完成前面兩篇之後，我們或許會發現一件有趣的事情。如果第四篇所談的是，多元並不是浸信會的意外，而是信徒皆祭司所帶來的自然結果；第五篇所談的是，自由並不等於人人都有自己的真理，而是在共同核心之下共同順服神的話語；那麼，一個新的問題便會自然浮現：如果大家都愛主，都相信聖經，也都真誠地希望教會更好，為什麼教會裡仍然會出現張力？
很多時候，我們習慣把教會衝突理解成對與錯、正統與異端、愛主與不愛主之間的對立。然而，教會生活的現實往往比這更加複雜。許多張力的出現，不是因為有人故意反對真理，也不是因為有人不愛主，而是因為不同的人，在同一個信仰核心之下，看見不同的重要性。
有人特別重視聖經教導，希望教會扎根於真理；有人對禱告、靈修和內在生命有深切負擔；有人認為宣教與福音工作應當成為優先；有人則深深關心家庭、下一代和跨代同行；有人重視敬拜更新，也有人關心社區關懷和社會責任。很多時候，這些不同的強調本身並沒有對錯之分，它們甚至都可能是神放在不同肢體身上的恩賜和負擔。然而，當這些不同的優先次序開始影響事工方向、資源分配和群體文化時，張力便自然產生。
然而，張力的來源其實不只是不同的神學強調。很多時候，世代之間的文化差異、不同成長背景所形成的價值觀、過去受傷的經驗、對領袖的信任程度、對改變速度的期待，甚至彼此溝通方式的不同，都可能成為張力的來源。同一句話，在不同的人耳中，可能有完全不同的感受；同一個決定，在不同世代眼中，也可能代表完全不同的意義。因此，大部分教會真正面對的，其實不是善與惡的衝突，而是不同的善之間的張力。
有人希望教會更重視真理，有人希望教會更重視關係；有人關心下一代，有人希望保護傳承；有人期待更新，有人看重穩定；有人認為應當大膽向前，也有人認為應當慢慢前進。很多時候，雙方都愛主，也都真誠地希望教會更健康，只是所看見的重點不盡相同。
某程度上，這也是為什麼張力的存在，本身不一定代表失敗。我們常常以為，一間成熟的教會應該沒有衝突、沒有不舒服、沒有不同意見。然而，回顧教會歷史，我愈來愈覺得，成熟並不意味著張力消失，而是即使張力存在，人仍然願意彼此相愛，仍然願意一起跟隨基督。真正值得關心的，從來不是如何完全消除張力，而是如何在張力之中仍然一起跟隨基督。
然而，人面對張力時，往往有一種自然的傾向，就是希望盡快消除它。我們希望快速形成共識，希望所有人擁有相同想法，希望以更有效率的方法推動事情。有時候，我們甚至會把差異視為威脅，把不同聲音看成阻力，把張力本身理解為不成熟的表現。於是，有些人選擇用權威來消除張力；有些人希望用投票快速結束討論；有些人選擇保持沉默，不再表達自己的想法；也有人乾脆離開群體，希望藉著距離來換取平靜。然而，很多時候，被消除的未必是張力，而是彼此之間的關係。
某程度上，浸信會歷史中一個十分可貴的地方，正在於它一直嘗試保護一件事情：即使不能立刻達成一致，也不要輕易失去彼此。或許正因如此，許多在浸信會成長的人，都曾經見過一些十分熟悉的畫面。會議裡，大家可能為著某個議題激烈討論，甚至爭辯得面紅耳赤；有人希望快一點，有人希望慢一點；有人看重傳承，也有人期待更新。然而，當會議結束之後，大家卻仍然可以一起去飲茶、彼此關心、談笑風生。
這種畫面在外人眼中或許顯得有些奇怪，但它背後其實反映了一種深層的信念：我們可以對事情有不同看法，卻不需要因此失去彼此。我們可以在意見上存在張力，卻仍然在基督裡屬於同一個身體。當然，現實並不總是如此美好，浸信會歷史上也曾經有分裂、有傷害、有彼此失望的時候。然而，這種願意把「不同意見」與「彼此相愛」同時放在一起的精神，或許正是浸信會最珍貴的遺產之一。
也正因如此，回顧浸信會的歷史，我們可能會發現，一個成熟的群體，不一定是沒有張力的群體，而是一個有能力承受張力的群體。正如上一篇所談到，共同辨識的目的，從來不是讓每一個人都變得一樣，而是在聖靈帶領之下，一起尋求神的心意。然而，要真正走到那裡，群體首先需要學習一件更困難的事：如何在張力之中，仍然願意同行。
今天，我們習慣用效率來衡量領導，用速度來評估成功。然而，在浸信會的傳統裡，領袖最大的責任，往往不是立刻解決所有張力，而是不讓張力演變成分裂。因此，成熟的屬靈領袖所需要的，不只是管理能力，更是一種承受張力的能力。
他們需要在群體焦慮時保持平靜，也需要幫助整個群體學習，不把不同意見過度個人化。很多時候，當張力出現時，我們很容易把不同的觀點理解成對自己的否定，把對事工方向的不同看法，誤以為是對自己的不接納。於是，本來可以一起討論的事情，慢慢變成彼此之間的受傷和防衛。
然而，教會並不是許多彼此競爭的部門，而是一個身體。正如保羅所描繪的，身體上的各個肢體雖然功能不同，卻彼此影響，也彼此需要。因此，不同的聲音不一定代表威脅，不同的負擔也不一定代表競爭。當我們愈來愈明白自己原本就彼此屬於對方時，便會慢慢發現，承受張力本身其實是一種屬靈操練。
這種操練，不只是學習忍耐不同意見，更是學習從「我的事工」、「你的事工」、「我的看法」、「你的看法」，慢慢轉向「我們的教會」。它提醒我們，教會不是許多彼此競爭的單位，而是一個共同承擔使命的身體。四肢之間彼此影響，也彼此需要，因此真正成熟的群體，不是各自為政，而是學習彼此合作、彼此成全。
這種屬靈操練，往往比我們想像中更加具體。有時候，它意味著在會議裡，不急於立刻表決，而是先耐心聆聽彼此的顧慮；有時候，它意味著容許群體暫時停留在「尚未完全有答案」的狀態，因為形成共識，往往比快速作出決定更加重要。
正如 E. Y. Mullins 所強調，浸信會的自由傳統從來不是鼓勵每一個人堅持自己，而是相信在共同順服基督之下，群體能夠慢慢形成真正的合一。¹ 因此，成熟的領袖，不一定能夠讓所有人滿意，也不一定能夠迅速消除所有問題，但他們需要幫助整個群體從「誰對誰錯」，慢慢轉向「神正在帶領我們看見什麼」。
或許，這也是今天許多華人教會最困難的一課。我們其實並不缺乏章程、委員會、投票和組織架構，也不缺乏能力和熱心。然而，當面對張力時，我們往往希望盡快找到答案，盡快解決問題，盡快恢復一致。於是，我們可能愈來愈擅長管理事情，卻不一定愈來愈懂得承受張力；愈來愈熟悉如何推動事工，卻不一定愈來愈熟悉如何學習成為一個身體。
回顧浸信會四百多年的歷史，我愈來愈覺得，它最珍貴的地方，或許不在於提供一套能夠消除所有衝突的制度，而在於相信，神往往不是透過消除張力來塑造祂的教會，而是在張力之中，慢慢塑造祂的百姓。
因此，一間成熟的浸信會，不是從來沒有不一致，也不是所有問題都能迅速得到答案，而是即使仍然存在不同的聲音、不同的步伐和不同的看見，整個群體仍然願意彼此相愛、彼此等待，並且相信基督仍然是教會的主。
因為在浸信會的傳統裡，我們不需要等到完全同意彼此，才彼此相愛。
Antony傳道
註腳
- E. Y. Mullins, The Axioms of Religion (Philadelphia: Judson Press, 1908), 53–74.
Rethinking the Church from Baptist Tradition, History and Theology
Part 6 —When Everyone Loves Christ, Where Does Tension Come From?
Why Mature Baptist Churches Learn to Bear Tension Rather Than Eliminate It
After the previous two essays, we may begin to notice something interesting. If Part Four argued that diversity is not an accident within Baptist life but a natural consequence of the priesthood of all believers, and Part Five reminded us that freedom does not mean everyone possesses his or her own truth, but rather that God's people are called to submit together to the authority of Scripture, then another question naturally emerges:
If everyone loves Christ, believes the Bible, and sincerely desires what is best for the church, why do tensions still arise?
We often assume that conflict in the church must be the result of some opposition between right and wrong, orthodoxy and heresy, faithfulness and unfaithfulness. Yet the reality of church life is usually much more complicated. Many tensions do not arise because people reject the truth or lack devotion to Christ. Rather, they arise because believers who share the same gospel foundation often perceive different priorities.
Some place particular emphasis on biblical teaching and theological depth. Others carry a deep burden for prayer, spiritual formation, and the inner life. Some believe evangelism and missions should remain at the forefront of the church's ministry, while others are especially concerned about families, the next generation, and intergenerational relationships. Still others devote themselves to worship renewal, community engagement, or social responsibility. None of these concerns are inherently wrong. In fact, they may all represent gifts and burdens that God has entrusted to different members of the body. Yet when these differing emphases begin to shape ministry priorities, resource allocation, and congregational culture, tension naturally emerges.
Nor do tensions arise only from theological emphases. Differences in generations, cultural backgrounds, personal experiences, past wounds, levels of trust in leadership, expectations regarding change, and even communication styles all contribute to the complexity of church life. The same statement may be heard very differently by different people, and the same decision may carry very different meanings for different generations. As a result, many churches are not struggling with a conflict between good and evil, but with tensions between competing goods.
Some believers emphasize truth, while others emphasize relationships. Some are passionate about reaching the next generation, while others feel responsible for preserving the legacy they have received. Some long for renewal, while others value stability. Some wish to move boldly forward, while others believe wisdom requires patience. In many cases, both sides love Christ and sincerely desire the health of the church. They simply perceive different priorities.
For that reason, the presence of tension should not automatically be interpreted as failure. We often imagine that a mature church is one without disagreement, discomfort, or conflict. Yet the longer I study church history, the more convinced I become that maturity does not mean the disappearance of tension. Rather, maturity means that even in the midst of tension, believers continue to love one another and remain committed to following Christ together. The question is not how to eliminate tension altogether, but how to remain faithful to Christ in the midst of it.
Naturally, however, our instinct is often to remove tension as quickly as possible. We long for immediate consensus. We prefer efficiency and speed. Sometimes we even regard differing voices as threats and disagreement itself as evidence of immaturity. Consequently, some seek to resolve tension through authority. Others hope that a quick vote will settle the matter. Some choose silence and withdraw from meaningful conversation, while others simply leave the community altogether. Yet very often, what ends up being eliminated is not the tension itself, but the relationships that hold the community together.
Perhaps one of the most beautiful features of Baptist life throughout history has been its attempt to preserve fellowship even when agreement is incomplete. Many people raised within Baptist churches have witnessed familiar scenes. In a meeting, passionate debates may erupt over a particular issue. Some advocate moving faster; others urge caution. Some wish to preserve tradition, while others hope for renewal. Voices may become intense, and disagreements may be strong.
Yet when the meeting ends, everyone goes out together for dim sum.
They laugh. They talk. They care for one another.
To outsiders, such scenes may seem strange. Yet beneath them lies a profound conviction: we may disagree about many things without losing one another. We may experience tension without ceasing to belong to the same body of Christ.
Of course, Baptist history has not always lived up to this ideal. There have been divisions, disappointments, and painful wounds. Nevertheless, this determination to hold together disagreement and brotherly love may be one of the most precious aspects of the Baptist heritage.
For this reason, the history of the Baptist movement suggests that a mature church is not necessarily a church without tension, but rather a church capable of bearing tension. As we noted in the previous essay, communal discernment does not aim to make everyone identical; it seeks to help God's people pursue His will together under the guidance of the Holy Spirit. Yet before such discernment can occur, the community must learn something even more difficult: how to continue walking together in the midst of tension.
In our age, leadership is often measured by efficiency and speed. Yet within the Baptist tradition, the task of leadership has never been simply to remove tension as quickly as possible, but to prevent tension from becoming division. Consequently, mature spiritual leaders require more than administrative competence. They need the capacity to bear tension.
They must remain calm when the community becomes anxious. They must help people resist taking disagreements too personally. Too often, differences over ministry directions are interpreted as personal rejection. Conversations that could have remained constructive gradually become occasions for hurt and defensiveness.
Yet the church is not a collection of competing departments; it is a body. The members of the body possess different functions, but they belong to one another and depend upon one another. Different voices are not necessarily threats, and different burdens are not necessarily rivals. As we increasingly recognize that we belong to one another in Christ, we begin to discover that bearing tension itself becomes a spiritual discipline.
Such a discipline calls us to move beyond "my ministry" and "your ministry," beyond "my perspective" and "your perspective," and toward the larger question of "our church." It reminds us that the church is not a collection of independent territories but a community entrusted with a common mission. True maturity is not found in isolation, but in learning to serve, cooperate, and strengthen one another.
This spiritual discipline takes surprisingly practical forms. Sometimes it means refusing to rush into a vote and instead patiently listening to one another's concerns. At other times, it means allowing the congregation to remain temporarily in a place where answers are not yet entirely clear, recognizing that genuine consensus is often more valuable than immediate decisions.
As E. Y. Mullins repeatedly emphasized, Baptist freedom was never intended to encourage stubborn individualism. Rather, it rests upon the conviction that true unity emerges gradually as God's people submit together to Christ.¹ Mature leaders, therefore, are not those who satisfy everyone or quickly remove every difficulty. Rather, they help the congregation move from asking, "Who is right and who is wrong?" to asking, "What might God be showing us?"
Perhaps this is one of the hardest lessons facing many Chinese churches today. We do not lack constitutions, committees, votes, organizational structures, or devoted people. Yet when tensions arise, we often long for immediate solutions and rapid consensus. We may become increasingly skilled at managing ministries without becoming equally skilled at bearing tension. We may know how to move programs forward, yet struggle to learn what it means to live together as one body.
The more I reflect on four centuries of Baptist history, the more convinced I become that its greatest gift is not a system capable of eliminating every conflict. Rather, it is the conviction that God often forms His people not by removing tension, but by working through it.
A mature Baptist church, therefore, is not one in which everyone always agrees, nor one in which every question is quickly answered. It is a church in which believers continue to love one another, wait for one another, and trust that Christ remains the Lord of His church, even when different voices, different rhythms, and different perspectives remain.
For within the Baptist tradition, we do not need to agree completely before we love one another.
Pastor Antony Lee
¹ E. Y. Mullins, The Axioms of Religion (Philadelphia: Judson Press, 1908), 53–74.
Originally written in Chinese.
English translation assisted by ChatGPT.
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