論

回想2015年10月，胡志偉牧師向一眾香港國際教會牧師，報告2014香港教會普查的結果，那是國際教會第一次被納入普查，當時我的心十分被觸動。

香港國際教會整體成長及教會數據似乎都顯示很多香港青年人選擇在國際教會中聚會。當中有些國際教會約90%會眾是香港人以及以廣東話為母語。我就著此現象研究其背景和原因，作為我的博士論文。此研究主要了解出生於1982至1996年的香港青年人在國際教會聚會的原因，包括甚麼原因使他們從本地教會轉移到國際教會，以及有甚麼因素鼓勵了這轉移。

為甚麼我會選擇這題目？

這研究與我的身份和背景有十分密切的關係。作為一間國際教會的創會牧師，我見證著葡萄藤教會由二十多年前創會的40多人（十年前約300多人）到今天約2,800人。而當中不少增長來自香港的青年人。

此外我一直採用了以整個城市作宏觀的概念。透過連繫香港大部份的國際教會，以及與本地教會建立橋樑，正如我現時在播道會港福堂的服侍，幫助成立英語事工，我希望這研究會為這城市帶來重要的影響。我相信研究有助本地教會發揮他們的召命，並讓國際教會與本地教會在路上同行，彼此完成教會的召命，推廣香港教會的合一以及「一個教會」的概念。我亦預見這研究可能應用於讓世界各國的教會，一同去解決千禧世代所面對的情況。

如何進行這研究？

參考過聖經和其他文獻，我決定以質性研究（qualitative）為主，而焦點小組（focus group）就是最適合這題目的資料收集方法。這研究的焦點小組成員都是出生於1982至1996年間的華裔青年人。他們都是過往曾在本地教會聚會，而現時在國際教會參與聚會的會眾。

我首先發出了100份問卷，並得到85份回應，在當中獨立抽取30個參與者加入4個焦點小組。每組的討論和回應都有錄音紀錄，亦有文字轉錄本紀錄一些回應出現的次數及強度。這些回應亦透過編碼（coding）找出共通主題和類別，並再進行獨立反覆核對。

研究結果

這次研究從參與者的回應中找出了四個主題：

• 本地教會較像傳統教育，過於著重知識及權威性
• 本地教會的架構較死板，太多禮節和規則，著重行為多於恩典
• 本地教會較離地，缺乏異象，以及與千禧世代青年人不相干
• 國際教會提供有較不同的模式，包括較平易近人的敬拜模式和較強的群體意識

一、較像傳統教育，過於著重知識及權威性

此研究的參加者覺得本地教會牧者傳道像權威人物或學校老師，而本地教會模式較像傳統學校教育。有些參加者覺得他們跟以前聚會的本地教會牧者沒有個人關係：

「當過往華人仍然不太熟悉聖經，我們需要創立一套中文的神學。所以很多時候，當我們看牧者，我們就差不多將他們等同為學者，多於認為他們是群體領袖。有時候當聽講道的時候，我們要自己想方法把經文應用，也算是好事來的。」

「我覺得分別就是……我猜在領導方式上，本地教會牧者比較像老師，就像學校內負責行政的老師。」

不同焦點小組的參加者都始終如一地提及到本地教會在聖經教導上的實力。這毫無疑問是本地教會的主要特點。幾位參加者更表示他們感恩自己成長階段曾經歷本地教會的聖經教導。

二、架構較死板，太多禮節和規則，「要做得好才會被接納」，著重行為多於恩典

研究參加者指出本地教會十分重視教規，而形式禮節變成教會最重要的事。參加者亦體驗到在本地教會內「要做得好才會被接納」，以及過多著重行為與太少著重恩典：

「我覺得從我的經驗所知，本地教會是守法主義的。他們希望所有事和所有人都是合乎聖經，不可犯錯。有時候說起來會讓人覺得透不過氣。我的經驗中和教會領袖聊天時，他們好像不是真的在聆聽。」

「我覺得中國傳統文化也有部份影響。中國傳統文化重視要守規矩、要服從，你服從的話就是一個好人。這文化便形成了一個好基督徒的標籤模式。」

「這就好像，當你不符合某些準則──屬靈準則，那麼你就是失敗了。除非你夠好，不然你不應來教會。」

參加者亦提及他們感受到教會的控制和恐懼，特別是針對教會聚會出席率，以及是否信任弟兄姊妹負責服事的：

「他們需要觀察很久很久，就算他們看似信任你，但其實並不是。很多事情都是恐懼所生，他們擔心會失去權力，所以不會輕易放權。」

三、離地

這些千禧世代的參加者覺得本地教會似乎與現今世代失去接觸，其中可能因為會眾年紀老化、教會缺乏異象、內部政治問題、以及事奉領袖身心疲乏：

「我覺得其實（本地教會）在理論上是很好的。他們教導很多基礎，但就好像不是正中我所需要的，與我不相干。」

「本地教會經常講到愛，但好像很難在他們行為上表現出來。當你不符合他們的期望，他們就會十分冷漠和嚴厲。然後你離開教會，就這樣完了。當中沒有太多愛和關懷。」

「事奉是健康的。事奉就像我們把心獻上給主。但有時在不同的領導下，你會覺得身心非常疲乏。有時候你已經做了很多，但其他人仍然覺得你很懶惰。他們覺得你仍然未做夠，仍是不夠紀律。」

四、國際教會提供有較不同的模式

由參加者的回應所見，這從本地教會到國際教會轉移也包括那些英文不太好的弟兄姊妹，那就指向文化因素所擔任的重要角色。國際教會的領袖亦被認為較能表露脆弱，以及較樂意分享他們的掙扎和軟弱。對比之下，本地牧者就很少表露任何軟弱的一面。

「我覺得是透明度、誠實度以及能表露脆弱。在我過往的經驗，本地的教牧不會分享他們個人的掙扎。假如分享，也都是談論別人的事情。」

「有一件事是讓我很欣賞〔國際教會〕的牧者，就是他很照顧其他牧者。這是我第一次見到一個牧者會照顧其他牧者。因為牧者也是人，不是超人。對嗎？」

今次研究的參加者亦有指出一些國際教會有吸引力的特徵，其中包括敬拜的模式、對神同在的接受程度、群體意識等：

「我覺得當我在本地教會時，當時我剛開始在教會聚會，我只是指我去過的那一間教會—我覺得我感受不到喜樂和自由。而在國際教會，我覺得每個星期日就像充電一樣，預備我迎接整個星期。我感受到重新有活力和自由。」

「我覺得這裡的敬拜模式很吸引。我所指敬拜模式不太是因為音樂，而是教會的文化──屬靈文化。」

「我覺得我較明白（國際教會）的講道，好像較能應用在我的生命中。」

「國際教會談論很多關於如何投資在別人生命，如何去愛別人，怎樣去關心無家者、貧窮人口以及病患。對我而言，這是其中一個較大的分別。」

雖然以上分析所帶出的主題和因素，看似是本地教會和國際教會之間的分別。但其實真正的分別，在於千禧世代從「死板及以聖經教導為主」的教會，轉移到「對千禧世代友好」的教會。我其實訪問了一些本地教會是正正展現到這些吸引千禧世代的特質，這可能是將來可以繼續研究的方向。

研究後感

雖然我年紀不小，但仍在這研究中學習了不少，包括對本地教會的認識、如何與他們建立關係、尋找一些可行的問題解決方法、認識國際教會的動態和動力，以及了解千禧世代的思維。其中重要的是認識會眾、預備好作出轉變、有異象、坦誠開放、願意聆聽和增強及鼓勵信徒群體。盼望這研究能祝福香港以及其他地方的更多教會領袖及長執。

（文章由伯特利神學院柏祺城市轉化中心提供。
作者為伯特利神學院應屆教牧學博士畢業生。
作者及數位應屆博士畢業生將於十月廿八日下午在香港浸會大學發表論文，
歡迎蒞臨指教，詳情：https://fses.hk/BAMF）

英文全文：

Hong Kong’s Millennials: Understanding the Move from Local to International Churches

by John Snelgrove

My heart was touched at a meeting for international pastors at Island ECC with Rev Dr Wu Chi Wai from Hong Kong Renewal Network in October 2015 to present the results of the HK Church Survey 2015. International churches had been included in the survey for the first time.

Figures and growth in international churches seem to indicate that many young Chinese were now choosing to attend international churches; which some international churches have up to 90% of congregants being ethnically Chinese and Cantonese as the first language. I decided to investigate the background behind these figures. The research investigated the key factors behind ethnically Chinese born between 1982 and 1996 attending an international church in Hong Kong to ascertain what may have precipitated such movement.　The purpose of my dissertation was to understand why Hong Kong’s millennial Christians are attending an international congregation rather than a local church.

Why me?

The context of this project relates to my role, firstly, as a founding senior pastor and ambassador for an international church, which has seen its Sunday attendance increase from around forty people twenty years ago (and around 300 people ten years ago), to around 2800 today—with much of that growth seemingly coming from young Chinese adults.

Secondly, the project relates to my life as one who has adopted an increasingly city-wide perspective. By forming relationships with the majority of the other international churches, and building substantial bridges with local Chinese churches, especially with my current ministry in Kong Fok Church and helping start an English ministry there. I believe this project has potential significance for our city.

I believed that the research carried the potential to facilitate the local churches in their calling and allow the international churches to get alongside their local counterparts to help them fulfil their calling and to promote the concept of “one church” by promoting unity in Hong Kong churches.

I could also foresee a potential global use, as evidence suggest that churches across the world are tackling the millennial issue in differing degrees.

What was the implemented plan to address the problem and how was it evaluated?

After careful consideration of the biblical and other literature, I decided that my research method would be qualitative rather than quantitative. Focus groups were decided to be best approach. Every member of the focus group was to be Chinese, born between 1982 and 1996, worshipping at an international church but formerly part of a local congregation.

To recruit the focus group members 100 questionnaires were sent out, 85 responded and 30 candidates independently selected into 4 focus groups. Each group was recorded, transcribed and the frequency and strength of comments noted. The responses were coded and themes and categories were developed and independently checked.

What were the results?

The key findings were fourfold:

1) Often local churches feel like formal education, with an overly-scholarly approach.
2) They tend to have a rigid structure, with too much formality, too many rules, and an emphasis on works over grace.
3) Many churches are deemed out of touch, lacking in vision, and no longer relevant to millennials.
4) Finally, international churches are seen to have more to offer, including an approachable worship style and a stronger sense of community.

Theme A. Feels Like Formal Education, Too Scholarly and Authoritative

Pastors in local churches were seen as authority figures like schoolteachers and that the local church can at times feel like formal education.Participants felt they did not have a personal relationship with their previous pastors in local churches:

When the Bible was still roughly new in Chinese…there needed to be establishment of theology in Chinese. So there’s a lot of—a lot of—when you view a leader of a pastor, you almost equate them to a scholar rather than a community leader. [I]n a way…you listen to the sermon and then you have to think on your own to apply the passage which is kind of a good thing. (Group B)

Yeah. So I would say like the difference, I guess, in the leadership style—local church pastors are more like teachers. It's more like school administration type teachers. (Group B)

The strength of the local church in Bible study was consistently expressed by each of the groups. It is undoubtedly a major feature of many local churches. Several attendees expressed an opinion that they were glad to have spent some of their formative years in the local church for that reason.

Theme B. Rigid structure, Too Formal/Too Many Rules, Got to be Good to be Accepted, Works not Grace

Participants pointed out that rules were so high on the agenda that formality became the order of the day at church, of which participants also experienced the notion of “being good in order to be accepted” and a perceived over-emphasis on works and an under-emphasis on grace

I think my only experience that the Chinese-speaking churches, when you say—I think it's too legalistic. They want to keep everything…keep themselves to be biblical, and not the way anything wrong, and sometimes you feel suffocating when you talk about…. From my experience when I talk to some leaders in the church, they are not really listen[ing]. (Group D)

I think there’s part of the Chinese culture in play. Like the fact that Chinese culture asks you to conform to the rules, like you should follow, and if you follow then you’re being a good person. This culture is kind of being re-labelled as being a good Christian. (Group A)

So it’s like, if you cannot meet the standards, the spiritual standard, then—You failed—you can’t come to church unless you’re good enough to come to the church. (Group B)

Participants also mentioned the sense of control and fear when it comes to attendance and whether brothers and sisters can be trusted to areas of responsibility.

They need to observe you for a very long time, and even though they look like they trust you they don’t really trust. And so many things are fear-based, they are afraid they will lose their power, so they tend to not give out power so easily…

Theme C: Out of Touch

The millennial participants express they felt out of place in local churches due to the ageing congregation and other characteristics including lack of vision, too much politics and burnout.

I think actually the theory is really good [in local churches]. They teach a lot of foundation…but it doesn’t hit the spot for me. It’s not relevant. (Group A)

The local church they always talk about love, but you can hardly see them demonstrate it and when you fail their expectation, they are very cold and harsh. You just leave the church. That’s it. There is not much care, not much love. (Group B)

Serving is healthy. Serving is like if you give up your heart to the Lord. But also, under different leaderships, sometimes you feel a lot of—you feel burnout. Sometimes you have been doing a lot, but people still think you’re lazy. And people still think you’re not enough, you’re not disciplined enough. (Group A)

Theme D. What An International Church Offers

From the participants’ responses, it does appear that the movement is even occurring with those whose English may not be very good, and that it is the culture that is the drawcard. International church leaders were perceived to be more vulnerable and prepared to share their struggles and weaknesses, in contrast to local pastors who rarely seem to show any weakness.

I want to say it’s transparency and vulnerability, honesty. I think, in my experience, Chinese pastors don’t really share about their personal struggles, if ever. They just talk about other people

One thing I really appreciate about [ABC International Church] is [Pastor Z], he’s the one looking after pastors. That’s the first time I see there’s a pastor looking out for pastors because pastors are human, as well. They're not super-people, right? (Group B)

The worship style, openness to presence of God, sense of community are also considered as attractiveness of international church by participants in this study.

I feel like when I was in Chinese church, maybe when I start in the church, but I can only speak for that one church. I couldn’t feel the joy or the freedom. But I feel that in [XYZ International Church]. It’s really a recharge on Sunday to prepare me for the whole week. I feel so energised, the freedom.

“I was very much attracted to the worship style here too. What I mean by worship style is not so much the music but the culture of the church, the spiritual culture of the church.

“I just felt like I understand the sermon [in the international church] better. Somehow it’s more applicable to my life.”

The English church—it talks a lot more about being invested in other people’s lives. And I don’t know. It talks more about how do you use your love to love others. It talks a lot more about homelessness and how to care about the sick and the poor and whatnot. For me, that’s one of the bigger differences.

Despite the above findings, one of the dominant themes that seems to emerge from the analysis is that, although the main perceived difference is between international and local churches, the actual difference would appear to be that millennials are moving from “structured/rigid/Bible-teaching” churches to “millennial-friendly” churches. I actually interviewed some local churches who were exhibiting these qualities and would suggest that this might be a topic for future research

What did I learn from the project?

Although I am older in years, I gain much personal learning from this dissertation. This included understanding and developing a relationship with the local church, looking at potential problem solving, knowing better the dynamics of international churches and understanding better the mindsets of millennials. It is important to Understanding Congregants, Being Prepared to Change, Vision, Openness, Listening and Empowering can be applied in a wide variety of circumstances. This research project will hopefully be an asset to church leaders, elders and deacons in Hong Kong and elsewhere.

(The author is a recent DMin Graduate from Bethel Bible Seminary.)