Marking the Chinese Coordination Centre for World Evangelization’s 50th anniversary, the 10th CCOWE in Kuching, Malaysia was a significant occasion to honor the past while contemplating the future. It also brought to the surface key tensions facing the movement as it goes forward.
In the opening session General Secretary David Doong positioned today’s CCCOWE as rooted in the history of the ever-expanding global Chinese church. Participants sang the CCCOWE anthem and heard from past leaders who have shaped the CCCOWE legacy. Over the following days, plenary speakers and panels surveyed the challenges facing the church as it looks forward. Echoing many of the themes addressed two years ago at the Lausanne Congress in Seoul, Korea, topics included immigration and displaced peoples, integral mission, creation care, Gen Z, cultural change within the church, and the threats posed by artificial intelligence, among others.
Perennial Themes
This being my third Congress in the past 25 years, I was not surprised to see several perennial themes making an appearance. More than one speaker commented on the preponderance of Chinese restaurants worldwide, suggesting that, since Chinese are everywhere, the Chinese church ought to be everywhere too. Several addressed the loss of the younger generation, who do not feel at home in traditional Chinese-speaking churches and are going elsewhere, or who are leaving the church altogether. Along with this analysis came a fair amount of self-critique, as speakers asked why it is so hard to change Chinese church culture. The familiar call, “Chinese, where are you?” reinforced the sense that, for all the mobilization and global scattering over the past 50 years, whether intentional or otherwise, the proportion of Chinese within the global mission force remains relatively small.
The tension between where CCCOWE has been and what lies ahead was evident, both in what was said, as well as who was–and who was not–represented.
Younger leaders accounted for only fifteen percent of those in attendance, lending some credence to the sentiment that CCCOWE represents the past more than the future. As the common language of the Chinese diaspora, the dominant use of Mandarin at the Congress was to be expected; yet it left little room for second and third-generation Chinese leaders to join in the conversation (had they chosen to attend). While a few sessions at the Congress were designed specifically for the participants who were under 35 years of age, the discussions seemed to center around how the younger generation can navigate the traditions and hierarchy of the established Chinese church, rather than how to break new ground.
Rather than mourn the loss of the younger generation to multi-cultural or non-Chinese congregations, why not instead celebrate these younger Chinese Christians who are extending the witness of the Chinese church beyond the walls of its traditional identity? In his closing remarks, David Doong floated the hopeful idea of perhaps holding a youth congress in the future. Given the relative paucity of younger leaders at the event, this could be a meaningful next step.
China’s Silent Majority
Another significant segment of the Chinese church was present but largely silent. China’s Christians constitute the majority of Chinese believers globally, but they were absent from the platform (although some were active in the afternoon working groups). Political considerations and security concerns undoubtedly played a role in their lack of visibility. Yet excluding them from the conversation not only deprives the global Chinese church of precious insights drawn from decades of faithfulness amidst opposition; it also further exacerbates the theological divide between the church in the Mainland, whose theology of the cross has grown out of its lived experience, and the Chinese diaspora, which has developed in very different soil. Providing a forum for the cross-pollination of ideas that could enrich both seems an urgent task, particularly as more Christians from China join the ranks of the global Chinese church.
Within these two segments–younger Chinese Christian leaders and Mainland Chinese believers–are found innovative and courageous servants who are on the cutting edge of global missions. As a movement devoted to mobilizing the Chinese mission movement, CCCOWE faces the challenge of fully embracing both these streams.
The Price of Unity
Reconciliation was a recurring theme throughout the Congress. Winnie Fung of Cedar Fund spoke of Shalom as being found “when all things are reconciled to God and all things are made new.” Prof. Allen Yeh of International Theological Seminary, a pioneer in the field of polycentric leadership, spoke of the need for reconciliation in race, class, gender, and age. Pointing to a lack of unity as the reason why the Great Commission has yet to be completed, Rev. Rick Warren from Saddleback Church urged participants to pursue unity as the key to world evangelization.
Truly embracing the future, rather than just contemplating it, requires honoring the legacy and past traditions without being bound by them. It calls for more than new leaders and fresh ideas. These are no match for the strong cultural muscle memory embedded in organizational structures and church relational hierarchies. The exhortation by Albert Ng of Island ECC in Hong Kong to older leaders, “Our job is to bury ourselves inside the soil and die,” may have been off-putting to some, but it did drive home the need for the current generation of leaders to intentionally create space for those to come.
If unity is indeed the key to world evangelization, then the hard work of reconciliation will be required to get there. Facing the tensions and building on the momentum for change initiated at the 10th Congress, CCCOWE is uniquely positioned to take the lead in this daunting yet vital task.
適逢世界華福中心（Chinese Coordination Centre for World Evangelization）成立50週年，於馬來西亞古晉舉行的第十屆華福大會，是一個致敬過往、思考未來的重要時刻。同時，這次聚會也讓華人福音運動在前行過程中所面對的幾項關鍵張力浮上檯面。
在開幕會上，華福總幹事董家驊牧師將今日的華福事工定位於不斷成長的全球華人教會歷史脈絡之中。與會者一同頌唱華福會歌，並聆聽曾形塑華福傳承的歷任領袖分享。在接下來幾天的聚會中，大會專題講員和座談小組則從不同面向探討教會展望未來時所面對的各項挑戰，其中許多主題呼應兩年前在韓國首爾舉行的洛桑大會（Lausanne Congress）所探討的議題，包括移民與流離失所者、整全使命、受造界關懷、Z世代、教會內部的文化變遷，以及人工智慧所帶來的威脅等等。
歷久不衰的主題
這是我過去25年來第三次參加華福大會，看到幾個反覆出現的經典主題再次登場，並不感到意外。不止一位講員提到中餐館遍佈世界各地的例子，指出既然華人無所不在，華人教會也理應遍佈全球。數名講員談到年輕一代的流失——他們在傳統華語教會中找不到歸屬感，因此轉往其他地方，或甚至徹底離開教會。伴隨這番分析而來的，是相當程度的反思自省，講員們也問道，為什麼改變華人教會文化如此困難？那句耳熟能詳的呼喚——「華人，你在哪裡？」再次強化了這種感受：過去50年來，儘管華人教會積極動員，以及無論有意或無意地散居世界各地，華人在全球宣教隊伍中的比例仍然相當低。
華福過去所走的道路與未來將要面對的方向之間的張力，在大會中十分明顯；這不僅體現在大會所談論的內容上，也體現在誰能夠發聲，以及哪些聲音仍未能被充分聽見。
年輕領袖僅佔華福與會人數的15%，多少加深了這樣的感受：華福似乎更多地代表過去，而不是未來。作為全球散居華人的通用語言，大會以華語（普通話）為主要語言是意料之中的事；然而，這卻讓第二代和第三代華人領袖缺乏參與對話的空間（假設他們選擇來到大會）。儘管大會為35歲以下的參與者設計專門的聚會，但整體討論似乎仍圍繞在年輕一代如何在既有華人教會的傳統與階級制度中找到立足之處，而不是如何開創新的道路。
與其哀嘆年輕一代流失至多元文化教會或非華人教會，何不轉而慶祝這些年輕的華人基督徒正在將華人教會的見證帶至傳統身分的藩籬之外？董家驊牧師在閉幕致詞中提出了一個充滿希望的想法，即未來或許可以舉辦華福青年大會。鑑於此次大會年輕領袖相對稀少，這或許是極具意義的下一步。
中國的沉默多數
而華人教會另一個重要群體雖然出席了，卻大致保持沉默。中國基督徒佔全球華人基督徒的大多數，但他們幾乎沒有出現在講台上（儘管ㄧ些人積極參與下午的分組討論）。政治因素與安全考量無疑是他們缺乏公開能見度的原因之一。然而，將他們排除在對話之外，不僅使全球華人教會無法汲取這群基督徒數十年來在逼迫與反對中忠心持守信仰所累積的寶貴洞見，也進一步加深了中國大陸教會與海外華人教會之間的神學鴻溝——前者的「十字架神學」在親身經歷中淬鍊而成；後者則是在截然不同的土壤中發展出來的。因此，為兩者提供一個能彼此交流、讓思想相互激盪並豐富彼此的平台，似乎是一項當務之急，尤其在越來越多來自中國的基督徒加入全球華人教會行列之際。
在這兩個群體（年輕的華人基督徒領袖與中國基督徒）之中，不乏位於全球宣教最前線、富創新精神且勇敢的僕人。作為一個致力於動員華人的宣教運動，華福面對的挑戰是如何全然擁抱這兩股力量。
合一的代價
「和好」是貫穿整個大會的一個反覆出現的主題。施達基金會（Cedar Fund）的馮韻兒博士提到，當「萬物與上帝和好，萬物都被更新」時，便能找到真正的平安（Shalom）。多中心領導領域（Polycentric Leadership）的先驅、國際神學院的葉仁愛教授則談到在種族、階級、性別與年齡上實現和好的必要性。馬鞍峰教會的華理克牧師（Rev. Rick Warren）指出，缺乏合一正是大使命尚未完成的原因，並呼籲與會者追求合一、視合一為普世宣教的關鍵。
要真正擁抱未來，而非僅止於展望，需要在敬仰歷史及過往傳統的同時，不被其所束縛。而這不只需要新領袖與新思維；面對華人教會深深根植於組織結構與教會關係階級中的強大文化慣性，單靠這兩者仍不足以帶來改變。香港Island ECC教會的吳錦波牧師（Albert Ng）對年長領袖的勸勉，「我們的任務就是把自己埋進土壤裡，然後死去，」或許讓一些人感到刺耳，但這句話確實深刻傳遞出當前這一代領袖有意識地為下一代騰出空間的必要性。
如果合一確實是向普世宣教的關鍵，要走到那一步，就必須付上「和好」的艱苦代價。面對這些張力，並根基於第十屆華福大會所啟動的改革動力上繼續前進，華福正處在獨特的位置上，在這項艱鉅卻至關重要的任務上引領教會前行。
适逢世界华福中心（Chinese Coordination Centre for World Evangelization）成立50周年，于马来西亚古晋举行的第十届华福大会，是一个致敬过往、思考未来的重要时刻。同时，这次聚会也让华人福音运动在前行过程中所面对的几项关键张力浮上台面。
在开幕会上，华福总干事董家骅牧师将今日的华福事工定位于不断成长的全球华人教会历史脉络之中。与会者一同颂唱华福会歌，并聆听曾形塑华福传承的历任领袖分享。在接下来几天的聚会中，大会专题讲员和座谈小组则从不同面向探讨教会展望未来时所面对的各项挑战，其中许多主题呼应两年前在韩国首尔举行的洛桑大会（Lausanne Congress）所探讨的议题，包括移民与流离失所者、整全使命、受造界关怀、Z世代、教会内部的文化变迁，以及人工智能所带来的威胁等等。
历久不衰的主题
这是我过去25年来第三次参加华福大会，看到几个反覆出现的经典主题再次登场，并不感到意外。不止一位讲员提到中餐馆遍布世界各地的例子，指出既然华人无所不在，华人教会也理应遍布全球。数名讲员谈到年轻一代的流失——他们在传统华语教会中找不到归属感，因此转往其他地方，或什至彻底离开教会。伴随这番分析而来的，是相当程度的反思自省，讲员们也问道，为什么改变华人教会文化如此困难？那句耳熟能详的呼唤——“华人，你在哪里？” 再次强化了这种感受：过去50年来，尽管华人教会积极动员，以及无论有意或无意地散居世界各地，华人在全球宣教队伍中的比例仍然相当低。
华福过去所走的道路与未来将要面对的方向之间的张力，在大会中十分明显；这不仅体现在大会所谈论的内容上，也体现在谁能够发声，以及哪些声音仍未能被充分听见。
年轻领袖仅占华福与会人数的15%，多少加深了这样的感受：华福似乎更多地代表过去，而不是未来。作为全球散居华人的通用语言，大会以华语（普通话）为主要语言是意料之中的事；然而，这却让第二代和第三代华人领袖缺乏参与对话的空间（假设他们选择来到大会）。尽管大会为35岁以下的参与者设计专门的聚会，但整体讨论似乎仍围绕在年轻一代如何在既有华人教会的传统与阶级制度中找到立足之处，而不是如何开创新的道路。
与其哀叹年轻一代流失至多元文化教会或非华人教会，何不转而庆祝这些年轻的华人基督徒正在将华人教会的见证带至传统身分的藩篱之外？董家骅牧师在闭幕致词中提出了一个充满希望的想法，即未来或许可以举办华福青年大会。鉴于此次大会年轻领袖相对稀少，这或许是极具意义的下一步。
中国的沉默多数
而华人教会另一个重要群体虽然出席了，却大致保持沉默。中国基督徒占全球华人基督徒的大多数，但他们几乎没有出现在讲台上（尽管ㄧ些人积极参与下午的分组讨论）。政治因素与安全考量无疑是他们缺乏公开能见度的原因之一。然而，将他们排除在对话之外，不仅使全球华人教会无法汲取这群基督徒数十年来在逼迫与反对中忠心持守信仰所累积的宝贵洞见，也进一步加深了中国大陆教会与海外华人教会之间的神学鸿沟——前者的 “十字架神学” 在亲身经历中淬链而成；后者则是在截然不同的土壤中发展出来的。因此，为两者提供一个能彼此交流、让思想相互激荡并丰富彼此的平台，似乎是一项当务之急，尤其在越来越多来自中国的基督徒加入全球华人教会行列之际。
在这两个群体（年轻的华人基督徒领袖与中国基督徒）之中，不乏位于全球宣教最前线、富创新精神且勇敢的仆人。作为一个致力于动员华人的宣教运动，华福面对的挑战是如何全然拥抱这两股力量。
合一的代价
“和好” 是贯穿整个大会的一个反覆出现的主题。施达基金会（Cedar Fund）的冯韵儿博士提到，当 “万物与上帝和好，万物都被更新” 时，便能找到真正的平安（Shalom）。多中心领导领域（Polycentric Leadership）的先驱、国际神学院的叶仁爱教授则谈到在种族、阶级、性别与年龄上实现和好的必要性。马鞍峰教会的华理克牧师（Rev. Rick Warren）指出，缺乏合一正是大使命尚未完成的原因，并呼吁与会者追求合一、视合一为普世宣教的关键。
要真正拥抱未来，而非仅止于展望，需要在敬仰历史及过往传统的同时，不被其所束缚。而这不只需要新领袖与新思维；面对华人教会深深根植于组织结构与教会关系阶级中的强大文化惯性，单靠这两者仍不足以带来改变。香港Island ECC教会的吴锦波牧师（Albert Ng）对年长领袖的劝勉，“我们的任务就是把自己埋进土壤里，然后死去，” 或许让一些人感到刺耳，但这句话确实深刻传递出当前这一代领袖有意识地为下一代腾出空间的必要性。
如果合一确实是向普世宣教的关键，要走到那一步，就必须付上 “和好” 的艰苦代价。面对这些张力，并根基于第十届华福大会所启动的改革动力上继续前进，华福正处在独特的位置上，在这项艰巨却至关重要的任务上引领教会前行。
