许也可以写出合格的论文交给教授，然而这些伟大的基督徒对我的处境有多大的实践意义？我如何在文化层面与他们的思想产生共鸣呢？更深理解这些人的思想对中国教会、海外华人教会及我个人的事奉会带来多少启发呢？宋尚节则不同，他是一位曾留学美国的中国布道家。研究宋尚节是圣灵对我的感动，并且研究这位中国的布道家一定会对我的灵魂产生巨大的冲击和影响，使我可以透过圣灵跨越近一百年的历史长河与这位属灵前辈隔空对话，从而碰撞出真理的火花、圣洁的热情以及教会实践的智慧。 
        确定博士论文的研究方向从来都不是一件容易的事。如果把整个写作过程比作穿越一片茂密丛林，那么研究方向就好比探险者出发前所选择的小径。方向一旦正确，旅程将更加顺利；若是选择失误，则极易误入歧途，越走越艰难，甚至可能前功尽弃。在这一关键抉择上，麦凯勒博士根据我的兴趣点为我提供了两个思路：其一，探讨宋尚节寓意解经的特点及其当代意义；其二，评估奥利金对宋尚节寓意解经的影响。与此同时，另一位长期研究宋尚节的学者、作家施玮[2]则建议我从“处境化”的角度切入，来理解宋尚节的讲道及它的实践意义。她指出，这样的视角不仅能把握宋尚节整个传道思路的主线，也能更好地厘清其讲道与文化背景之间的互动，并且这个研究方向和成果会祝福教会。感谢上帝的带领，“处境化”这个词如同一把钥匙，为我开启了走向这片学术丛林的路径。
        1885年，英国圣公会差会（Church Missionary Society）差派到福建的宣教士爱德温·约书亚·杜克斯（Edwin Joshua Dukes）写道：
         “一个人若要像中国人一样思考，就必须自己是中国人；他必须使用中国的比喻、中国的典故和中国的语言，才能使公开演讲真正有效……外国人的嘴巴实在无法说服中国人……中国所需要的不是成千上万的英国人或美国人，而是成千上万、乃至数以万计拥有奉献的口与心的中国人。中国所需要的不是那么多学者，而是有担当的人；若学者的身份附加在这样的人身上，自然是极好的，但最根本需要的是‘人’——勇敢的、真诚的、奉献的、能独立站立的人……现在是寻找中国使徒的时候了。但他的来临迹象尚未显明。当这位使徒来到时，他必是中国人，而不是外国人。他会从神学院出来吗？还是会如同神的使者常常那样，从一些出人意料的地方兴起？我们无法知道；我们只能祈祷他快快来到！并愿他像旷野的施洗约翰一样震动整个民族！”[3]
        1901年9月27日，宋尚节诞生于福建省兴化县（今天的莆田），他被誉为“中国的使徒”。他以中国人的文化与方式，向同胞传讲福音、阐释真理。作为早期赴美留学后归国的布道家，他始终流淌着深厚的中华血脉。因此，在属灵的层面上，他与我——一位生于中国、现于美国牧养华人教会的人——产生了遥相呼应的共鸣。圣灵藉此启示我，使我更深体会到：福音并非游离于文化之外，而是能够进入不同处境，被人真实地理解与接受，从而更有力地传递给中国人，乃至普世万民。

（未完待续）

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                      [1]马太·麦凯勒博士是一位优秀神学教授的好榜样，他以基督的生命来服侍学生，真诚关怀每一位学子。他认真对待每一份作业与研究论文。为了帮助学生提升写作水平，他甚至会亲自打电话，一对一地花上一个小时耐心指导。从标题、主旨、大纲，到具体内容，乃至每一个标点符号，他都细致入微地提出宝贵的修改建议。

                      [2] 施玮著有《献祭者——宋尚节传》（The Sacrifice: John Sung）等书籍。

                       [3] Edwin Joshua Dukes, Everyday Life in China: on Scenes Along River and Road in Fuh-kien (London: The Religious Tract Society, 1885), 240.