智者与愚人

箴15: 1-2, 4 

1 回答柔和使怒消退，言语暴戾触动怒气。

2 智慧人的舌善发知识，愚昧人的口吐出愚昧。

4 温良的舌是生命树，乖谬的嘴使人心碎。

        讲话是一门艺术。没有人可以说在讲话这件事已经练到如火纯青的地步了。对于这门艺术，我们每个人都在不断操练的路上。就如雅各所说：“原来我们在许多事上都有过失。若有人在话语上没有过失，他就是完全人，也能勒住自己的全身”（雅3：2）。           在我办公室的书架上摆着一本书《智者与愚人的讲话方式》，由李金水编著（北京：北京工业大学出版社，2008年10月）。尽管它是一本世俗读物，但其中所列出的29条原则对我们如何提高讲话技巧有很多启发。在“卷首语”中，作者举了一个例子：有位国王做了一个梦，梦见自己的牙齿全掉光了。第二天，国王找来两个大臣问原因。大臣甲说：“大王，您这个梦说明您所有亲属都死光以后，您才会死”。国王听了勃然大怒，命人将大臣甲拉出去打一百大棍，然后赶出宫去。大臣乙则说：“至高无上的君王啊，您那个梦的意思是说，您将是您所有亲属中最长寿的一位！”国王听后大喜，命人重赏大臣乙。同样一件事，讲话的角度和方式不同造成的效果也不同。我在此将本书中的29条讲话原则（稍加修改）列出来加以分析，和弟兄姐妹分享。          No.1 智者背后说人好话，愚人背后说人坏话。俗语说：“静坐常思己过，闲谈莫论人非”。若背后说人坏话会暴露出自己为人挑剔，品质恶劣。若背后赞扬别人，则表现出说话者的胸怀和诚恳。当别人了解你对人真诚时，就会对有信赖感。          No. 2 智者真诚地赞美人，愚人肉麻地奉承人。赞美与奉承的区别在于是否发自内心。真诚的赞美实事求是，有理有据；虚假的奉承则凭空捏造，无理无据，投其所好，只为博取别人的欢心。          No. 3 智者一句话把人说笑，愚人一句话把人说跳。能把人说“笑”的语言通常是柔美的，能把人说“跳”的语言则是尖刻的。不要用言语伤人，不说让人难下台的话，照顾对方的自尊，不拿对方的短处取笑。          No. 4 智者开玩笑活跃气氛，愚人开玩笑伤人自尊。开玩笑要把握“度”，开玩笑要看时间、对象、讲究内容健康和场合。开玩笑不可使对方限于难堪，尤其不要把别人生理上的缺陷当开玩笑的谈资。          No. 5 智者嘴上有一把钥匙，愚人嘴上没有把门的。罗曼罗兰说：“每个人的心底，都有一座埋藏记忆的小岛，永不向人打开。”朋友把自己的隐秘告诉了你，证明对你的极度信任。你有义务和责任为朋友保密。          No. 6 智者告诉孩子“你真棒”，愚人告诉孩子“你真笨”。每位家长用欣赏的眼光看孩子，就会发现孩子不一般的优点；用赞美的口吻评价孩子，就会在孩子心中荡起一股股激流。          No. 7 智者讲话因人而异，愚人讲话不看对象。我们平常穿衣服要讲求“量体裁衣”。日常说话，也要根据个人的身份、文化程度、语言习惯和生活背景作不同的处理，把握好分寸，留有余地。          No. 8 智者注意礼貌用语，愚人缺乏礼貌语言。说话有礼貌就是对别人的尊重。简单的礼貌用语“早上好”、“您好”、“对不起”、“请原谅”、“谢谢您”、“给您添麻烦了”很重要。          No. 9 智者说话简洁明快，愚人说话拖泥带水。 “言不在多，达意则灵。用最少的字句，包含尽量多的内容，并打动听众，是讲话成功的基本要求。所以我们讲话要言简意赅，同时还要重点突出，饱满有力。” 这段描述对如何讲道或带领查经也适用。          No. 10 智者说话通俗易懂，愚人说话咬文爵字。优秀的老师把复杂的理论说简单了，愚拙的老师则能把简单的道理说复杂了。          No. 11 智者说话注意场合，愚人说话不分地点。由于受特定因素制约，有些话只能在某些场合说。同样一句话，在这里说和在那里说效果不同。因此，说什么，怎么说，一定要顾及场合、环境，才有利于沟通。          No. 12 智者说话有声有色，愚人说话装腔作势。运用形象的肢体语言可以把无形变为有形，把枯燥变为生动，能够吸引听众的注意力。但注意，动作不要太过浮夸，让人有虚张声势的感觉。          No. 13 智者为过错道歉，愚人为过错辩解。“遮掩自己罪过的必不亨通，承认、离弃罪过的必蒙怜恤”（箴28：13）。犯错误不可怕，可怕的是不承认错误。认错是勇敢的表现，会仍人对你更尊重和信任。          No. 14 智者说“我们”，愚人只说“我”。《福布斯》杂志上的一篇“美好关系的一剂良药”中提到：语言中最重要的5个字是“我以你为荣”、最重要的4个字是“您怎么看”，3个字“麻烦您”，2个字“谢谢”，1个字“你！”那么，语言中最次要的一个字是什么呢？是“我”。          No. 15 智者嘲笑自己，愚人嘲笑别人。愚人说：“你的头发全掉光了”。智者说：“头发掉光了也有好处，至少有我在的地方光线可以明亮一些。”          No. 16 智者委婉拒绝，愚人生硬说不。拒绝的语言是有讲究的。拒绝要态度诚恳，内容明确，并委婉含蓄。          No. 17 智者点到为止，愚人锋芒毕露。大师说：“不要我把什么都说出来，你自己去悟吧。”          No. 18 智者耐心倾听，愚人随便插话。当别人讲话时，你要耐心地听着，抱着一种开阔的心胸，诚恳地鼓励对方说出自己的看法，才能使对方感到受尊重。          No. 19 智者幽默风趣，愚人言辞乏味。幽默的话有惠己悦人的神奇功效。幽默地表达背后有很深的学养和素质。这一点可以在生活中慢慢琢磨操练，无需勉强，免得弄巧成拙。          No. 20 智者中肯批评，愚人严厉指责。批评不是滔滔不绝地讲，使对方产生逆反心理，从而对你的批评自动屏蔽或产生反感。批评需要掌握火候，言语精妙，一语中的，使对方幡然悔悟。如拿单先知批评大卫时就有很好的技巧（撒下12：7）。          No. 21 智者谦虚礼让，愚人不懂装懂。在兔子还未倒之前，千万别吹嘘你打死了兔子。          No. 22 智者问对问题，愚人不会提问。谈话时不要让别人牵着你鼻子走，要抓住关键字眼提问。          No. 23 智者时时沉默，愚人夸夸其谈。言多必失，时时沉默是一种明智之举。          No. 24 智者避开争论，愚人喜爱抬杠。辩论产生不出信仰。信的人无需解释，不信的人解释也没有用。          No. 25 智者巧妙周旋，愚人不知应变。耶稣教导门徒在传道时要“要灵巧像蛇，驯良像鸽子”（太10：16）。           No. 26 智者以理服人，愚人强词夺理。根据情况，可用委婉的方式、也可用直接的方式说服别人。圣灵是真理的灵，圣灵从来不是叫人混乱或无理争三分的。我们要求圣灵带领我们的讲话既合乎逻辑又带着真诚和情感。          No. 27 智者真诚坦率，愚人言过其辞。我们与人谈话一定要坦率真诚，没有虚假，因为主喜悦真诚与正直的人。          No. 28 智者刚柔相济，愚人咄咄逼人。在辩论赛上，要有良好的心理素质，要泰山崩于前而面不改色，柔中带刚，刚柔并济，才能取得好效果。          No. 29 智者循循善诱，愚人喋喋不休。说服人的过程也是帮助人心灵发生改变的过程。耐心、耐心，还是要有耐心。循循善诱地将道理讲清楚会起作用。相反，喋喋不休只会将问题变得更糟。          这本书教导人学会更巧妙的说话的目的是为了帮助你铺就走向成功的辉煌之路。基督徒的人生目的并不是为了在属世生活上多么成功，而是要成为光和盐，过荣神益人的生活。本书教导许多说话技巧，我们则强调做人比技巧更重要。上帝看中一个人的品格过于做人多么圆滑，并提醒我们好树结好果子，坏树结坏果子。我们每个人都是罪人，每个罪人都需要接受耶稣为救主，求他赦免我们口舌上的诸多过犯。我们不是靠自己的小聪明掌握多少说话的技巧，而是靠圣灵善用以上原则，活出基督的生命，并多多为主结出属灵的果子来。  

The Wise and the Foolish

Proverbs 15:1-2, 4

1 A soft answer turneth away wrath: but grievous words stir up anger.

2 The tongue of the wise useth knowledge aright: but the mouth of fools poureth out foolishness.

4 A wholesome tongue is a tree of life: but perverseness therein is a breach in the spirit.

Speech is an art. No one can claim to have mastered it completely. In this art, each one of us is continually practicing. Just as James said, “For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body” (James 3:2 KJV).   On the bookshelf in my office sits a book titled “The Art of Speech: Wisdom and Foolishness,” edited by Li Jinshui (Beijing: Beijing University of Technology Press, October 2008). Although it is a secular work, the 29 principles listed within it provide much inspiration on how to improve our speaking skills. In the “Preface,” the author gives an example: a king had a dream in which all his teeth fell out. The next day, the king summoned two ministers to inquire about the meaning. Minister A said, “Your Majesty, this dream signifies that you will only die after all your relatives have passed away.” Enraged, the king ordered Minister A to be beaten with a hundred lashes and expelled from the palace. Minister B, on the other hand, said, “O Supreme King, the meaning of your dream is that you will be the longest-lived among all your relatives!” Delighted, the king rewarded Minister B generously. The same event, viewed from different angles and expressed in different ways, yields different results. Here, I will present and analyze the 29 principles of speech from this book (with slight modifications), to share with my brothers and sisters.  

1. The wise speak good words behind others’ backs, while fools speak ill of them. As the saying goes, “Think about your own mistakes while sitting quietly, and do not criticize others casually.” Speaking ill of others behind their backs exposes one’s own fault-finding nature and poor character. Praising others behind their backs demonstrates the speaker’s generosity and sincerity. When others perceive your sincerity towards people, they will trust you.

 

2. The wise sincerely praise others, while fools flatter them. The difference between praise and flattery lies in whether it comes from the heart. Genuine praise is truthful and well-founded, while flattery is baseless and seeks only to please others without reason or basis.

 

3. The wise make people laugh with their words, while fools offend them. Language that makes people laugh is usually gentle, while language that offends is sharp. Avoid hurting others with words, refrain from saying things that embarrass them, and respect their dignity by not mocking their shortcomings.
4. The wise use humor to lighten the mood, while fools use it to hurt others’ self-esteem. Humor should be measured, considering timing, audience, the healthy content of the speech, and context. Jokes should not embarrass others or use their physical flaws as fodder.

 

5. The wise have a key to their mouths, while fools have no lock on theirs. As Romain Rolland said, “Each person’s heart harbors a small island of buried memories, never to be opened to others.” When a friend confides in you, it shows very trust. You have an obligation and responsibility to keep your friend’s secrets.

 

6. The wise tell children “You’re great,” while fools tell them “You’re stupid.” Every parent, viewing their child with appreciation, will discover the child’s extraordinary qualities. Praising children with an encouraging tone will inspire them.

 

7. The wise adapt their speech to the audience, while fools speak without considering the listener. Just as clothes should be tailored to fit, speech should be tailored to suit individual identities, cultural backgrounds, language habits, and life experiences. It’s essential to strike a balance and leave room for interpretation.

 

8. The wise use polite language, while fools lack courteous speech. Speaking politely shows respect for others. Simple polite phrases like “good morning,” “hello,” “sorry,” “please forgive me,” “thank you,” and “I’m sorry to bother you” are crucial.

 

9. The wise speak succinctly and clearly, while fools are verbose. “Speech is not measured by its length, but by its content. Using the fewest words to convey the most content and captivate the audience is the basic requirement for successful speaking. Therefore, speech should be concise and focused, with emphasis on clarity and impact.”

 

10. The wise speak plainly and understandably, while fools are pedantic. Excellent teachers simplify complex theories, while clumsy ones complicate simple truths.

 

11. The wise consider the occasion when speaking, while fools speak without regard to location. Due to specific constraints, some things can only be said in certain situations. The same sentence has different effects depending on where it is spoken. Therefore, it’s essential to consider the occasion and environment when speaking.

 

12. The wise speak vividly, while fools affectation. Using vivid body language can turn the intangible into tangible and the dull into lively, attracting the audience’s attention. However, be careful not to be too ostentatious, giving a false impression of exaggeration.

 

13. The wise apologize for mistakes, while fools make excuses. “He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy.” (Proverbs 28:13) Making mistakes is not scary; what’s scary is not admitting them. Admitting mistakes is a brave act and earns respect and trust from others.

 

14. The wise say “we,” while fools only say “I.” An article in Forbes magazine mentions the most important five words in language are “I take pride in you,” the most important four words are “What do you think,” the three words “I trouble you,” the two words “Thank you,” and the one word “You!” So, what’s the least important word in language? It’s “I.”

 

15. The wise mock themselves, while fools mock others. Fool says, “Your hair has all fallen out.” The wise say, “It’s good that my hair has fallen out. At least where I am, there’s a bit more light.”

 

16. The wise politely refuse, while fools refuse bluntly. Refusing has its nuances. Refusal should be sincere in attitude, clear in content, and tactful.

 

17. The wise hint, while fools reveal everything. Masters say, “I won’t say everything; you go figure it out yourself.”

 

18. The wise listen patiently, while fools interrupt casually. When others speak, listen patiently, with an open mind, and encourage them to express their opinions sincerely to make them feel respected.

 

19. The wise are humorous and witty, while fools are dull in speech. Humorous words have the magical effect of benefiting oneself and pleasing others. Humorous expressions often reflect deep learning and qualities. This can be gradually cultivated in life without force, to avoid awkwardness.

 

20. The wise give constructive criticism, while fools harshly condemn. Criticism shouldn’t be a torrent, causing the other party to develop a defensive mentality, which automatically screens out or generates resentment towards your criticism. Criticism needs to be mastered with finesse, using exquisite language, to make the other party realize their mistakes with one word. Like Nathan the prophet’s criticism of David, it was done with great skill (2 Samuel 12:7).

 

21. The wise are modest and courteous, while fools pretend to know it all. One should not count the chickens before they have actually hatched.

 

22. The wise ask the right questions, while fools don’t know how to ask. During conversations, don’t let others lead you by the nose; grasp the key words and ask questions.

 

23. The wise are silent at times, while fools boast incessantly. Too many words lead to error. So sometimes silence is wise.

 

24. The wise avoid arguments, while fools enjoy arguing. Debates don’t lead to faith. Those who believe don’t need explanations, and those who don’t believe explanations are useless.

 

25. The wise are skillful and adaptable, while fools are unchanging. Jesus taught his disciples to be “as shrewd as snakes and as innocent as doves” (Matthew 10:16).

 

26. The wise persuade with reason, while fools resort to sophistry. Depending on the situation, persuasion can be achieved with tactful or direct means. The Holy Spirit is the Spirit of truth, and the Holy Spirit never causes confusion or unreasonableness. We should ask the Holy Spirit to guide our speech, which should be logical, sincere, and emotional.
27. The wise are sincere and straightforward, while fools exaggerate. In our conversations with others, we must be sincere and straightforward, without falsehood, because the Lord delights in those who are sincere and upright.

 

28. The wise balance firmness with gentleness, while fools are overbearing. In a debate, maintaining good mental composure is essential. Gentleness should accompany firmness; balance is key for good results.

 

29. The wise gently lead, while fools chatter endlessly. The process of persuading others is also a process of helping their hearts change. Patience, patience, and more patience are needed. Patiently explaining the truth will be effective. Conversely, endless chatter will only worsen the problem.

  The purpose of this book is to help you pave the way to success by learning to speak more skillfully. The purpose of a Christian’s life is not to be successful in worldly matters but to be a light and salt, living a life that glorifies God and benefits others. While this book teaches many speaking techniques, we emphasize that character is more important than skills. God values a person’s character more than how tactful they are, and reminds us that a good tree bears good fruit, while a bad tree bears bad fruit. We are all sinners, and every sinner needs to accept Jesus as their Savior, asking Him to forgive our many sins of speech. We do not rely on our own cleverness to master speaking techniques but on the Holy Spirit to use the above principles, live out the life of Christ, and produce much spiritual fruit for the Lord.   

缅怀郭守忠长老

李春海

来13：7 从前引导你们、传神之道给你们的人，你们要想念他们，效法他们的信心，留心看他们为人的结局。

         我们教会（美国小石城以马内利华语浸信会）最近在学习《使徒行传》。《使徒行传》中的使徒们在传道过程中有神迹伴随，大有能力，同时也受尽许多逼迫。古教会特土良说：“殉道者的血成了福音的种子”。《使徒行传》结尾时讲到保罗在罗马自由传道，并没有人禁止。这个开放性的结尾说明，使徒彼得和保罗之后历代圣徒要不断续写《使徒行传》，他们要前赴后继地沿着耶稣十字架舍己的道路奔走天路，直到主再来。这让我联想到郭守忠长老。他是我老家中国黑龙江鹤岗市基督教会的奠基人。他曾引导我们、传神之道给我们，他的信心值得我们效法，他为人的结局值得我们留心（来13：7）。

          我1995年刚信主时，82岁高龄的郭守忠长老到鹤岗市新华教会讲道，并为许多弟兄姐妹和我受洗（当时是点水礼。我于2008年9月来美后，领受浸礼加入美南浸信会教会。浸信会认为，浸礼不是得救的凭据，而是顺服基督加入教会的标志。我愿通过浸礼在众人面前为主作顺服主的见证。但这并不否认我之前已经因信基督得救的事实）。郭长老作他得救的见证时说：“我从前是个大罪人，我无恶不作，在旧社会吸鸦片，道德败坏。感谢主耶稣啊，他救了我，让我认识到自己是罪人，认罪悔改，得到永生。他又拣选我作传道人。”一次圣餐礼讲道后，有一位姐姐带着她被哑巴鬼所附的妹妹来到台前请郭长老祷告。老人家谦卑跪地，为她祷告赶鬼。祷告完后，那人马上开口讲话。大家感到惊讶，高呼哈利路亚，将荣耀归于上帝。可惜的是，那位姐妹没有善始善终。她之后再也没来教会。我再次遇见她时，她疯疯癫癫地在大街上跑。前新华教会的负责人钱丽华长老讲到：“郭长老让人印象最深的就是从不收别人的礼物。我记得自己有一次受魔鬼的攻击，非常难受，整个人几乎失控。那时，同工们把我带到小屋。郭长老用方言为我祷告。祷告完后，我马上就好了，这个病从此再也没有犯过。关于说方言，我不知道别人的方言是否出于神，但我敢肯定的是，郭长老的方言一定出于神。”

         感谢主，在搜集材料时，上帝预备可以联络上郭长老的儿子丁献文长老，他慷慨提供了许多宝贵的历史照片。根据丁长老所提供的史料记载，郭守忠出生于1913年10月4日黑龙江佳木斯至铜胡同，童年家贫只读了六年书，15岁开始学徒学汉语，18岁在佳木斯兴德镇粮店里工作。1936年信主。1937年得主旨意在百般困难条件下去山东华县华北浸会神学院，此神学院后迁至山东黄县。从这里可以看到，郭长老有受到历史上著名的山东大复兴（1927-1937）的影响。1940年六月于神学院毕业，在山东做了半年传道工作。1940年10月回到佳木斯做传道工作。1940年12月将家搬到鹤岗，在鹤岗开始传道工作。1945年在鹤岗新街基北头建立鹤岗教会，正式成立时有80人聚会，郭长老吃住在教会作传道布道工作。1946年12月25日，圣诞节有120人聚会。1946年末，工农区吴志忠带领30名群众闯进教堂，打击反动传道人，把教会的桌椅板凳、风琴、教会圣经全都抢走了。教会搬到郭守忠家去聚会，有30多人。1966年文化大革命教会关闭。1970年中国落实宗教政策，教会重新得到复兴的时候，鹤岗市受洗的基督徒有2000多人。1971年12月25日在兴山公助街八委七组30栋11户郭守忠家聚会点圣诞节留影时，照片中有32人。1992年11月5日郭守忠被按立为长老。2001年8月24日荣归天家，享年89岁。我们教会（来自鹤岗的）詹慧鳞姐妹见证说：“我对郭长老了解不太多，因为那时候我还没信主。我妈妈信主了。八十年代和九十年代时，郭长老在鹤岗影响了一代基督徒。多少人因着他信了主。那时候，郭长老所带领的教会实在是太复兴了，楼上楼下坐满了人。”

        丁长老口述说：“我父亲1936年信主。当时他跪在教堂里祷告说：‘耶和华啊，你是真神，请医治我爷爷的瘫痪病。我爷爷病卧在床两年了。如果你让我爷爷下地行走，我就信你是活神，并且我终身奉献给神为神作传道”。三天后，他爷爷真的下地行走了。

    1937年，神让他上神学。他向神祷告说：‘我要上神学，我就把我的家交给神，求神供养’。我父亲上神学从教会报名，家里人不知道。他偷着就从教会直接去了山东黄县神学院。但是我父亲走以后，我三叔被提升为火磨的经理，供养我们全家。因此，我们比父亲在家时过的日子还好。

    在神学院期间，吃的干粮有的都发霉了。别的同学不吃的干粮他吃。但是吃的时候像蛋糕那样香。我父亲从神学院毕业回来在鹤岗市传道。他站在街道上传福音，挨家挨户传道。那时候传道非常艰苦，吃了上顿没下顿。生活那样的艰苦，但是灵里却欢喜快乐啊。

    他多次受打击迫害。一共有三次。1958年，为了信主的缘故，他在劳改所三年。我去看望他时他告诉我说这是上帝安排他在这里吃得饱。那时在家里正好挨饿。他住在牛棚里。牛吃的玉米，半夜的时候，他起来煮点儿玉米吃。所以，没有饿着。在灵里面，他这三年与主灵交祷告。他的灵命非常丰盛。经过三年的熬炼造就，让他亲眼看见这是一位又真又活的活神。

    我父亲为主传道56年，没有接受教会的工资，没有花过教会一分钱。任何弟兄姊妹送礼他都不接受。他自己白天讲道，晚上写讲章。写讲章常写到半夜。我在父亲身上看到了神的恩典、神的荣耀。有多少弟兄姊妹有疾病，他医病赶鬼，行许多异能，讲道大有恩赐。我父亲去世时震动了整个鹤岗市。有8000人去送葬，大客车40量，小客车50量。殡仪馆的人感叹说：‘这是什么人，比鹤岗市长去世时参加的人还多’。我父亲的一生是荣耀神的一生，也是蒙神赐福的一生！”

        沈玉兰长老见证说：“我1980年开始去教会。我那时工作忙，不怎么去聚会。郭长老侍奉的工作做得实在是太到位了。他带查经都是以经解经，他不讲人的事情，只高举耶稣基督，怎么效法主，读经、祷告、赞美。讲道时他常常穿插一首小灵歌。他带领查经会，从《创世记》到《启示录》每节都查过。”

         沈姨接着说：“他受逼迫很多。当执事不和睦时，他总是劝弟兄姐妹说我们信主的要在基督里仰望主，仰望三一真神。那时候受洗的人数有名额限制，他就劝勉弟兄姐妹要祷告让主来做事。要仰望主，仰望十字架，跟随主。主何等谦卑，当主被打得遍体鳞伤在十字架上时还说‘父啊，赦免他们’。我们也要饶恕人。

        郭长老作监很多年，受到红卫兵批斗。当一个一个人轮着接受审讯时，他见到一个异象，一个老虎嘴上贴着封条。到审讯郭长老时，红卫兵就说：‘我们吃饭去吧，吃完饭后再审’。结果，吃完饭后就没有再审了。后来，郭长老在监狱什么活都干过，比如养鸡什么的。

        在监狱时，郭师母去看望郭长老，给他唱歌鼓励他：‘主啊，如今我等什么呢？我的指望在乎你。求你救我脱离一切的过犯，不要使我受愚顽人的羞辱。因我所遭遇的是出于你，我就默然不语’（诗39：7-9）。唱完后，两人都潸然泪下。

        从监狱里放出来时，公安局的人问他：‘你还传道吗’？他回答说：‘我说的不算，神说的算。我怎么能违背神不传道呢？’其他的传道人口上说：‘我不传了’但心里说：‘我怎能不传呢？’。在这件事上郭长老心口一致，绝不以口犯罪。他们每周到公安局去一次，接受审问。公安局的人问他：‘你传道了吗？’他回答说：‘信徒只是聚在一起唱唱歌。’”    

        我问说：“你从郭长老身上学到最宝贵的功课是什么？”

        沈姨回答说：“第一，他对自己特别严谨。他讲道时，每次都是先把讲章大纲发给信徒。他念了圣经章节之后，全程闭着眼睛讲道。他把讲章背在心里，从头到尾讲出来。第二，他特别有愛心。远路来聚会的弟兄姐妹，他和师母都不让走，留大家吃饭，吃土豆、吃倭瓜。留大家住。”

         我姑姥家的大姨陈洪霞见证说：“他讲道时留下的讲章还在黑龙江老家，那些讲章都是用手写的。郭长老的音容笑貌历历在目，我耳闻目睹。我1983年信主后就去兴北区沟子北郭长老家聚会。大家在炕上聚会。他家住着破草房，炕上炕下，屋里屋外都挤满了人。我那时21岁，一到他家就上炕，一上炕就睡觉。两位老人非常温和谦卑，师母一点儿不张扬。他讲道时说：‘文革期间，那时国家反对宗教，他被抓起来拷问。他就是信，打死了也是信’。后来教会搬到向阳堂。90年代我大弟弟被人举报，下岗了。我们请他祷告。他用方言祷告完之后说：‘没事儿，一定能回去工作’。他当时年纪大了，众位执事服侍他。每次请他祷告买东西送给郭长老，他就是不要。其他人找他祷告送给他礼物，他也把礼物变成钱，放到奉献箱里。执事和我们说：“你们不要买东西了，这些感恩的东西长老都用自己的工资去还给对方。这一点对我影响最大。我在工作单位上当段长时，有人给我送礼物感恩我，我也将礼物变成钱还给他们。我始终如一，凡事人给我东西我都变成钱，感恩还回去。在难也要作十分之一奉献。再难也不亏欠别人。

        他带领查经学习，我那时都不懂，朦朦胧胧。他对我影响最大，对咱家的影响也最大。后来的教会领袖们如果能像郭长老那样在财物上清洁，他们就不会跌倒了。很可惜，现在郭长老之前所在的教会已经四分五裂了。

        1994年我下岗了。我找他祷告。他祷告完之后说：‘三年以后一定回去工作’。我想自己下岗了，有当官的人把我工作顶替了，我怎么能回去呢？神真的奇妙，三年之后真的回去了，我又当了保管员。这真的不是迷信。长老祷告出来的话都应验了。感谢主，我所有认识的人对郭长老的评价没有说三道四的。他从来不收任何人的礼物。这一点非常宝贵。”

         我姐姐李春艳见证说：“实际上，我们家听到福音就是从我姑姥家那里得来的。姑姥是郭长老教会最早的信徒。我姑姥之前拜偶像，常受魔鬼捆绑，信主之后一祷告读经鬼就跑了，她得到了医治。我和咱爸去姑姥家串门时，姑姥家的大姨陈洪霞把福音传给咱爸。她说，这位上帝是老天爷，刮风下雨他都管，什么事都能向他祷告。爸爸从姑姥家拿回来的福音单张里有十条诫命和主祷文。爸爸把它们藏在家里的镜子后面。

        后来我年纪小，从新华教会派去到向阳堂培训时，郭长老和师母每次都在门口守望接待。他们和每个人握手，给人倒水，特别温暖地把人引到教会来。哪个贫穷的、软弱的，他们都照顾得无微不至，特别让人心里暖暖的。他们那种谦卑的、真正从内心发出来实实在在的愛真的令人感动和钦佩。他们的儿女子孙在各地工作，都作十分之一奉献。郭长老太愛主了。他信主信得太投入了。什么时候人们来求他祷告，他都非常谦卑地为他们祈祷。他年老时，即使是自己不舒服，当别人求他代祷他都艰难地起来为人代祷。”

        郭长老的故事不胜枚举。由于篇幅所限，我到此止笔。特别感谢上帝，也感谢丁献文、钱丽华、沈玉兰、李春艳、陈洪霞、詹慧鳞、赵桂芹、张忠霞等弟兄姐妹所提供的见证。愿借此文抛砖引玉，可以唤起更多人去深入探索郭长老的服侍，并反思我们今日的信仰光景。从郭长老的故事中我们至少可以学习几点：

1. 他有丰盛的属灵生命，他的恩赐与谦卑结合。他有着宽广的心胸，海纳百川有容乃大，为基督所大用。

         2.他为主经受住文革时作监的考验。 “我们的信心既被试验，就比被火试验仍然能坏的金子更显宝贵，可以在主耶稣基督显现的时候，得着称赞、荣耀、尊贵“（彼前1：7）。郭守忠的名副其实，他至死忠心，坚守主道，直到生命的最后一刻。

         3.牧者情怀。他用生命服侍了他那个时代的人就睡去了。他的服侍中充满了谦卑、愛心和关怀，真正将基督的愛彰显出来。

4. 上帝喜欢与我们玩捉迷藏游戏。通过写郭长老的见证我惊讶地发现，郭长老年轻时读的神学院居然是美南浸信会（Southern Baptist Church）在中国主办的。我十六年前来美国后加入美南浸信会。在信主30多年后2024年2月27日我惊奇地发现，追根溯源，郭长老所受的神学训练居然和我现在所参加的教会同属一源。如果美南浸信会国际宣教部（International Mission Board）得知他们所培养出的神学生郭守忠后来的故事，他在鹤岗市带领和影响了包括我在内的成千上万人信主，我们的心将会是何等地欢喜！郭长老的故事值得在中国教会历史上留下一笔。主的话又在耳畔回荡： “我听见从天上有声音说：‘你要写下：从今以后，在主里面而死的人有福了！’圣灵说：‘是的，他们息了自己的劳苦，做工的果效也随着他们’（启14：13）。

In Memory of Elder Guo Shouzhong

Chunhai Li

Hebrews 13:7 (KJV): Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation.

Our church (Little Rock Immanuel Chinese Baptist Church in Little Rock, USA) has recently been studying the Book of Acts. In Acts, the apostles were accompanied by miracles and great power in their preaching, but they also faced much persecution. Tertullian, an early church father, said, “The blood of martyrs is the seed of the Church.” The ending of Acts mentions Paul freely preaching in Rome without hindrance. This open-ended conclusion suggests that after Peter and Paul, successive generations of saints will continue to write Acts, following the path of self-sacrifice along the way of the cross of Jesus, running the heavenly road until the Lord comes again. This reminds me of Elder Guo Shouzhong. He was the founder of the Christian Church in my hometown, Hegang, Heilongjiang Province, China. He once guided us and preached the word of God to us. His faith is worthy of emulation, and we should consider his glorious life (Hebrews 13:7).

          In 1995, Elder Guo Shouzhong, who was 82 years old at the time, came to the Xinhua Church in Hegang City to preach and baptized many brothers, sisters, and me after I become a believer. (At that time, it was sprinkling baptism. In September 2008, after coming to the United States, I received baptism in immersion and joined the Southern Baptist Church. Baptists believe that baptism is not a prerequisite for salvation but a sign of obedience to Christ and joining the church. I am willing to testify to the Lord’s obedience through baptism before others. This does not deny the fact that I was already saved by faith in Christ) When Elder Guo testified to his salvation, he said, “I used to be a great sinner, I did all kinds of evil, I smoked opium in the old society, my morals were corrupt. Thank the Lord Jesus, He saved me, let me realize that I am a sinner, repent of my sins, and obtain eternal life. He also chose me as a preacher.” After one Lord’s Supper, an older sister brought her younger sister who was possessed by a mute evil spirit to the front to ask Elder Guo for prayer. The elder humbly knelt down and prayed for her, driving out the demon. After the prayer, the younger sister immediately began to speak. Everyone was amazed and shouted ‘Hallelujah,’ giving glory to God. Unfortunately, that sister did not end well. She never came to church again. When I met her again, she was running around on the street in a crazy manner. Elder Qian Lihua, the former leader of Xinhua Church, said, “The most impressive thing about Elder Guo is that he never accepts gifts from others. I remember one time I was under attack by the devil, feeling very uncomfortable, almost losing control. At that time, my coworkers took me to a small house. Elder Guo prayed in tongues for me. After the prayer, I immediately recovered, and I have never had that illness again. As for speaking in tongues, I don’t know if others’ tongues are from God, but I am sure that Elder Guo’s tongues must be from God.”

        Thank God, during the process of gathering materials, He arranged for me to contact Elder Ding Xianwen, the son of Elder Guo. He generously provided many valuable historical photos. According to the historical records provided by Elder Ding, Guo Shouzhong was born on October 4, 1913, in Tonghutong, Jiamusi, Heilongjiang Province. He grew up in poverty and only received six years of formal education. At the age of 15, he began apprenticing and learning Mandarin, and at 18, he worked in a grain store in Xingde Town, Jiamusi. He became a Christian in 1936 and in 1937, following God’s will, he went to the North China Baptist Theological Seminary in Huangsien, Shandong Province, under extremely difficult conditions. From this, we can see that Elder Guo was influenced by the famous Shandong Revival (1927-1937) in history. He graduated from the seminary in June 1940 and served as a preacher in Shandong for half a year. In October 1940, he returned to Jiamusi to continue his preaching work. In December 1940, he moved his family to Hegang and began preaching there. In 1945, he established the Hegang Church at the northern end of Xijie, Hegang. When it was officially established, there were 80 people gathering, and Elder Guo lived and worked in the church. On December 25, 1946, Christmas, there were 120 people gathering. At the end of 1946, Wu Zhizhong, from Gongnong District, led 30 people to break into the church, attack reactionary preachers, and take away all the church’s furniture, organ, and Bible. The church moved to Elder Guo’s home for meetings, with more than 30 people attending. During the Cultural Revolution in 1966, the church was closed. In 1970, when China began implementing religious policies again, there were over 2,000 baptized Christians in Hegang.

          On December 25, 1971, during a Christmas gathering at Guo’s home, located at 30 Building, 11 Households, Committee 7, Group 8, Xingshan Gongzhu Street, there were 32 people in the photograph. On November 5, 1992, Guo was ordained as an elder. He peacefully passed away on August 24, 2001, at the age of 89. Sister Zhan Huilin from our church in Hegang testified, “I don’t know much about Elder Guo because I wasn’t a believer at that time. My mother was a believer. In the 1980s and 1990s, Elder Guo influenced a generation of Christians in Hegang. So many people came to faith because of him. At that time, the church led by Elder Guo was truly revitalized, with people filling every floor.”

         Elder Ding recounted, “My father became a Christian in 1936. At that time, he knelt in the church and prayed, saying, ‘Lord Jehovah, you are the true God, please heal my grandfather’s paralysis. My grandfather has been bedridden for two years. If you allow my grandfather to walk again, I will believe that you are the living God, and I will dedicate my life to serving You as a preacher.’ Three days later, his grandfather indeed began to walk again.

        In 1937, God led him to attend seminary. He prayed to God, saying, ‘I want to go to seminary, so I will entrust my family to God and ask for His provision.’ My father signed up for seminary through the church without his family knowing. After he left, my third uncle, who was promoted to be a manager at a fire mill, provided for our entire family. So, we had a better life than when my father was at home.

        During his time at the seminary, some of Chinese bread they received were moldy. While other students refused to eat them, he did. When he ate them, they tasted as delicious as cake. After graduating from seminary, he returned to Hegang to preach. He preached the gospel on the streets and went door-to-door. Preaching was very difficult at that time, and there were times when he went without food. Life was hard, but his spirit was joyful and happy.

        He faced persecution and hardships multiple times, a total of three times. In 1958, because of his faith, he spent three years in a labor camp. When I visited him, he told me that it was God’s arrangement for him to eat well there. At that time, we were starving at home. He lived in a cowshed. He cooked some corn in the middle of the night that the cows ate so he never got hungry. Spiritually, he prayed and communed with the Lord during those three years. His spiritual life was very rich. Through the refining of those three years, he personally witnessed that God is truly alive.

        My father preached for the Lord for 56 years, without accepting any salary from the church or spending any of the church’s money. He never accepted gifts from any brothers or sisters. He preached during the day and wrote sermons at night, often writing until midnight. I saw God’s grace and glory in my father. He healed the sick, cast out demons, performed many miracles, and had a great gift of preaching. The whole city of Hegang was shocked when my father died. 8,000 people went to the funeral, in 40 buses and in 50 minibuses. The person at the funeral home sighed and said: ‘Who is this person? More people attended his funeral than attended the mayor’s funeral. My father’s life was a life that glorified God and was blessed by God!”

        Elder Shen Yulan testified, “I started attending church in 1980. At that time, I was busy with work and didn’t attend gatherings much. Elder Guo’s ministry was truly outstanding. When he led Bible studies, he always focused on interpreting scriptures through scriptures. He didn’t talk about personal matters but exalted Jesus Christ, teaching how to imitate the Lord through reading the Bible, praying, and praising. During his sermons, he often inserted a hymn. He led Bible studies, covering every chapter from Genesis to Revelation.”

         Continuing, Sister Shen said, “He faced a lot of persecution. When there were disagreements among the deacons, he always encouraged brothers and sisters to look to the Lord. At that time, there were restrictions on the number of people who could be baptized. He encouraged brothers and sisters to pray and let the Lord work. We should look to the Lord, look to the cross, and follow the Lord. The Lord was so humble; even when He was beaten and bruised on the cross, He said, ‘Father, forgive them.’ We should also forgive others.

        Elder Guo served as an elder for many years and was criticized by the Red Guards. During the interrogations, when it was Elder Guo’s turn, he had a vision of a tiger with a seal on its mouth. When the Red Guards interrogated him, they said, ‘Let’s go eat first, and then we’ll continue the interrogation.’ After they finished eating, there was no further interrogation. Later, Elder Guo did various jobs in prison, such as raising chickens.

        While in prison, Elder Guo’s wife visited him and sang to encourage him: ‘And now, Lord, what do I wait for? My hope is in You. Deliver me from all my transgressions; do not make me the scorn of the fool’ (Psalm 39:7-9). After singing, both of them shed tears.

         When he was released from prison, the police asked him, ‘Will you continue preaching?’ He replied, ‘What I say doesn’t matter; what God says does. How could I disobey God and not preach?’ Other preachers would say, ‘I won’t preach anymore,’ but in their hearts, they would think, ‘How can I not preach?’ Elder Guo was consistent in his heart and speech, never sinning with his mouth. They went to the police station once a week for reporting. The police asked him, ‘Have you been preaching?’ He answered, ‘Believers just gather together to sing songs.’”

         I asked, “What is the most valuable lesson you learned from Elder Guo?”

         Sister Shen replied, “First, he was very meticulous about himself. When he preached, he would always distribute the outline of his sermon to the believers beforehand. After reading the Bible verses, he would close his eyes throughout the sermon. He memorized the entire sermon and delivered it from beginning to end. Second, he was exceptionally loving. Brothers and sisters who came from afar for gatherings, he and his wife would not let them leave, but instead, they would invite everyone to eat, serving potatoes and China northern pumpkins. They would also offer accommodations to everyone.”

         My Aunt Chen Hongxia said, “The sermon notes left by him are still in our home, all handwritten by him. The image of Elder Guo’s appearance and his smile is vivid in my mind; I have heard and seen it all. After I became a believer in 1983, I started attending gatherings at Elder Guo’s home in Gouzi North, Xingbei District. We gathered on the heated brick bed. His house was a dilapidated grass hut, packed with people both on and under the bed, inside and outside the house. At that time, I was 21 years old. As soon as I arrived at his house, I climbed onto the bed and fell asleep. Both elders were very gentle and humble, and his wife was very modest. He once said during his sermon, ‘During the Cultural Revolution, when the country opposed religion, he was arrested and interrogated. But he remained faithful. Even if he were beaten to death, he would still believe.’ Later, the church moved to Xiangyang Church. In the 1990s, my younger brother was reported and laid off. We asked Elder Guo to pray. After he prayed in tongues, he said, ‘It’s okay, he will definitely get his job back.’ At that time, Elder Guo was old, and the deacons served him. Every time we asked him to pray, buy something, or give him a gift, he refused. If others asked him to pray or gave him gifts, he would turn the gifts into money and put them in the offering box. The deacons told us, ‘Don’t buy anything anymore; Elder Guo uses his own salary to repay everyone for these thank-you gifts.’ This had the greatest impact on me. When I was a section chief at work and someone gave me gifts in gratitude, I also turned the gifts into money and returned them. I have always been consistent; whenever someone gives me something, I turn it into money and return it in gratitude. Even in difficult times, I still tithe. I never owe anyone.

        He led Bible studies, and at that time, I didn’t understand much. His influence on me was the greatest, and he had the greatest influence on our family. If the church leaders that followed him could be as morally clean as Elder Guo in financial matters, they wouldn’t have fallen. It’s a pity that the church where Elder Guo used to serve has now split into factions.

        In 1994, I was laid off. I asked him to pray for me. After he prayed, he said, ‘You will definitely return to work in three years.’ I thought to myself, ‘I’ve been laid off, and someone in authority has taken over my job. How can I return?’ But God is truly miraculous; three years later, I did return to work as a custodian. This is not superstition. The words spoken by the elder in prayer have come true. Thank the Lord, everyone I know has nothing but praise for Elder Guo. He never accepts gifts from anyone. This is extremely precious.”

        My biological sister, Li Chunyan, testified, “In fact, our family heard the gospel from my aunt’s family. My aunt Chen Hongxia was one of the earliest believers in Elder Guo’s church. Before she believed in the Lord, she worshipped idols and was often bound by demons. After she prayed and read the Bible, the demons fled, and she was healed. When my father and I visited my aunt’s house, my aunt’s elder sister, Chen Hongxia, shared the gospel with my father. She said, ‘This God is the Almighty; he controls everything, even the wind and rain. You can pray to him about anything.’ Inside the gospel pamphlet that my father brought back from my aunt’s house were the Ten Commandments and the Lord’s Prayer. My father hid them behind the mirror at home.

         Later, when I was young, I was sent from Xinhua Church to Xiangyang Church for training. Elder Guo and his wife were always at the door welcoming and receiving everyone. They shook hands with each person, served hot water, and warmly invited people into the church. They cared for the poor and the weak meticulously, which made people feel very warm. Their humility and genuine love, which came from the depths of their hearts, were truly touching and admirable. Their children and grandchildren, working in various places, all tithed. Elder Guo loved the Lord too much. He was deeply committed to his faith. Whenever people came to him for prayer, he humbly prayed for them. Even in his old age, when he was not feeling well, he would still get out of bed to pray for others when they asked for his intercession.”

        The stories of Elder Guo are countless. Due to space constraints, I will end my writing here. I am especially grateful to God and to the brothers and sisters including Ding Xianwen, Qian Lihua, Shen Yulan, Li Chunyan, Chen Hongxia, Zhao Guiqin, Zhan Huilin, and Zhang Zhongxia for providing their testimonies. May this article serve as a catalyst to inspire more people to delve deeper into Elder Guo’s ministry and to reflect on the state of our faith today. From Elder Guo’s story, we can learn several things:

1. He had a rich spiritual life, combining his gifts with humility. He had a broad mind, embracing everyone, and was greatly used by Christ.
2. He endured the test of being imprisoned during the Cultural Revolution. “These have come so that the proven genuineness of your faith—of greater worth than gold, which perishes even though refined by fire—may result in praise, glory and honor when Jesus Christ is revealed.” (1 Peter 1:7). Elder Guo’s Chinese name Shouzhong means “staying faithfulness.” He remained faithful until the end, steadfast in the way of the Lord, until his last breath.
3. Pastoral care. He served the people of his time with his life and then peacefully passed away. His service was full of humility, love, and care, truly manifesting the love of Christ.
4. God enjoys playing hide and seek with us. Through writing about Elder Guo’s testimony, I was amazed to discover that the seminary he attended in his youth in China was sponsored by the Southern Baptist Church. I joined the Southern Baptist Church in the United States more than sixteen years ago. After more than thirty years of being a Christian, on February 27, 2024, I was astonished to find that, tracing back to the source, the theological training Elder Guo received is actually from the same source as the church I am currently serving. If the International Mission Board of the Southern Baptist Convention were to learn about the story of Elder Guo, their former seminary student who later led and influenced thousands of people, including myself, to believe in the Lord in Hegang City, our hearts would rejoice greatly! Elder Guo’s story deserves to be recorded in the history of the Chinese church. The words of the Lord echo in my ears again: “Then I heard a voice from heaven say, ‘Write this: Blessed are the dead who die in the Lord from now on. ‘Yes,’ says the Spirit, ‘they will rest from their labor, for their deeds will follow them’” (Revelation 14:13).

1- 华北浸会神学院是中国20世纪一所基督教神学院，由美南浸信会华北区联合会（山东与东北）主办。其前身为美南浸信会传教士海雅西、浦其维创办的卜氏神道学校，初设于登州，后迁至黄县小栾家疃。1931年，由于山东复兴的影响，卜氏神道学校改组为华北浸会神学院，以适应培养传道人的需要。院长柯理培。学生由10人左右增加到一百多人。1941年太平洋战争爆发后，柯理培等传教士被关进日军集中营，神学院停办。1946年，因受国共内战战事影响，华北浸会神学院无法恢复。院长柯理培等人赴上海，任中华浸会神学院校长。参https://zh.wikipedia.org/zh-hans/%E5%8D%8E%E5%8C%97%E6%B5%B8%E4%BC%9A%E7%A5%9E%E5%AD%A6%E9%99%A2。

2-The North China Baptist Theological Seminary was a Christian theological institution in China in the 20th century, sponsored by the Southern Baptist Convention of North China (Shandong and Northeast). Its predecessor was the Bu Shi School of Divinity, founded by Southern Baptist missionaries Hays and Pugh, initially located in Dengzhou and later moved to Xiaoluanshantuan, Huangxian. In 1931, influenced by the Shandong Revival, the Bu Shi School of Divinity was reorganized into the North China Baptist Theological Seminary to meet the need for training missionaries. It was led by Dean Charles L. Culpepper Sr. The number of students increased from around 10 to over 100. After the outbreak of the Pacific War in 1941, Dean Charles L. Culpepper Sr. and other missionaries were imprisoned in Japanese internment camps, and the seminary ceased operations. In 1946, due to the impact of the civil war between the Kuomintang and the Communists, the North China Baptist Theological Seminary could not be restored. Dean Charles L. Culpepper Sr.  and others went to Shanghai and he became the president of the China Baptist Theological Seminary. See https://zh.wikipedia.org/zh-hans/%E5%8D%8E%E5%8C%97%E6%B5%B8%E4%BC%9A%E7%A5%9E%E5%AD%A6%E9%99%A2 for more information.

宣教原则

——读罗兰·艾伦著作的心得体会

Roland Allen. Missionary Methods: St. Paul’s Or Ours. Grand Rapids, Michigan: Wm. B. 

           Eerdmans Publishing Co., 1989.  

  罗兰·艾伦 (Roland Allen) 于 1895 年至 1903 年间担任英国圣公会在中国的宣教士。此后几年，他负责英国教区。在接下来的 40 年里，他一直致力于宣教原则的写作。罗兰·艾伦凭借自己作为宣教士的丰富经验，于1912年写下了《宣教方法：圣保罗或我们的宣教方法》一书。该书在20世纪60年代被重新发现。艾伦根据《新约》以及威廉·拉姆齐教授和阿道夫·冯·哈纳克教授的著作进行历史重建，以保罗的宣教策略为例，对当时英国圣公会宣教策略中存在的问题提出了一些反思。他提出的所有问题对于反思今天的宣教工作、教会植堂、教会建立，以及如何传福音等都很有价值。

        本书的主要论点是倡导宣教工作和植堂界的本土策略（即根据福音传扬的当地文化，因地制宜；在不改变福音本质的前提下，注重按着当地的文化习俗将福音表达出来）。艾伦挑战说我们应该像保罗那样相信圣灵。 保罗对圣灵有着深刻的信仰和信任，圣灵住在他的归信者和教会中。我们的问题是“我们更容易相信圣灵在我们身上并通过我们所做的工作，比我们相信圣灵在我们的归信者身上和通过我们的归信者所做的工作更容易：我们不能将我们的归信者信托于圣灵”（vii）。换句话说，我们并没有像保罗在提摩太后书2:2 所说的那样，把福音更好地传递下去，做有效的门徒培训。因此，宣教士必须学会如何从工作中退休。有几个优点体现在他的书中。

1. 保罗完全依靠圣灵

        艾伦提到，保罗不太可能起草宣教策略计划，他是在圣灵的引导下自发地做出决定。 尽管保罗建立教会的每个城市都是罗马行政、希腊文明和教育、犹太影响和全球商业的省级中心 (13)，但保罗并没有仅仅根据这些理由选择他要传道的地方，他是受圣灵的引导……它们是战略中心，因为保罗的传道而使它们如此（16）。 在第三章中，当艾伦讨论保罗讲道的对象时，他认为“圣保罗的大多数归信者是下层商业和工人阶级、劳工、自由民和奴隶；但他本人并没有刻意针对任何阶级”（24）。保罗所传福音的人大多是普通人，但也有一些人在社会上有显赫地位，例如：帕弗的总督、一位通达人（徒13: 7）， “虔诚的希腊人，以及帖撒罗尼迦的一些尊贵的妇女”（徒 17: 4）。保罗完全依靠圣灵带领他到达某些地方和他能接触到的人。 这教导宣教士和植堂者应该寻求圣灵的具体指导，以选择他们可以接触到的地点、时间和目标群体。在我们传福音的时候，我们不能按着自己的意思锁定要给某个人或某个群体传福音，而是要完全依靠圣灵的引导和带领，圣灵会将他所预备的人带到我们面前。

2. 保罗传讲纯正的福音，并教导道德责任

         保罗宣讲的福音包含耶稣的救恩和人的悔改。关于福音应该传到什么程度的问题，艾伦认为保罗知道如何继续前进。保罗不会坚持教导那些拒绝相信的人。艾伦对保罗的评论：“福音的教导不仅仅是理智的教导：它是一个道德过程，涉及道德回应”（75）。因此，我们必须询问听众对福音的道德回应。这有助于我们保持福音的平衡：免费的礼物和基督徒的属灵责任。同时，基督徒在归信后也应该过敬虔的基督徒生活。

3. 财务独立

        对于宣教或植堂教会的财政支持问题，艾伦主张教会应该自给自足。 他深刻地指出，本质上金钱的使用或运作方式传达和教导了一个观念，即完全依靠神还是依靠人。 我们不该把信徒当作儿女、孙子，而是当作主里的弟兄姊妹。 我们不应该剥夺他们的经济责任和相应的祝福。我认为艾伦并不是反对财政支持，而是反对对外部或西方财政支持产生的依赖感。教会的财务自给自足非常重要。中国布道家宋尚节（1901-1943）在他的事工中不断挑战中国教会应该独立于西方的财政支持。只有这样，圣灵才能在教会中有更大的作工空间，带来更大的复兴。

4. 成熟教会的标志

        在第三部分中，艾伦谈到了培训归信者。 他提到了四件事作为一个相对成熟教会的标志：传统或基本信条、洗礼和圣餐圣事、教会规则和圣经（107）。他的用词是典型的圣公会习惯，但他表达的原则是对的，即成熟教会应该具有：(1) 纯正的信仰教导和纯正的教义。 (2) 有几位忠实的带领者作为领袖。 (3) 管理教会的简单组织。 (4) 一些可以满足基本需求的财物。

5. 教会的合一

        此外，艾伦强调教会的合一至关重要。 在第 11 章中，艾伦阐述了保罗如何成功地维持合一，他在此澄清说“合一并不在于外表上遵守最早会友的做法，而是在于融入身体”（131）。 保罗没有建立一个管理所有教会的中央行政机构，也没有建立正统教义的试金石。 他认为合一是理所当然的；它是犹太人和希腊人之间的桥梁，发起教会之间的慈善行为，并鼓励教会之间不断进行沟通（134-135）。

        艾伦的书并不是完美无缺的，比如艾伦批评宣教士的服侍不应从外在（比如建教堂、建医院等）、而应从内在（比如保罗到一个地方直接去讲道）着手。这一点很宝贵，但是他并没有指出当代宣教士到底应从哪个角度着手福音事工。由于篇幅所限，关于本书的缺点不一一赘述。总之，我们的教会至少可以从这本书中学习两点：

        第一， 在宣教或传福音工作的整个过程中，从开始到结束，包括寻找失丧者、传道、教导、训练、财物和合一，都要更加信靠主。在寻找教堂过程中，我们要在每一个细节上完全相信上帝，而不是我们自己的计划或财务。

       第二，找到主使用我们的独特方式，就像圣灵的力量使用保罗来完成他工作的独特方式一样。 关于圣灵的“能力”（徒1: 9），艾伦在1921年就曾高度评价过。下面的话对我们仍然很有启发：

        “即使我们不再拥有保罗的力量，我们仍然拥有启迪保罗的圣灵。我们有足够的能力拥有启迪保罗的圣灵。 我们有足够的力量让圣灵发光。我们有足够的力量聚集听众；我们有足够的力量来证明神的灵与我们同在；我们有足够的力量向慕道友保证基督信仰比所有异教都优越；只要我们运用我们的力量来彰显圣灵，我们就有足够的力量以行动来说明我们信仰的特征、它的救恩和它的愛。有一天我们也许会恢复充满神迹的早期信仰”（48）。

 

2/25/24 Pastor’ s Word

Missionary Principles:

Digest on Roland Allen’s Book

 

Roland Allen was an Anglican missionary in China from 1895 to 1903. For a few years afterward he was in charge of English parish. For the next 40 years he was writing on missionary principles. With his own rich experience as a missionary, Roland Allen wrote his book Missionary Methods: St. Paul’s Or Ours in 1912. It was rediscovered in the 1960s. By historical reconstruction based on the New Testament and the works of Professor William M. Ramsay and Professor Adolf von Harnack, Allen takes Paul’s missionary strategy as an example, and put forward some reflections on the problems existing in the Anglican missionary strategy at that time. All the questions he raises are valuable for reflection on today’s mission work, church planting, building up church, and how to share the gospel.

         The main thesis of the book is to advocate the self-indigenous strategy in missional work and church planting circles. Allen challenges that we should trust the Holy Spirit in the way Paul trusted. Paul had a profound belief and trusted in the Holy Spirit, indwelling his converts and the churches. Our problem is that “We can more easily believe in His work in us and through us, than we can believe in His work in and through our converts: we cannot trust our converts to Him” (vii). In another word, we do not do a great job of passing on the gospel, doing an effective discipleship training like Paul did in 2 Timothy 2: 2. Therefore, missionary must learn how to retire from his work. Several strong points are illustrated in his books. 

• Paul depended on the Holy Spirit completely

         Allen mentions that it is unlikely that Paul drafted the missionary strategic plan, but rather his decisions were made spontaneously under the guidance of the Holy Spirit. Although each of the cities in which Paul established churches was a provincial center of Roman administration, Greek civilization and education, Jewish influence, and global commerce (13), Paul did not select where he would preach simply on the grounds like these, he was led of the Spirit…they were strategic centers because he made them such (16). In Chapter 3, when Allen discusses the group to which Paul preached, he argues that “The majority of St. Paul’s converts were the lower business and working classes, laborers, freemen and slaves; but he himself did not deliberately target any class” (24). Most of the people who heard the Gospel Paul preached were ordinary people, but there were also some who held distinguished position in society, such as: the proconsul, an intelligent man in Paphos (Acts 13: 7), and “a large number of God-fearing Greeks, and a few prominent women” in Thessalonica (Acts 17: 4). Paul depended solely on the Holy Spirit’s leading to certain places and the people he could reach. This teaches that missionaries and Church planters should seek the Holy Spirit’s specific guidance of choosing location, timing, and target group they could reach. When we preach the gospel, we cannot focus on preaching the gospel to a certain person or group according to our own desire, but we must completely rely on the guidance of the Holy Spirit. The Holy Spirit will bring the right people he prepared to us.

• Paul preached the pure gospel along with teaching ethical responsibilities  

        Paul preached a clear gospel of Jesus’s salvation and human’s repentance. Regarding the question of how far the Gospel should be preached, Allen considers Paul knew how to move on. Paul refused to persist in teaching those who refused to believe. Allen’s comment on Paul: “The teaching of the Gospel is not a mere intellectual instruction: it is a moral process and involves a moral response” (75). Therefore, we must ask for the moral response of our audience to the gospel. This helps us to keep the balance of the gospel: the free gift and Christian’s spiritual responsibility. Meanwhile, Christians are also supposed to live a godly life after they were converted.    

• Finance Independence 

        Regarding the issue of financial support for those missional or planted churches, Allen advocates the church should be self-supporting. He profoundly points out that in essence, the way money is used or operated conveys and teaches a concept, that is, whether to rely entirely on God or people. We should not treat believers as children or grandchildren, but as brothers and sisters in the Lord. We should not deprive them of their financial responsibilities and corresponding blessings. I believe Allen is not against financial support, but against creating a certain sense of dependency on outside or western finance support. The financial self-sustaining of the church is very important. Chinese evangelist John Sung (1901-1943) constantly challenged that Chinese churches should be independent from western finance support in his ministry. Only in this way can the Holy Spirit have more room to work in the churches and bring about a greater revival.

• The Signs of a Mature Church 

        In Part III, Allen addresses the training of converts. He mentions four things as the signs of an established church: A tradition or elementary creed, the Sacraments of Baptism and the Holy Communion, Orders, and the Holy Scripture (107). His choice of words is typically Anglican, but the principle he expresses is correct, namely that a mature church should have: 1. Pure faith teaching and sound doctrine. 2. A few faithful leaders as leadership. 3. A simple organization to run the church. 4. Some money that can cover the basic needs. 

• The Unity of the Church 

        Also, Allen emphasizes the unity of the church is crucial. In Part VI, Allen addresses how Paul succeeded in maintaining unity by clarifying that here “unity did not consist in outward conformity to the practices of the earliest member, but in incorporation into the body” (131). Paul did not establish a central administrative authority over all churches, or a litmus test for orthodoxy. He taught unity by taking it for granted, serving as a bridge between Jew and Greek, initiating acts of charity between churches, and encouraging constant movement of communication between the churches (134-135).   

         Allen’s book is not perfect. For example, Allen critiques that the service of missionaries should not start from the outside (such as building churches, hospitals, etc.), but should start from the inside (such as Paul going to a place to preach directly). This is valuable, but he does not point out how the modern missionaries should start their work in a new place. Due to space limitations, I will not go into details about the shortcomings of this book. In summary, our church can learn at least two things from the book: 

        Firstly, trust the Lord more in the whole process of missional or evangelical work, from the beginning to the end, including seeking the lost, preaching, teaching, training, financing, and unity. In searching the church building, we need to trust God completely in every details instead of our own plan or finance.  

       Secondly. find the unique way the Lord will use us as Paul used the unique way of doing His work by the power of the Holy Spirit. The “power” from the Holy Spirt (Acts 1:9) is highly noted by Allen in 1921. The words in the following are still very inspiring to us: 

        “If we no longer possess his power we still possess the Spirit which inspired him. We have powers enough possess the Spirit which inspired him. We have powers enough whereby to let the Spirit shine forth. We have powers sufficient to gather hearers; we have powers sufficient to demonstrate the Divine Presence of the Spirit of God with us; we have powers sufficient to assure inquirers of the superiority of Christianity to all heathen religions; we have powers sufficient to illustrate in act the character of our religion, its salvation and its love, if only we will use our powers to reveal the Spirit. One day we shall perhaps recover the early faith in miracles”(48). 

 

“你作你的部分、我会作我的部分”

“You Do Your Part; and I Will Do Mine” 

        准备讲章是牧师侍奉中最重要的一部分。上帝不仅呼召牧师去传讲信息，更呼召他去准备信息。牧师回应上帝的呼召不仅是站在讲台上宣讲上帝话语的那个时刻，也包括他整个准备信息的过程。我之前讲道不太写讲章，只是准备一份简单的大纲。在读西南浸会神学院（Southwestern Baptist Theological Seminary）的博士班课程时，教授特别强调每个讲道人都应该准备详细的讲章，传道人不能照本宣科，但一定要把讲章写出来。按着教授的教导，我开始学习写讲章。起初写一页，然后是两页，后来就越写越多。有时要写4-5页。在准备诗篇68篇时，由于经文比较长，所以写了8页。在那天晚上睡觉时，我心里隐约有些不安，感觉准备的内容太多会不会给翻译的同工造成太大的压力。在2月2日清晨，主在我心里感动一句话： “你作你的部分，我会作我的部分” (You Do Your Part; and I Will Do Mine) 。主的意思是说，你尽上力量作你的部分，主会负责作主的部分。所以，不要担心，我们只要尽上本分作好我们能作的部分，将其它的部分交给主就好了。主应许我们说，主必作成他自己的工。

          “由水变酒”是耶稣所行的头一件神迹（约2: 1-11）。神迹原文是神奇的标记或记号（miraculous sign），它标志着神的作为。既说是神迹就是因为只有神能行，人不能行也不能复制。神迹是为了证明主和他永恒的目标。由水变酒的神迹中有一个重要的步骤，就是要“把缸倒满水”。当婚宴上出现问题——酒用尽了时，耶稣的母亲马利亚将问题带到耶稣面前，告诉耶稣说：“他们没有酒了”。耶稣似乎并没有马上回应马利亚的诉求，而只是告诉她说：“我的时候还没有到”。接着，马利亚吩咐宴席上的服侍人员说：“他告诉你们作什么，你们就作什么。”主没有吩咐他们作他们不能作的事情，主只是吩咐他们说：“把缸倒满水”。按着犹太人洁净的礼仪，他们有六口石缸，每口可盛两三桶水。圣经中“六”是指人的数字。“两三桶水”大概是75-115升(公斤)。据此，六口石缸可以盛460-690升（公斤）水。听起来这个数量还是蛮大的。“倒满水”说明在作预备的工作时不能偷工减料，不能一瓶不响、半瓶晃荡，而是要踏踏实实地将自己能作的部分作到位。这些服侍人员非常顺服，他们没有任何质疑或抱怨。主怎么说他们就怎么作，他们原原本本地照着耶稣的话去作。“他们就倒满了，直到缸口”。

         “你作你的部分，我会作我的部分”。主的意思是说，你负责把缸倒满水，我负责变化。由水变酒这部分的工作我们不能作，必须要让主来作。我们在往缸里倒水的过程中千万不要灰心。主要借着这个过程来造就磨练我们的属灵品格，包括耐心和信心等。如果我们暂时还没有看到变化，那说明我们的水还没倒够。当我们把缸倒满水，直到缸口时，神的时候就到了。那时，我们必然看到上帝的作为，我们必看到“瞎子的眼必睁开，笼子的耳必开通。瘸子必跳跃像鹿，哑巴的舌头必能歌唱，在旷野必有水发出，在沙漠必有河涌流”（赛35: 5-6），因为神要借着这一切彰显他的大能。

       注意， “由水变酒”这个神迹中，耶稣没有大声喧哗，没有作什么重要的仪式，而是润物细无声地做成了上帝的工作。当六口石缸注满水之后，耶稣云淡风轻地又说： “现在可以舀出来，送给管宴席的。他们就送去了”（2: 8）。我们不知道水具体是在什么时候变成酒的，也许是缸倒满之后、也许是仆人正在往出舀时。这并不重要。重要的是，我们知道水的确变成了酒。我们知道这是主作成的事，而不是人作成的事。有时，我们作主的工作不需要大声喧哗，不需要太多人为的手段，而需要圣灵的工作。当人过分用自己的小聪明去计划或谋算时，往往会弄巧成拙、适得其反。很多时候，当人谦卑顺服，愿意遵行主的旨意，尽上人所能尽的本分时，圣灵便会悄无声息地作着变化的工作。

        “你作你的部分，我会作我的部分”。自从今年教会开始晨祷会以来，我们正在更多地经历上帝变水为酒的神迹。在晨祷会上，之前从未做过分享的几位弟兄姐妹开始分享主的话语。有一位弟兄见证到，我们在这里为在他国内朋友的女儿祷告，他的朋友全家居然感受到了祷告的力量。有一位姐妹分享到自己曾经软弱自卑与父亲的关系不是那么好，觉得父亲偏心弟弟，然而就在她思想这件事时，主就感动她父亲的心主动联系她，和她道歉，使她心里得到释放，经历上帝所赐的医治和平安。另一位姐妹分享到主如何帮助她，在主里从心灵深处饶恕她之前多年对父亲的埋怨和苦毒。祈祷正在带给教会更多的祝福，使教会同工更加火热合一地服侍主，使许多老会友的心转回教会，使慕道友信靠耶稣，使每次崇拜时有更多人回应讲台信息从而接受耶稣基督作救主。我们在祈祷上尽本分，主在持续不断地作变水为酒的神迹。我们将一切荣耀归于主！

        讲章犹如人生。有个神学生问一位老牧师： “要花多长时间写一篇讲章”？老牧师的回答是： “用一生写一篇讲章”。从某种意义上讲，我们每个人不同的服侍都是在写讲章。我们负责写、负责服侍，主负责变化、负责使用我们的服侍去改变和祝福更多人的生命。就像由水变酒的神迹一样，愿主赐福我们每个人的人生能从无味变得有滋有味，从软弱疲乏变得被圣灵充满，从干枯无力到大有能力。以基督之名祝福，阿门！

 

“You Do Your Part; and I Will Do Mine”

Preparing sermons is one of the most important parts in a pastor’s ministry. God not only calls pastors to deliver messages but also to prepare them. A pastor’s response to God’s call encompasses not only the moment of standing at the pulpit to proclaim God’s word but also the entire process of preparing the message. Previously, I did not focus much on sermon preparation; I only prepared a simple outline. While taking courses in the doctoral program at Southwestern Baptist Theological Seminary, the professors emphasized the importance of preparing detailed sermons. Preachers cannot rely solely on extemporaneous speaking; they must write out their sermons. Following their guidance, I began to learn how to write sermons. Initially, it was just one page, then two, and eventually, more pages. Sometimes, I had to write 4-5 pages. When preparing Psalm 68, because the passage was long, I ended up writing 8 pages. That night, I felt a bit uneasy, wondering if the amount of preparation would put too much pressure on the translator who would help to translate the message into English for our English speakers during our worship. On the morning of February 2nd, the Lord impressed upon my heart a sentence: “You do your part, and I will do mine.” The Lord meant to say, do your best, and He will take care of the rest. So, let’s not worry; as long as we do our part to the best of our ability, we can leave the rest to the Lord. He promises that He will accomplish His own work.

“The Changing of Water into Wine” is the first miracle performed by Jesus (John 2:1-11). The term “miracle” in the original text refers to a miraculous sign or symbol, indicating the action of God. It signifies something extraordinary that only God can accomplish, beyond human capability or replication. Miracles serve to demonstrate the Lord and His eternal purposes. In the miracle of changing water into wine, an important step is to “fill the jars with water.” When a problem arises at the wedding feast—running out of wine—Jesus’ mother, Mary, brings the issue to Jesus, informing Him, “They have no more wine.” Jesus doesn’t immediately respond to Mary’s plea but simply tells her, “My hour has not yet come.” Then, Mary instructs the servants at the feast, saying, “Do whatever he tells you.” The Lord doesn’t command them to do something beyond their capacity; He instructs them to “fill the jars with water.” According to Jewish purification customs, there were six stone jars, each capable of holding two to three measures of water. In biblical terms, “six” symbolizes man who is imperfect and weak. Two to three measures of water” is roughly 75-115 liters. Therefore, the six stone jars could contain 460-690 liters of water. This quantity seems quite substantial. The command to “fill the jars with water” indicates that in preparing, one should not cut corners or do things halfway. Rather, it requires earnest effort to fulfill one’s part. These servants show remarkable obedience; they don’t question or complain. They simply do as the Lord instructs, filling the jars to the brim.

“You do your part, and I will do mine.” The Lord’s meaning is clear: you are responsible for filling the jars with water, and I am responsible for the transformation. The task of changing water into wine is something we cannot accomplish; it must be done by the Lord. During the process of pouring water into the jars, we must not lose heart. The Lord uses this process to build and refine our spiritual character, including qualities like patience and faith. If we haven’t seen the transformation yet, it means we haven’t poured enough water. When we fill the jars to the brim, God’s timing arrives. At that moment, we will surely witness the work of God. We will see “the eyes of the blind being opened, the ears of the deaf unstopped. Then the lame will leap like a deer, and the tongue of the mute will shout for joy. Water will gush forth in the wilderness, and streams will flow in the desert” (Isaiah 35:5-6), for God will display His power through all these things.

Please note that in the miracle of “Turning Water into Wine,” Jesus did not make a loud noise or perform any significant ceremony; instead, He quietly accomplished God’s work. After the six stone jars were filled with water, Jesus calmly said, “Now draw some out and take it to the master of the feast” (John 2:8). We do not know exactly when the water turned into wine, perhaps it was after the jars were filled, or maybe while the servants were scooping it out. This is not important. What matters is that we know the water did indeed turn into wine. We know this was the work of the Lord, not of man. Sometimes, the work of the Lord does not require loud noise or elaborate means, but rather the work of the Holy Spirit. When people excessively rely on their own cleverness to plan or scheme, they often end up complicating matters or achieving the opposite of what they intended. Many times, when people humbly obey and are willing to do God’s will to the best of their abilities, the Holy Spirit quietly works to bring about change.

“You do your part and I will do mine.” Since our Chinese church started the morning prayer meeting at 5am this year of January 2, we are experiencing more of the miracle of God changing water into wine. At the morning prayer meeting, several brothers and sisters who had never shared before began to share the Lord’s word. A brother testified that when we prayed for the daughter of a friend in China, the friend’s family really felt the power of prayer. A sister shared that she was once weak and had low self-esteem, and her relationship with her father was not that good. She felt that his father was partial to his younger brother. However, when she was thinking about this matter, the Lord moved her father’s heart and took the initiative to contact her and apologize to her. She was very thankful for God’s healing and peace. Another sister shared how the Lord helped her to forgive from the depths of her heart for the years of resentment and bitterness she had felt toward her father. Prayer is bringing more blessings to the church, causing church co-workers to serve the Lord more passionately and unitedly, causing many old members to turn their hearts back to the church, making seekers trust in Jesus, and making more people respond to the pulpit every time of worship and accept Jesus Christ as Savior. As we perform our duty in prayer, the Lord will continue to perform miracles of changing water into wine. We give all glory to the Lord!

A sermon is like life itself. A seminary student once asked a senior pastor, “How long does it take to write a sermon?” The pastor’s answer was, “It takes a lifetime to write a sermon.” In a sense, each of us is writing a sermon through our different forms of service. We are responsible for the writing, for the serving, while the Lord is responsible for the transformation, for using our service to change and bless the lives of others. Just like the miracle of changing water into wine, may the Lord bless each of our lives, transforming them from bland to flavorful, from weakness to strength filled with the Holy Spirit, from dryness and powerlessness to great strength. In the name of Christ, Amen!”