論

回想2015年10月，胡志伟牧师向一众香港国际教会牧师，报告2014香港教会普查的结果，那是国际教会第一次被纳入普查，当时我的心十分被触动。

香港国际教会整体成长及教会数据似乎都显示很多香港青年人选择在国际教会中聚会。当中有些国际教会约90%会众是香港人以及以广东话为母语。我就着此现象研究其背景和原因，作为我的博士论文。此研究主要了解出生于1982至1996年的香港青年人在国际教会聚会的原因，包括什么原因使他们从本地教会转移到国际教会，以及有什么因素鼓励了这转移。

为什么我会选择这题目？

这研究与我的身份和背景有十分密切的关系。作为一间国际教会的创会牧师，我见证着葡萄藤教会由二十多年前创会的40多人（十年前约300多人）到今天约2,800人。而当中不少增长来自香港的青年人。

此外我一直采用了以整个城市作宏观的概念。透过连系香港大部份的国际教会，以及与本地教会建立桥梁，正如我现时在播道会港福堂的服侍，帮助成立英语事工，我希望这研究会为这城市带来重要的影响。我相信研究有助本地教会发挥他们的召命，并让国际教会与本地教会在路上同行，彼此完成教会的召命，推广香港教会的合一以及「一个教会」的概念。我亦预见这研究可能应用于让世界各国的教会，一同去解决千禧世代所面对的情况。

如何进行这研究？

参考过圣经和其他文献，我决定以质性研究（qualitative）为主，而焦点小组（focus group）就是最适合这题目的资料收集方法。这研究的焦点小组成员都是出生于1982至1996年间的华裔青年人。他们都是过往曾在本地教会聚会，而现时在国际教会参与聚会的会众。

我首先发出了100份问卷，并得到85份回应，在当中独立抽取30个参与者加入4个焦点小组。每组的讨论和回应都有录音纪录，亦有文字转录本纪录一些回应出现的次数及强度。这些回应亦透过编码（coding）找出共通主题和类别，并再进行独立反覆核对。

研究结果

这次研究从参与者的回应中找出了四个主题：

• 本地教会较像传统教育，过于着重知识及权威性
• 本地教会的架构较死板，太多礼节和规则，着重行为多于恩典
• 本地教会较离地，缺乏异象，以及与千禧世代青年人不相干
• 国际教会提供有较不同的模式，包括较平易近人的敬拜模式和较强的群体意识

一、较像传统教育，过于着重知识及权威性

此研究的参加者觉得本地教会牧者传道像权威人物或学校老师，而本地教会模式较像传统学校教育。有些参加者觉得他们跟以前聚会的本地教会牧者没有个人关系：

「当过往华人仍然不太熟悉圣经，我们需要创立一套中文的神学。所以很多时候，当我们看牧者，我们就差不多将他们等同为学者，多于认为他们是群体领袖。有时候当听讲道的时候，我们要自己想方法把经文应用，也算是好事来的。」

「我觉得分别就是……我猜在领导方式上，本地教会牧者比较像老师，就像学校内负责行政的老师。」

不同焦点小组的参加者都始终如一地提及到本地教会在圣经教导上的实力。这毫无疑问是本地教会的主要特点。几位参加者更表示他们感恩自己成长阶段曾经历本地教会的圣经教导。

二、架构较死板，太多礼节和规则，「要做得好才会被接纳」，着重行为多于恩典

研究参加者指出本地教会十分重视教规，而形式礼节变成教会最重要的事。参加者亦体验到在本地教会内「要做得好才会被接纳」，以及过多着重行为与太少着重恩典：

「我觉得从我的经验所知，本地教会是守法主义的。他们希望所有事和所有人都是合乎圣经，不可犯错。有时候说起来会让人觉得透不过气。我的经验中和教会领袖聊天时，他们好像不是真的在聆听。」

「我觉得中国传统文化也有部份影响。中国传统文化重视要守规矩、要服从，你服从的话就是一个好人。这文化便形成了一个好基督徒的标签模式。」

「这就好像，当你不符合某些准则──属灵准则，那么你就是失败了。除非你够好，不然你不应来教会。」

参加者亦提及他们感受到教会的控制和恐惧，特别是针对教会聚会出席率，以及是否信任弟兄姊妹负责服事的：

「他们需要观察很久很久，就算他们看似信任你，但其实并不是。很多事情都是恐惧所生，他们担心会失去权力，所以不会轻易放权。」

三、离地

这些千禧世代的参加者觉得本地教会似乎与现今世代失去接触，其中可能因为会众年纪老化、教会缺乏异象、内部政治问题、以及事奉领袖身心疲乏：

「我觉得其实（本地教会）在理论上是很好的。他们教导很多基础，但就好像不是正中我所需要的，与我不相干。」

「本地教会经常讲到爱，但好像很难在他们行为上表现出来。当你不符合他们的期望，他们就会十分冷漠和严厉。然后你离开教会，就这样完了。当中没有太多爱和关怀。」

「事奉是健康的。事奉就像我们把心献上给主。但有时在不同的领导下，你会觉得身心非常疲乏。有时候你已经做了很多，但其他人仍然觉得你很懒惰。他们觉得你仍然未做够，仍是不够纪律。」

四、国际教会提供有较不同的模式

由参加者的回应所见，这从本地教会到国际教会转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担任的重要角色。国际教会的领袖亦被认为较能表露脆弱，以及较乐意分享他们的挣扎和软弱。对比之下，本地牧者就很少表露任何软弱的一面。

「我觉得是透明度、诚实度以及能表露脆弱。在我过往的经验，本地的教牧不会分享他们个人的挣扎。假如分享，也都是谈论别人的事情。」

「有一件事是让我很欣赏〔国际教会〕的牧者，就是他很照顾其他牧者。这是我第一次见到一个牧者会照顾其他牧者。因为牧者也是人，不是超人。对吗？」

今次研究的参加者亦有指出一些国际教会有吸引力的特征，其中包括敬拜的模式、对神同在的接受程度、群体意识等：

「我觉得当我在本地教会时，当时我刚开始在教会聚会，我只是指我去过的那一间教会—我觉得我感受不到喜乐和自由。而在国际教会，我觉得每个星期日就像充电一样，预备我迎接整个星期。我感受到重新有活力和自由。」

「我觉得这里的敬拜模式很吸引。我所指敬拜模式不太是因为音乐，而是教会的文化──属灵文化。」

「我觉得我较明白（国际教会）的讲道，好像较能应用在我的生命中。」

「国际教会谈论很多关于如何投资在别人生命，如何去爱别人，怎样去关心无家者、贫穷人口以及病患。对我而言，这是其中一个较大的分别。」

虽然以上分析所带出的主题和因素，看似是本地教会和国际教会之间的分别。但其实真正的分别，在于千禧世代从「死板及以圣经教导为主」的教会，转移到「对千禧世代友好」的教会。我其实访问了一些本地教会是正正展现到这些吸引千禧世代的特质，这可能是将来可以继续研究的方向。

研究后感

虽然我年纪不小，但仍在这研究中学习了不少，包括对本地教会的认识、如何与他们建立关系、寻找一些可行的问题解决方法、认识国际教会的动态和动力，以及了解千禧世代的思维。其中重要的是认识会众、预备好作出转变、有异象、坦诚开放、愿意聆听和增强及鼓励信徒群体。盼望这研究能祝福香港以及其他地方的更多教会领袖及长执。

（文章由伯特利神学院柏祺城市转化中心提供。
作者为伯特利神学院应届教牧学博士毕业生。
作者及数位应届博士毕业生将于十月廿八日下午在香港浸会大学发表论文，
欢迎莅临指教，详情：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.)