Background
　 In the second half of the 20th century, it was widely perceived by the people of Taiwan that the Presbyterian Church in Taiwan (PCT) played a crucial role in the democratization struggle by serving as a prophetic voice in the society. Since the lifting of the martial law in 1987, the social, political, and ecclesial landscape has been evolving. It changed dramatically after the 2016 elections when Taiwan elected a first female President, Tsai Ing-wen with an overwhelming parliamentary majority for her Democratic Progressive Party (DPP). For the first time in Taiwan’s history, the Chinese Nationalist’s Party (KMT) that ruled Taiwan with an iron fist for seventy years from 1949 is in a minority with only 33% of National Assembly seats.

Taiwan’s International Context of Two Empires
　　Taiwan is set between two Empires: China and the West. Compounding its identity issue, there are two Chinas demanding its allegiance: the Republic of China (ROC) established by the Nationalist regime (KMT) in 1911 and the People’s Republic of China (PRC). Ten years after its foundation, the KMT and the Chinese communist party entered a protracted civil war vying for the control of China. Mao Tze Tung’s party won and founded the PRC in 1949. The KMT fled to Taiwan with the support of the USA. Taiwan was forced to serve as the refuge of the ROC which turned Taiwan into a military fortress for the illusory dream of the “recovery of China.” Following the cruel February 28 Massacre in 1947, Generalissimo Chiang Kai-Shek’s ROC imposed “White Terror” rule until 1987.

　　Simultaneously, Taiwan began to face the external threat and hegemonic pressure of the PRC as a “rising great power.” Until today, the PRC employs political, military, economic, cultural and religious means to stifle Taiwan’s place internationally and intimidate the Taiwanese people.

　　The other Empire for Taiwan is the West, eminently represented by the USA, which incorporated Taiwan into the Cold War structure as part of the post-World War II communism “containment policy.” Since then, Taiwan, like its neighbors, Japan and Korea, developed into an important economic machine, and integrated into the Empire of the West with much international acclaim. The globalization of the market, ever omnipotent and omnipresent, has brought about the demolition of life, distortion of social values, the commodification of human beings as evidenced in human trafficking and other modern forms of slavery. Phenomena such as child prostitution, day laborers and migrant workers, all suffer the transnational corporation’s chase of profit that rapes the dignity and the sacred value of the lives of the poor and other marginalized peoples, inflicts irreparable degradation of the ecosystem and ignores the wellbeing of succeeding generations.

International Forum
　　In February 2017, the PCT invited its partner churches and ecumenical organizations to discern together the signs of the time and to sharpen its missional focus. Forty-five partner churches and ecumenical organizations sent representatives including Asia Church Women’s Conference (ACWC), Christian Conference of Asia (CCA), Council for World Mission (CWM), World Council of Churches (WCC), World Communion of Reformed Churches (WCRC) and the World Student Christian Federation (WSCF). They engaged in Bible study with one hundred and twenty-five Taiwanese participants many of whom were women and youth. These sessions of exploring the scripture together were immensely beneficial for spiritual support of the Taiwanese who have long felt the isolation from the ecumenical family. Many international partners, for the first time, heard the pain and the cry of the Taiwanese, and the reality of today’s Taiwan. This experience led the February 2017 International Ecumenical Forum to propose the establishment of a Taiwan Ecumenical Forum (TEF) to meet an urgent need for information sharing about Taiwan and for mutual support.

The PCT Today
The Heritage
　　The PCT celebrated its 150 anniversary in 2015. Since its establishment by Scottish and Canadian missionaries, the PCT has inherited their inspiring commitment to the spiritual and physical health of the Taiwanese including their education and the sustainability of the church.

　　The PCT also became a forward-looking ecumenical church. It is an active member in world ecumenical organizations in which it has served and continues to provide leadership roles. It also enjoys a mutually enriching relationship with forty-two partner churches.

　　Globally, it is recognized as a missional church that has distinguished itself in prophetic witness, especially during the “White Terror” period from 1947 to 1987. In face of the two Empires of China -- the ROC and the PRC -- PCT courageously spoke out in the form of three public statements in the 1970s calling for urgent reform and appealing for international support for the people’s right to self-determination. Despite the subsequent severe repression by the KMT, during which the use of Taiwanese Bibles, Hymnals and newspapers and pamphlets were banned, the PCT concern for the future of Taiwan remains deeply rooted inits self-understanding of the salvific mission of God in Taiwan: the renewal of the corporate body of Christ, the restoration and reaffirmation of the Taiwanese people’s identity and dignity

　　The martial law era claimed over 20,000 victims who were the elites in the country. PCT pastors and members including one General Secretary, Rev. C. M. Kao, have been jailed for the peaceful expression of their aspirations and beliefs.

The Challenges: Prophetic Church Caught between Empires
　　Playing the prophetic role has been costly. The membership has been debating the PCT’s appropriate role in the society and the political arena. How should it be the conscience of the country? How should it “walk the talk”?

　　Underlying this ongoing national conversation is mission and evangelism in the new political context. The PCT is a precious window to the world given that the government of Taiwan is denied international access to many international political, professional, academic organizations. How should the PCT be proactive in working with the government and the civil society in Taiwan to exercise their soft power? For example, can the PCT encourage exchanges with international civil society and international NGOs in the health and the humanitarian sectors?

　　While the PCT must hold the government accountable in the current national implementation on transitional justice, to what extent should it be engaged in the national debate on the same-sex marriage legislation?

　　A major issue facing the PCT is the issue related to the Austronesians. The ecumenical movement has not been well-informed about the multicultural makeup of Taiwan whose original inhabitants are Austronesians. There are 18 tribes of varying numbers who are trying very hard to preserve their own heritage, culture and language. Yet, their history is filled with tragedy that still requires accounting. President Tsai has announced the establishment of a truth and reconciliation commission to address this tragic history.

　　PCT has been criticized for its political activism and has for long been alienated from other Taiwan’s denominations due to ideological differences. With so many historical and political traumas not yet dealt with and with historical judgment and justice not yet fully accounted for, the PCT continues to experience and witness a weakness in corporate spirituality and distorted cultural values among the Taiwanese people. These issues are particularly evident among the indigenous peoples whose land had been robbed and whose culture and dignity have been shattered.

　　Set in the context of the life-threatening crises wrought by the two Empires impacts Taiwan core development in all sectors: economic, environmental, political or theological. For example, whereas economic “development” in North East Asia has created a more prosperous life, their societies face a complex web of enormous challenges: waning and breakdown of families and communities, emergence of a selfishly individualistic mindset of the bourgeois class, consumerist lifestyle with a ferocious pursuit of material commodities and personal success, all leading to a confusion in cultural and national identity.

　　The February 2017 PCT International Ecumenical Forum final document pointed out:
*the process of a transitional justice required socialization in the Taiwanese society. The PCT must ensure that the Truth and Reconciliation process for the martial law era and the Indigenous Peoples are implemented with integrity and expeditiously, but always with an unremitting regard for the justice of the victims;

*the church is itself in need of reform so that the voices of those on the margins of the church, especially women and youth, are truly heard and appreciated;

*The Indigenous Peoples’ active participation in the church demonstrates their spirit of forgiveness and love and have taught the PCT to be a church with an inclusive heart. The PCT can testify to how it has been empowered and transformed by its willing engagement with those whom others have rejected. But, courage and determination are essential to realise the full breadth of possibility offered by becoming a church open to all;

*economic justice must focus on youth poverty while casting the framework for engagement in the broader and deeper understanding of the impact of the Empire as propounded in the 2004 WCRC ACCRA Confession and the 2010 CWM Empire as Context for Mission;

*climate environmental justice focused on a case study of a Taiwanese indigenous tribe and was enriched by a fundamental theological reflection and an alternative paradigm of community;

*a re-reading of Genesis 1:26, to overcome the theology of dominion to be accompanied with Revelation’s promise of “a new heaven and a new earth.” This re-reading is to be done from the Indigenous Peoples perspective of the sacred link between the human and the habitat, and the ecumenical affirmation of Justice, Peace and the Integrity of the Creation (JPIC); and

*a rethinking of the image of Christ and challenge traditional concepts of ecclesiology, and a commitment to gender justice.

　　The PCT is called to find fresh means of engagement and dialogue across a diversity of ecclesial traditions: ecumenical, charismatic and Confessional. The current social and political challenges posed by the context of Taiwan call for a unity of purpose and spirit in the church. The PCT must remain a church that welcomes all despite differences in political affiliation and social values. The ecumenical adage of unity in diversity has to be pursued because Jesus Christ called his followers to be one just as he and God are one. These can be honored as gifts and harnessed for the common mission of the church.

Seeking Partnershipthat Matters Through the Taiwan Ecumenical Forum
　　The ecumenical movement, the PCT partner churches and the PCT are called to affirm that partnership with the PCT is a shared mission imperative rooted in the Missio Dei and follows Jesus call to a life abundant for all God’s people including the people of Taiwan.

　　Meaningful partnership in the pilgrimage for justice and peace must indeed involve resource sharing and mutual solidarity. This modality is key in the global struggle for justice in the context of empires. The PCT has an important place and a leadership role in the global ecumenical struggles for self-determination of peoples and indigenous rights. The humiliation of Taiwan in the international community, the current political and ecclesiastical situation, the depth of the suffering and oppression of a people denied independence and self-determination provide the focus and locus for ecumenical partnership and missional engagement.

　　The PCT often felt neglected, left on their own in a global and ecumenical context where the voice and support for PCT and the Taiwanese cause were often invisible and absent from the mainstream ecumenical action for justice and peace. Ecumenical partnership and solidarity must affirm and embrace the specific historic prophetic role of the PCT in securing the freedom, dignity and identity of Taiwan as a full and independent member of the community of nations.

　　The ongoing life and witness of several ecumenical communities in the global south has given a new appreciation of perspectives and a mutual awareness of the chasm that separated them. In face of the life-threatening crises of the Empires spearheaded by the economic globalization, ecumenical commitment to life-affirming inclusive communities will bring about hope and transformation of lives. This significant learning was highlighted at the 1983 WCC Vancouver Assembly statement on Justice, Peace, and the Integrity of Creation. Unless there is peace in Taiwan, there cannot be peace in the world. Unless there is justice for the people of Taiwan, there cannot be justice around the world.

　　Today’s Taiwan calls for new and different models of ecumenical partnership. Joint analysis, regular sharing of information, framing shared advocacy roles are essential partnership ingredients to avoid misunderstanding and overcome the hurt of the past.

　　The exploration of these pressing issues along with a sharing of the variety of responses to Taiwan’s current challenges and its rich gifts will help the ecumenical movement to affirm and give thanks to God for the life and witness of the PCT. In reflecting together the prophetic role of the Church and the meaning of a mutual covenant as partners in God’s vineyard will allow the people of Taiwan to speak from the heart. The TEF will be a rich learning process for the Taiwanese participants to continue to benefit from the input and challenge of their ecumenical partners who would bring a wide-ranging spectrum of concerns, including social, political, economic, cultural, gender and ecological issues.

背景

　台灣人民普遍認為，台灣基督長老教會（PCT）在二十世紀晚期於台灣民主化奮鬥中扮演先知般的角色。自1987年解嚴後，台灣社會、政治與教會的處境日新月異，特別在2016年總統大選中，選出台灣首位女性總統。蔡英文總統所帶領的民主進步黨（DPP）獲得多數立委席次。這是中國國民黨（KMT）在台鐵腕統治七十年來，首次未能取得國會多數黨地位，僅取得三分之一席次。

台灣於兩大強權間的處境

　台灣處於中西兩大強權之間。除此之外，中華民主共和國（ROC，國民黨於1911年所建立）及中華人民共和國（PRC），皆要求台灣效忠，這也使得台灣在國家認同問題上更加複雜。中華民主共和國成立十年後，就與中國共產黨展開內戰，爭奪中國的統治權。毛澤東所領導的中國共產黨於1949年勝出並建立中華人民共和國。國民黨在美國的幫助下流亡到台灣，並將台灣打造成「光復大陸」這種虛幻夢想的軍事堡壘。1947年爆發殘酷的228事件之後，統帥蔣介石掌控的中華民國即在台灣實行「白色恐怖」直到1987年解嚴為止。

　　同時，台灣開始面對中華人民共和國這個「崛起強權」的恐嚇與霸權施壓。直到今日，中華人民共和國以其政治、軍事、經濟、文化與宗教手段，打壓台灣在國際上的地位並恐嚇台灣人民。

　　台灣要面對的另一個強權，則是以美國為主的西方世界。美國於二戰後對共產主義施行圍堵策略，並將台灣納入冷戰結構中重要一環。從那時起，台灣就像鄰國日本和韓國一樣，發展成為重要的經濟體並與西方世界結合，在國際上具有一席之地。市場全球化已無所不能且觸目皆是，卻也造成生命的毀滅與社會價值的扭曲。從人口販賣和其他現代形式的奴隸制度中，可以顯見人類被商品化的情形。雛妓、雇工、移工都在跨國企業追逐利益下喪失尊嚴，貧窮與被邊緣化的人們失去生命的價值，並造成生態環境難以挽回的破壞，無視後代子孫的福祉。

國際研討會

　2017年2月，台灣基督長老教會（PCT）邀請合作教會與普世機構，共同檢視時代的異象，以調整宣教重心。共有來自 45 間合作教會與普世機構的代表參與。包括亞洲教會婦女協會（ACWC）、亞洲基督教協會（CCA）、世界傳道會（CWM）、普世教會協會（WCC）、普世改革宗教會聯盟（WCRC），以及世界基督徒學生聯盟（WSCF）。代表們和 125 名台灣的教徒一同研讀聖經，這其中有許多女性或年輕的教徒。這種研讀經文的過程，讓許多長期感到遭受普世大家庭邊緣化的台灣人，得到許多靈性上的支持。也讓許多來自國際的夥伴，首次聽聞並感受到台灣人民的苦難及哭喊，也藉此了解台灣現狀。這樣的經驗也造成 2017 年二月份，國際研討會提出成立「台灣普世論壇」（TEF）之訴求，以滿足分享台灣資訊並相互支持的迫切需求。

今日的台灣基督長老教會（PCT）

歷史留下的寶貴資產
　台灣基督長老教會（PCT）於2015年慶祝150週年。自蘇格蘭和加拿大的宣教師在台設立教會開始，PCT就一直從他們重視靈性以及身體健康的事工中得到啟發，這也包括他們對教育以及教會的永續發展之重視。

　　PCT也成為具有前瞻性的普世教會一員，積極參與世界上的普世機構，不斷於領導角色上做出貢獻。PCT也和其他42間合作教會持續保有互助關係。

　　PCT是世界公認的宣教教會，它獨到之處在於其先知般的見證，特別是在「白色恐怖」（1947-1987）時期。面對兩個中國（中華民主共和國和中華人民共和國) 的勢力壓迫，PCT勇於發聲，在1970年代以三項宣言訴求積極改革，並援請國際社會支持台灣人民的自主權。雖然其後被國民黨嚴厲打壓，包括母語聖經、聖詩、教會公報及傳單皆被查禁沒收，但PCT關心台灣的未來是根植於瞭解上帝在台灣的宣教使命，從而再造基督之身，重新建立並確認台灣人民的身份認同與尊嚴。

　　戒嚴時期超過兩萬名國內菁英遭受迫害，即便他們在表達切望和信念時採取了和平方式，許多PCT牧師與教徒都因而被關，其中便包含總幹事高俊明牧師。

面對挑戰：在強權間扮演先知角色

　　扮演先知的角色要付出極高的代價，台灣基督長老教會（PCT）的部分會友也質疑PCT在社會和政治領域所扮演的角色。教會該如何作為國家的良知？該如何實踐所傳達的訊息？

　　有鑒於此，PCT於新的政治處境中，應如何宣教與傳揚福音，即成為 PCT持續關注的議題。特別是台灣政府時常在國際政治、專業、學術組織的參與上遭受打壓，因此PCT就成為台灣接觸世界的寶貴窗。PCT應如何藉由積極與政府及民間團體合作，以發揮軟實力？舉例來說，PCT是否能鼓勵國際社會和非政府組織，在健康與人道的議題上共同努力？

　　在PCT督促國家政府執行轉型正義的同時，PCT又該在同性婚姻合法化的爭議議題中，介入多深？

　　南島族群的議題，即為 PCT所面對的重點之一。普世教會尚未得到關於台灣多元族群的資訊。台灣原住民都屬於南島民族的一部分，目前有18個族群努力保存其遺產、文化及語言。然而，原住民的歷史中尚有許多悲劇事件未得到平反。蔡總統成立真相與和解委員會的目的便是要面對這些歷史的悲劇。

　　PCT 長期以來因積極參與社會與政治改革而飽受批評。此外，由於意識形態的差異，也使其他教派與 PCT 愈漸疏離。這是因為台灣許多歷史和和政治的傷痛尚未撫平、且公平與公義也未獲得伸張，以致 PCT 持續經歷群體靈性的軟弱，以及台灣人民文化價值扭曲的現狀。這些議題在原住民的身上特別明顯，其土地被強奪，文化與尊嚴也都被破壞殆盡。

　　台灣處於兩強權間的角力拉扯，造成威脅生命的危機，台灣諸多面向也都受到衝擊，例如：經濟、環境、政治和神學。舉例來說，雖然東北亞經濟的「成長」創造了繁榮的生活，但是社會卻面對諸多複雜的挑戰：家庭與社區的弱化與失能、中產階級自私的個人主義心態、消費主義追求物質享受及個人成就的生活型態，這些都導致文化與國家認同的混亂。

　　台灣基督長老教會（PCT）於2017年2月的國際研討會的會議聲明中指出：

一、 轉型正義的過程必須社會化。PCT必須督促真相與和解委員會，能迅速並合宜地調解戒嚴時期以及原住民相關的議題，且努力不懈地追求並伸張被害者的公義。

二、 教會本身也需要接受改革，使教會中小眾的聲音（特別是女性與青年）能被誠摯地聽見與接納。

三、 原住民族積極參與教會，展現出他們寬恕的精神與熱切的愛，這些都啟發 PCT 要有一顆包容的心。透過認同受排斥者，PCT也能見證自身的力量與轉變。然而，這需要勇氣與決心，才能實現教會寬闊的胸懷，且向所有人敞開。

四、 經濟公正方面，必須關注青年貧窮化等議題，且須遵循2004年普世改革宗教會聯盟所發表《阿克拉信仰告白》以及2010年世界傳道會所發表《帝國處境中的宣教》的脈絡，進一步認識強權的影響力。

五、 氣候與環境公義上，則讓我們親眼目睹台灣原住民部落的遭遇，並透過神學反思及不同群體模式來增加議題的豐富性。

六、 重讀創世記1:26，突破人類宰制一切的神學觀點，並得見啟示錄對「一個新天地」的應許。重讀聖經必須包含原住民族的觀點，以保有人類與其所在之地的緊密連結，且必須在普世對於「公義、和平與受造界的整全」之討論下進行。

七、 重新反省基督的形象，挑戰教會在神學的傳統觀點，並注重性別公義。

　　PCT 受到呼召而前去尋找全新模式，以促成教會多元傳統間的對話：包含普世、靈恩及認信等層面。目前台灣所面臨社會與政治上的挑戰，也呼召教會需達成目標與精神一致。教會需秉持一視同仁，歡迎所有人進入教會，即便他們有著不同的政治傾向與社會價值。普世必須積極追求「多元合一」精神，因為耶穌基督叫祂的跟隨者必須合而為一，正如祂與上帝原為一。這種多元合一的精神可被視為恩賜，並為了教會宣教的共同目標來努力。

透過台灣普世論壇（TEF）追求有意義的夥伴關係

　　普世運動、台灣基督長老教會（PCT）的夥伴教會及PCT皆受到呼召，既確認與PCT的夥伴關係以及共同的宣教使命是基於上帝的宣教（Missio Dei），也是回應耶穌的呼召，使上帝子民擁有豐盛的生命，這當然也包括台灣人民。

　　在追求公義與和平的朝聖之旅上，重要的夥伴關係必須共享資源並委身於彼此。這種模式在全球強權環伺的處境中，為追求公義的關鍵一環。PCT在普世運動中，特別在人民自決與原住民權利等議題上，多扮演領導角色並做出重要貢獻。基於台灣在國際間被打壓，以目前政治與教會的處境，台灣人民因無法獨立與自決所受的苦難與壓迫，都是維繫普世夥伴關係，與進行宣教任務的重心。

　　PCT在過去時常遭受冷落，在全球與普世的脈絡下獨自奮鬥，而普世主流在和平與公義的追求上，時常對PCT及台灣的處境視而不見。普世夥伴關係必須確認並接受PCT在其特定的歷史處境下所扮演的先知角色，確保台灣人民的自由、尊嚴與認同，使台灣成為獨立的國家。

　　在南半球，在許多普世群體生生不息地發展與見證下，激發出許多新觀點，並讓彼此意識到相互間存在著巨大的鴻溝。面對強權藉由經濟全球化對生命帶來巨大的威脅，普世對生命共同體的重視，也將帶來希望與生命的轉變。1983年溫哥華普世教會協會（WCC）大會提出的《公義、和平與受造的整全性》宣言，其中便提到這項重要認知：除非台灣和平，否則世界沒有和平的一日。除非台灣人民獲得公義，否則世間將永難享有公義。

　　今天的台灣需要截然不同的普世夥伴模式。共同分析，定期分享資訊，定義共同倡議的角色...等等，這些都是避免誤會並克服過往傷痛的關鍵因素。

　　共同探索這些迫切的議題，並對台灣現行的挑戰提出不同的回應與分享，這將使得普世教會能欣賞台灣豐富的恩賜，並為上帝賞賜給PCT的生命與見證獻上感恩。我們一同反思教會作為先知角色，以及彼此立盟同為上帝葡萄園管家的身分意涵，這能使台灣人民從心底發聲。台灣普世論壇（TEF）也會是台灣人民寶貴的機會，得以從普世夥伴那得到豐富的學習與激勵，因為他們能為台灣帶來廣泛的關切，包括社會、政治、經濟、文化、性別、生態等面向。