The Agora Singapore

The Life and Legacy of John Calvin

2012-01-20T03:15:00.001+08:00

The Life and Legacy of John Calvin

When pro-reform supporters regained power in the city councils, Calvin was urged to return and continue his work in Geneva. Martin Bucer, the reformer at Strasbourg, was reported to have employed Farel’s earlier strategy: If Calvin refused to resume his ministry he will be acting like Jonah who tried to run away from God! In September 1541, Calvin reluctantly accepted the request and picked up preaching from the Bible passage where he had left off three years ago. Timothy George commented, “In this way Calvin signaled that he intended his life and his theology to be, not a device of his own making, but a responsible witness to the Word of God”.

Click here to read the life and legacy of John Calvin

The Life and Legacy of John Calvin

2012-01-16T02:16:00.001+08:00

The Life and Legacy of John Calvin

As part of my final assignment, I need to write on the life of a Reformer and lessons learnt from him. So here is my brief take on John Calvin.

Love God With All Your Mind

2012-01-09T00:08:00.001+08:00

Love God With All Our Mind

I found out that for many Christians an intellectual understanding of what we believe and why you believe is not important as long as you have an experiential feeling in your heart! The heart is what you used in a relationship with God but the brain is what you used while studying science, computers, economics and history in school. There is a separation of the heart for spiritual stuffs and the mind for secular stuffs like dinosaurs. When that happens, no wonder our faith has so little impact on how we do our work or studies in the world. And no wonder our ‘daily activities’ outside the church has very little to do with God or the gospel.

But the Bible seems to say: “Do not be conformed to the patterns of this world but be transformed by the renewal of your minds”. It doesn’t say “Be transformed by the removal of your minds”! So we don’t need to remove our brains in order to be a Christian. In fact, renewing our mind with God’s truth and kingdom values is crucial to our spiritual growth.

The following is sermon transcript for today's sermon at Klang Presbyterian Church

Love God With All Your Mind

Embryonic Stem Cell Research: Ethical Considerations

2011-12-17T16:08:00.002+08:00

Embryonic Stem Cell Research - Ethical Considerations. Dr Roland Chia

Green Spirituality: What Has Ecology To Do With Theology?

2011-10-30T03:27:00.000+08:00

Green Spirituality: What Has The Christian Life to do with Nature?

The 2009 blockbuster movie “Avatar” told a futuristic tale of two species locked in a struggle for the planet Pandora. The villains were a group of greedy, materialistic and colonizing humans hell-bent on mining precious minerals even though it would destroy the habitat of the natives. For these cut-throat mercenaries, Pandora’s lush, intricate eco-system was “nothing but ferns”. On the other hand, the protagonists were 10-feet-tall, blue humanoids called the Na'vi who lived in harmony with nature and worshipped Eywa, the life-force permeating all of life. In the context of ecological problems that plague our own planet, it appears that popular culture presents us with a similarly straightforward choice between crass capitalism and nature-friendly pantheism.

For instance, the well-known Lynn White thesis traced the historical roots of our modern ecological crisis to the emergence of medieval Christian belief in “man’s transcendence of, and rightful mastery over, nature” . Ancient pagans were afraid to cut down a tree or mine a mountain because of spirits that supposedly reside in them. But by supplanting pagan animism, it was argued that Christianity made it possible for Western man to exploit nature in a “mood of indifference”. If the Bible legitimates man’s dominion over nature, isn’t Christian theology guilty of providing justification for environmental degradation? Isn’t a pantheistic belief that “everything is divine” or “we are one with the universe” more helpful to engender respect for every rock, tree, animal or blade of grass? In this assignment, I would like to propose that Christians could draw on powerful resources from within its own spiritual tradition to care for creation without worshipping nature.

Read on here

Book Review: Conformed To His Image

2011-09-13T19:19:00.002+08:00

Book Review: Conformed to His Image (Kenneth Boa)

Spirituality is very much woven into the very fabric of life in Asian cultures. Even more modern-minded and upwardly-mobile generation of younger Malaysians gravitate to feng shui paraphernalia, bomoh medicine and yoga gurus for the promises of health, prosperity and self-fulfillment. A similar awareness and hunger for spiritual renewal is also evident amongst Christians, but how is an authentic biblical spirituality any different from that of their surrounding cultures? What are the distinctive marks of Christian spirituality?

In his book Conformed to His Image: Biblical and Practical Approaches to Spiritual Formation, Kenneth Boa seeks to provide a more comprehensive and balanced approach to the spiritual life from a biblical perspective. He describes spirituality as a “Christ-centered orientation to every component of life through the mediating power of the indwelling Holy Spirit” (page 19). It is analogous to a pilgrim’s journey which starts with our embrace of God’s free grace and progresses through lifelong faith and obedience in Christ. Even though the book is designed as a college or seminary text, it is highly readable with chapter overviews, helpful charts and emphasis on practice. There are thought-provoking questions at the end of each chapter intended to lead us to reflect and apply what had been learnt earlier. I would heartily recommend it as an excellent, balanced and indispensable resource for small groups, churches and lay leaders who seek a deeper spirituality as well.

Click on the Scribd Document above for a summary and review of this book

Book Review: Spiritual Theology

2011-08-31T18:12:00.001+08:00

Some reflections on Spiritual Theology: A Systematic Study of the Christian Life by Simon Chan (Inter-Varsity Press, 1998)

Theology is "the doctrine of living unto God," wrote the Puritan theologian William Ames. As such, true theological reflections ought to arise from personal encounter with God in Jesus Christ and lead to a deeper spiritual life. However, since the Enlightenment period, theology becomes increasingly fragmented into specialized, merely “academic” branches (dogmatic, biblical, philosophical and so on) that are often disconnected from its goal of guiding us to godliness. As a result, the church is impoverished if her devotional books are doctrinally thin and her theological works are spiritually vacuous. In his book Spiritual Theology: A Systematic Study of the Christian Life, Dr Simon Chan seeks to address this modern weakness by placing Christian spirituality on solid theological foundations while exploring the practical implications of various Christian doctrines.

In the first part of the book, “The Theological Principles of Spiritual Theology,” he argues that our knowledge of who God is determines the shape of our spirituality. In spite of the Trinitarian language that pervades the church’s liturgy and creeds, our practice is often inconsistently focused on only one Person of the Godhead. A spirituality of the Father affirms our common humanity as His children and therefore, undercuts all forms of discrimination. But it may lead to the universalistic notions that “all will be saved since God is the Father of all” if uncoupled from the salvific work of the Son (page 46).

Similarly, a Christological spirituality that focuses on forgiveness of sins and personal relationship with Jesus engenders a warm piety over against impersonal religiosity (page 47). But it may also lead to individualistic tendencies that see church life as optional and secondary.

According to Chan, the spirituality of the Spirit as represented by Pentecostalism instils an expectant openness to God’s surprising work beyond what we can predict or control. Its weakness lies in attempts to ‘routinize the extraordinary’, making miracles the stuffs of daily living (page 48).

In contrast, a Trinitarian spirituality is modelled after the inner life of the Godhead. It is characterized by a personal intimacy with God through Christ (the Son) and openness to the powerful works of the Spirit that finds its inter-penetrating unity in a basic ascetical structure of life (the Father).

For more information about this book review, contact me at hedonese at yahoo dot com

The Providence of God

2011-08-17T19:16:00.003+08:00

Conference title: Thinking Theologically Conference - The Providence of God
Dates: 31 August to 3 September 2011
Organiser: Gospel Growth Fellowship

God says in Isaiah 45:7, “I form the light and create darkness, I bring prosperity and create disaster; I, the LORD, do all these things.” Do you find it hard to accept what this verse says?

“Providence” is a helpful, if rather old-fashioned, term denoting the way in which God is in control of all events such that they are directed to fulfil his purposes. It’s something we Christians know in part but often find hard to explain, practice, apply, really believe in, or even want. With all the bad going on around us we’d often rather not think about what that implies about the God we love.

Some Christians choose to respond optimistically, citing Romans 8:28, ‘in all things God works for the good…’ Some say if we pray hard enough things will work out for us. But in private, when faced with the pain and evil of this world, many of us wonder how God can really be in control – especially bad things happen to good people.

What should Christians living after the resurrection of Christ think about these things? Will we brush our questions under the carpet, or will we face up to the reality of life as it is every day? Come along to this year’s Thinking Theologically Conference, conveniently scheduled over the Hari Raya holidays, to work this out in the company of fellow Christians.

For more info and registration, please visit Gospel Growth Fellowship or call Mark at 016 335 7137.

The Reason For God: If Jesus Is So Great, Why Are Some of His Followers Such Jerks?

2011-07-05T22:42:00.000+08:00

The Reason for God-If Jesus is Great Why His Followers Such Jerks?
“Don’t you have doubts about any religion that has so many fanatics and hypocrites? Non-religious people can be more kind and moral than many Christians I know. If Christianity is true, why are so many non-Christians living better lives than Christians?”

The Christian faith actually teaches ‘common grace’: That no matter who performs it, every act of justice, wisdom and beauty is empowered by God who gives good gifts across all humanity to enrich and preserve the world. (James 1:17) So we should not be surprised that people who have yet to know Christ personally are capable of goodness and wisdom.

The gospel also speaks of the seriously flawed character of genuine Christians. Since we are justified by grace not by our works, we should expect the church to be filled with broken people who still have a long way to grow spiritually, morally and emotionally. They don’t have to ‘clean up’ their lives before becoming Christians.

“The church is a hospital for sinners, not a museum for saints”. It is not a self-help program.

RC Sproul: The Christian church is one of the few organizations in the world that requires a public acknowledgement of sin as a condition for membership. In one sense the church has fewer hypocrites than any institution because by definition the church is a haven for sinners. If the church claimed to be an organization of perfect people then her claim would be hypocritical. But so such claim is made by the church. There is no slander in the charge that the church is full of sinners. Such a statement would only compliment the church for fulfilling her divinely appointed task”.

Consider someone with a broken past who becomes a Christian and her character significantly improved over the years. But she still may be less secure or disciplined than someone who is so well adjusted in a non-Christian, stable family environment. Unless you know the starting points of their life journeys, you can easily conclude that Christianity is not worth much. But it would not be a fair conclusion.

Read on for the entire transcript

What's Up In Hell?

2011-06-06T22:22:00.002+08:00

This sermon Podcast from CDPC Puchong can be downloaded here

Do you remember the first time someone preached the gospel to you? Was it a good or bad experience? My first experience with a classmate who tried to share the good news with me was not very pleasant. It was a rather forceful presentation with heavy emphasis on eternal punishment, hell fire and brimstone. I can’t recall the exact words but the gist of it was something like: “Hey, do you know where you go after you die? Let me tell you. If you don’t believe in Jesus, you will suffer forever, like barbecue roasting in hell. You will gnash your teeth and scary worms will crawl all over you”. You catch the drift… Have you come across zealous evangelists like that?

My friend’s evangelistic approach actually worked quite well for other classmates. There was a mini revival in school! Certainly God, in his sovereignty, can use even less-than-perfect methods like this to work out his good purpose. But the more he threatened me with the lake of fire for not believing in Jesus, the more determined I was to pick a quarrel with him.

Now that I look back on it, as a believer, I can understand that he actually means well. If there is such a thing as hell, then it would be loving and compassionate of him to warn me about it even if I don’t like to hear it. It’s like if you are asleep in a house that’s on fire, you would wish that the people who saw it will wake you up and tell you to escape quickly from danger. If hell exists, it would be cruel of him to keep quiet and let me die just because he is afraid of offending me. Yes, I can see that now…

But…Even though he probably means well, some classmates and I still think that his way of sharing the good news probably has plenty of room for improvement. Not sure about you but I felt like he’s trying to manipulate people with scare tactics. There was a hint of superiority and pride. Yes, it’s true that Jesus preached about hell and judgment, but He also cried and wept for sinners to turn away from sin and be rescued. Where is the sense of sadness? Where is the sense that: “Unless I am saved by the grace of God, I will end up in hell too? I am not any better than you are. All of us deserve hell unless Christ took our punishment on the cross, for us.”

You see… Unless people sense that Christ-like humility and earnest compassion in us, they may easily be put off by such graceless attitude and become hardened and reject the gospel because it seems to portray a God who is cruel, random and narrow, happy to burn people forever in hell if they happen to disagree with Him.

But… What about good atheists who are kind to other people? Are they going to hell too? How narrow-minded is that? How can God be full of love and yet send people to hell at the same time? These are difficult and serious questions that prevent people from coming to faith. How can we give a reason for our hope to people who ask such questions?

On the other extreme, for many people today, if they think about hell at all, they think of it as a joke or a cartoon strip. Probably you have heard of the one about: “How can there be gnashing of teeth in hell if some people die without any tooth left? Punch-line: False teeth will be provided.” And people go ‘hahaha’… With common jokes like that going around, it’s no wonder that the reality of hell is so often ignored, laughed at, ridiculed and trivialized. We hear people saying, “Oh I’d rather go to hell because all my friends are there and we are gonna party and play mahjong together. It’d be loads of fun.”

And if we are really honest, very often, even Christians are often embarrassed to talk about hell at all for fear of making people uncomfortable. “Let’s focus on the positive side of things instead and forget about all this hellish stuff”. As a result, the biblical teaching about hell is simply never discussed or preached from the pulpit. Most church goers do not even miss it all that much. Do you ever wonder, “Gee… I just can’t wait. When is pastor going to preach on hell again?” Over time, we just neglect and dismiss this doctrine altogether. So how do we affirm a biblical teaching of hell in a culture where tolerance is supreme and divine judgment is not taken seriously?

We probably cannot address everything in a couple of minutes. There is great mystery about the afterlife and what we cannot speak; we must pass over in silence. But we can look at what God has revealed in His word and say something about THREE questions that may help us get a more balanced perspective on hell, help us to comfort the spiritually fearful and at the same time, terrify the spiritually complacent.

Read on or download the full transcript

What the Hell is Hell?

Reason For God: How Can a Good God Send People to Hell?

2011-05-22T01:10:00.001+08:00

The Reason for God- What the hell is Hell?

Here are some notes culled from Tim Keller's book The Reason For God, for a study group at CDPC Puchong next month.

How Can God send Good people to hell? How Can God be full of Love and Wrath at the same time?
Does "Love Win" or... is it more complex and wonderful than that? Check it out

Why Does God Allow Evil And Suffering?

2011-05-15T15:28:00.004+08:00

Listen or Download the Audio Podcast for the sermon below at CDPC Puchong website.

Theodicy: Why Is There Evil and Suffering?

2011-04-24T23:15:00.000+08:00

CDPC-Why Evil and Suffering

Topic: If God is Good and All-Powerful, Why is There Evil and Suffering in the World?
Date: 8 May 2011 (Sunday)
Time: 10 am
Venue: City Discipleship Presbyterian Church, Puchong

Isn't the Bible a Myth?

2011-04-08T11:21:00.000+08:00

We had the second discussion based on The Reason for God centering on the question of the Bible and its reliability and interface with science. These are two huge topics which require some careful reflection, and we didn't have time to do them justice.

But I'm glad that some issues surface: That one can never be perfectly neutral or purely objective when it comes to the Bible. The stakes are too high and personal. We come with prior inclination to either disbelieve or believe it.

The Greek philosopher Aristotle noted that people form their beliefs on the basis of three factors:

logos (the rational dimension: we don't want our beliefs to be mere wishful thinking)
pathos (the emotional/beautiful dimension that resonates with our deepest longings)
ethos (the social dimention of persuasion: beliefs influenced by our upbringing and circle of friends we trust)

I believe all three factors come into play whether you are a believer or a skeptic. The notes above are part of our reading material which interacts with the Reason for God DVD. In the video, a participant asks:

"Is there a dichotomy between myth and truth? Does it have to be factually true in order for it to be important? Art is true for the moment and does not need to be authenticated by history. More importantly, does it emotionally true? Does it resonate with your heart?"

At one level, for example ethical teachings in Jesus’ parables, its truth does not depend on whether the good Samaritan is historical or not. It resonates with theological truth even when it is not authenticated by history.

But on another level, Christianity is not just a set of ethical principles but about God acting to rescue his people in space-time events. That’s why some acts of God in history such as the death and resurrection of Christ are important and need to be verifiable. It is not just collective imagination of believers but something that really took place in order for it to have the meaning it claims to have.

Other participants in the DVD think history is important: The resurrection of Christ is a clincher: It changes everything if Jesus really rose from the dead. Why?

That would be a vindication of the claims Jesus made about Himself – a miracle that authenticates His claim to be God and has authority over everything.

There are two approaches to come to the conclusion that the Bible is God's word.

The classical view starts with the existence of God (based on some theistic proofs) and then inductively looks at the evidence in the Gospels for what Jesus said and did on earth. At this point, we are just taking the biblical texts as generally reliable ancient documents rather than an inerrant Scripture. From there, we could confidently discover that Jesus claims to have divine authority and equal with God. Not only that, His death and resurrection make the most plausible explanation for the historical facts that confront us: an empty tomb and the emergence of the Christian movement. Therefore, Jesus has divine authority and we are justified to embrace His high view of Scripture as our own.

The presuppositional view starts deductively with the self-testimony of the Bible as God's Word and then, proceeds to show how only with this starting point that all our human experiences and knowledge are meaningful and not reduced to absurdity. It is a transcendental argument i.e. unless you presuppose the Bible as God's infallible Word, everything else (morality, knowledge, beauty etc) falls apart.

The Reason for God - Can We Trust the Bible?

What About Other Religions?

2011-03-30T22:42:00.001+08:00

Logically, the mutual exclusiveness of religious claims is evident to many people. There are fundamental differences:

How do we get right with God? (Through good works or by grace) Where do we go after death? When a person dies, he can’t reincarnate, go to heaven or hell, end up in purgatory and cease to exist all at the same time. They can’t all be true. At least, one view must be wrong.

But the pluralist may respond like this: The doctrinal dogmas may be different but the spiritual experience or moral teaching/practice is the same. Different religions are just fighting over words when they are experiencing essentially the same thing (Story of ten blind men encountering the elephant for the first time).

In reality, although it sounds humble, pluralism says, “All religions are mistaken or partially correct like the blind men. All of them did not get the whole picture. But now I got the truth of what the elephant is like!” The only way you can know everyone else is blind is if you are the one who can see the elephant. Despite their mistaken beliefs, they are all in some way responding to God. It is just that they are not doing so in the manner in which the believers themselves think they are. But it is hard to see why this way of rejecting other’s beliefs as ‘blind’ is any more tolerant than the non-pluralist.

Do all religions really teach us to do good? They do share much ethical insights but differ on moral issues also. Is it good to have many wives or just one? Is it good to eat meat or sacrifice animals?

What is the common subjective spiritual experience that all religions share? (John Hicks: a move from self centeredness to Reality-centeredness) But if the Real is absolutely beyond knowing, how can we know it exists? If no truth claim can describe it, how can one say anything of it?

Zen Buddhism claims mystical, direct, unmediated access to the ultimate nature of reality (satori – enlightenment). It is not just a human response to the Real. If true, then one religion has direct privileged access to truth contrary to pluralist claim. What does it mean to be ‘self centered’ or ‘Reality centered’? (Realize you are one with Brahman? Recognize that nirvana is ultimate? Center your life on Jesus?). It’s too vague and reductionistic in a way not acceptable to what other faiths claim about themselves...

Is belief in ‘one way to God’ narrow-minded as it shuts you off from new insights that come from other religions?

It is common to confuse ‘narrow-mindedness’ with holding a particular view with strong conviction. Gregory Boyd: “Narrow-mindedness does not attach to what you believe, but how you believe it. If I refused to consider any perspective, any religious book, and any philosophy which disagreed with my own, that would be narrow-minded. But just because I hold to a belief that disagrees with other perspectives, other religious books and other philosophies doesn’t itself make me narrow.”

Can we learn insights from other religions? Sure, but it doesn’t mean we cannot be critical as well. “Merely having an open mind is nothing; the object of opening the mind, as of opening the mouth, is to shut it again on something solid.” – G.K. Chesterton

Isn’t it unfair that God revealed Himself to only some people and not to others? What about those who have never heard of the good news? Where is the justice in that? It should be more open to all.

Different theories to reconcile God’s justice with the necessity of the gospel for salvation: God will not offer the gospel to those whom He knows would not have responded positively anyway. Or, after death, those whom God knows would respond positively may be offered the gospel. Keller: It’s a mystery that God has not revealed to us.

What does Romans chapter 1 say about ‘not enough evidence for God’? Actually, people are suppressing the universal knowledge of God they do have because of sin. People are without excuse for God’s moral character, power and wisdom have been evident to all since creation of the world. They are still accountable for how they live by the moral law within their hearts. So it’s still fair because they won’t be judged by what they don’t know. But the bad news is we have all violated our own moral standards and deserve just punishment. That is why we need a Savior (Christ) who died for our sins.

There are different theories to reconcile God’s justice with the necessity of the gospel for salvation. See Terrance Tiessen’s “Who Can be Saved? Reassessing Salvation in Christ and World Religions”

Ecclesiocentrists: Access to salvation is only available to those who hear and receive the gospel at least in the case of competent adults.

Agnosticism: It’s a mystery that God has not revealed to us since Scripture is silent.

Accessibilists: Salvation is through Christ alone but accessible to the unevangelised beyond the boundaries of the church. Non-Christian religions are not salvific.

Religious instrumentalists: Salvation is through Christ but accepts that non-Christian religions are means of salvation.

“[My] position is exclusivist in the sense that it affirms the unique truth of the revelation in Jesus Christ, but it is not exclusivist in the sense of denying the possibility of the salvation of the non-Christian. It is inclusivist in the sense that it refuses to limit the saving grace of God to the members of the Christian church, but it rejects the inclusivism which regards the non-Christian religions as vehicles of salvation. It is pluralist in the sense of acknowledging the gracious work of God in the lives of all human beings, but it rejects a pluralism which denies the uniqueness and decisiveness of what God has done in Jesus Christ.” (Lesslie Newbigin, The Gospel in a Pluralist Society)

Pluralism promotes peace and tolerance in a world of religious conflict. When you have exclusive hold on truth, it will lead to problems. Solution: Take religions less seriously or literally i.e. Jesus is God.

But everybody brings their essential faith commitments (which cannot be proven by science). Everyone has their worldview (about where we come from, who we are, the purpose of life and our destiny) and all have their exclusive views.

For example, even pluralism will exclude other beliefs like the incarnation of God in Christ. It works only if followers of all faiths water down their conflicting truth claims in favor of pluralism. In the end, the only way humanity could attain unity is when they exclusively agree on a ‘faith’ different than their own.

The real question, then, is “Which fundamental belief leads their believers to be the most loving and honor those with whom they differ?” (See: Reason for God, page 18 – 21)

Peace may be achieved not at the cost of truth or dismissal of genuine differences. In fact, tolerance itself implies disagreement. We do not ‘tolerate’ people who agree with us. They are on our side! If every religious person is a pluralist, what room is there for tolerance? Instead, genuine tolerance recognizes conflicting truth claims and does not press for artificial common denominator. Despite our differences, we respect and honor one another as persons who have the God-given right to believe, practice and propagate our faiths. We should avoid what Alister McGrath called ‘a repressive enforcement of a predetermined notion of what something or someone should be, rather than a willingness to accept them for what they actually are.’

OK fine – Only one religion is true or all are false. But how can you tell? How do you choose your ‘home’ or belief (worldview)? By research or upbringing?

What are some criteria that you think ‘the true religion’ ought to have? There are some tests of truth that can help us measure different religious claims (moral criterion, coherence, empirical/historical claims, trustworthy authority). We can know whether these claims are true or false, rather than wishful thinking.

Greg Koukl: For example, if I told you that out in my car, in my glove box, I have a square circle, how many of you would want to take a peek? There are no square circles because a square circle is a contradiction in terms.

It's like a person who said, "I met a woman who was ten years younger than her son." Now, no empirical search is necessary for you to reject this claim. By definition, mothers are older than their children. That is why there can't be a woman ten years younger than her son. Even if the most brilliant person said this to you, you could immediately reject it.

The point I am making is this. There are some particular things you can judge as false without ever leaving the room because a moment's reflection tells you there is something wrong. These things can't be true because they violate the test of coherence. In other words, it doesn't make sense; it's contradictory.

What about this “all religions are the same” view? What it fails to take into consideration is that much of religious truth is actually competing and not complimentary. Religions have contradictory claims. For example, God in the Christian tradition is personal and in the eastern tradition is impersonal. God can't be personal and not personal at the same time. One view must be wrong.

The point is, we can use this test of coherence to disqualify certain views as being false on their face. The religious pluralism view--the idea that all religions lead to God, that all roads lead to Rome--is false on its face because all religions can't be true at the same time.

Has Science Disproved God?

2011-03-30T22:40:00.000+08:00

It is common to believe that there is a conflict going on between science and belief in God. As a result, some Christian youths gave up their faith in college because they mistakenly concluded that science has proved that chance, random natural processes formed human beings and everything else in the universe. On the other hand, it does not help the cause of the gospel if people are not equipped with a robust understanding of Genesis that does not distort or deny scientific facts.

Scientists gain knowledge by making systematic observations, proposing hypotheses as explanations of phenomena and design experiments to to test their results. Good scientific theories are rational, true description of the world and accurately predict future results. By its methodology, science cannot prove or disprove God who is invisible, spiritual, beyond space and time.

C.S. Lewis: “Looking for God by exploring space is like reading Shakespeare's plays in the hope that you will find Shakespeare as one of the characters. Shakespeare is in one sense present at every moment in every play. But he is never present in the same way as Falstaff or Lady Macbeth… My point is, if God does exist, He is related to the universe more as an author is related to a play”.

Far from being a threat, science is only possible based on some faith assumptions: There is a real world out there accessible to our senses, our minds can rationally understand it and the uniformity of natural causes. The same personal Creator who created the world also created our sensory and rational faculties so it’s reasonable there is correspondence between them.

Joe Boots (“Has Science Disproved Religion?”): “If the universe is ultimately chaotic – if all is in flux – then you cannot finally know anything. How can we believe in the uniformity of nature in a chance-driven universe? How can we trust that the chemical accident of our brain is giving us valid knowledge? It is the Christian worldview alone that can provide the pre-conditions of intelligible science. It is God who provides the order, structure and regularity that make the cosmos rational. And he has made us in his image, with mind and spirit distinct from matter, capable of exploring and understanding the world.” The Christian worldview is foundational to science, at least consistent with it

Scientism: “Only what can be quantified by scientific methods or empirically tested is rational and true”. Therefore, miracles are impossible since they cannot be tested.

But scientism is self-refuting because what kind of experiment can prove that? The position itself cannot be quantified or verified in any scientific test. It is a philosophical claim about science rather than a conclusion of science. Alvin Plantinga: The argument is like the drunk who insisted on looking for his lost car keys only under the streetlight because the light was better there. Or even worse: Because the keys would be hard to find in the dark, they must be under the light. If God exists, miracles are possible

What is evolution?

Microevolution: Variations take place in an organism over time producing modifications of existing characteristics. These are adaptive changes, through natural selection, allow the organism to survive and reproduce. For examples, color variations in moths and bacteria’s resistance to antibiotics. This is not a disputed issue. Greg Koukl: “Microevolution may tell us how finches get larger beaks or how moths take on
darker colors, but it doesn’t tell us how we get finches or moths in the first place.”

Moreland: “Macroevolution is the general theory that all life arose from non-life in some pre-biotic condition (where chemical reactions plus some form of energy gave rise to the first life), and all life evolved from the first life up to Homo Sapiens”. This is the disputed area.

Christian positions in response to Macroevolution: (Reading the World)

Young Earth Creationists – Ken Ham, Henry Morris, Duane Gish
About 10,000 years old earth, literal reading of Genesis, question the dating of fossils, reject macro evolution. http://www.answersingenesis.org/

Theistic Evolutionists - Alister McGrath, Francis Collins, Polkinghorne. God created the initial materials and set up the natural laws, then guided the whole evolution process.
http://www.asa3.org/

Old-Earth, Progressive Creationists – Hugh Ross, Kenneth Samples. Accepts big bang cosmology, dating of fossil record, rejects macroevolution, holds that God progressively intervenes millions of times to create new species http://www.reasons.org/

Intelligent Design (ID) – Philip Johnson, Dembski, Stephen Meyer, Michael Behe. The theory of intelligent design holds that certain features of the universe and of living things are best explained by an intelligent cause, not an undirected process such as natural selection: the anthropic principle, specified complexity in DNA, irreducible complexity in organic structures, design can be empirically detected. http://www.discovery.org/

Exegetical issues in understanding Genesis 1 & 2: (Reading The Word)

Evangelical biblical scholars who take the Bible seriously have different interpretations of Genesis 1 & 2. What does bara (“to create”) mean? To create out of nothing or create some new thing out of already-existing materials. Does yom (“day”) refer to a 24-hour period or an unspecified period time as well? See Ray and Sue Bohlin in How to talk to your kids about evolution and creation (probe.org) for three possible views:

“The first is the literal or the very recent creation account. Some people would call the proponents of this view "young earth creationists." They believe that each of the six days of creation was a twenty-four hour period similar to our days today. These days were consecutive and in the recent past, probably ten to thirty thousand years ago. They hold that the flood was a world-wide and catastrophic event and that all the sedimentary layers were a result of Noah's flood. All the fossils, therefore, are a result of the flood of Noah.

The second way of looking at Genesis 1 is the Day Age Theory, sometimes called Progressive Creation. Here, each of the six days of creation is a very long period of time, perhaps hundreds of millions of years. God would have created progressively through time, not all at once. The flood was a local event in Mesopotamia or perhaps even a world-wide, but tranquil flood. Therefore, the flood did not leave any great scars or sediments across the earth.

The third view understands Genesis 1 as a Literary Framework. This view suggests that Genesis 1 was not meant to communicate history. Peoples of the Ancient Near East used a similar literary device to describe a complete or perfect work; in this case, a perfect creation. God could have created using evolution or progressive creation; the point is that there is really no concordance between earth history and the days of Genesis 1.”

The literary framework begins with a “formless and void” earth in Gen 1:2. The first 3 days remove its formlessness with light, sea and sky. The last 3 days remove the void by filling them with living things. In any case, humility and respect for differing views among Christians who take the Bible seriously are called for.

The Big Picture: Controversy should not distract us from the key messages of Genesis. (See Tony Watkins’ What you need to know about the evolution debate - http://bethinking.org/)

God is the creator of everything. The universe owes its existence solely to God's will.
The universe didn't create itself and it didn't appear by chance.

The world reflects its creator. The created world is orderly (and therefore understandable by rational human beings) and good. It shows us enough about God that there's no excuse for anyone not to believe in him (Romans 1:20).

God is the law-giver who gave us the responsibility of being stewards of the earth. All created things have a divinely appointed purpose and not a product of random accident.

Human beings are God's image bearers, reflecting His character in our self-consciousness, creativity and aesthetic awareness, rational and moral responsibility and relational and spiritual dimension.

Human beings are rebels against God. Sin ruined our relationship with God, nature and each other. So we live in a world of alienation, fear, violence and lies. We hide from God and from each other. We are under God's judgment. Incredibly, God still sought out the fallen couple and promised gracious redemption (Genesis 3).

A Possible Strategy: Share our convictions in this issue humbly and be willing to listen to others. There is space for diversity on some of the details. Emphasize on the major message of Genesis. Be ready to challenge macroevolution on scientific grounds (Intelligent Design) if required. But even if macroevolution is true, why can’t God guide and superintend the natural processes in creation? It cannot logically disprove God.

The Big Bang: William Lane Craig: “The absolute origin of the universe, of all matter and energy, even of physical space and time themselves, in the Big Bang singularity contradicts the perennial naturalistic assumption that the universe has always existed.”

http://www.reasonablefaith.org/

What about Stephen Hawking’s The Grand Design?

John Lennox:

“According to Hawking, the laws of physics, not the will of God, provide the real explanation as to how life on Earth came into being. The Big Bang, he argues, was the inevitable consequence of these laws ‘because there is a law such as gravity, the universe can and will create itself from nothing.’

…But contrary to what Hawking claims, physical laws can never provide a complete explanation of the universe. Laws themselves do not create anything, they are merely a description of what happens under certain conditions... His call on us to choose between God and physics is a bit like someone demanding that we choose between aeronautical engineer Sir Frank Whittle and the laws of physics to explain the jet engine.

That is a confusion of category. The laws of physics can explain how the jet engine works, but someone had to build the thing, put in the fuel and start it up… To use a simple analogy, Isaac Newton’s laws of motion in themselves never sent a snooker ball racing across the green baize. That can only be done by people using a snooker cue and the actions of their own arms.”

What about multiple-universe theory to explain the fact that our universe appears fine-tuned for human life to exist?

Tim Keller, The Reason for God:

“Alvin Plantinga gives this illustration. He imagines a man dealing himself twenty straight hands of four aces in the same game of poker. As his companions reach for their six-shooters the poker player says, "I know it looks suspicious! But what if there is an infinite succession of universes, so that for an possible distribution of poker hands, there is one universe in which this possibility is realized? We just happen to find ourselves in one where I always deal my self four aces without cheating!" This argument will have no effect on the other poker players. It is technically possible that the man just happened to deal himself twenty straight hands of four aces. Though you could not prove he had cheated, it would be unreasonable to conclude that he hadn't.”

Robert Jastrow:

"For the scientist who has lived by his faith in the power of reason, the story ends like a bad dream. He has scaled the mountains of ignorance; he is about to conquer the highest peak; as he pulls himself over the final rock, he is greeted by a band of theologians who have been sitting there for centuries."

Theodicy: Why Is There Evil And Suffering?

2011-03-30T22:37:00.003+08:00

The Reason for God-Why Evil and Suffering

Where is God in the midst of our pain? Why doesn’t He do something about the evil and suffering in this world?

David Hume: Is God willing to prevent evil, but not able? Then he is impotent. Is he able, but not willing? Then he is cruel. Is he both able and willing? Whence then is evil?

This serious objection against the existence of God is sometimes called the Archilles’ heel of the Christian faith. How would you answer? It becomes a profoundly difficult question (both intellectually and emotionally) if you believe in a biblical vision of God as holy, loving and all-powerful. For people who experienced terrible tragedy, this is a personal issue not just philosophical. Empathy and pastoral care are more appropriate. Remember Job’s friends.

The first thing to note is this: The Bible recognizes, allows, and even invites such questions. If you are troubled by the reality of sin and suffering in the world, you are not alone. Listen to the wailings of suffering Job, the laments of prophet Jeremiah, the angry complaints of Habakkuk or Psalm 22; leading to the climax of Jesus’ cry on the cross: “My God, My God, why have you forsaken me?” You can hardly find any faithful saint who does not wrestle with the why questions. The Bible recognizes, allows, and even invites such questions.

While we cannot explain the detailed purpose behind every specific case of suffering, the Bible gives us clear answers on two other important questions that help us to trust in God’s goodness and power:

1) “Does God care? Where is He in our pain?”
God is with us when it hurts: He is not far away, looking indifferently at our struggles. Rather he has come in the person of Jesus and suffered personally on the cross on our behalf. The answer cannot be that God doesn’t care. Only the Christian faith shows us a God who suffers injustice, rejection and pain with us and for us.

Albert Camus, the existential philosopher: “The god-man (Jesus) suffers too, with patience. Evil and death can no longer be entirely imputed to him since he suffers and dies. The night on Golgotha is so important in the history of man only because, in its shadows, the divinity ostensibly abandoned its traditional privilege, and lived through to the end, despair included, the agony of death”

“Jesus of the Scars” (a poem by Edward Schiltoff)

The other gods were strong. But Thou wast weak.
They rode, but Thou didst stumble to Thy throne.
And to our wounds, only God's wounds can speak,
and not a god has wounds but Thou alone.

2) Will evil and suffering be resolved one day?”

God will renew the heaven and earth: We despair with the question of whether evil will eventually be overcome because it appears so powerful and pervasive. But Jesus promised that God will intervene and stop evil one day. He will wipe the tears from our eyes and turn weapons of war into instruments of peace. There will be future resolution when relationships will be restored, all creation restored and healing justice in society.

The resurrection of Jesus from the dead is the ultimate sign that God’s righteous rule will eventually prevail over sin and death. Evil shall not have the last word.

What God has done in Christ on Easter morning, He would do on a cosmic scale for the entire creation, including us! In the meantime, we are to live today as if the future is already present. The way we live should point forward to what God’s kingdom in its future fullness would look like (like a movie preview). Therefore we have every reason and motivation to be His agents of healing justice in a sinful and suffering world.

Perhaps our need is not to have evil explained. A more urgent question is:

What are we doing about the evil and suffering in our world? It’s a call to action, not just reflection. Are we actively working as individuals and church to alleviate suffering of the poor and marginalized?

Read on for further details on some possible Christian theodicy approaches and non-Christian views on evil and suffering

Global Urban Mission

2011-02-21T22:45:00.001+08:00

Dr. Tim Keller at Lausanne - God's Global Urban Mission from Kenny Jahng on Vimeo.

Agora Podcast: Thirsting After God in the Desert

2011-01-30T22:25:00.000+08:00

Many times we relate to God in terms of rules and regulations, a list of do’s and don’ts, of duties and obligations. Of course, there is right and wrong and holy commandments that God has given us to keep.

But God’s worth, beauty and manifold excellencies are not glorified by joyless duty, but by our joyful, willing and obedient delight in all that He is. We obey and serve Him because we want to, because we desire to honor and please Him. Not because we grudgingly have to. God loves a cheerful giver. He also loves a cheerful worshipper.

To put it another, our duty is to delight in God. (Psalm 37:4) The Westminster Shorter Catechism would say that the main purpose of our existence is to glorify God and ENJOY Him forever.

Check out the sermon podcast here and let me know what you think.

RZIM Youth Apologetics Conference @ Subang

2011-01-17T00:35:00.003+08:00

RZIM Apologetics Conference For Youth Workers 2011
Tools for the Trade-Topics 2011

Agora Podcast: Pluralism

2011-01-04T18:16:00.002+08:00

After the Sept-11 tragedy, the world is engaged in a public debate over the meaning of pluralism and how it relates to civil society. The need is pressing for a dialogue platform for the various religious communities to be able to come together and discuss issues affecting our lives together.

Yet some people are understandably concerned that pluralism as an ideology may confuse or weaken their identity or faith. In this podcast, I discuss briefly how Christians can, at the same time, hold to a conviction in the uniqueness of Christ and yet be eager to participate in respectful dialogues with other faiths without fear or compromise.

Check it out and let me know what you think.

Soul At Work

2011-01-02T16:07:00.000+08:00

Hi! How's your work coming along?

Quick. What's the first thought that comes to mind? ___________.

Many people find work to be stressful, busy, tedious, and meaningless. For example:

a) Work = traffic jam, back-to-back meetings, endless projects, office politics, meaningless KPIs.

b) Work = cooking, washing, feeding, keeping the house neat, ferrying the kids to tuition.

c) Work = homework, more stupid homework. And trying to stay awake during boring classes.

Do you hope for meaningful work? Do you think it's possible for your work to help you become more Christ-like in the way you think and act? Do you desire to be more attentive to God's presence while you work? Do you long for Christ's presence? Do you want to take your soul to work?

If you identify with any of the challenges and questions above...

Alvin Ung invites you to attend a three-part series on Taking your Soul to Work. The sermons will be interactive, reflective and practical. Each sermon will feature a 10-minute conversation with a "mystery guest."

Details as follows.
-------------------

1: Prayer as Work.

Download podcast Prayer as Work

To take our souls to work, we prioritize private prayer as work. Jesus will serve as our mentor in choosing silence and solitude as life became increasingly busy. A lecturer/counselor at a large private university will share her experiences of what led her to spend eight days of silence in prayer -- and why prayer became so important for her as she faced the tyranny of the urgent.

What to expect: we will reflect and seek creative ways to practice prioritizing prayer as work.

2: Praying and Working.
Download podcast Prayer and Work

To take our souls to work, we pray intentionally while we work. The Lord's Prayer will serve as our model and approach in praying regularly throughout the day. A senior business executive at a large corporation will share his experiences of what led him to pray before work, during work and after work -- and why he has found this practice to be so life-giving amid the stresses of daily work.

What to expect: we will reflect and seek creative ways to practice being attentive to God while we work.

3: Work as Prayer
Download podcast Work as Prayer

To take our souls to work, we bring our whole selves to work. The Apostle Paul will serve as our mentor in transforming the fruits of his labor into prayer. A mother, counselor and CEO of a thriving restaurant and boutique business will share her experiences of what led her to place her life and work in God's hands -- to trust that all will be well amid the tough leadership decisions of daily life.

What to expect: we will reflect and seek creative ways to practice becoming 'prayer-full' workers.
Bonus: Download podcast God's Pattern For Work Relationship by Rev Wong Fong Yang as well.

What is Worldview? Why Is It Important?

2010-12-18T22:28:00.000+08:00

Worldview-Introduction DNA 2010

Why Worldview - DNous Academy 1

History or Prophecy: The Birth of Immanuel

2010-12-09T21:12:00.002+08:00

Harmonizing Historical Context and Messianic Prophecy in Isaiah 7:14

Discover Your Life Calling

2010-11-22T23:23:00.000+08:00

One of the guiding principles of CDPC Puchong is Integration of Faith and Work (celebrate God's presence at home, work and rest. Equip followers of Christ in the marketplace). And we had great pleasure and honor to celebrate the dedication of Han Meng and Doris' legal office in Subang Jaya today. We walk through different parts of the office, praying for God's presence and wisdom and courage as they work out their calling in the marketplace. That coincides with this Sunday's sermon on "What On Earth Am I Here For: Discover Your Life Calling"

Discover Your Life Calling

Powerpoint slides downloadable below:
Discover Our Calling

How Do We Know The Bible Is Authentic?

2010-10-10T21:29:00.000+08:00

The latest edition of Kairos magazine: "Rediscovering the Whole Bible" is out! There is an article addressing how Christians can be confident that the Bible we read today accurately reflects the original writings and how to choose an English translation of the Bible:

Have you ever played the Telephone Game? It’s an all-time favorite ice breaker where the first player thinks up a phrase and whispers it to his immediate neighbor. And the message gets passed on quietly to the next person until it reaches the last player who in turn shouts it out loud.

In a ‘successful’ game, the final message would bear so little resemblance to the original statement that everyone breaks out in laughter.

Despite their best attempts, mistakes easily creep in somewhere down the line and distort the entire message.

If communication is such a precarious business, how can we know that the Bible we read today accurately reflect the original writings of the authors?

The original manuscripts were lost in the sands of time. All we have were copies of the original. But people make mistakes. Errors accumulate with each successive copy.

In a few hundred years, who could tell how much of the original message was left intact? Just like in the Telephone Game.

Compound that with the fact that the Bible was not written in English. Not even King James English.

Most of the Old Testament was originally written in Hebrew (a few passages were in Aramaic) while the entire New Testament was composed in Greek. That means that for most of us, the message of the Bible needs to be translated into a language we can read and understand.

But why are there so many different English versions of the Bible? How much confidence could we have in the accuracy of these translations?

Recovering Lost Lecture Notes

Unlike the telephone game, however, the biblical text was passed down to us in written form. Writings can be tested and less susceptible to distortions compared to oral whispers. In the ice breaker, communication is limited as “one-to-one” with everyone lined up in single file. But the Apostle Paul’s letters can be transmitted via multiple copies, which in turn duplicated into more numerous copies. Its transmission was non-linear.

The fact is that historians can confidently reconstruct what an ancient manuscript says from existing copies even though they may contain differences.

Here is an analogy of how it works.

During secondary school, I had an Economics teacher whose teaching style seems to have missed the invention of the photocopy machine. Mrs. Lee would write her lengthy lecture notes on the whiteboard while the students furiously copy them down before she could wipe them off.

Suppose that the entire class was hit by a flu bug on the crucial day that Mrs. Lee handed out her much-anticipated “spot questions and sample answers” before the exams. Only three students managed to attend the class and copy them down on their notepads. Pitying their sick friends, each of them lent their notes to ten of their classmates who in turn made more hand-written copies.

Since I had missed the class, the original copy on the whiteboard was lost forever. With exams only a week away, I anxiously tried to contact Mrs. Lee and the three students who made those copies. But for some mysterious reasons, they were also down with flu and quarantined for a week. In a state of panic, I rounded up all the remaining classmates and spread out thirty hand-written copies on the floor to recover the original wordings.

Immediately I can detect some differences. Ten copies have a misspelled word (“inflaxion” instead of “inflation”). Five copies had wrongly ordered phrases (“buy high, sell low” instead of “buy low, sell high”). And one copy contains an entire paragraph not found in any of the others.

Do you think I can accurately reconstruct Mrs. Lee’s original lecture notes based on these different copies?

Sure, I can. Misspellings can be easily spotted, mixed-up phrases can be corrected and it is more likely that an extra paragraph was added to one copy than for it to be omitted from twenty nine copies.

Authentic Text: How Many? How Early?

In simplified form, that is how the science of textual criticism works. Even with more numerous and complicated errors, historians can still recover an ancient document depending on two factors:

1) How many surviving copies do we have to compare and test? The more manuscripts we have, the easier it is to detect differences.

2) What is the time gap between the oldest surviving copies and the writing of the original? The closer to the original, the more confidence we have in the manuscripts.

First let us look at the statistics for non-biblical texts:

Caesar's The Gallic Wars has 10 surviving manuscripts with the earliest copy dating to 1,000 years after the original writing; Thucydides' History (8 manuscripts; 1,300 years elapsed); Herodotus' History (8 manuscripts; 1,350 years elapsed) and Tacitus' Annals (20 manuscripts; 1,000 years). The best preserved of ancient non-biblical writings is Homer’s Iliad with about 650 surviving copies (500 years elapsed).

In comparison, there are approximately 5,500 Greek existing manuscripts that contain all or part of the New Testament! The New Testament was written from about A.D. 50 to A.D. 90. Two major manuscripts, Codex Vaticanus (A.D. 325) and Codex Sinaiticus (A.D. 350) date within 250 years of the time of composition. Most fascinating of all, the earliest fragment of a small portion of John’s Gospel dates about A.D. 120 with other important fragments dating within 150-200 years from the time of composition.

On both counts, the manuscript evidence for the biblical texts overwhelmingly surpassed those of other ancient documents. If skeptics dismiss the Bible as unreliable, then they must also dismiss the reliability of virtually everything we learn from ancient documents.

Even if all of these precious biblical manuscripts were somehow lost, we could still reconstruct the entire New Testament from quotations of Scripture found in ancient catechisms, lectionaries and writings of the church fathers. As the gospel spread further by the end of the 2nd century A.D., New Testament translations were made into Latin, Coptic, Syriac, Armenian and other languages. These early versions (more than 18,000 surviving copies) provide valuable resources for scholars to cross-check the original Greek wordings.

Sir Frederic Kenyon, former director of the British Museum and foremost authority on the subject, wrote:

"The interval between the dates of the original composition (of the New Testament) and the earliest extant evidence becomes so small as to be in fact negligible, and the last foundation for any doubt that the Scriptures have come down to us substantially as they were written has now been removed. Both the authenticity and the general integrity of the books of the New Testament may be regarded as finally established."

Found In Translation

Now, what about the accuracy of the English Bible translations? Even a brief visit to the nearest Christian bookstore would yield a bewildering variety of Bible versions available today.

How shall we even begin to decide on picking one for our personal use?

For almost three hundred years, the King James Version (completed in 1611) was the most widely accepted translation for English-speaking Protestants. Its lofty language had a profound influence on literature and history. However, modern readers began to find its archaic words hard to understand, thus providing impetus for the explosive growth of Bible translations.

Another important reason for fresh translations came about as archaeologists discovered more and older copies of the biblical text (i.e. the Dead Sea Scrolls and the Codex Sinaiticus). As we saw earlier, such a wealth of manuscript evidence enables us to get even closer to the original writings.

Thirdly, the proliferation of English versions resulted from different translation approaches adopted by the translators. Do they aim for an essentially literal word-for-word translation? Or is their goal a thought-for-thought translation that seeks to get the idea across instead? Or is it a free paraphrase like Eugene Peterson’s The Message? Although all translators need to balance readability and faithfulness to the original text, Bible versions differ in how each of these objectives is emphasized.

For the most accurate access to the biblical text, a modern translation that benefits from the best available manuscripts and adopts a ‘word-for-word’ approach that seeks to retain the words that the biblical authors wrote would be a preferred choice. A paraphrased version can provide an interesting read but when it comes to serious study of God’s inspired word, we need a translation that is as close to the original as possible.

Avoid translations made by a single person for it would leave us at the mercy of his or her own private interpretation. Most important translations are done by committees where its members can check on each other.

Choose a readable translation written in contemporary vernacular. You may also find certain Bible study tools like maps, study notes, cross-references and concordances helpful.

Lastly, it may be a good idea to try out a few translations before making your choice. When you come across a difficult verse, read it in several versions and observe the differences. You may also find online resources like Biblegateway.com convenient and inexpensive for this purpose.

Rojak Spirituality

2010-09-10T22:46:00.000+08:00

We are spoilt for choice when it comes to food. Imagine walking into a giant food court where you can find char koay teow, sushi, curry, kebab, Nasi Padang, grilled steak, dim sum – almost everything else you can think of under the same roof. You can choose to eat anything you want. You can mix it up – eat a bit of sushi for appetizer, then chicken rice for main course and finish with rojak for dessert. How about that? Are you feeling hungry already?

But for a lot of people, making choices about spirituality or religion is also like eating in a food court. It’s all up to your personal tastes or preference. Some like it hot, others like it cold. It can also be a bit like ‘rojak’ – you just mix up all the ingredients and hopefully it tastes good. “Oh, I like my religion with a pinch of Buddhism, a sprinkle of Christianity, two cups of Lillian Too feng shui and a glass of Hinduism – shaken, not stirred.” What’s your personal religious preference?

So… in today’s society, for someone to even claim that a certain religious practice is wrong or that some religious beliefs are untrue, that would sound arrogant and intolerant. It just doesn’t make sense. It’s as if someone say to you, “You are wrong to choose nasi lemak for lunch today” or “You are a bad person if you chose to eat “char koay teow”. You should have chosen Maggi goreng.” That sounds so intolerant (it doesn’t make sense) because we live in a time of “rojak spirituality”. People choose their faith or spirituality or religion based on personal taste or preferences. You like chocolate ice cream, I like strawberry flavor. You like Islam, I like Christianity, she likes Buddhism. It’s based on what we like. There is no right or wrong answer here.

But truth or reality is not like ice cream. It is more like insulin. When my wife Grace was pregnant with Zhen, she was found to have gestational diabetes. Maybe due to hormonal imbalance, her body does not produce enough insulin to break down sugar in her blood. So what did she need to do? Almost everyday she has to give herself an insulin injection to maintain her health. And she cannot say, “I don’t feel like taking insulin anymore. Let’s see… I think I would prefer to take ice cream instead”. If she stopped taking insulin and choose ice cream, it would be very bad for her health and for the baby. In the same way, we are all sin-sick people in need of a cure that is the gospel. We don’t get to decide what is true based on our subjective tastes. That’s make-believe. Reality is like a solid rock. Just because we don’t like it doesn’t make it false. Just because we like something doesn’t make it true either. When it comes to spirituality or faith, the reason we ought to believe something is because it is true… Truth is like insulin to someone who suffers from diabetes, it’s not ice cream.

And in the passage of Scripture we read just now, Jesus was about to go to the cross. It was just before the Passover feast. He knew His time was near. He had lived the life that we should have lived and now He would face the death that we should have died. He came from God and He was going back to God. He was about to accomplish His mission in the world and return to the Father. So he was having his last meal together with his disciples. But his disciples were worried – “Who is going to betray Jesus? The Master is leaving us but where is He going?”

So Jesus said, “Let not your heart be troubled; Trust in God, trust also in Me. In my Father's house are many rooms; I am going there to prepare a place for you. I will come back and take you with me. You know the way to the place where I am going."

One of the disciples Thomas asked him: “But Lord, we do not know where you are going, so how do we know the way?” And then Jesus replied with this famous statement: “I am the way, the truth and the life; no one comes to the Father but by me.” Great teachers point us to the truth, but they don't claim to BE the truth. Jesus, however, makes this amazing claim about himself – I am the way, the truth and the life.

So today I’d like to consider THREE implications of Jesus’ unique claim for us, Christians, living in a multi-religious, multi-cultural society such as ours:

1st implication: Jesus is the way so walk in Him with confidence.

Some years back, I met a church leader who believed that all religions are valid paths to God. He told me, “Yes, yes, yes… Jesus is the way to God, but there are other ways to get there too.” All roads lead to Rome. But if you come to think about it for just a minute, actually not all roads lead to Rome. In fact you can’t drive to Rome using any roads in Singapore. Not all roads lead to Rome.

Jesus did not claim to be just one of many ways to God. He says: “I am the way; no one comes to God but by me.” That’s quite a big claim to make. A man who makes a claim to be the only way to God cannot be just another religious guru. He is either a mad man, a bad man or He is really who He claims to be. Jesus did not leave us the option of regarding him as just another wise human teacher. Great human teachers point to the truth, but they don't claim to be the truth. And yet, here we are confronted with the unique claim of Jesus to be the way, the truth and the life.

This is something that many people find hard to accept. In one of our family conversations about Christianity, my dear relatives told me, “How can you Christians believe that Jesus is the only way? That’s too narrow and exclusive. All religions are lead to God. We are like the ten blind men trying to describe an elephant. One guy touched its trunk and said “The elephant is like a snake”. Another touched its body and said, “No, it’s like a wall”. Yet another touched its leg and think it’s like a tree. As they argued amongst themselves, the King walked by and set them straight, “All of you only got part of the truth. The elephant is a huge animal and each of you touched only a part!”

At first, the story appears to be very humble and inclusive: The truth is greater than any one of us can understand. But the only way you can know that all religions have only part of the truth is if you have the whole truth. The only way you could know that none of the blind men have the whole truth is if you can see the elephant. The only way you can tell this story is if you are the King who sees everything. There is an appearance of humility but actually there is a hidden, almost arrogant assumption that the storyteller has a knowledge that is superior to all others. But how did he get this knowledge? How can he see when everyone else is blind? If I am blind and you are blind, then how can you possibly know what the elephant is really like? You see, the problem with this story is it is actually making a very exclusive statement that no one else got it all correct except himself.

And the funny thing is: the story also contains an important truth. Because the only Person who can see everything and know the complete truth is the King… It’s God Himself. No one else can do that. Like blind men, we humans are all limited and sinful creatures who can only see part of reality. There is nothing we can boast about because we are blind like everyone else groping in the dark. We won’t know what the truth is like unless… unless the King has spoken. Unless the King who knows everything reveals Himself to us and corrects our mistakes. And guess what? That is exactly what the gospel is all about. God has already revealed Himself in the life, death and resurrection of Jesus Christ. “I once was blind but now I see…” because God has revealed Himself to us. The only way we can know the truth is because He has made Himself known in Christ. He is not just one of many ways or one of many gods. Jesus is the way so let us walk in Him with confidence.

2nd implication: Jesus is the truth so proclaim Him with humility

A few months ago, the Singapore Internal Security Department called up a church leader, Pastor Tan (not to be confused with our own Pastor Tan), after receiving complaints about two video clips he had posted on his church website that showed him making "insensitive comments about Buddhism." The Ministry of Home Affairs said that his remarks were "highly inappropriate and unacceptable as they trivialised and insulted the beliefs of Buddhists and Taoists." The pastor has since removed the video clips from the website and he apologized to the Buddhist and Taoist communities, promising that such incidents would not happen again. This could easily happen in Malaysia as well and it shows the need for Christians to rethink how we relate to people of other faiths. Do we ever catch ourselves making inaccurate, insensitive or insulting jokes about other religious beliefs or practices?

Indeed, we need to share the truth of the gospel faithfully, without watering down the gospel. But we also need to speak the truth in love, gentleness and humility. We need to respect and honor those who have yet to know Christ as persons who were made in God’s image. They have the right to believe, practice and propagate their faiths even if they don’t agree with us. We should celebrate and not begrudge the fact that people of different religions are capable of great moral integrity and profound wisdom too. When we see what is good, true and beautiful being taught by others, we can thank God that in spite of our sinful natures, this is still possible because of the common humanity we share with them. Although tainted by sin, the image of God in fallen people can still produce something good, true and beautiful. And we can use these common grounds (our shared humanity) as a bridge to dialogue with others and communicate the gospel that only in Christ would the truth, the beauty and the goodness that we all cherish make any sense at all. A missionary in Indonesia Martin Goldsmith wrote, “Sin and the remnant image of God interact both in cultures and religions. So we dare not dismiss all cultures and religions as merely demonic, evil or totally false.” Instead, there is every reason for Christians to listen to our non-Christian neighbors and humbly learn what they believe about God, about life, about truth and about salvation. Seek first to understand then be understood.

Earlier this year, I had the pleasure of speaking to a mixed group of medical students at an interfaith dialogue. It was something I have always wanted to do. The topic was on the Purpose of Life. A Buddhist, Hindu, Muslim and Christian speaker was each given 15 minutes to present their views followed by questions and answers from the students. I felt it was a fruitful time as I learn from the other speakers and students. Interestingly, I also get to (legally and openly) share the gospel in front of a few dozen Muslim students. Open conversation and evangelism should not be seen as mutually exclusive. Instead, gospel witness invites dialogues and questions. And having meaningful dialogue with our neighbors expands and deepens our gospel witness. On a more personal level, interfaith conversations like that can happen at the mamak stall, kopitiam, cafeteria or anywhere. And I’m so glad that some of us in CDPC organized a visit to a mosque with a team from our partner churches in America. We went there to dialogue with the imam, to learn and ask questions about Islam. You see, this is the kind of dialogue, truth encounter and mutual understanding needed not only for our American mission team, but especially for our local youths as well. It would be tragic if we spend our whole lives growing up in Asia but never know anything about what our neighbors really believe or what worship means to them just down the road.

So there is no place for arrogance or insensitive jokes when it comes to speaking the truth. If people want to reject the gospel, let them do so because they refuse to accept the claims of the gospel, and not because they are turned off by our offensive or insensitive behavior. The truth is not an abstract list of dos-and-don’ts or a religious experience. The truth is personal and historical. Jesus is the truth so let us proclaim Him with humility, gentleness and respect.

The last implication: Jesus is the life so live with grace for others

There is a good reason why the idea that all religions are equally valid or “rojak spirituality” (as I call it) is so popular today. In a global village where we live so close to each other, people want to avoid religious violence and conflicts. After the September 11 attack, the ‘war on terror’ or , the world is desperately looking for ways in which different religious groups can live in peace, harmony and tolerance. That is a very noble and sincere motivation that we all share. But the thinking goes like this: “If you claim to have the truth and others don’t, that will lead to conflict and oppression. You will look down on others, right? My faith is better than yours. The followers of my religion are more holy than yours.”

So wouldn’t it be nice if everybody thinks all religions are the same, then there is nothing to fight about rite? Sounds nice, but only if everybody in the world thinks like that… The problem is: You can have peace if and only if followers of all faiths play down their own beliefs and exclusively agree on another ‘faith’ different from their own. A superficial unity is achieved at the cost of ignoring genuine differences. But tolerance itself implies disagreement. You cannot ‘tolerate’ people who agree with you. They are on your side! Tolerance implies that you don’t agree on the same thing. If every person believes in the same thing that all religions are equal, then what room is there for tolerance and respect?

So on one extreme we have people who believe in absolute truth but promote conflict and separation; on the other extreme we have people who want to promote peace but they give up on the truth. Maybe there is another way. Because Jesus is the resurrection life, He can empower us to live as agents of peace and reconciliation in the society. How can the gospel do that? Well, if you believe that God accepts you because of your good works and salvation depends on how holy and righteous you are in obeying laws and regulations, then it’s very easy for you to look down on those who are not as good, holy and righteous. “Hhmph! Those are unbelievers, I want nothing to do with them. They are sinful and unclean.” Or you will look at the religious people and think, “Hmmph! Those religious fanatics, I want nothing to do with them. They are exclusive, crazy and violent!”

But the gospel says you are not saved by your performance, wisdom or morality. You are saved when you admit that you are never good enough so you need Jesus the Savior to save you from your sins. Not because of what you have done but what Christ had done on the cross for you. You are saved by grace. It’s a gift that you don’t deserve… Tim Keller said it this way: The gospel humbles you (you’re not better than others) and leads you to expect that those who don’t agree with you may be morally better than you. You would expect to find nonbelievers who are much nicer, wiser and better than we are. So you can’t look down on others. At the heart of the gospel is the life of a man who died for his enemies, prayed and forgave those who opposed and slandered him. If you follow Him, if your life is modeled after His Life, then how can you be violent to others? You can’t. His Life will release and empower you to be a peace maker, to be generous and sacrificially serve and pray for those who are different and even opposed to you. That’s what the world desperately need today. Won’t you like to be part of it?

Perhaps there is no better time for Christians to be peace makers, to intercede for the well being of non-Christian leaders, sacrificially serve those who are different than us and sincerely invite them to our place of worship for fellowship and conversations… Perhaps that’s what it means to be salt and light in our context… Jesus is the Life so let us live with grace for others.

Biblical Environmental Stewardship

2010-06-27T12:03:00.000+08:00

Question: Shouldn't we spend our time and resources helping poor people rather than animals or plants?

Vinoth Ramachandran once remarked that the question is like asking a poor mother not to bother about her child’s education because feeding him is more important. Of course, both basic needs should be our concern although in some contexts, saving lives would have higher priority than environmental conservation.

In most situations, however, it’s not an either/or choice. The well-being of rural poor is often dependent on a sustainable ecosystem. The natural resources are their ‘pharmacy’ (from which they gather medicinal herbs) and ‘local supermarket’ (from which they are supplied daily needs) and water supply system. Environmental degradation disproportionately affects the poor. Since there is close interdependence in the ecosystem, animal and plant extinctions would ultimately be unhealthy to people as well. Helping people to manage and develop their natural resources in a sustainable manner would in turn alleviate poverty.

Therefore, we must care for both people and for non-human elements of God’s creation.

Obeying God’s commandment to be responsible stewards of His world is also an expression of love for the Creator and for people, especially the rural poor.

The main challenge to creation care is to start with ourselves. None of us likes to change our lifestyle if it involves perceived inconvenience. If each of us care enough to act in the light of what we discover, we can begin to live a simpler lifestyle, reduce pollution load and free up more resources for those really in need.

Dean Ohlman wrote, “We must not prioritize our ethical obligations to such an extent that we excuse the plight of animals made to suffer unnecessarily by our neglect or cruelty.”

Question: Isn't this business about ‘saving the earth’ a distraction to the church’s task of ‘saving souls’?

This question is best addressed by asking a similar question – “Is parenting a distraction from our Christian task of evangelism?”

For those of us with children, parenting is a time-consuming responsibility we carry out daily. It’s part and parcel of living in obedience to God. We rarely need to choose between caring for our children and witnessing for Christ. We perform each duty when it is required and doing either one does not contradict the other.

In the same way, Dean Ohlman observed that “earth-keeping is a natural and integral aspect of our day-to-day decision-making regarding spending, work, consumption, transportation, waste management, and so forth. The problem is that not until recently have we come to understand how irresponsible we have been regarding this foundational aspect of daily living.”

A Christian analysis of environmental degradation sees its primary cause in our broken relationship with God which leads us on a futile quest for fulfillment at the expense of the earth. Instead of purveying more gloomy news and passing more laws, lasting progress can only come about when people have a radical change of heart. And the fruit of gospel witness should result in transformed hearts and reordered lifestyles towards God, other people and the creation as part of our discipleship.

The conservation movement today is in dire need of hope that the good news has to offer.

Not only that. Every time we care for creation, we are really witnessing to the Creator.

We are demonstrating to the community the practical outworking of the gospel with our lives.

For instance, A Rocha, a Christian conservation movement, took a piece of unkempt land in West London and turned it into an oasis for wildlife called Minet Country Park. It raised questions among the neighboring people, “Why are they doing this?” It gives opportunities for them to find out that our ecology is based on the gospel and our gospel is centered on the Lord Jesus Christ.

Question: What’s the point? The ecological problems are so huge. What I do won't make any difference.”

Environmental stewardship is a loving response to God and turning away from consumerist lifestyles. As Christians, we can do what is right not primarily because of the perceived usefulness, but as an act of worship. This perspective frees us from the despair that secular environmentalists face – to act rightly while trusting in the sovereignty of God for the results even when the circumstances look bleak.

Suggested Resources:

http://www.arocha.org/

http://arochalivinglightly.org.uk/

Common Questions About Creation Care

2010-05-28T21:52:00.000+08:00

Why care for creation if it is to be destroyed by fire eventually (2 Peter 3:10-13)? Why bother since we'd be whisked away safely in our spirits from this God-forsaken physical planet?

Our Christian duty to be responsible stewards of God’s creation is based on clear biblical instruction in the Creation Mandate and motivated by love for the Creator and love for our neighbors, whose well-being depends very much on a sound ecosystem.

Therefore, it does not ultimately rest on any eschatological debate on whether the present universe will be utterly destroyed and replaced by a new universe created from scratch. It is clear though that the earth as it is now will not remain forever but will pass away.

The passage in 2 Peter 3:6-13 seem to imply that the present world will be subjected to judgment by fire but would ultimately result in the new heaven and the new earth. John Piper writes, “When Revelation 21:1 and 2 Peter 3:10 say that the present earth and heavens will ‘pass away,’ it does not have to mean that they go out of existence, but may mean that there will be such a change in them that their present condition passes away.

We might say, ‘The caterpillar passes away, and the butterfly emerges.’ There is a real passing away, and there is a real continuity, a real connection.”

Through fire, the present universe will be refined, restored, renewed and transformed into the new one. Just as the old world was destroyed by the Flood and the present world arose out of it, so also would the present world be dissolved by fire to give rise to a purified new heaven and new earth (2 Peter 3:5-7).

Read on below:

Common Questions Christians Ask About Creation Care

Liberation Theology: The Gospel and Solidarity With The Poor

2010-05-01T15:57:00.001+08:00

Although liberation theology is by no means monolithic, certain broad emphases are discernible in how its practitioners understand the function of theological reflection. In contrast with abstract metaphysics that seem disconnected with ordinary life, liberation theologians stressed that theology should proceed in dialectical relationship with the common experience of oppression and poverty. The theologian is not a disinterested and neutral observer.

Rather his or her commitment to the poor against unjust structures which dehumanize God’s children becomes the particular, concrete context for critical reflection on praxis in light of God’s word. Committed action comes first, reflection follows as a second step. An understanding of liberation theology cannot be acquired by mere learning without actively taking the first step of embarking on its path.

Latin American Liberation Theology: The Gospel & Solidarity With The Poor

The Prolepsis of God’s Revelation in History

2010-04-20T23:55:00.001+08:00

Since the 1960’s, a different theological project that is concerned with the classical quest for ultimate truth again has emerged. The foremost among its proponents is Wolfhart Pannenberg, a former student of Barth. The German theologian sought to propose correctives to what he perceived to be increasing privatization of modern theology as a merely subjective sphere sheltered from public scientific or historical inquiry. The retreat of theology into a cultural ghetto owes much to a post-Enlightenment mindset which views authority and claims of truth with suspicion. For Pannenberg, systematic theology ought to be a discipline in search for universal truth that illumines all human knowledge. As such, theological statements ought to be boldly open to rational inquiry of the historical basis on which they rest.

Wolfhart Pannenberg: The Prolepsis of God's Revelation in History

Schleiermacher: Dawn of Liberal Theology

2010-04-16T22:09:00.003+08:00

Schleiermacher: Dawn of Liberal Theology

The seed that Schleiermacher planted would blossom into the liberalism that dominated Protestant thought in the early 20th century. In the autumn of 1797, Schleiermacher began to be connected with a circle of young Romantic friends devoted to aesthetic, literary and philosophical interests. It was to such Berlin bohemians who were influenced by idealistic spirit of the age, rather than skeptical rationalistic materialists, that he wrote his first book On Religion: Speeches to Its Cultured Despisers. Not only was religion despised due to popular misunderstanding, his main concern was directed to clarify its essence and clear away confusions of substituting religious piety “for a mess of metaphysical and ethical crumbs” courtesy of the Age of Reason.

God@Work

2010-04-16T13:26:00.001+08:00

The Purpose Of Life (IMU Interfaith Forum)

2010-03-29T19:04:00.002+08:00

Had the pleasure of doing an interfaith forum at International Medical University on the topic of The Purpose of Life alongside Saudara Shah Kirit, Bro Michael Aloysius, Mr Ganga and Dr Phang. The message can be downloaded here

Easter: Coming To A Planet Near You

2010-03-27T16:48:00.000+08:00

The tomb is empty! Christ has risen from the grave.

Startled with fear and doubt, the best theory His disciples could come up with was that they have seen a ghost! (Luke 24:37)

So he shows them His very physical hands and feet, “Touch me and see; a ghost does not have flesh and bones”.

Still they remain stunned in joy and amazement. Then Jesus gave them the ultimate evidence.

“You’ve got anything here to eat?”

And the risen Lord of the universe munched down a piece of broiled fish in front of their eyes (Luke 24:42). His resurrected body is capable of swallowing food neatly unlike those messy ghosts we find in the movie Pirates of the Caribbean.

This is no phantom. He is back – with muscles, bones and a functioning stomach.

All over the world, Christians celebrate the bodily resurrection of Jesus on Easter Sunday. It marks the end of Lent season of fasting, prayer and penance; and the beginning of Easter season that lasts for fifty days until Pentecost. Tom Wright wrote, “If Lent is a time to give things up; Easter ought to be a time to take things up.”

If Lent is a season to let go of old habits, sins and attitudes that hinder our walk with God, what are the new and wholesome things we should pick up for Easter season?

That really depends on how we understand the meaning of Easter for us today.

When many people think of the resurrection, they think of life after death in heaven. Like those popular cartoon sketches of people floating around in fluffy clouds, wearing white gowns with a harp in their hand and a halo on their head. The idea is to escape from this physical world. Life on this earth is just a temporary transit station to a disembodied state of bliss somewhere else.

And the danger of that is we can be so heavenly minded that we are of no earthly good. It creates a mentality where we withdraw from life and passively wait for the afterlife.

But the Christian hope of eternal life is not like that. It is not about running away from reality. Our ultimate future is a new heaven and a new earth. This world we live in will be renewed, transformed and restored. It won’t be abandoned or left to rot.

So we look forward to a resurrection just like Jesus’ where we will be raised to life in an incorruptible and glorified body. (Not as a ghostly, floating apparition!)

What God has done in Christ on Easter morning, He would do on a cosmic scale for the entire creation, including us. There will be no more sorrow, sickness, decay or violence for God will wipe away every tear and restore all that is good. C.S. Lewis described the future redeemed world to be more substantial, more tangible and more solid than the world as we know it.

The fullness of God's kingdom shall come and His will be done on earth as it is in heaven. So we can expect to be fruitful stewards of His renewed universe and worshipful priests who glorify and enjoy God’s presence for eternity.

But while we wait for that glorious day, we can start practicing right now! In the meantime, we are to live today as if the future is already present. The way we go about our daily chores, prayers and worship are to be signposts pointing forward to what God’s reign in its future fullness would look like.

The church community is like a movie preview: We are to display some hints, glimpses or foretastes of the actual movie so people will look at us and go, “Wow! I want to see the complete show!” New Creation: Coming soon to a planet near you…

If that is what Easter resurrection means, shall we not take up some new things that model (in small ways) the future kingdom of justice, love and hope?

Now, how would that look like?

Perhaps it could mean simple things like signing up for a new project that gets our hands dirty conserving the environment. Or maybe, getting involved in caring for the poor and the sick around us? Ever thought of spending some time and energy on a worthy social cause that promotes fairness and peace in our country?

Surely the surprising reality of Easter Sunday ought to empower us to be witnesses of Christ’s death and resurrection the way it did for the early disciples.

If the present creation and our bodies will not be forsaken but ultimately transformed, then we are to work here-and-now in anticipation of that final vision. Resurrection power is lived out in down-to-earth realities, grounded in the real world where we do business, as we cook in the kitchen, when we play with our children, study in schools, draw a painting, love and be loved, infusing everyday life with fresh spirituality and power.

If Lent is a season for fasting, then perhaps Easter should be a season of celebrating the newness of life, the goodness of creation and the hope of future glory that may even include a hearty meal of broiled fish eaten to the glory of God. (1 Corinthians 10:31)

“If we have been united with him like this in his death, we will certainly also be united with him in his resurrection” (Romans 6:5)

Lent Reflection: Preserved to Persevere In Grace

2010-03-10T20:24:00.002+08:00

Date: Saturday, March 13
Title: Preserved to Persevere In Grace
The Bible Passage: Romans 8:18-39
Key Words: “If God is for us, who can be against us?” (Romans 8:31)

John Bunyan’s classic allegory Pilgrim’s Progress depicted Christian’s spiritual journey from the City of Destruction to the Celestial City. Along the narrow road, he came across a host of temptations and dangers.

We read of how Christian was mired in the Swamp of Despondency, almost deceived by Worldly Wiseman’s advice, deserted by his fickle companion Pliable and wounded in a fight with the dart-throwing monster Apollyon. On other occasions, he was wearied into slumber on the Hill of Difficulty, bribed by Demas’ wealth and thrown into prison by Giant Despair of Doubting castle.

He was also mocked and persecuted after refusing to be enticed by the merchandises at Vanity Fair, the city of sinful pleasures!

Do you recognize some of these challenges along your own spiritual trek to the Celestial City? Ever felt being abandoned lately? Tired of plodding on the road less traveled? Hurt by cruel ridicule or gossip? Knocked down with despair and doubt? Lured away by worldly comforts?

The apostle Paul says, “I consider that our present sufferings are not worth comparing with the glory that will be revealed in us” (v18).

As Christians, we do not wander like aimless vagabonds. Rather, we travel as pilgrims with a destination at heart. Our glorious hope of a renewed creation and resurrected bodies in God’s presence made the present hardships we face pale in comparison.

In the midst of all these obstacles, God works out His sovereign purposes for the good of those who love him. He has begun redemption in foreknowing, predestinating, calling and justifying us that we may be shaped into Christ-likeness. If God is for us, who can be against us?

If He has already done the hard part of giving His own Son to us all, how could He not do the easier bit of preserving us till the finishing line? What could possibly separate us from the love of God?

“For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord” (8:37-39)

“Through many dangers, toils and snares, I have already come,
Tis’ Grace has brought me safe thus far, And Grace will lead me home.”
- From the hymn ‘Amazing Grace’

Lent Reflection: Our Hope against All Hope

2010-03-06T17:16:00.002+08:00

Date: Thursday, March 4
Title: Our Hope against All Hope
The Bible Passage: Romans 4: 13-25
Key Words: “Against all hope, Abraham in hope believed and so became the father of many nations.” (Romans 4:18)

Reality check: The guy was a centenarian while his wife was sterile. They faced the fact that they were never going to have a child of their own. (v19)

But here comes the promise: “Your name will be Abraham for you will be the father of many nations” (Genesis 17:5). It must have sounded like a divine punch line because even Abraham and Sarah can barely stop laughing! Yet when all hope seemed lost, they put their confidence in God. If He can raise the dead and create everything out of nothing, surely He is big enough to do what He has said.

Their miracle boy Isaac was pledged by the sheer grace of God. And they received the promise with the empty hands of faith. It was not something they had earned. God didn’t say, “Obey this law and I will bless you”.

It was more like, “I will bless you and make you a blessing. Believe in My promise”.

Abraham believed, and it was credited to him as righteousness. (v22)

Don’t we sometimes get into the habit of bargaining with our heavenly Father for goodies? “Lord, if I deny myself some earthly pleasures, would you promise to answer my requests? Or if I give extra offering, surely I deserve extra blessing!”

Such prayers look more like a business deal than a relationship. And if we fail to keep up with our efforts to appease God, we fall into despair.

Perhaps we need another reality check: Aren’t we now spiritual children of Abraham through faith in Jesus? By sheer grace, God’s promised blessing is poured out to many nations (including us!)

Like Abraham, we are declared as righteous through Christ who died for our sins and resurrected for our justification (v 25). That’s good news!

Which means the basis of our acceptance and petitions before God depends on what Christ has done rather than our track record in law-keeping. The gospel sets us free to humbly say, “Lord, it’s not about me. It’s all from you and for your glory. Help me with this need or support me without it being met. I trust in your promise to never leave nor forsake me.”

When all hope seems lost, open up the empty hands of faith and lay hold of His promises. Be fully persuaded that God has the power to do what he has said.

为什么基督徒应该关怀受造物？

2010-02-22T23:41:00.001+08:00

全世界的基督教会正在觉醒，他们意识到圣经对关怀上帝的受造物所提出的挑战。

A Rocha是一个以基督为信仰的自然保护组织，我们的名称是源于葡萄牙语的磐石，也是我们组织的第一个启动项目，一个葡萄牙的野外研究中心。现在，A Rocha已经发展成为一个全球性项目大家族，遍布欧洲、中东、非洲、南北美洲、亚洲以及大洋洲。A Rocha项目具有跨文化的特点，强调社群共享，致力于科学研究、自然保护行动和环境教育。

Second Thoughts About "Canonical Pseudepigraphy"

2010-02-21T00:01:00.002+08:00

In his Dictionary of Later New Testament and Its Developments article on pseudepigraphy (which means “false superscription”), James Dunn discussed the problem of New Testament writings that explicitly claim to have been written by a certain person but were believed by many modern scholars to have been written by someone else.

Unlike anonymous New Testament writings such as the book of Hebrews, the issue of false attribution in pseudepigraphal writings raised questions about their integrity and acceptability in the canon. For example, we read of Serapion (second century A.D.) who rejected the Gospel of Peter as “the writings that falsely bear their names [Peter and the other apostles] . . . knowing that such were not handed down to us” (Eusebius Hist. Eccl. 6.12.3).

Dunn described the nature of the moral and theological problem in this way, “It is this judgment of falseness, of an intent to deceive and mislead, particularly by passing off as apostolic what should not be so regarded, that makes the issue of pseudepigraphy in the NT so sensitive.” On the other hand, Dunn recognized the significant consensus of NT scholarship that maintains the pseudepigraphic character of NT writings such as Ephesians, the Pastoral epistles and 2 Peter. How then should we reconcile this apparent contradiction?

Download the rest of the article review below:
Review the Pseudepigraphy Article

Apologetics Amongst Singaporean Youths

2010-01-20T08:36:00.001+08:00

By Marcus Mok

Youth Apologetics in Singapore_Rational Argumentation

Why On Earth Are We Here For?

2009-12-29T22:07:00.002+08:00

Below is my assignment on "The Search For Meaning in Life", teasing out the relevance of Ecclesiastes in Asian society

“What is the point of living if everything ends in death? Why on earth we are here for?” These perennial questions about the purpose of life are often raised by most sensitive and reflective people around the world. But our socio-cultural context, in different degrees, influences how we answer that question. Many overseas Chinese like my friend (let’s call him “Meng”) are descendants of immigrants who had risked the sea, worked hard and lived frugally to strive for a better future. Like many diaspora Chinese who live in urban centers, Meng inherited his ancestors’ spirit of diligence and resilience. Wealth accumulation and education for his children (so that they in turn could have better opportunities to make a living) become top priorities since these factors provide a measure of security when he can hardly depend on anyone else for support.

If religion is often a projection of human needs/fears as Freud suggested, then perhaps we can interpret the motivation behind his cultural beliefs like consulting feng shui consultants before setting up a business, the Ching Ming practice of burning paper money for the deceased or the Chinese New Year tradition of welcoming the god of prosperity. It may be observed that the functional god in his life is Money. The pursuit of wealth and the dream of striking a lottery jackpot provide his meaning for existing, sense of security and significance. “Seize the day (Carpe Diem)!” is his life slogan. He would say, “Since we will all ultimately end up in the grave, let’s live with gusto, work hard and play hard and squeeze all the fun and excitement out of the ride”.

The psychologist Viktor Frankl suggested that the will to fulfill a meaning in life is the primary motivational force in humanity. Those who lack a meaning worth living for and find an inner void within their hearts experience ‘existential vacuum’. This is a widespread phenomenon in a rampantly industrializing economy where traditional values are lost. Existential vacuum manifests itself in boredom, addiction (i.e. workaholic, alcoholic or substance abuse), despair, the will to money, apathy or unbridled sexual libido. That could be an apt description of many city dwellers like Meng. What relevance would Qoheleth, the writer of the biblical book of Ecclesiastes, have for people like him?

I think Qoheleth would present an unpleasant challenge to those whose pursuits focus on earthly goals that we find ‘under the sun’. All these toils, projects and pleasure are ultimately transient, impermanent and ultimately profitless. Although wisdom, wealth and backpacking in exotic places have temporal benefits, we do not take any gain in life with us when we die. We come into this world alone and empty-handed, so shall we leave it. In the long run, there is no net gain. There is “a time to be born and a time to die” (3:2). “We all come to the end of our lives as naked and empty-handed as on the day we were born. We can’t take our riches with us” (5:15). It is like chasing after the wind. Vanity of vanities! Not only do we face the certainty of death, we also face the uncertainties of life. No one knows what would happen to his hard-earned wealth even in this lifetime since injustice (3:16) or bad investment (5:14) could overtake us anytime. The Chinese proverb “Wealth does not pass three generations” has often been proven correct with nepotism, poor management and power struggles occurring in Chinese family enterprises. Who can tell if his successor will not squander his wealth (2:18-23)? While all human needs (i.e. food, shelter, clothes) can be satisfied, human greed for money is inherently insatiable. When we try to fill up the vacuum in our hearts with material things, we end up consuming more with ever-decreasing joy with each additional purchase (5:10-11).

But Meng may wonder, “Why should my worldly ambitions be profitless if it gives me a sense of worth and security? And why must life be eternal in order for it to be meaningful?” Atheist philosopher Thomas Nagel would probably agree that human life viewed as a whole is absurd apart from God but insist that we could still find life subjectively meaningful as long as we don’t wonder if it fits into some larger purpose. Entertaining such thoughts is a sign of taking ourselves too seriously. Existentialists like Sartre would probably urge us to create a self-customized meaning and define our own essence from our bare existence. Without God, there is no objective, cosmic meaning in life. But it also makes all sorts of subjective meanings possible.

Some may even argue that an infinite life would be meaningless because we will get tired of it eventually. Consider Karl Popper who said, “There are those who think that life is valueless because it comes to an end. They fail to see that the opposite argument might also be proposed: that if there were no end to life, life would have no value; that it is, in part, the ever-present danger of losing it which helps bring home to us the value of life.” Life is perceived to be worthwhile and significant only because mortality awaits us, bringing a sense of poignant urgency to our transitory lives. Albert Camus’ solution to the urgent question of “Why live and not commit suicide?” is basically a call to stoically face the tension of absurdity.

However, there remains a gnawing sense of dissatisfaction for most people in conceding that our lives are not connected to something bigger than ourselves. The significance of a movie snapshot depends on how it contributed to the conclusion of the whole story (of which the captured moment is a part). Only when we see that connection would we conclude the meaning of that picture as part of a comedy or a tragedy. Unless we know how the story ends, we do not know its significance or meaning. This existential vacuum becomes more acute when we consider the gross injustices that were committed and appeared unpunished in the lifetime of their perpetrators. Qoheleth rightly observed that “even in the courts of law, the very place where righteousness and justice are supposed to be guaranteed, wickedness may be present” (3:16). In this moral context, the demand for a cosmic meaning in life is not motivated not so much by hubris but by justice. The philosopher Immanuel Kant saw that ethics are practically meaningless without God and the afterlife. If death is an abyss of nothingness, then the victims who suffered for a righteous cause under oppressive regimes have ultimately faced a meaningless death. In contrast, Qoheleth offers the alternative of a solid confidence that God will “judge every deed under the sun, whether good or bad, hidden or not” (12:14).

Ethics and significance in life make sense only when we presuppose God.

For most people, there is an existential dissatisfaction with accepting that at the bottom of our lives, there is no purpose, no evil and no good, nothing but blind pitiless indifference. But the moment we look up and see if life as a whole makes sense, the question of ultimate meaning comes back to haunt us. No wonder we desperately seek escapism from confronting this horrible abyss of nothingness by drowning ourselves with subjective meanings like work, relationships, leisure and power. This ‘coping mechanism’ needs to be maintained diligently because God had “put eternity in their heart, yet so that man will not find out what God does from beginning to the end” (3:12). There is an internal God-given preoccupation (3:10) whereby human beings are able to transcend the present moment and survey the past and think of the future. Yet they were not able to find out or change what God had determined, and so, their sense of vanity is aggravated. For God so works that men should fear Him (3:14).

William Lane Craig put it like this: “If each individual person passes out of existence when he dies, then what ultimate meaning can be given to his life? Does it really matter whether he ever existed at all? It might be said that his life was important because it influenced others or affected the course of history. But this only shows a relative significance to his life, not an ultimate significance. His life may be important relative to certain other events, but what is the ultimate significance of any of those events? If all the events are meaningless, then what can be the ultimate meaning of influencing any of them? Ultimately, it makes no difference”. For Qoheleth, a transitory life is meaningful as we choose responsibly to live in the fear of God and to keep his commandments (12:13). This is a perspective on death that is not mere passive acceptance, but one which urges us to enjoy life each day that God has given as a gift (3:12-13, 22).

In 2:24-26 Qoheleth affirmed that the ability to have carefree enjoyment is “from the hand of God.” Only when we embrace the reality that life is transient would we be liberated from greed, lust and despair and turn to God as the source of our significance. Ironically, by fearing God and keeping His commandments on marital faithfulness, honest labor and wise living, we are empowered to enjoy these temporal blessings to the full while we live. Leong Tien Fock wrote, “Since we have no say over whether we could take with us what we have when we die, which can happen at any time and without prior notice, how can we say that we own the things we work for? We do not even own our very life! They are not allotted to us as such. What is allotted is only the enjoyment these things can give us while we still “own” them. To appreciate this reality we need to view this world the way a child views a child-care center full of toys. What is “allotted” to him is the enjoyment of whatever toys he gets to “own” while he is there, but he cannot take any of them with him when he leaves. It would be foolish of the child to spend the few hours he has at the center busy looking out for and gathering his favorite toys, and then guarding them, as if he could bring them home, and in the process miss the opportunity to enjoy any of them.” Instead of making temporal wealth, pleasure and wisdom our idols, we can worship the Giver and thereby, enjoy these gifts truly as we put them in the proper perspective.

Last but not least, it is true that a transient life evokes a certain poignant urgency as Popper says. For example, we appreciate our loved ones more if we know we will lose them for good one day. However, Christian theism goes beyond that to claim that such relationships and significant endeavors may not terminate in death. Would that really diminish the meaning of life? The notion that eternal life would be boring and meaningless is based on the unproven assumption that the joys of heaven would be exhaustible. But why should we assume that in order to advance a strawman argument? Christian theism actually affirms that apart from the joys of reunion with loved ones and fulfilling work that awaits us in the renewed creation, we will spend eternity in relationship with the inexhaustible God Himself.

Theologian John Piper put it this way: “God is infinite and wills to reveal himself to us for our enjoyment of his fullness forever. Yet we are finite and cannot at any time, or in any finite duration of time, comprehend the limitless, infinite fullness of God’s glory… Therefore the implication is that our union with God, in the all-satisfying experience of his glory, can never be complete, but must be increasing with intimacy and intensity forever and ever.” There will always be more of God to discover, learn and savor since finite creatures will never exhaustively know Him. Therefore, glorifying and enjoying God forever remains the meaningful purpose for humanity. From his grace, we can accept and enjoy the good gifts of His creation – be it challenging achievements, authentic relationships and beauty.

Pictures courtesy of Animal World and Stu's View and Philosophy @ Fort Hare and Ginside

Bribery And Corruption in Asia

2009-12-28T16:35:00.000+08:00

Bribery and Corruption Dear friends,

We are pleased to announce that we have an upcoming release, Bribery and Corruption: Biblical Reflections and Case Studies for the Marketplace in Asia by Hwa Yung, Bishop for the Methodist churches in Malaysia. More details about the book and how to order copies can be found in the attached pre-order flyer.

The book is due to be released in February 2010 and we are open for orders now.
For enquiries, you may contact Ms Bernice Lee at bernice@graceworks.com.sg.

Graceworks Private Limited
Promoting Spiritual Friendship In Church and Society

Website: www.graceworks.com.sg
Tel No.: 6464 6080
Fax No.: 6464 7040

Book Review: Man's Search For Meaning by Viktor Frankl

2009-12-13T16:49:00.001+08:00

Questions about life’s meaning and suffering which were formerly handled by priests or rabbis are now increasingly confronted by psychiatrists and doctors. In his bestseller Man's Search for Meaning, Dr Victor Frankl highlighted the distinctive of logotherapy, also known as the “Third Viennese School of Psychotherapy”, as the idea that “the striving to find a meaning in one's life is the primary motivational force in man”. Therefore, for logotheraphy, the focus is on the will to meaning in contrast to the will to pleasure of Freudian psychoanalysis and the will to power stressed by Adlerian psychology. While Freud and Adler tried to discover primal drives latent in the past, Frankl focuses rather on the meanings one is called to fulfill in the future. In his moving autobiographical account of experiences in a Nazi concentration camp, he observed how prisoners who lost hope in the future would be subject to mental and physical decay.

According to Frankl, man’s search for meaning is not a derived projection from more basic instinctual drives or sublimations. Otherwise it would lose its ability to challenge or summon him to live or even die for these values. Unlike Sartre’s axiom that existence precedes essence, Frankl’s existentialism asserts that the meaning of our existence is not invented by ourselves but rather we discover it as ‘something confronting existence’. Those who lack a meaning worth living for and find an inner void within their hearts experience ‘existential vacuum’. This is a widespread phenomenon of the twentieth century due to the loss of traditional values and rampant industrialization, manifesting itself in boredom, addiction, the will to money, apathy or unbridled sexual libido.

As a Christian, I applaud Frankl’s critique of the determinism prevailing in much of psychoanalysis that reduced man to nothing but a victim of hereditary or environmental conditions. We share the hope that a ‘rehumanized psychiatry’ would replace the tendency to treat human minds as machines and focus on mere techniques. Indeed, Frankl’s view of man is biblical in the sense that man has both the potentials of behaving like a swine or a saint. Man’s dignity lies in him being created in the image of God and yet marred by the depravity of sin. However, Frankl has an overly optimistic view of human freedom in which even the most evil persons are ultimately self-determining. Through restricted by conditions, they are free to change their own destiny. In the Christian perspective, fallen man is in need of divine rescue and inner liberation before such a change is possible. As long as his basic orientation is self-centered, the outward change merely vacillates between hedonism and legalism. ‘Existential vacuum’ (and its symptoms) express in modern terms Augustine’s ancient prayer that our hearts are restless until they find fulfillment or satisfaction in God.

Read on for the rest of the article

Meaning Of Life (Ecclesiastes)

2009-12-10T19:36:00.001+08:00

The major hermeneutical difficulty of Ecclesiastes is to understand its apparent internal contradictions. At times, Qoheleth seemed to be pessimistic or gloomy about everything in life (“All is vanity!”) while at other times, he admonished readers to enjoy their labor, eat well, live joyfully with one’s wife and receive with gladness what God has given. As a result, interpreters have conflicting descriptions of Qoheleth as a skeptic (R. B. Y. Scott) or an orthodox theist (Aalders, Leupold). Others have tried to resolve the tension by spiritualizing exegesis (Jewish Targum and medieval Christians), positing a dialogue between two differing speakers (Yeard, Eichhorn) or by presenting the futility of the world for evangelistic purposes so that readers will pursue the delights of heaven (the Puritans, Wesley). Eaton took issue with interpreters (Barton, McNeile and Podechard) who saw Ecclesiates as a basically skeptical work with glossatorial additions at the hands of orthodox editor(s) as it would entail a clumsy redactor who added conflicting comments to 'skeptical' passages in the same book. He could have more easily amended these passages altogether. But there is no textual support for such changes, the vocabulary of alleged insertions is remarkably similar to undisputed passages and no methodological necessity exists for such theories if an alternative exposition could reconcile these sections coherently.

Michael Eaton attempted an approach that avoids the pitfalls of critical orthodoxy which downplayed the orthodox elements within Ecclesiastes and traditional orthodoxy which at times has ignored or allegorized its pessimism. “What, then, is the purpose of Ecclesiastes? It is an essay in apologetics. It defends the life of faith in a generous God by pointing to the grimness of the alternative.” He saw a heaven-earth dichotomy in which ‘God is in heaven and you upon earth’ (5:2). The recurring expressions like ‘under the sun’, ‘under heaven’ and ‘on earth’ described the futility of a barren life without reference to faith in God. Therefore, much of the book was blanketed by pessimism. When such terminologies fade away (2:24-26; 11:1-12:14), a more positive tone emerges with references to the ‘hand of God’ (2:24), the joy of man (2:25, 3:12. 5:18, 20, 9:7, 11:7-9), and the generosity of God (2:26, 3:13, 5:19). Qoheleth showed the inevitable bankruptcy of ‘secularism’ in order to drive us to God where life’s meaning can be fulfilled. “It is only to one seeking satisfaction in disregard of God that the Preacher’s message stops at ‘All is vanity’… When a perspective of faith is introduced ‘All is vanity’ is still true, but it is not the whole picture; ‘under the sun’ it is the whole truth.”

But what does the phrase ‘under the sun’ mean? Read on for the whole article

The Reason For Our Hope

2009-11-28T20:25:00.000+08:00

Audio Sermon on 1 Peter 3:13-16 Giving The Reason For Our Hope can be downloaded here. We need to communicate the gospel clearly, lovingly and compellingly by being thoughtful, informed, honest and humble ambassadors for Christ. We embody the gospel with our lives and declare the gospel with our words. We need to show the world a community worth seeing and a faith worth thinking about.

Giving a Reason for Our Faith

The Selfish Gene

2009-11-10T19:42:00.001+08:00

Listen carefully the next time you overheard an argument in office or at home. For you may just stumble upon a powerful clue for God’s existence!

In his bestseller Mere Christianity, C.S. Lewis observed that when we quarrel, we would often appeal to some higher Moral Law to which the other party is accountable. For example, it is common to hear people argue like this: “That’s my seat, I was here first”, “Give me a piece of your orange, I gave you some of mine” or “How do you like it if someone did the same to you?” Such arguments do not merely express our displeasure at someone’s behavior. They are actually appealing to a standard of right and wrong which we expect others to know about and ought to follow. Otherwise it would be as futile as claiming that a footballer had committed a foul without some agreement about the rules. This transcendent and universal Moral Law is a signpost pointing to God who is the Lawgiver.

But not everyone would agree. Popular writers such as Richard Dawkins and Robert Wright have tried to show that rudimentary forms of moral cognition can be found in animals as well. Here is a discussion on whether natural selection can account for morality as we know it available in the latest edition of Kairos Magazine.

The Selfish Gene: Monkeying With Morality

Book Review: Our Idea of God (T. V. Morris)

2009-11-09T21:21:00.001+08:00

Many Christians have only a faint idea of what God is like. However, knowledge about God is too important to be reserved for experts only. It is crucial to a proper relationship with God and the world. But how do we start? Thomas V. Morris wrote “Our Idea Of God: An Introduction to Philosophical Theology” to provide non-specialists with an accessible introduction to philosophical theology.

There are different ways of doing theology or rational discourse about God. For example, systematic theology seeks to integrate diverse biblical teachings on a given topic (i.e. God’s power) into a coherent whole. In this book, the focus is to explore a concept of God that is both biblically faithful and rationally plausible. It seeks to do so by exploring theological concepts, presuppositions and their inter-related connections through primarily the methods and tools of philosophical reflections and observations about the universe. The present review would briefly survey how the author has approached the subject and evaluate the degree in which he has achieved his objective.

Morris started Chapter 1 as a defense for the possibility that finite beings like us could have a rational discourse about God. Basically, he sought to demonstrate as logically self-defeating the skeptics’ assertions that no human concepts or language could apply to the infinite God. How could one ‘know’ that God is utterly unknowable? However, the mere possibility of thinking and talking reasonably about God does not mean we can find sure ground for confidence. In Chapter 2, the author discussed the method of how we could go about doing it. At this stage, he proposed a methodology attributed to Anselm called ‘perfect being theology’ which I would elaborate on later. Subsequently, he put this method to the test in discussing major theistic concepts like God’s goodness, power, knowledge, being, eternity and creation. In the final chapter, he sought to vindicate the particularly Christian doctrines of Trinity and Incarnation as logically possible without watering down any of the mentioned divine attributes.

The discussion on methodology is the most crucial part of his thesis that deserves further discussion. Firstly, Morris rejected the approach to develop a concept of God from every claimant to divine revelation because it offers no measuring standard for conflicting truth claims. Secondly, he explored the approach of a purely biblical theology. However, the Bible is not a philosophical theology textbook. We may ask legitimate questions for constructing a comprehensive worldview that is compatible with biblical portrayal yet not strictly confined by what it already said. Thirdly, based on the biblical portrait of God as creator, we may also do ‘creational theology’ by inferring a First Cause whose nature would be sufficient to explain the existence of the universe. However, this approach would not tell us much about God’s character or how much power is required to do so . Finally, Morris proposed the procedure called perfect being theology. Following Saint Anselm, God is described as ‘that which no greater can be conceived’ or the Being with the greatest possible combination of intrinsically good properties.

Some immediate questions that arise would be “What is greater? Is He bigger? Is power intrinsically good?” Morris explained that we would consult our ‘value intuitions’ about what these great-making properties are. Here, he is not referring to some mystical subjectivism but naturally formed belief, ‘whose acceptance does not derive entirely from linguistic convention, evidence, testimony, memory, inference or sense experience’ . For example, we intuitively know that it is wrong to torture babies for fun and that 2+2 = 4. These beliefs should be considered ‘innocent until proven unreliable’. By consulting our intuitions, could we not arrive at the concept of God as ‘a thoroughly benevolent conscious agent with unlimited knowledge and power who is the necessarily existent, ontologically independent creative source of all else’ ?

Although I have some disagreements with the favorable review on Molinism, the methodology itself to be generally helpful to vindicate, augment and develop rationally what biblical revelation has unveiled . The treatments on God’s attributes were enlightening to gain a clearer picture on, for example, what we could conceive of omnipotence. Omnipotence doesn’t mean that God could actualize contradictions inconsistent with His own nature. The author has succeeded in showing that rational discourse about God is possible and fruitful in refining such ideas. I would suggest that the last chapter on “God Incarnate and Triune” would have immense apologetic value in dialogue with Muslim neighbors in Malaysian context. At least, it would help to remove some obstacles for those who believe that these doctrines are logically impossible.

However, I wonder if the perfect being method could even get off the ground if we start by consulting value intuitions. To his credit, Morris recognized that intuitions have defeasible epistemic status. An open theist friend would mistakenly feel that the ‘ability to be surprised’ is a great-making property a relational God should have which would necessarily limit His exhaustive foreknowledge. Could not another person who felt femininity as ‘intrinsically good’ employ the method to construct a goddess instead? If not by revelation, how would we ever be able to intuitively develop a concept of Trinity or Incarnation by proceeding from perfect being theology? Gerald Bray also made this caution, “To conceive of relative greatness is to assume that the scale is open-ended; it will always be possible to conceive of something greater than the maximum” . Although Morris does recognize that perfect being theology could be corrected, complimented and augmented by creational or biblical theology, it seems that we need to be more explicit in incorporating biblical theology as its starting point and controlling presupposition.

In summary, the author has been meticulous to argue for his method and applied it in a way that restated the basic contours of classical theism in a way that is sensitive to how these concepts interact with each other. He offered many helpful illustrations to make the abstract ideas more comprehensible to the target audience. Alternative views were fairly presented and evaluated in a concise and incisive manner. I believe that this book would benefit those who would seek to complement devotional fervor with rigorous reflections about our understanding of God and His attributes.

Every Story Whispers His Name

2009-11-06T22:48:00.002+08:00

The Bible is not a book of rules, nor a book of heroes. There's only one Hero.

“The Bible is most of all a Story… It's like the most wonderful of fairy tales that has come true in real life! You see, the best thing about this Story is--it's true! There are lots of stories in the Bible, but all the stories are telling one Big Story. The Story of how God loves his children and comes to rescue them.”

This is Christ-centered hermeneutics so simply and elegantly framed in a children storybook written by Sally Lloyd Jones and beautifully illustrated by the award winning Jago. Having browsed through a friend's copy available at Canaanland.com.my, I intend to buy one for my son too.

Here is a review from Tim Keller:
”Sally has captured the plot line of redemption in a children’s story Bible that sings the praise of Jesus and his saving grace on every page, in every story... To discover The Jesus Storybook Bible is to have a unique resource for communicating the gospel to children in all it’s fullness.”

Click here for a sampler

In many Sunday School lessons, biblical stories are used as moral lessons for children. "Be like Abraham, he obeys God". "Be brave like King David, he challenged Goliath". "Be strong like Samson, he wrestled with lions."

But what do we make of the parts where Abraham allow Sarah to be taken to save his own skin? Or David's famous murder of Uriah? Or Samson's downfall courtesy of Delilah?

It seems that the biblical stories took care to tell us (with brutal honesty) something not-so-clever or downright mean that these people have done. The point is not simply that they are heroes to be emulated. But they are also needy, fallen and sinful people that God loves and repeatedly saves. The overarching story is a story of grace and God is the hero who comes to the rescue. It's the gospel hidden everywhere in the entire Bible.

THE REAL JESUS CHRIST OF HISTORY

2009-11-03T23:15:00.001+08:00

KAIROS PUBLIC FORUM: Jesus of The Bible versus Jesus of the Documentaries (National Geographic/Discovery /BBC)

Date: Friday, 20 November 2009
Time: 8.30pm – 10.30pm
Venue: Hall 1, Dream Centre
2 Jalan 13/1, Seksyen 13
46200 Petaling Jaya
Selangor, Malaysia

Influential networks like National Geographic, Discovery and BBC Channels are propagating new portraits (or fabrications) of Jesus that distort if not contradict what Christians traditionally believe about Jesus for 2000 years.

This Kairos Public Forum seeks to explain why these TV producers rely on pagan Mystery Religions and 2nd century Gnosticism texts to reconstruct new portraits Jesus, what methods and assumptions inform the scholars who advise these media channels for their distorted views of Jesus. The Forum also offers evidence for the integrity of the New Testament Gospels as reliable historical records of Jesus’ life and ministry and critiques popular images of Christ in contemporary society.

Topics/Speakers
1) The Fabricated Jesus of Contemporary TV Documentaries
Speaker: Mr. Philip Koh
(Partner of a legal firm in Kuala Lumpur and Director of Kairos Research Centre)

2) The Historical Christ of the New Testament: The Test of History
Speaker: Dr. Ng Kam Weng
(Research Director of Kairos Research Centre)

3) The Real Jesus Christ and Contextual Christs Today: Who makes the real difference?
Speaker: Rev. Dr. Tan Jin Huat
(Anglican minister and CTEE Director, Seminari Theoloji Malaysia)

Kairos Seminar on Jesus Christ and Early Christianity
There will be a follow-up seminar for those who want to learn in detail how contemporary research supports the historical accuracy and authenticity of the New Testament portrait of Jesus Christ.

Speaker: Dr. Ng Kam Weng

Date: Saturday 5 December 2009
Time: 9.30pm – 12.00 noon
Place: Dream Centre
To participate in this seminar contact Kairos office (Tel no: 7726 5420 or email: kairosmalaysia@gmail.com)

Kairos Research Centre sends you early wishes for a very Blessed Christmas!
DC: Portrait of Jesus by Rembrandt

Reformation Day 2009

2009-10-31T18:36:00.001+08:00

In conjunction with Reformation Day (Oct 31), I have just completed a 5 series introduction to Reformed Theology sharing to a Chinese speaking church planting team in Subang Jaya. We tried to explore how the history of Reformation (5 solas'), the emphasis on cultural mandate, the sovereignty of God and the doctrines of grace have implications in planting a church in and for the Malaysian city.

Much of the notes are taken from resources on the Internet especially by Matt Perman. I came across his articles long before he became the Desiring God ministry website anchor person and he is very lucid and helpful in almost everything he wrote - always pastoral and clearly, well-thought-out. Here are the notes I have compiled for the group:

An Introduction to Reformed Theology

Asian Disasters!

2009-10-24T21:58:00.001+08:00

Living by Faith In Future Grace – John Piper

2009-10-10T16:50:00.000+08:00

As part of our initiative to encourage a reading habit and developing a Christian mind in the church, we are looking for volunteers to do book reviews. Here is a start

By Davin Wong

The full title of the book is “The Purifying Power of Living by Faith in Future Grace”. The reason becomes clearer in the introduction: “the aim of this book is to emancipate human hearts from servitude to the fleeting pleasures of sin. Sin is what you do when your heart is not satisfied with God. No one sins out of duty. We sin because it holds out some promise of happiness. That promise enslaves us until we believe that God is more to be desired than life itself (Psalm 63:3)”

His ultimate purpose: That God be prized above all things and the praise of the glory of God’s grace. According to him, prizing is the authenticating essence of praising. You can’t praise what you don’t prize. Therefore, God is most glorified in us when we are most satisfied in Him!

The author believes that behind most wrong living is wrong thinking. We nullify the words of Jesus because our conceptual framework is disfigured. Some of the inherited ways of “Christian” thinking are so out of sync with the Bible that they work against the very obedience they are designed to promote. One of such ‘wrong thinking’ is what he calls the Debtor’s ethic (Chapter 1). This is arguably most relevant for us Asians. The debtor’s ethic says, “Because you have done something good for me, I feel indebted to do something good for you.” This impulse is not what gratitude was designed to produce. God meant gratitude to be a spontaneous expression of pleasure in the gift and the good will of another. He did not mean it to be an impulse to return favours. If gratitude is twisted into a sense of debt, it gives birth to the debtor’s ethic – and the effect is to nullify grace!

Here Piper is quick to qualify his statement. Make no mistake, I exalt gratitude as a central biblical response of the heart to the grace of God. The Bible commands gratitude to God as one of out highest duties…(Psalm 100:4). God says that gratitude honours him…(Psalm 50:23). In spite of being misused in the debtor’s ethic, gratitude is not guilty. He goes on by relating debtor’s ethic to our relationship with God and how we should repent of this mindset by embracing a different approach in our relationship with God.

The book is spread over 31 chapters with the intent that the reader would spend some time each day reading a chapter for a month (hopefully, in unrushed reflection!) It also shows how living by faith in future grace is the way to prevail over the deceptive promises of sin in 8 areas of human struggle with evil – anxiety, pride, misplaced shame, impatience, covetousness, bitterness, despondency and lust.

Finally, I echo John Piper’s words that it is where we end that matters. His prayer is that for every reader of his book will hear and follow the call to find their joy in all that God promises to be for them in Jesus. That the expulsive power of this new affection will go on freeing them from the fleeting pleasures of sin and empower them for a life of sacrificial love. This too is my prayer both for my self and for those of you who will read this book.

Joshua 6: Siege Of Jericho, Rescue of Rahab

2009-09-29T20:59:00.001+08:00

Joshua 6 - Siege of Jericho, Rescue of Rahab

The conquest of Canaan took place within the larger inter-textual setting of God’s covenantal commitment to bless Abraham and through his descendants, make him a blessing to all nations on earth. The redemptive purpose of God would weave through the nation of Israel and its land to ultimately embrace all nations and the whole renewed creation. Having been liberated from Egyptian oppression, the theocratic state of Israel would now be established in the land once promised to the patriarch. Therefore, the book of Joshua stood as a fulfillment of covenantal promise to Abraham and Moses regarding the possession of the land (Genesis 12:7; Deuteronomy 1:6-8). It also set the stage for the rest of redemptive history including the establishment of Davidic dynasty, Babylonian exile, eventual restoration and the coming of the Messiah. Read on for the rest of exegetical paper and sermon

New Perspective On Paul

2009-09-17T21:15:00.002+08:00

Credo500 has released my work in progress paper on the New Perspective On Paul, interacting with Stendahl, Sanders and Wright here with a review from Ps Lu Tsun En. Do check it out and leave your comments and feedback.

Here is an excerpt:

In summary, there are crucial insights to be gleaned from the New Perspective. Sanders put us all in his debt by refuting a simplistic portrait of Judaism and Dunn brought to our attention much-neglected sociological aspects of Pauline theology. N.T. Wright’s ongoing project on the centrality of the Kingship of Christ in the gospel poses a much needed correction to the popular concept of Christianity as an individualistic, otherworldly religious experience. I have come away breathless and challenged by the clarity and incisive insights with which Wright unpacked Paul’s proclamation as a rhetoric against pagan worldviews and political oppression.

However, if we are to understand the Pauline doctrine of justification by faith, we would do well to heed Westerholm’s call to return and read exegetical masters like Luther once again. The great ecumenical article of faith that once held together orthodox, pre-schism traditions in the East and West needs to be rediscovered, not abandoned, if genuine unity in the gospel is to be achieved . [45] I expect to see the Church’s historic understanding of justification by faith would be significantly refined, but vindicated, in the process of the ongoing debate for the glory of God and the good of His people. The practical pay-off should therefore be nothing less than a renewed zeal and urgency to a missionary enterprise that truly transcends racial and cultural boundaries.

Loving The Enemy

2009-09-13T16:36:00.002+08:00

Download sermon on "Loving The Enemy" with discussion questions. Sermon transcripts available at TheAgora

Faith And The World of Business

2009-09-09T21:50:00.002+08:00

Business And Faith Seminar (Grace@work)

A Christian Perspective On The Palestinian-Israeli Conflict

2009-08-26T23:48:00.001+08:00

The global community was rudely shocked by the stark reality of jihad on 11th September 2001 when hijacked planes crashed into iconic buildings that symbolize American economic and military power. In response to the specter of religiously-inspired violence, the subsequent ‘war on terror’ would loom large over the early years of the 21st century.

At the center of this worldwide unrest is the long-standing Palestine-Israeli conflict that continues to be a source of its political and religious impetus. Orthodox Jews honor Jerusalem as the city of peace that once housed the temple of Yahweh. Christians make pilgrimage to the Promised Land where Jesus Christ once lived, was crucified and resurrected. Muslims treasure the city as the third holiest site in Islamic history. With the establishment of the modern state of Israel in 1949, many adherents from these three major faiths have staked a claim in supporting or opposing it in the name of God or Allah.

However, the idea of ‘holy war’ is not unique to Islam. In the book of Joshua, a scriptural text embraced by both Jews and Christians, we would find the concept of Yahweh as a warrior waging battle against Canaanite deities and nations through His covenant people Israel in the conquest of the Promised Land. In some military campaigns, the Israelites were divinely decreed to utterly destroy an entire population of men, women and children (Joshua 6:18-19).

This raises difficult moral dilemma for sensitive believers as well as concerns that such warfare narratives may be used to justify violence and genocide today.

In this paper I would attempt to answer three questions: “What is Old Testament teaching and justification for ‘Yahweh war’ in the conquest of Canaan? How should Christians perceive the continuity and discontinuity of these Old Testament concepts in light of New Testament revelation of Jesus Christ? Finally, what are the resulting theological implications for how we understand the establishment of the modern state of Israel?”

Yahweh War and Modern Israel

Chinese Calvinists Celebrate 500th Year with Weblog Conference

2009-08-12T20:29:00.001+08:00

Saturday, Feb. 21, 2009 Posted: 2:42:19PM HKT

From The Christian Post Singapore: "In commemoration of the unprecedented 500th anniversary of Protestant reformer John Calvin this year, Chinese Reformed churches in Singapore and Malaysia are about to embark on an equally historic initiative to stir up theological discussion among Chinese Calvinists on the worldwide web.

In what is called Chinese Reformed Evangelical Discussion Online or CREDO for short, 15 pastors and specialists of the Calvinistic branch of Protestant Christianity were invited to submit articles on Calvin�s thoughts and influences in the 16th and 17th centuries and explore their implications within Chinese churches today, according to the organisers.

�The aim of this conference is to foster theological reading habit and research discipline on reformed and puritans� heritages among Chinese theo-bloggers via the blogosphere,� stated Pastors Jonah and Lemuel.

The conference, which will run from May 4 to 8, will see essay contributions on nearly every theological field of study including biblical theology, Christian ethics, historical theology, pastoral theology and Christian culture.

During the five-day period, the dissertations will be published and comments from the online community encouraged.

Articles will cover topics including evaluating the New Perspective on Paul�s exposition of the doctrine of justification by faith alone, evaluating the Purpose Driven paradigm and recapturing the vision of the centrality of the gospel and the place and necessity of creeds and confessions in the modern church.

Contributors, who represent Baptist, Reformed, Reformed Presbyterian and Methodist denominations and various occupations ranging from church ministers and leaders to ministry leaders to apologists, include David Chong from the Agora online ministry, Daniel Chew and Pastor J J Lim and Linus Chua from Pilgrim Covenant Church in Singapore.

For more information, click here to visit the CREDO 500 website."

Edmond Chua
edmond@christianpost.com

The Beauty of the Body: Has Medicine Lost the Plot?

2009-08-08T11:17:00.001+08:00

The Center for the Study of Christianity in Asia and Trinity Theological College's Student Council are organizing this wonderful Faith and Society Forum:

About the speaker:
Prior to his present appointment, Professor Campbell was Professor of Ethics in Medicine at the University of Bristol and Director of its Centre for Ethics in Medicine. He is a former President of the International Association of Bioethics. He has published more than 30 books and book chapters, as well as contributed many dictionary chapters in the field. His latest book is The Body in Bioethics (Routledge-Cavendish, 2009). Prof. Campbell is a member of the Bioethics Advisory Committee to the Singapore Government, of the National Medical Ethics Committee of the Ministry of Health.

Why is Creation Waiting For Christians?

2009-08-04T20:22:00.002+08:00

By Shirene Chen

The provocative title of A Rocha’s inaugural conference in Asia, “Why is creation waiting for the Christians?” is perhaps the most overlooked, urgent question to be asked in the Christian church today.

A Rocha is science-led, research-based Christian nature conservation organisation with projects in 18 countries. A Rocha means “The Rock” in Portuguese, a tribute to its humble beginnings in a field study centre in Portugal.

The conference, held in the City Discipleship Presbyterian Church (CDPC) in Subang Jaya, Selangor on 18 July 2009 consisted of two parts. In the first part, Peter Harris, the founder and director of A Rocha taught the biblical foundation for Christian action in creation care. In the second part, Dr. Graham McAll, a family doctor in England, presented scientific evidence that climate change is the biggest global health threat of the 21st century.

So why is creation waiting for the Christians? Or put another way by Peter, “Although more and more, the environment is on page one of our newspaper, it is rarely on page anything in the Christian news.”

Peter explains that our neglect of creation is an example of the disconnect between what the bible says and what we do that can be traced back to the times of slavery in the southern states of America in the 17th to 19th century. At the time, Christian slaveholders, unwilling to give up their slaves, supported the institution of slavery and inhumane practices.

There is also the telling story of John Newton, the converted English slave-ship captain who read his bible on the decks while slaves perished beneath his feet.

Since then, the split between private faith and public affairs exists in the church and the bible is relegated to speak only on strictly “spiritual” matters.

Today, Christians are not connecting what the bible says to what we are doing to creation. We have allowed the “consumerism DNA to infiltrate the church, creating a genetically modified church preaching a genetically modified gospel.”

Three biblical pillars for creation care

What does the bible really say about creation care? Peter gives a framework of three biblical pillars.

1) Psalm 24:1
The earth is the Lord’s, and everything in it, the world, and all who live in it.

The earth is the Lord’s and we ought be accountable to the One who owns it. Yet we have lost the sense of whose world we live in. By using the word “environment”, we tend to think of the material world as what is around us, and put ourselves, idolatrously, in the centre of it.

Christians should learn to use the word “creation” more instead of “environment” because “creation” is the biblical perspective that puts humans as part of God’s created world together with the plant and animal creation. Because the earth is the Lord’s, and everything in it, we are to value all of God’s handiwork including the non-human part of it.

One consequence of the utilitarian, human-centred view of creation is the tragic fact that we only know 4% of the plants on the planet and we stand to lose 50% of them in next 50 years through climate change and loss of natural habitats.

Psalm 104 speaks of the extraordinary range of species that God has made in His wisdom. But we are behaving like children who burn the library of their father without reading the books.

2) Hosea 4:1-3
Hear the word of the LORD, you Israelites,
because the LORD has a charge to bring
against you who live in the land:
There is no faithfulness, no love,
no acknowledgment of God in the land.

There is only cursing, lying and murder,
stealing and adultery;
they break all bounds,
and bloodshed follows bloodshed.

Because of this the land dries up,
and all who live in it waste away;
the beasts of the field, the birds in the sky
and the fish in the sea are swept away.

3000 years before the advent of the environmental movement, Hosea bleakly described symptoms of our ailing creation and the root cause of it. He showed us that our broken relationship with creation is the result of our broken relationship with God.

People think that the environmental crisis is only about saving plants and animals but the core of the problem is actually about changing human hearts. What changes the human heart? The secular environmental movement is angry, depressed and radical because it has no answer to this question. But the bible gives us an answer and a hope.

3) Romans 8:19-22
The creation waits in eager expectation for the sons of God to be revealed. For the creation was subjected to frustration, not by its own choice, but by the will of the one who subjected it, in hope that the creation itself will be liberated from its bondage to decay and brought into the glorious freedom of the children of God. We know that the whole creation has been groaning as in the pains of childbirth right up to the present time.

Sermons on this passage seldom deal with the idea that the creation is groaning and there is hope for its liberation from decay. Why is this idea often neglected? Peter offers one possible reason – the church is afraid of getting the gospel mixed up with pantheism.

But the bible wants us to talk about creation. Psalm 148, written at a time when Israel is surrounded by nature worshipping religions, puts nature in its rightful place. In the psalm, all of nature sings praises to God “for he commanded and they were created” (v.5).

Creation is groaning because our relationship with the Creator is broken. While the old Adam broke our relationship with God (Gen 3), the new Adam, Jesus Christ, came to restore our relationship with Him (Romans 5:12-21). Therefore, those in restored relationship with God, the children of God, are to bring healing and wholeness to creation.

Awakening the sleeping giant

All over the world, Christianity has allowed the secular green movement to provide leadership in the field of creation care. Peter urges us that “most effective environmental campaign is to teach the bible because the church is the world’s largest NGO!”

In Asia, Christian leadership in this area is paramount because a large treasure trove of biodiversity is still concentrated in this region. However, our green landscapes are fast disappearing, falling to the same destructive forces – climate change, pollution, over-harvesting - that have wiped out the natural habitats in the West.

God has purposes for where and how we live (Acts 17:26-28). Peter believes that the Asian church can speak where the Western church cannot. If the Asian church gains the vision of creation care, it can lead and rouse the global church, the sleeping steward, to wake up before it’s too late and respond to the biblical call to be responsible earth-keepers.

Putting God’s word into action – an A Rocha project in Kenya

Arabuko-Sokoke Forest in Kenya is the largest remaining remnant of coastal forest that once spanned the East African coast from Somalia in the north to Mozambique in the south.

It is home to a great variety of mammals, amphibians, insects and birds including rare species such as the tiny Sokoke Scops Owl and the peculiar Golden-rumped Elephant Shrew.

Mida Creek, adjacent to the forest is home to one of the most productive mangrove ecosystems on earth and is a significant feeding ground for internationally important migrating birds including Crab-plovers and a small population of Greater Flamingos.

However, the forest and the creek are being threatened by over-harvesting by local people as a means of earning money, largely to support their children's education.

To break this human-wildlife conflict and poverty cycle, A Rocha Kenya has developed eco-tourism facilities in the Arabuko-Sokoke Forest and Mida creek and channels the funds from eco-tourism into scholarships for secondary school children who would otherwise be unable to afford the school fees.

Called the Arabuko-Sokoke Schools and Ecotourism Scheme (ASSETS), this project has encouraged the local communities to value their natural habitats because they benefit directly from their conservation.

More information on ASSETS: www.assets-kenya.org

A Rocha resources for churches

www.arocha.org - A Rocha’s main website with case studies of projects around the world, audio sermons, videos and books.

www.ecocongregation.org - tools for churches to integrate creation care into their worship, teaching, building, land, church management and mission.

www.arochalivinglightly.org.uk - resources to live out the biblical understanding of creation care in everyday lives.

www.climatestewards.net - A Rocha’s carbon offset climate change programme.

Being Salt And Light For The World

2009-08-01T14:54:00.003+08:00

Download Sermon Audio here

Matthew 5:13-16 "You are the salt of the earth. But if the salt loses its saltiness, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled by men. 14"You are the light of the world. A city on a hill cannot be hidden. 15Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. 16In the same way, let your light shine before men, that they may see your good deeds and praise your Father in heaven.”

Good morning church! We have just started a series of sermons based on one of the greatest sermons ever preached - the Sermon on the Mount as recorded in the Gospel of Matthew. Last week, Rev Wong preached on what it looks like to be people living under the Kingdom or the Rule of God, to be a people who follow after Jesus as King. We found out that those who inherit the kingdom of heaven are the poor in spirit, meek, merciful, peacemakers, they thirst and hunger for righteousness, the pure in heart. Here Jesus is laying down what it means to be blessed under His Kingship and what this alternative way of being human looks like.

When Mahatma Gandhi was once asked about how to solve the problems between Great Britain and India, he picked up a Bible and opened it to the fifth chapter of Matthew and said: "When your country and mine shall get together on the teachings laid down by Christ in this Sermon on the Mount, we shall have solved the problems not only of our countries but those of the whole world."

He’s onto something there. When Gandhi put into action his non-violent struggle for the independence of India, it inspired civil rights movements all over the world. Yet the Sermon on the Mount is not just about Jesus telling people to be nice to each other. There’s a bit of that, of course, but you don’t need to go up the mountain to learn that. Some monks or spiritual gurus climb up the mountain to get away from the worries and problems of this world and devote themselves to a life of meditation. But others go up the mountain for less peaceful reasons.

Historian NT Wright gives us some background: “In the time of Jesus, the hills above the Sea of Galilee also used to be the hangout (or lepak place) for holy revolutionaries, for outlaws ready to fight the pagan Romans and bring in the kingdom of God - by force if necessary. Up in the hills there are caves; a generation before Jesus, some of the revolutionaries had been smoked out from these caves by King Herod”.

Many first-century Jews were expecting a Messiah who would pick up the sword and ride out to destroy their enemies like Aragorn in the movie LOTR. And there were many wanna-be messiahs like that … They usually ended up dead (crucified on a Roman cross). In any case, this kingdom of God business is really quite dangerous. It comes with a stern warning: Don’t try this at home.

Given this historical background, you can imagine when Jesus first gave the message we now call Sermon on the Mount, saying things like “Repent! The kingdom of God is at hand”, he would have looked like someone gathering followers for a new movement, inviting people to sign up for a great cause. He was calling his hearers to a new way of being Israel, a new way of living as God’s people for the world. It would have felt more like a political rally than a philosophical lecture today.

But how will this kingdom of God come about?

Try to imagine (if you can) just how radical Jesus’ message was to his original audience when He says: “Yes, the kingdom of God is here. Yes, the LORD YHWH Himself is come at last to usher in His divine rule over all the earth. But who are the blessed people entering into this Kingdom? They are the meek, the peacemakers, the poor in spirit, the merciful, those who mourn, those persecuted for righteousness…”

You can almost hear His audience go: “Hello? What’s going on here? Are you sure Jesus didn’t say “Blessed are the war-mongers… Blessed are those who are strong, brave and violent for they will kick the Roman army out of Israel forever?! And what’s this business about turning the other cheek? No way. We should be the ones giving out persecution, not receiving it!”

But to Jesus, the way of the Kingdom is not through waving the sword (or waving the keris in our Malaysian context). The way of the kingdom is through bearing the cross. God’s kingdom turns the values of this world upside down and inside out. Yet it’s the only way to live. It’s the only way to be the people of God. The Sermon on the Mount is an exciting and yet dangerous manifesto for change in the world. Jesus did not go up the mountain to escape the world’s problems. Instead He is starting a revolution. But it’s a revolution of love. The Kingdom of God is here as a present reality today. And it’s subverting the world order as we know it.

In the Gospel passage we read just now, Jesus used two metaphors to describe the influence that His followers would have on society: "You are the salt of the earth; you are the light of the world." If we live our lives the Jesus way, according to the vision laid out in the Sermon on the Mount, we will make an impact in a spiritually decaying culture. If we become who we were meant to be, we cannot help but be shining light to a world surrounded by darkness.

Will you sign up for this movement? Will you be part of this revolution of love?

John Stott puts it this way: "Jesus calls his disciples to exert a double influence on the society - a negative influence by arresting its decay and a positive influence by bringing light into its darkness. For it is one thing to stop the spread of evil; it is another to promote the spread of truth, beauty and goodness." — John R. W. Stott, The Message of the Sermon on The Mount.

John Stott and Tim Keller are two Christian leaders who have reflected deeply on how the church can be salt and light in the world today so I’d like to draw out three implications from these metaphors based heavily on what they have written:

The First Implication is this: Be radically different, don’t compromise

In the old days, people do not have a fridge (or refrigerator) so salt was used primarily as a preservative. Salt prevents food from going bad or rotten and slows down the process of decay. But if salt is mixed with sand, for example, it is no longer effective as a preservative to delay corruption. It has become useless and gets thrown out on the streets.

In a similar way, as salt of the earth, the church has a preserving influence in a spiritually decaying society. Every day we read of depressing news in the papers, how crime rates, sex scandals, corruption cases and racial tensions have gone from bad to worse. The more rotten the world becomes, the more it stands in need of salt.

But to do that, the Church needs to maintain her integrity as salt of the earth. If it has compromised its purity or gets mixed up with worldly values, then it loses its saltiness and is no longer of any use.

In every culture, there are always areas where we would find tension or opposition against Kingdom values and also areas in culture where we would have find some common ground. For example, in the rural Muslim heartlands of Kelantan, what Jesus taught about sexual purity in the Sermon on the Mount would make a lot of sense. But they would find Jesus’ command to turn the other cheek and love your enemy quite hard to swallow.

In the more urban, more liberal places like Bangsar or Sri Hartamas, what Jesus taught about non-violence and forgiving your enemies may be easier to accept. But what He taught about sexual purity would seem strange, even offensive. “Wah! Look lustfully also cannot ah”. So they would have a problem there.

That tells us something important: The gospel (because it is God’s word) will never fit in perfectly well with any human culture including our own. And it is always tempting for us to downplay or ignore the offensive parts and harp on the bits we find easy to digest. So as we spend some time exploring the Sermon on the Mount in the next few weeks, we need to allow ourselves to be confronted again and again by the challenge of Jesus. There are some parts that are easy to accept – that’s great, but don’t stay there. Move on. You’d also find there will be parts, especially those parts of His teachings that are hard to accept – we need to slow down and let them challenge and transform us again.

Because if we just pick and choose what we like to hear and ignore those that challenge our lifestyles, we run the danger of domesticating the gospel. That means we water down the gospel to fit nicely into our own biased cultural baggage. Instead of being countercultural, we have compromised with the world. We have lost our saltiness. Our gospel has become too small and too tame. And too lame

Sometimes in our eagerness to be ‘relevant’ and ‘reach out’, it is tempting for us to be so attracted to the surrounding culture that we downplay the centrality of the gospel and stress more on an emotional fix or self-help advice. Some may even downgrade the importance of truth in the name of cultural engagement.

But to be salt of the earth, we must live as a radically different kind of community. Not just as individuals. Jesus says we are "a city on a hill" that reflects God's glory to the world. We are called to be a countercultural community within the earthly city of Kuala Lumpur. And the way we treat sex, money, success and power should point to an alternative (and more authentic) way of being human.

For example, when it comes to sex, our Malaysian culture either makes sex into an idol or we have a phobia of sex. I came across a local magazine slogan that says “In Lust, We Trust!” instead of “In God We Trust”. That’s making sex into an idol. Malaysian politicians say crazy things all the time but one f’ler said something like this: “Ladies, you must cover up your face or else the guys can’t control themselves! And it’s all your fault!” That’s phobia of sex. But the Kingdom people should be different. It avoids both extremes of hedonism and prudishness. It is a community that so loves and cares for its members that sexual purity makes sense. Because sex is so precious, we do not cheapen it but rather celebrate it in the context of an exclusive, self-giving commitment. That means abstinence outside of marriage and faithfulness within marriage.

Regarding money, the Kingdom people encourage a radically generous sharing of time, energy and resources to social justice and the needs of the poor, the immigrant, and the physically weak. Jesus’ Kingdom turns the world upside down: You must die to live. You must lose to gain. Weakness is strength. Joy in the midst of suffering. Love those who persecute you. Pray for those who hate you. It is not the strong or the violent who will inherit the earth, but the meek.

Which brings us to the question: Are we radically different like that? Or are we just the same? Are we worshipping a Jesus who only exists to provide us with health, wealth and comfort? Are we transforming culture or are we just conforming to culture?

If all the Christians in Malaysia were to suddenly disappear today, would anyone notice? Would it have big, small or no effect whatsoever on Malaysian society? What do you think? Are we salty enough? Am I?

The Second Implication is this: Be creatively engaging, don’t isolate

You know, darkness is not a thing. It has no force of its own. Darkness is simply the absence of light. When light is turned on, darkness is gone. The very presence of light dispels darkness. As light of the world, we reflect God’s truth to a world in darkness through word and deed. “Let your light shine before men, that they may see your good deeds and praise your Father in heaven”
So just being different is not enough, the kingdom community must also be in touch with the society at large. Salt does nothing good if it stays in the saltshaker. Light does no good if you hide it under a bowl. It has to permeate the darkness. If we isolate ourselves in our own little corner, separated from the rest of the world, our light won’t reach anyone else.
There’s a famous saying: “The only thing needed for evil to prosper is for good people to do nothing.” All you need to do is to fold your arms and do nothing. And darkness will have its way.

But in the past, the church at her best has been a fine example of how the gospel can transform and reform a society like ours. During the Great Awakening revival under such men of God as George Whitefield, the Wesley brothers, William Wilberforce, Lord Shaftesbury and others, the gospel was faithfully preached, churches were planted and people were inspired to take up social causes in the name of Christ. The proclamation of the gospel (in word) and the demonstration of the gospel (in deed) have always come naturally together.

Let me share a story how this can happen. You can watch it in action in a movie called “Amazing Grace”, based on the life of William Wilberforce. Wilberforce was a Christian Member of Parliament in Great Britain who worked all his life to abolish slavery of African people. (By the way, human trafficking and modern-day slavery is not a thing of the past, it’s something happening at our own doorsteps. Even in Malaysia!)

Wilberforce first launched his campaign for abolition of slavery in 1787 and lived to see it finally succeed in 1833 (just three days before his death). That’s 46 years in total! His life reminds us that social justice is a long, painful marathon. It’s not a 100 meter sprint. For the first twenty years, he suffered nothing but defeats, rejection from friends, insults from enemies, physical illness and even threats to his life. And it’s so easy to burnout.

But social justice is a community project, not a solo effort.

Fortunately for him, William Wilberforce has a group of friends who work and walk together with him. This famous small group was nicknamed “The Clapham Sect” or “The Saints”. They shared a deep conviction in the evangelical Christian faith, a long-term commitment to a social cause and a lifelong spiritual friendship. Won’t you like to be part of a cell group like that?

What’s more amazing is that in their lifetime, this little platoon of committed believers managed to start a Missionary Society, a Bible Society, they promote agricultural reform to supply affordable food to the poor, prevent cruelty to animals (RSPCA), promote Sunday school education, prison reform, improve harsh child labor conditions and championed the freedom to preach the gospel in India! It’s simply amazing… It’s both word and deed. And the impact of their work can still be felt today. So don’t underestimate the power of small, committed groups to start social change.

It’s not necessary to use political power (we don’t need to start any “Christian Rights Action Force” movement called CHRISAF). We don’t need to wait until there’s a huge Christian population to make a positive influence in society. Small groups of committed people empowered by the gospel can make a significant difference where we are!

We may not do exactly what Wilberforce did but just imagine what we can do if each small group in church creatively commits ourselves long term to at least one social cause that we are passionate about? Be it Makasih, education for orang asli village, advocacy for environmental care, evangelism amongst the surrounding student population and so on.

Let’s continue to open up the windows and let the light out! If you are not part of this revolution yet, sign up today. Talk to the pastors how you also can help out.

The Final Implication is this: Be influencers for the common good, don’t be narrow

Being salt and light implies that Christians can and should influence the wider society. Salt hinders bacterial decay. Light dispels darkness. We cannot create a perfect society today as suggested by the “social gospel”. But we can improve it.
The moment we say that, however, some people will cringe with fear. “Uh-oh. Are you trying to impose your Christian values on everybody else? Please keep your faith private ok... Keep it at home. Don’t bring it out in public.”

Well, there are many public issues that call for our prayer and action today like the ban on the word Allah in our Malay language Bibles. That has serious impact on our bumiputra brothers and sisters in East Malaysia. And the famous Lina Joy case, church buildings being demolished and yes, we need to speak up on such issues. But if we only get worked up over ‘Christian’ issues and do not care or speak up for our fellow Malaysians who are not Christians, then our social agenda is too narrow and too inward looking. We need to be influencers for the common good of all, regardless of race, gender, social class or creed. This is very much in line with our CDPC anniversary theme last month - “Loving Our City”.

Tim Keller says it so well at this point I may as well quote him in full. He says: “Christians should be a community radically committed to the good of the city as a whole. We must move out to sacrificially serve the good of the whole human community, especially the poor… the ultimate purpose of redemption is not to escape the material world, but to renew it. God's purpose is not only saving individuals, but also inaugurating a new world based on justice, peace, and love, not power, strife, and selfishness.

So Christians work for the peace, security, justice, and prosperity of their city and their neighbors, loving them in word and in deed, whether they believe what we do or not. In Jeremiah 29:7, Israel's exiles were called not just to live in the city, but also to love it and work for its shalom—its economic, social, and spiritual flourishing. The citizens of God's city are the best possible citizens of their earthly cities.

(Listen to this, I love this part) This is the only kind of cultural engagement that will not corrupt us and conform us to the world's pattern of life. If Christians go to urban centers simply to acquire power, they will never achieve cultural influence and change that is deep, lasting, and embraced by the broader society. We must live in the city to serve all the peoples in it, not just our own tribe. We must lose our power to find our (true) power. Christianity will not be attractive enough to win influence except through sacrificial service to all people, regardless of their beliefs.”

Wow! In other words, our cultural engagement must be shaped by the cross. It is sacrificial giving in the service of others. With no strings attached.
Remember the movie Lord of the Rings? The Dark Lord Sauron puts his own evil power inside a magical Ring to rule over the world. Whoever has the Ring will have great power, so powerful he can even beat the Dark Lord. Many people want to use the Ring of power for good, but eventually they themselves become corrupted and wanted the Ring for themselves. Like Gollum who became a twisted, little dark lord himself: My precioussss… Those who keep the ring for themselves shall lose it.

So what’s the solution? The good guys got a peace-loving hobbit named Frodo to do the unthinkable. His mission: “Carry the ring of power to Mount Doom and destroy it.” By doing so, Frodo is saving the world through weakness. He’s not using the ring of power but destroying the ring of power. That’s the only way to beat Sauron.
The story reminds us of our Lord Jesus who instead of grabbing power with an army of angels chose instead to carry the cross for the sake of others. Those who lose their lives shall find it. He saved the world through weakness and self-sacrifice. In the same way, true spiritual power for the church comes when we renounce coercive power and bear our cross and follow Christ instead.

A few years ago, there was a flood in some parts of Johor and some Christian volunteers were helping to distribute food/clothing to flood victims still trapped in their homes. One Christian guy saw that there is a village that was not yet covered so he said: “Let’s go there!” To his shock, some other Christians told him, “No la, it’s a waste of our time. There’s no use going to that community because we are not allowed to preach the gospel to them. It’s better if we go to this other village (mostly Chinese) because after we distribute the food we can preach to them also”. In my personal view, that’s too narrow!

Yes, the good news is the power of God unto salvation. We should not be ashamed of the gospel. Although evangelism and social action belong together (hand-in-hand), neither is a means for the other. They are equal partners. Our good works should be an expression of genuine love for our neighbor who is in need. And love doesn’t need to justify itself. It is not a means to another hidden agenda. There is no string attached.

We share the good news because we love people. As we genuinely minister to physical needs, we will find opportunities to minister to their spiritual needs as well. But we don’t show love to people primarily as an excuse to evangelize. If they don’t respond or listen to the gospel, does that mean we stop loving them?
Our social agenda must not be narrowly defined, but broad and embracing enough to include the city as a whole. That’s why we should care for issues like environmental conservation, eradicating poverty, abolishing human trafficking, and defending the human rights of women and children and so on.

A friend Marvin Wong wrote: Christian involvement in society is therefore not a part time activity that we engage in after our main task of evangelism is done, but an integral part of our overall Gospel witness. It would be inconsistent for a Christian to claim to love one’s neighbor as oneself and yet remain passive and silent when the same neighbor is in need or treated unjustly.

So here’s the big story: The Creator God has created human beings in His own likeness but they have rebelled against His loving rule. As a result, our fellowship with God is broken. Then the Creator God sets in motion this plan to rescue these rebels by blessing Abraham as the father of a great nation so that they in turn will be a blessing to all the nations of the earth. The nation of Israel was born and then redeemed from slavery in Egypt. The creator God established a covenant with Israel and appointed Israel to be a light to the Gentiles so that through its witness, the surrounding nations will come to know God and His ways. But Israel has failed her calling again and again through disobedience and unfaithfulness.

Now enter the Messiah, the King Himself has come to usher in the Kingdom of God. He will renew, restore and transform the heaven and the earth so that every part of creation is filled with the glory of God. But His kingdom is also a present here-and-now reality. God’s redemptive, missional plan is still moving forward.

His redeemed people are to live today as if the future is already present. The way we live are to be signposts pointing forward to what God’s kingdom in its future fullness would look like. The church is like a movie preview: We are to display some teasers/highlights from the full movie so people go: “Wow I wanna go see the real show”. Coming soon to a planet near you!

Will you sign up for this movement of God for the world?
Will we choose to follow a safe Jesus who exists to provide us with health, wealth, comfort, and happiness? Or do we want the real thing even when it costs us a great deal?

Let us pray…

Christian Imagination: Faith & Arts

2009-07-31T23:08:00.001+08:00

The Agora and Labu Ministry will organize a forum to connect like minded Christians in connecting their faith with arts in CDPC, 22 August 2009 (Saturday) at 10.00 am. Do register with me at hedonese at yahoo dot com

Center For Faith And Work: Artists tell the stories of our culture, and impact 21st century society as perhaps no other field does. To the extent that art reflects the heart of its creator, lives transformed by the Gospel serve as agents of cultural change.

Why Art?

This is a talk Makoto Fujimura gave in Leesburg, Florida to the board of Leesburg Center for the Arts. It was originally published on Mako's "Refractions" blog.

"The aim of art is to represent not the outward appearance of things, but their inward significance."
—Aristotle

As an artist, I often find myself trying to answer “Why Art?” Why is art necessary in our lives and in our education? How can I justify spending so much of my time and expenses invested in being an artist, and helping others by advocating for their artistic expressions? Why do we need the arts here in Leesburg? We have now much research pointing to the economic benefit of bringing art into communities. We have efforts to scientifically prove that the arts help us directly in education, in improving children’s school grades, and helping them to engage better with their worlds. I can give you evidence of how the arts help slow down dementia and reduce stress. (see Gifts of the Muse, by Rand Corporation)

But usually, in these gatherings, I end up listening to people, by finding out what deeply matters to them. And I often find that in the areas that they are most engaged in, and most passionate about, art is already present in that conversation. The person I may be speaking with may not know anything about art in New York, but he/she may talk about their children’s dream to become a dancer or an actor. They may talk about a movie they just saw that affected them deeply. They may speak of their business enterprises and find out that now businesses are starting to realize that the “bottom line” is not really sufficient; but there is a “second bottom line,” or a third. Business schools are now inviting designers to discuss creativity and design, to apply these principles into business practices because worker are no longer content to work in “bottom line” driven companies, but they want their whole person affirmed, and they want community. What I hear these workers stating, is that they want their humanity back. And in that conversation, art always presents itself as an expression of that humanity.

I was recently speaking at a church in NYC, and asked the people what they enjoy doing on Sundays apart from going to church. And everything they listed had something to do with the arts and entertainment. Art is everywhere, from the food we order in restaurants, to clothes we purchase, to paintings hanging on museums. Aristotle defined the arts as “our capacity to make.” So we could broaden our discussion into medicine and sciences. Even if we do not include these sister disciplines in our discussions, one thing is for sure: Our cultural productions and our art will defines us, whether we like it or not. Art expresses who we are.

One of the most frustrating moments in recent memory, for myself as an arts advocate, was to see the Super Bowl half time show knowing, that for the first time, that Janet Jackson fiasco was being broadcast in China. What do the Chinese think of us now? We have come to define ourselves by how we degrade ourselves, and we have exported that vision to the world.

When I traveled with The First Lady to represent the USA at the UNESCO general assembly several years ago, one of the the UNESCO officials told us of her fears in America’s reengagement with UNESCO: “We are struggling to believe that the US can bring more than McDonalds, Coca Cola or Hollywood movies (I might add pornography to that list, but she was too polite).” We tried to convince her and other UNESCO leaders that we have a very unique patronage system that encourages our democratic patronage of the arts like the NEA and NEH. But it was when she connected with our projects with Shakespeare and Jazz Masters programs and touring of Martha Graham dance troops that convinced her that we were committed to a higher vision. These distinctively American forms of art, I would argue, are the greatest fruits of our democracy. And we have every reason to celebrate and broadcast with pride what freedom has brought us.

Tolstoy stated “Art is not a pleasure, a solace, or an amusement; art is great matter. Art is an organ of human life, transmitting man's reasonable perception into feeling”.

Art is a building block of civilization. A civilization that does not value its artistic expressions is a civilization that does not value itself. These tangible artistic expressions help us to understand ourselves. The arts teach us to respect both the diversity of our communities and the strength of our traditions. I encourage people not to segment art into an “extra” sphere of life and decorations. Why? Because art is everywhere, and has already taken root in our lives.

Therefore, the questions is not so much “why art?” but “which art?” We are presented with a choice. And this choice is a responsibility of cultural stewardship. Just as we have responsibility for natural resources, so do we have to take stewardship care of our culture.

What, then, does the current cultural ecosystem look like? NEA Research such as Reading at Risk, is pointing to a cultural epidemic of disengagement. The studies point to how we are reading less and less, but even more pronounced, in my mind, is how we are less engaged with civic activities, with nature (and even sports!).

The Columbine High School incident and 9/11 taught us that we can either use our imagination for destroy lives or to save lives. We have on the one hand a girl reading Macbeth (she wanted to be an actor) in the library, and on the other a teen pointing a gun at her head and asking her “do you still believe in God?” And she said “yes” and was shot. Her words affirmed the source of her life and salvation, and inspired countless others to express that belief: His actions prompted others to copy the destructive acts of horrors. On 9/11 we had, on the one hand, militant hijackers who took their imaginative vengeance into determined evil acts. On the other hand were firefighters who climbed the falling towers. We have to realize that before any of these acts were committed, they were imagined. We swim in the ecosystem of imagined actions. We do have a responsibility to that power. We do have a choice between saving lives, or destroying lives.

If we do not teach our children, and ourselves, that what we imagine, and how we design the world, can make a difference, the culture of cynicism will do that for us. If we do not take the initiative to love our neighbors by imagining better neighborhoods and cities, despair will take the imaginations of their children and turn them into destructive forces.

A few hopeful examples in the ecosystem of culture today:

1) Rafe Esquith, a National Medal of Arts recipient two years ago for his efforts among the Hobart Elementary School children of inner city Los Angeles, challenges immigrant children, many of whom do not speak English, to memorize and perform Shakespeare. In the recent ceremony announcing "American Masterpieces," a new N.E.A. initiative to bring masterpieces of visual art, dance and music to American cities, regional museums and schools, the First Lady and other guests sat in awe as two of Mr. Esquith's students performed Henry the Fifth. Beyond knowing their demanding lines, they gave life to the words and elevated us all in the audience. Their childlike but confident orations had a beauty and a deeper resonance, something that this nation desperately needs to hear and understand today when these sounds are too often drowned out by crass commercial noise. Our children's voices can be elevated, drawing the world's attention to excellence, and the nobility of civilization.

2) About 20 years ago, Mayor Joseph Riley of Charleston, South Carolina woke up one day and realized that being a mayor means that you are the chief architect and designer of your city. He came to the NEA and asked for help because he knew nothing about design. What a humble man. He states: “We mayors exhaust ourselves with lots of decisions – political, personnel, budget. But 100 years from now, there will be no real evidence of how we made those decisions. In contrast, a decision about the physical design of a city will influence the city and its people for generations.” Now the Mayors Institute has helped over 625 mayors become the chief urban designers of their cities. 8 mayors are locked up in a room with 8 designers without the media or their aids. They share solutions, and dreams. Then they go home to their towns to see how the real life solutions can also benefit the environment and the general quality of life. This effort was so successful that it has grown to affect leadership at the state level. I just attended a press conference with NEA chairman Dana Gioa and Former Governors Christine Todd Whitman of New Jersey and Parris N. Glendening of Maryland to begin a Governor’s Institute on Community Design that brings this transformation into the state level.

The Governor’s Institute is co-sponsored by the NEA and the EPA. Strange bedfellows? No, it’s smart to connect the two —again, it’s the issue of stewardship. The best design is most efficient, and friendly to the environment. The best design considers what the community needs first, and even her voiceless inhabitants. The best design brings beauty into our lives.

A journey of an artist in the ecosystem of culture:

I get to spend my days, thinking and imagining, painting and writing. I think about a journey that started as a child, simply wanting to draw and express, having encouraging parents, and being blessed with a wife who suffers alongside with me. The life of an artist is never easy, but I take it seriously because I know that imagination has consequences.

But I do, on occasion, go back to that question "Why Art?" Because it was a question I addressed to myself in a diary for a creative writing class in college, many years ago. My professor, wrote back in his comments: “Your questions are valuable, and I encourage you to push that question further, as many of the writers and artists have done in the past: 'Why Live?'”

Perhaps that’s why we need the arts in Leesburg. By continuing to create and imagine a better world, we live .

Faith, Medicine, Climate Change

2009-07-30T18:42:00.001+08:00

Graham McAll on the medical community and climate change (1:22 minutes) - Melissa Ong & Daniel Tay

Dr. Graham McAll – family doctor, member of the UK’s Climate and Health Council, and conference speaker – found that medical professionals agreed on the major impact climate change has on human health and that important initiatives designed to combat the effects are already under discussion.

In the wake of A Rocha's "Why Creation is Waiting for the Christians" conferences in Singapore and Malaysia in July 2009, Dr Graham McAll who spoke on the relationship between medicine, Christian faith and climate change, states that the medical community can play an essential part in connecting the scientific community and the general public, because "we know the suffering of the poor... we know the suffering of our patients."

What do faith, medicine and climate change have to do with each other?

Many Christian health care leaders are now fully aware that environmental conservation is an integral part of their faith commitment. Over 500 people were involved in two weeks of A Rocha meetings and conferences in Malaysia and Singapore this July, examining the links between creation care and health care.

Dr. Graham McAll – family doctor, member of the UK’s Climate and Health Council, and conference speaker – found that medical professionals agreed on the major impact climate change has on human health and that important initiatives designed to combat the effects are already under discussion. They also expressed great concern about the effects of pervasive haze and poor air quality – those who met in Kuala Lumpur were particularly aware of the problem.

Meanwhile, many beautiful species are endangered by habitat destruction, including this Blue Nuthatch, found in Malaysia’s spectacular montane forest. Others, like the globally endangered Straw-headed Bulbul from Pulau Ubin island in Singapore, are harder to see – but take a moment here to listen to its song!

Love God With All Our Mind

2009-06-21T18:05:00.000+08:00

Mark 12:28-34 (sermon audio download available here)

One of the teachers of the law came and heard them debating. Noticing that Jesus had given them a good answer, he asked him, "Of all the commandments, which is the most important?" "The most important one," answered Jesus, "is this: 'Hear, O Israel, the Lord our God, the Lord is one. Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.'31The second is this: 'Love your neighbor as yourself.' There is no commandment greater than these."

"Well said, teacher," the man replied. "You are right in saying that God is one and there is no other but him. To love him with all your heart, with all your understanding and with all your strength, and to love your neighbor as yourself is more important than all burnt offerings and sacrifices." When Jesus saw that he had answered wisely, he said to him, "You are not far from the kingdom of God." And from then on no one dared ask him any more questions.

Have you ever wondered what happened to the dinosaurs? How did those giant lizards become extinct? And did the Bible ever mention anything about them? Have you ever asked these questions before? I suspect quite a number of you have.

I came to know Christ as a 15 year old student in secondary school. That’s not too long ago. As a curious new believer, I began asking how the Genesis account of creation in seven days explains those interesting dinosaurs you’d find watching Jurassic Park or National Geographic. So hoping to get some answers, one fine day I picked up the courage to ask my science teacher who is also a Christian. I asked him: “Why did God create dinosaurs and let all of them die, ah? Were the dinosaurs safe inside Noah’s ark? Did the flood drown all of them?” He gave me “one kind” of look and then asked me another question in return. He said: “Tell me. Does God answer your prayers?”

I was a bit shocked at first. “Er… Don’t blame me la… I didn’t pray for the dinosaur’s extinction ok!” Maybe he sensed that I was confused, so he went on, “Aiya… If God has answered your prayers, why do you need to ask so many things?” So if you have an experience that God is real in your heart, why bother thinking so much?

From that day on, I found out that for many Christians an intellectual understanding of what we believe and why you believe is not important as long as you have an experiential feeling in your heart! The heart is what you used in a relationship with God but the brain is what you used while studying science, computers, economics and history in school. There is a separation of the heart for spiritual stuffs and the mind for secular stuffs like dinosaurs. When that happens, no wonder our faith has so little impact on how we do our work or studies in the world. And no wonder our ‘daily activities’ outside the church has very little to do with God or the gospel.

But the Bible seems to say: “Do not be conformed to the patterns of this world but be transformed by the renewal of your minds”. It doesn’t say “Be transformed by the removal of your minds”! So we don’t need to remove our brains in order to be a Christian. In fact, renewing our mind with God’s truth and kingdom values is crucial to our spiritual growth. Last month, I was working in Vietnam and met an American lady on a tour bus who works for a research program, trying to find a cure for cancer. As we talked, she told me that she envies her Christian friends for their faith. She says “It’s so easy for them but it’s hard for me to believe because as a scientist, I’ve been trained to think critically and ask questions first”. So I encouraged her, “Sometimes people ask questions not because of unbelief, but because they are serious about the truth”. Then I recommended her a book by a famous Christian scientist and hope it’s helpful to her.

To a lot of people, when you wish something is true but suspect that it actually doesn’t exist you need faith. And when you know for sure that something isn’t true and you still believe in it, then you must have very great faith indeed. But biblical faith is not like that. True faith involves knowledge, agreement and trust. For example, I can examine that this is a chair, it has four legs. That’s knowledge of the facts. But knowing alone is not enough, I must agree that yes, this chair is strong enough to support my weight. But knowing and agreeing alone won’t do me any good unless I put a personal commitment to rest my weight on that chair. So faith has both objective facts as well as personal trust.

In the passage we read just now, Jesus calls us (his disciples) to love the Lord our God with all our heart, all our strength, with all our soul and with all our mind. This is the great and first commandment that sums up the entire law. True Christian spirituality involves our whole being - heart, head and hand. Our feeling, thinking and doing are all involved.

If we do not love God with all our heart, what happens? Our spiritual life will be all head knowledge but there is no real passion, desire or joy in it. We merely analyze God but we don’t worship Him. And if we do not love God with all our strength, then no practical fruit comes out of our beliefs. It’s NATO “No Action Talk Only”. Next Sunday Pastor Aik Khiam will preach on the Great Commandment of Jesus in more detail so…

Today I just want to zoom in on loving God with all our mind and ask 3 questions:
- Now, what happens if we do not love the Lord our God with “all our mind”?
- What are some practical benefits of developing a Christian mind?
- If this is important and practical, what can we do as disciples of Jesus to follow after God’s thoughts? To disciple our minds to love God…

So I hope to suggest why the role of the mind is so crucial to our discipleship, how a renewed Christian mind can be intensely practical (not just theoretical) and how we can go about loving God with “all our mind” as a church.

Many of us know about Billy Graham… he’s a great evangelist who has probably preached the gospel to more people than anyone else through radio and TV broadcasts and mass evangelistic rallies. Almost 30 years ago, the Billy Graham Centre was launched with a mission to help churches to evangelize. At the dedication service, they invited a Lebanese Christian named Charles Malik to deliver a very challenging message. He said: “I must be frank with you: the greatest danger facing American Evangelical Christianity is the danger of anti-intellectualism. The mind as to its greatest and deepest reaches is not cared for enough… The problem is not only to win souls but to save minds. If you win the whole world and lose the mind of the world, you will soon discover you have not won the world. Indeed it may turn out you have actually lost the world.” In other words, he’s saying, even if the whole world become Christian in name but their thinking is still captured by worldly patterns, then it may turn out that we have actually lost the world. If he is right and I think he is about a very common neglect to care for the life of the mind not only in America but also in Malaysia, then perhaps it is appropriate for us as a church to spend a bit more time exploring how we may love God with ‘all our mind’. So that’s one reason to devote a whole sermon on this aspect of obeying the Great Commandment. Not because the other areas are not important, but because there is such widespread neglect for such a crucial need today.

So what happens if we do not love the Lord our God with “all our mind”?

Nowadays, information about anything under the sun is just a Google search away. We cannot totally isolate ourselves or our loved ones from ideas… even dangerous ideas or deceptive philosophies out there in the market.

And if we do not submit our thinking to God’s truth, then obviously our minds will be easily influenced by worldly ways of life. We may still call ourselves Christians but we absorb notions about wealth, about sex and about success from MTV, popular movies or Youtube without even knowing it. Our thinking will be shaped by the patterns of the world, all those big words like hedonism that says (Life is short. Grab all the fun you can get), or consumerism (I shop till I drop because my social status depends on what I buy) or pragmatism (Whatever. As long as it works, I don’t care how you do it), and all sorts of other ‘ism or philosophies about life.

If we do not care for our mind, we may also run around with lots of programs and activities (giving an appearance of vibrant spiritual life) but we don’t stop and reflect “Why are we doing this? Is this biblical? We may do things right but are we doing the right things?” Or we may also run the danger of emotionalism – that means, having lots of misguided passion, having lots of zeal but without wisdom. Sad but true, I’ve come across some sincere but seriously misguided people who slither on the floor like snakes, roar like lions, bark like dogs because they mistakenly believed that is what God wanted them to do. Truth without emotion produce dead orthodoxy but emotion without a true vision of the greatness of God produces a shallow frenzy. The Father in heaven looks for worshippers who worship in spirit and in truth. Passionate feelings for God rooted in sound doctrine about God will express itself in songs, shouts, tears, silent awe, confessions and obedient lives. Head and heart and hands…

Last but not least, if we do not know what we believe and why we believe, then our evangelism or our witness of the gospel will suffer. We will lack boldness because we are afraid of the questions people may ask. When I have lunch with some colleagues, we usually talk about work, the economy, Malaysian politics or family stuffs. And there’s a guy who is very shy and has no opinion when it comes to topics like these. But if the conversation suddenly turns to football, then his eyes will light up and he cannot stop talking. Why? Because he knows a lot about football and he can offer expert opinions on anything relating to football like Shebby Singh. So he’s not shy or quiet anymore. It’s the same when it comes to sharing the gospel. That’s why 1 Peter 3:15 says: “Be prepared to give an answer to everyone who asks you for a reason for the hope you have in Christ.” This command to be ready with a reason or defence for frequently-asked questions from sceptics and seekers is not given to an elite group of scholars or intellectuals. No, it’s for the whole church. Be prepared. Be equipped with answers. Then boldness kicks in.

But if it is so important to love God with our mind, why do many Christians often downplay the role of the mind when it comes to spiritual things? When it comes to secular knowledge, we say “Ah Chai: Stop your computer games, study harder, memorize these facts and pass all your exams”. We encourage them to devote much time to read books and use their minds. But when it comes to theological knowledge, we say “Who needs theology? Aiya, don’t think so much la... Just have more faith. Read books ah? Where got time? Busy la…” This common suspicion towards the role of the mind in our spiritual life may sometimes be caused by misunderstanding certain Bible passages. For example: “What’s the use of reason since Jesus says we should have faith like a child? (Matthew 8:13) Didn’t the apostle Paul say Knowledge puffs up our pride (1 Corinthians 8:1) so we should stop pursuing knowledge?”

But actually, a childlike faith refers to a humble, dependent trust in God. It is the humility and dependent trust of a helpless child that Jesus praises. He is not encouraging childish thinking. The apostle Paul wrote, “Brothers, stop thinking like children. In regard to evil be infants, but in your thinking be adults.” (1 Corinthians 14:20) When he wrote that knowledge puffs up, he is warning us against a proud attitude that show off one’s spiritual knowledge for self-promotion instead of using it to build up each another. The real problem he’s getting at is arrogance, not knowledge in itself. So our proper response is humility and love, not ignorance. There are people who are knowledgeable and yet humble just as there are people who are proud and know a lot. But it is also possible to be arrogant and ignorant at the same time. I’m in the consulting line and sometimes people say of consultants: “Know a bit but pretend to know it all”. Gordon Fee: why must we choose between ‘fool on fire’ or a ‘scholar on ice’? Lord, help me to be a “scholar on fire”. Not everyone is called to be a scholar, but we should all be disciples of Jesus whose minds continually grow in knowledge and hearts continually burn with passion.

Q2: OK, fine but is it practical or not? This business about developing a ‘Christian mind’ - Isn’t it just theoretical, head knowledge that does not help us live properly?

When Doctor Wendy and I look at the same skin problem, we “see” radically different things. She can observe more because with years of study, her mind is filled with relevant medical concepts that enable her to look for the right things and tell me whether it’s a basal cell carcinoma or not. Whereas I can stare at the sore all day and not see what she saw. Believe me, this ability to see is something very practical. It can make a difference between life and death. Similarly, if your mind is equipped with biblical concepts like creation, sin and redemption, you are able to look at life and the world and see things that others don’t even notice. You can see beyond surface appearance in world events, culture or people and discern truth from error, right from wrong, beauty from ugliness.

Although there is some truth to the perception that scholars always argue over irrelevant issues, the best theologians actually help us to gain wisdom for life. After all, a good theory is a very practical thing. When I don’t know the way to KLCC, having a good map helps me decide whether to turn left at this junction or right at that traffic light. The map itself is not KLCC but just a theoretical model of the real thing. But if the map is accurate, it can be very useful. In the same way, an accurate mental map of reality guides our navigation through difficult decisions in the world.

Because what we believe to be true has a powerful influence over how we should live. For example, if we view human life as just a biological machine, we won’t be terribly inclined to treat it with much dignity or respect. But if we see human beings as more than biology but also a person made in the image of God with infinite worth, it compels us to treat life as sacred and other people with dignity and respect. Sound theology is practical when it connects to life and flow from the head to the heart and to the hands. True knowledge and living experience should enrich each other.

And if we are serious about our witness for the gospel in a multi religious society like Malaysia, we need to intentionally raise up a generation of confident, informed and winsome ambassadors for Christ. We can preach with all the fervor of a Billy Graham but win only a beggar here and there if we allow the intellectual atmosphere of our society to oppose the gospel by sheer logic. The strategy is not retreat and isolate ourselves in a safe little corner. But to cultivate a robust Christian worldview that understands and engages culture. To do that, we need to provide thinking tools that empower our youths and children, so they will learn how to evaluate what’s true and good on their own. My wife Grace is scheduled to deliver tomorrow. Newborn babies get a vaccination jab which contain some virus or bacteria so that their immune system can be developed. Similarly, we can boost up our spiritual immune system by being informed of what other religious beliefs are first and be equipped to evaluate them from a biblical perspective.

Today, there is an urgent and serious need for us to explore how the church as a redeemed community in the world responds to issues like racism, inter-religious harmony, economic inequality, caring for creation, the spread of infectious diseases, and ethics in medical technology. Since the gospel is public truth (not just private experiences), we have a responsibility to speak sensibly in the public square, through the media, in places where these crucial and practical issues of life are discussed and decided. We cannot address these burning issues in our Malaysian society without faithfully and diligently applying our minds to connect God’s word with God’s world.

Lastly, if the mind is crucial and practical to our spiritual life and witness, how then shall we recover and develop a Christian mind in ourselves and in others? (Q3)

Here are four simple suggestions which are by no means exhaustive:

a) Our mind needs to be fed. You are what you eat. If you eat junk food, your body will be weak or sick. You are what you read also. If you read healthy, solid books, your mind will also develop strong mental muscles or habits. There is no short cut. Let’s start small: Have we read the whole Bible at least once? LT Jeyachandran: If we don’t even know what’s inside this book, why do we believe it is God’s word?

b) Memorizing bible verses and facts alone doesn’t mean that we have developed a Christian mindset. Our minds need exercise. We need to re-imagine creatively and critically how to apply the biblical teachings of creation, sin, and redemption to life issues we face daily in the marketplace as a lawyer, artist, businessperson, teacher, healthcare workers etc. Advertisement: The church library has invested in many interesting helpful resources to equip us to do just that. Start with your own interests and passions.

c) If you are a student, do you think Christianly about the subjects you learn in school or college? I once met a student in church who was studying psychology at HELP Institute. So I encouraged her: “Wow, that’s an interesting field. There are many areas in which psychology overlap to what the Bible teaches about the soul. Some faculty members like Dr Goh Chee Leong are committed Christians”. What she told me next broke my heart: “You know what, most Christians would frown when they hear that I’m doing psychology and you are one of few people who actually encouraged to pursue it”. I know there are some theories in psychology that may be incompatible with the Christian faith. But in every discipline, including law, economics, arts and science, you’d find some theories which do not fit well with our beliefs. If we discourage people from studying and run away then who’s going to get in there and do better psychology, better economics and better science from a biblical outlook? Speak to the pastors and see how you may discern what is true, beautiful and right expressed in these disciplines of your research. They could well be your “fulltime ministry” in future.

d) Volunteer to join or lead evangelism groups like Alpha or Christianity Explored where small groups are trained in the art of giving a reason for our faith in Christ. So you learn to handle frequently asked questions from seekers with humility, confidence and knowledge. When you are stumped once, just say “I don’t know but I’d find out for you” – then go home and do your homework, ask around and get back to them. That way, all of us learn to grow in our journey of faith.

Can you imagine what the transformation of our spirituality and witness in society looks like when our minds are regularly renewed with such practices? It is a lifelong project that requires lots of energy and time, but the effort will be worth your while. And you’ll never know just when a curious young believer may approach you with questions like “Why did God create the dinosaurs?”

You know what, recently, a student in MMU asked me about the dinosaurs and how they fit in Genesis. Ask and you shall be asked in return.

Do you know how I answered him? Basically I gave him a few possible Christian answers to that question, some pros and cons in each theory depending on how you look at the fossils and how you understand the book of Genesis. But in the end, the Bible is not meant to be a biological textbook to tell us everything about dinosaurs. Genesis tells us who created the universe and why everything is created, but its main purpose is not to tell us specifically how it all came about. Then one female student chipped in: “If God didn’t create dinosaurs, we won’t have any petroleum today! Our cars depend on fossil fuel ma...” And I thought “Ya hor… Have you ever thought of becoming a theologian?”

The point is this: Loving God with “all our mind” does not mean that we can understand absolutely everything about God and His ways. Because God is God, and we are finite creatures, there will always be mystery. And some of our questions will only be answered when we meet God one day. That should not be an excuse for us to be lazy in our thinking, but it is a needed reminder that there is a limit to our ability to reason and sometimes, all we can do is save up our questions for heaven… To ask God when we finally meet Him face to face…

Let us pray.

Terminator: Salvation

2009-05-31T23:16:00.001+08:00

ChristianityToday explores some themes from the Terminator movies: The human-machine relationship. From cell phones to iPods, technology is playing a bigger and bigger part of our lives, to the point where some people have said that we are all becoming de facto cyborgs ourselves. The original film makes humorous references to pagers and answering machines, both of which were fairly new at the time, as well as the bigger, factory-sized machines that make such devices possible.

In this increasingly mechanized and technological world, it is more important than ever that we hold on to something spiritual, to the thing that makes us uniquely human; in Terminator Salvation, a teenaged Kyle Reese (Anton Yelchin) points to his head and his heart and tells his fellow prisoners to "stay alive, in here and in here." But humanity is no mere spiritual abstraction; it is also rooted in the world of organic, physical life. So the people in these films love each other, have children together, and die for each other sacrificially.

The source of meaning and morality. In the first two sequels, John Connor and his wife-to-be, Kate Brewster (Claire Danes), are assisted by Terminators that have been re-programmed to protect them—and they ask these robots if there is anything more to them than their programming. Are the Terminators "worried" about dying? If John and Kate are killed, will that "mean anything" to them? Faced with such questions, the Terminators betray little emotion, and reply simply that they would have no reason to exist if John and Kate died, and that they need to "stay functional" in order to keep their human masters alive.

Kate Brewster and Kyle in T3But there is more to a meaningful life than simply following your programming, and both T2 and T3 end on notes which suggest that the "good" Terminators have achieved something resembling free will; in both films, the Terminator goes beyond the orders he has been given and sacrifices himself for the greater good, even though he didn't have to.

T2, in particular, goes even further and suggests that the Terminator of that film has learned "the value of human life." Interestingly, though, when John initially tells the Terminator it is wrong to kill people, he can't think of a reason beyond "Because you just can't, okay?" It isn't until the TV series The Sarah Connor Chronicles that a former FBI agent named James Ellison (played by the openly Christian Richard T. Jones) explains to a Terminator that it is wrong to kill because human life is made in the image of God and is therefore sacred.

And so, just as the re-programmed Terminators derive their meaning partly from the ones who have programmed them, but also partly from their freedom to go beyond their programming, so too we humans derive our meaning from the One who breathed life into us, and from our ability to exercise our free will in his service.

Destiny, prophecy and fatalism. The future is not set, and there is no fate but what we make for ourselves. So say several characters in each of these films, and yet, these characters don't always behave as though they truly believe this. After all, John Connor sent the adult Kyle Reese back in time to become his father—and much of the new film revolves around John's conviction that the teenaged Kyle needs to be rescued so that he can fulfill that destiny.

The films even play with the idea that efforts to change the future will just make things worse. In a couple of deleted scenes from the original film (available on some versions of the DVD), Sarah convinces Kyle that they should destroy the company that built the machines, to prevent the machines from being born—just as the machines are trying to kill Sarah to prevent John from being born. But, as we also see in T2, all Sarah ends up doing is luring the Terminator to one of the company's factories—thereby guaranteeing that the technology which makes the machines possible will end up in that company's hands.

In this, the films sometimes resemble Greek myth more than anything biblical. (T3 makes its debt to the Greeks explicit when the general who puts the machines in charge on Judgment Day tells his daughter, "I opened Pandora's Box.") To the Greeks, fate was unavoidable, and efforts to prevent a prophecy from coming true usually ended up fulfilling it.

And yet, the films resist fatalism. Just as the biblical prophecies often came with a call to repentance or an assurance that salvation was waiting on the other side of judgment, so too the Terminator films stubbornly cling to hope.

Death is certain, but human life remains precious nonetheless. The human spirit cannot be defeated or assimilated by machines. And, as the newest film makes especially clear, we can never rule out the possibility that we will get a "second chance."

Exodus East Asia Conference

2009-05-02T16:36:00.000+08:00

1st Exodus East Asia Conference-Change is Possible: This is a bilingual (English&Chinese) conference

Date: 22 & 23 May 2009 (Fri & Sat)

Time: 8am—5pm (22 May), 8am—3.30pm (23 May)
(Registration required)

8pm (Night Meetings)
(Free admission, open to all)

Venue: Full Gospel Assembly, KL
Lot 689, Tmn Goodwood, Jln Kuchai Lama
Off Jln Kelang Lama, 58200 KL, Malaysia

Fees: Before 30 April 2009
RM 90 (1 day only)
RM 150 (2 days)

After 30 April 2009 RM 120 (1 day only)
RM 180 (2 days)

Inclusive of teaching notes, conference materials in file, lunches, tea breaks and mineral water

Group rate: Every 10 pax full registration (2 days) in a single form entitles you to 1 pax free

Topics:
Exodus overview & homosexuality as today’s trend
Hope for those who struggle with homosexuality
Are there signs that one is a homosexual?
Raising gender-confident kids
Christian answers to the Pro-gay Agenda
Dealing with a real life issue: pornography addiction
How to journey with strugglers
Understanding & reaching the transgender community
other related topics & testimonies

讲题:
出埃及简介与现今同性恋潮流
给同性恋挣扎者的盼望
同性恋有征兆吗?
建立孩子的性别自信
基督徒回应同性恋运动
处理棘手问题：色情瘾
如何与挣扎者同行
了解及帮助跨性别群体
以及相关课题与见证

Speakers:
Alan Chambers (USA)
(President of Exodus International-North America, left homosexuality for more than 14 years)

Bryan Kliewer (Canada)
(Executive Director of Exodus Global Alliance, more than 20 years experience of ministering homosexuals)

Ps. Jenny Li (Taiwan)
(Regional Director of Exodus East Asia, Director of Rainbow-7)

Dr Melvin Wong (USA)
(Licensed Clinical Psychologist, Board Member of Exodus Global Alliance & author)

Leslie Lung (Singapore)
(Founder & Director of Liberty League, author & creative consultant)

Amanda Chan (Hong Kong)
(Former project officer with The Society For Truth And Light with many years of pro-gay agenda research experience)

Rev. Heisha Fernández (Puerto Rico, USA)
(President of Exodus Latin America Board, Director of Nueva Condición, radio speaker, counselor, writer & poet)

Exodus East Asia (EEA) is a new region of Exodus Global Alliance formed in May 2008, led by Regional Director Pastor Jenny Li with Vice Regional Director Pastor Tryphena Law. Exodus East Asia consists of member ministries from Singapore (Choices & Fountain Gate Ministries), Philippines (Bagong Pag-Asa), Taiwan (Rainbow 7) and Malaysia (PLUC).

Download the brochure and registration forms here and please contact us for more details about this conference.

Romans 7: Why Are Forbidden Fruits Sweeter? (Part I)

2009-04-26T17:20:00.000+08:00

The latest Kairos magazine is out of the stove and here is the unedited draft from my article on Romans chapter 7.

Have you ever stolen mangoes or rambutans from a neighbour’s tree? If those adolescent exploits still make you chuckle, it may seem puzzling to see why Augustine agonized with guilt over some stolen pears in his Confessions. Was he indulging in a kind of mental self-beating?

Apparently not. Augustine looked back on his ‘fruitful’ endeavor and confessed that he was not even hungry that day. In fact, he gleefully threw his loot to the pigs. His desire was not the sweetness of pears, but merely the excitement of doing what was wrong! He asked himself, “Was it possible to take pleasure in what was illicit for no reason other than that it was not allowed?” Forbidden fruits taste better simply because they are off-limits.

This universal human experience seems to be on the apostle Paul’s mind when he wrote:

“What shall we say, then? Is the law sin? Certainly not! Indeed I would not have known what sin was except through the law. For I would not have known what coveting really was if the law had not said, "Do not covet”. But sin, seizing the opportunity afforded by the commandment, produced in me every kind of covetous desire. For apart from the law, sin is dead.” (Romans 7:7-8)

Earlier in this grand epistle to the church in Rome, the apostle had argued powerfully that sinners are declared righteous by God’s grace through faith in Christ, not through obeying the law (3:27). Consequently believers are ‘not under law, but under grace’ (6:14). They are no longer trying to impress God or earn divine favor by keeping the written code and live under its condemnation. Instead, they depend on what Christ had graciously done for their salvation and thus set free from the power of sin.

If the law only brings us wrath from God (4:15), does that mean that Paul considered the Mosaic law to be responsible for sin and death? Was he casting a shadow against the law as the cause of sin and condemnation? (7:7, 13) In Romans chapter 7, the apostle would answer these serious objections and defend the role of the law in our discipleship.

No, he wrote, the law in itself is “holy, righteous and good” (7:12). On the contrary, it is our fallen nature which is the source of sin and death. Although the law reveals and condemns transgressions, our self-centered disposition is thus aroused to produce every kind of prohibited desires (7:8). For this reason, the law is unable to rescue sinners or make them holy. It can neither be the ground for our justification or sanctification.

Paul used marriage as an illustration to explain the principle that the law has authority over a person only as long as he or she lives. “For example, by law a married woman is bound to her husband as long as he is alive, but if her husband dies, she is released from the law of marriage” (7:2). Similarly, believers have died to the law through participation in the death of Christ so that they may now belong to Him and bear good fruit to God. They were once controlled by the sinful passions provoked by the law, resulting in evil deeds that lead to death. But now they have been released from the law so that they may serve God in the new way of the Spirit, and not in the old way of the written code. (7:1-6)

Romans 7: Why Are Forbidden Fruits Sweeter? (Part II)

2009-04-26T17:19:00.000+08:00

The unedited draft of my article for Kairos Magazine 2009: (2nd part)

Recently, I overheard some heated discussions in blogdom about the meaning of being ‘released from the law’. Does that mean that the Ten Commandments are no longer binding on Christians? One side of the debate was accused of promoting the law without grace (legalism) while the other was indicted of giving out a license to lawless living (antinomianism). So are we still expected to obey the law? Answer: Yes and no!

Legalism says: “Obey and you will be accepted by God!”
Lawlessness says: “Disobey and you will still be accepted by God!”
The Gospel says, “You are accepted by God because of Christ, therefore obey!”

Yes, the law still has a positive role for us as the revelation of God’s will because we have been set free from sin to become slaves of God and of righteousness (6:18, 22). We are liberated so that we may belong to Christ and bear good fruit (7:4). But no, our motive to obey is not to save ourselves or earn acceptance from God. We serve out of a grace-filled, loving relationship with Christ. Not because we have to, out of mere obligation, but because we want to, out of grateful delight. Such obedience is empowered by the indwelling Holy Spirit, not fleshly efforts or external coercion (7:6).

“What a wretched man I am!”

If the law is not to be blamed for sin, it is also clear that it is too weak to do what it is supposed to do – that is, to make us holy. Paul wrote, “We know that the law is spiritual; but I am unspiritual, sold as a slave to sin” (7:14). Biblical scholars have spilled much ink over the identity of the ‘wretched man’ caught in intense introspective struggles as described in Romans 7:14-24. He delights in God’s law in his mind (7:22) yet confesses that nothing good lives in him, that is, in his sinful nature (7:18). He could not do the good that he wants to do. Instead, he carries out the very evil that he wants to shun (7:15-16). It almost seems like he has a split personality, fighting a ferocious war within himself (7:23).

Was Paul talking about his own guilt-ridden inability to keep the law as a Pharisee in his pre-conversion days? Or does the ‘wretched man’ represent a regenerate Christian life caught in the already-not yet tension of growing in holiness in a fallen world? Or was Paul mimicking an abnormal Christian who still relies on external law-keeping rather than the ‘new way of the Spirit’ for his sanctification?

Without getting entangled too deeply in this debate (the curious reader may consult a good commentary for more details), perhaps it would be fair to say that all of us (be it Christian or otherwise) are unable to keep the law perfectly due to the power of sin living in us. “Who will rescue me from this body of death? Thanks be to God— through Jesus Christ our Lord” (7:24)! These inner struggles did not climax with a cry of despair but of anticipation for eventual deliverance. We would only read of the indwelling Spirit by whom we put to death the misdeeds of the sinful nature later in Romans 8.

Tim Keller has a helpful way of distinguishing the gospel from both legalism and lawlessness. While it is easy to detect sin in a hedonistic lifestyle, we often cannot tell how the gospel is any different from moralistic religion. But a legalist rejects God’s grace by trying to be his own savior through achievements just as a hedonist rejects God’s law in pursuit of selfish pleasures. Both are fundamentally opposed to the gospel of grace.

Two Christians may join the same cell group, tithe regularly, serve in church, listen to the same sermon and try their utmost to be good parents. But they may do so out of radically different motives, resulting in radically different approaches to life. The legalist does these things in order to appease God, out of fear and despair that God will reject him if he fails to perform. If he succeeds, he feels proud and superior to others. On the other hand, the believer transformed by the gospel does the same things out of grateful joy in God’s free acceptance and desire to bring Him pleasure. The result is a humble boldness since Jesus alone is his righteousness and atonement for sins.

Which is the primary driver in your life - the law or the gospel?

Is our standing before God dependent on grace rather than our track record in law-keeping? Is our obedience an outflow of a personal, living relationship with God? Or do we relate to God in terms of a slavish bondage to rules and regulations, a list of do’s and don’ts, of mere duties and obligations?

God is not glorified by joyless religious duty, but by our joyful, willing and obedient delight in all that He is.

Lessons from Gethsemane

2009-04-10T10:11:00.001+08:00

GRACE@WORK MAIL 15/09 (April 10th, 2009 Edition)

This ecommentary is sent out free but your donations help this ministry in its commitment to bring truth to life. Details below.
(Grace@Work Mail is a ministry of Graceworks: www.graceworks.com.sg)

By Soo-Inn Tan

I have been revisiting Gethsemane in preparation for Maundy Thursday. I am struck afresh by the prophetic force of Jesus' travail in the dark. Jesus is no eager suicide bomber rushing to his martyrdom. Instead He wrestles with His Father to see if there was anyway He could get out of going to the Cross. Here are His words as recorded for us by Matthew:

[Going a little farther, he fell with his face to the ground and prayed, "My
Father, if it is possible, may this cup be taken from me. Yet not as I will, but
as you will." (Matthew 26:39 TNIV)]

As D. A. Carson reminds us, Jesus did not suffer martyrdom. His was a unique death and a unique anguish.

[Jesus did not suffer martyrdom. Can anyone imagine the words of (Matthew) 26:53 on the lips of a Maccabean martyr? ... Jesus went to his death knowing that it was his father's will that he face death, completely alone (27:46) as the sacrificial, wrath-averting Passover Lamb. As his death was unique, so also his anguish; and our best response to it is hushed worship ... ("Matthew," The Expositor's Bible Commentary, Volume 8, Frank E. Gaebelein, General Editor, Grand Rapids, MI: Zondervan, 1984, 543)]

Nevertheless, there was a choice to be made. There is no indication that Jesus would disobey the Father. He was asking if there was any other way. Once it was established that the Cross was the only way, Jesus embraced it. In doing so Jesus was practising what He had taught His disciples in the model prayer, in Matthew 6:10. This then is one key lesson from
Gethsemane: followers of Jesus are to obey God even when it is difficult. The lesson is clear but hard to hear in the din of today's consumerism dominated world.

Consumerism tells us daily and in many creative ways that the customer is king. You do what you like to do. And often we are encouraged to make choices that make us feel good. As Benjamin R. Barber points out, the modern consumer society has infantilised us, training us to choose the easy over the hard.

[Ours (society) rewards the easy and penalizes the hard. It promises profits for life to those who cut corners and simplify the complex at every turn. Weight loss without exercise, marriage without commitment, painting or piano by the numbers without practice or discipline, internet "college degrees" without course work or learning, athletic success through steroids and showboating ... morality without sacrifice, and virtue without effort.
(Consumed, New York, NY: W. W. Norton & Company, 2007, 87-88)]

To Barber's list, we could add, salvation without the cross, which interestingly, was the devil's offer (Matthew 4: 8-11).

Thank God Jesus made the right choice. His obedience would lead to the Cross and the undoing of the disobedience of Adam. His obedience unto death opened the way for life and the birth of God's new humanity.

As members of this humanity we too are confronted by choices. Once in awhile we are confronted by choices that involve choosing between God's way and the devil's way. How do we find the strength to follow our Lord? If indeed the "the spirit is willing but the flesh is weak" (Matthew 26: 41), how do we find the strength to make the tough, right choices in a world that encourages us to take the easy way? We find two clues from Jesus' victorious choice.

First, Jesus always trusted in the love of His Father. Even as He agonised over the prospect of the Cross, Jesus always knew that God was His Father (Matthew 26:39). As R. T. France reminds us:

[The relationship of trust and loyalty between Father and Son which was put under scrutiny at the outset of Jesus' ministry (4:1-11), proves able to survive even this ultimate test. ( The Gospel Of Matthew, Grand Rapids, MI: Eerdmans, 2007, 1002)]

We choose to obey God, even when it is tough, even when we don't understand, because we trust our Abba Father. His love is perfect and all his ways are just. Jesus knew that and chose accordingly. At some point of our Christian pilgrimage, and perhaps many times in our journey this side of heaven, we need to know in the depth of our beings, the utter trustworthiness of the love and purposes of our Abba so that we would free fall for Him if He were to ask us to.

The second clue from Gethsemane as to how we can find the strength to make the tough decisions of life is somewhat of a negative one. We need a supportive community. Jesus made it clear that He wanted His three closest disciples to be with Him because of the gravity of the test that He was facing. Jesus is no unfeeling stoic. He freely tells His friends: "My soul is overwhelmed with sorrow to the point of death. Stay here and keep watch with me." (Matthew 26:38b TNIV) The fact that His three friends fell asleep on the job does not negate the principle that we are meant to face the challenges of life in the company of faithful friends.

There is mystery at Gethsemane. We will never fully understand all that happened there two thousand years ago. But we know there was a tough decision to be made and that Jesus made the right one. And that He now invites us to take up our crosses and follow Him, fully trusting the Father, in the company of faithful friends. This Maundy Thursday we echo the words from Gethsemane: " ... not as I will, but as you will."

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Discover Your Calling

2009-03-16T22:44:00.001+08:00

Read 1 Corinthians 12:4-27 (Based on Gordon Smith's Courage and Calling and Yoke Yeow's idea with Incredibly Called) Delivered at RipTreat 2009

If you can be a superhero, who would you want to be? Why do you want his or her super powers?

Do you remember the movie The Incredibles? Or Kungfu Panda? Or Ratatouille? The heroes of each story have a deep desire in their hearts to be superheroes, a chef (Remy the Rat) or kungfu master (Po The Panda), they face huge internal and external problems that prevent them for realizing their dreams and we cheer them on when we see how they finally overcome these barriers to be what they were meant to be!

Each and every one of us is given special talents, skills, abilities and a calling from God. Not all of us have the same spiritual gift. Why? It’s supposed to be like a body when we mutually build up and bless each other with the diverse gifts we have been given. Since we cannot be experts in everything, we need each other…

First and foremost, God calls us to Himself, to a personal Father-child relationship with Him. He loves us unconditionally, there is where our self-worth lies. Secondly, He has also equipped us with abilities and called us to fulfil a purpose, mission and destiny in life.

What happens when we don’t exercise our gifts or we don’t know what God has called us to do with our lives? When people don’t discover what God had made them to be, they very often experience these symptoms

Boredom: Mr Incredible is super-strong and loves to fight crime and save people from trouble. But when he was forced to retire by the law, he earns a living filing claims in an insurance company. He’s cramped in a tin can and sneaks out at night to play super hero.

Mischief: Do you remember Dash? Wonder-boy capable of supersonic speeds but to hide his superpowers, he can’t show his true colors in school. So he must pretend to lose races in school to conceal his abilities. In frustration, he expresses his talent by putting thumb tacks teacher's butt. When people can’t express their abilities in positive, productive ways, these gifts can have a dark side.

Inferiority Complex: Violet the shy, insecure girl whose gift of invisibility helps her fade ever more into the background. When you don’t find your call or purpose in life, you may eventually believe you are good for nothing. There is no meaning or rhyme in life… you get overwhelmed with self pity, inferiority and insecurity.

Mismatch of work: I would also like to suggest to you that because many people do not discover the true superpowers, they choose a certain job or study certain subjects because everybody else is doing it, it makes lots of money or due to society expectation or because it is easier road to take. We dun stop and ask:

Is this “who I am”? Is this what God has called me to do?

Disclaimer: If you are in secondary school, this is probably not the time for you to make firm decisions on what you’d be doing for the rest of your life. So don’t go home and tell your parents “I’m not going to school anymore because I wanna go US and be American Idol”. It is a lifelong journey. You won’t find out the entire purpose of your life tonight. At your age, I want to encourage you to try new things, dun limit your ministry experience and continuously learn more about you like/dislike but it’s never too early to start thinking about these things.

What I like about movies like Kungfu Panda, Incredibles or Ratatouille is not so much the silly humor or kick-butt action, what satisfies us most is when they find the joy of finally doing what they were made to do. Like when Remy the rat creates delicious dishes instead of scavenging leftovers or when Po the Panda finally defeats the bad guy by being himself and he finds out that the secret of the dragon scroll is “There is no secret!” we cheer for these heroes.

What are you spiritual gifts? Freely you have received, freely give. A Hero is waiting to be set free in us. Only One Life To Live. Don’t Waste It.

But how do we find out what is God’s will for us? What are our spiritual gifts? Must we hear audible voices from heaven before we know it? Is there a secret spiritual formula to finding God's call? The secret of the dragon scroll is "there is no secret".

It’s not something overly difficult or mysterious. In fact, after this we will do a little survey together to help you find out more about your spiritual gifts. Would you like to find out? (Disclaimer: The purpose is to get you started on discovery not absolute answers because unless you have tried some of these ministry areas, how do you know you don’t like it or good at it? The answers will change as you explore and learn more)

Here are FIVE Questions to help us find our Life Calling

1) What do you feel joy doing? What is my deepest desire or passion?

It doesn’t mean that just because you enjoy playing Counterstrike, you are called to be a gamer. But since God put the body together, you will feel fulfilled (Yes, I feel God’s pleasure when I run, sing, write, play the guitar, serve the weak etc) when functioning in the proper area. There will be a sense of purpose, like jigsaw puzzles that fit. Look out for the sense of fulfillment, satisfaction, pleasure when you exercise a gift/ministry.

2) What are you good at doing? What are my abilities, skills, spiritual gifts, mutant powers?

Run through some of the gifts and talents in the spiritual gift survey. It's not an exhaustive list. Maybe you think “Oh, I’m good at none of these things.” But again: “Belum cuba belum tahu”.

Risks: When people ask you to serve as ushers, “Oh no, because I don’t have that gift”. You begin to avoid evangelism or prayer. And at this time, none of us have enough life experience to really know what gifts you have, Some people would rather die than say, sing in public, but when they are given training and opportunity they may turn out to be gifted singers. So explore new opportunities. Get involved in different church ministries to meet the needs of some real people, expose yourself to the needs around and see if God puts a burden in your heart.

3) What do you feel are the biggest needs of the people around you?

When you look at the world around you, what are the things that make you sad or lose sleep? Are you burdened by the suffering of poor people? Are you burdened to see that people are lost without the gospel? Do you feel angry when there is injustice or cruelty? Of course, all Christians should feel such burdens in some degree. But it’s also true that some people feel more strongly about some areas than others. And it’s okay, dun fight over it and accept that God calls people differently while learn from others. Evangelism (Alpha Course) versus Social Justice? (Angsana) Don’t insist others to be like you.

Have you felt like: “Why isn’t somebody doing something about it?” Maybe you should.

4) What is your unique personality?

God has wired each of us differently, in a unique way like snowflakes. There is no “right” personality. Our individual temperament is unique to us as our fingerprint. John Calvin once said: You cannot know God unless you know yourself. You cannot know yourself unless you know God.

- Extroverts are energized by being with people or enjoy being the center of attention. Introverts tend to be content and energized being alone, and avoid attention when in a crowd. Which is more true to who you are?

- How do you process information? Am I more inclined to trust clear, certain and concrete facts (sensate) or more inclined to trust intuition, gut feeling and imagine possibilities (intuitive)?

- Do you make decisions depending on logic/analysis or personal relationship/feeling? Thinker or feeler?

- Am I more inclined to live with order, structure and routine or do I prefer going through life with more variety, spontaneous changes? Different personality may clash in a meeting. Derive fulfillment from finishing a task or find more joy in the process?

Again, your calling is not determined by one factor. For example: “Unless you are an outgoing extrovert, you cannot be a leader” – too simplistic. There are different leadership styles, a quiet person can lead effectively also.

5) What do others in school, family, circle of friends, church community say about me?

Since spiritual gifts are designed to benefit others (edify each other), you should see positive results as you exercise these gifts. But results take time so don’t give up too quickly, give it a fair try. Sometimes it’s hard to be brutally honest with ourselves – we can be either too hard on ourselves or unable to see our own shortcomings. So we need other brothers and sisters in Christ to help us recognize and confirm our gifting. Cannot ‘syok sendiri!!’ And as a youth group, be on the lookout and encourage those who do well, affirm them to continue using their gifts, be generous in giving honest feedback and constructive suggestions or evaluations.

But you can’t consider this question alone: Sometimes even people who mean well may misunderstand us, may be biased and their feedback cannot be absolute. We need to weigh opinions of others carefully as well. Usually some truth, some exaggerations…

So there you have it: Five Questions to help you discover your calling in life
What do you feel joy doing? What are you good at doing? What do you feel are the biggest needs of the people around you? What is your unique personality?

After doing the survey:
Beware of ‘gliding on our gifts’. Sometimes our relationship with God is not that healthy or our hearts are not right (bear grudges or hatred on others) but we can still do well in our ‘ministry’ because we are gifted in it and nobody notices. Your gift can never replace what goes on inside your heart. “Lord! Lord! Look at what we have done for you” But I never knew you. (Matt 7:21) There are people who are not so gifted but because their character is godly and their relationship with God is close, people are blessed and sense the aroma of Christ in their lives.

Our gift, ability or ministry is not an extension of ourselves. It is not where your source of self-worth. Unless you see this, you’d be driven or scared, too timid or too aggressive.

If we measure our self-worth by our achievements and abilities, we will either burn out (“I must be the best otherwise I’m a failure”) or give up (“What’s the point? I’d never be good enuff”).

But the good news is Christ “loves us more than we ever dare imagine even though we are more sinful than we’d ever know”! How does that change the way you measure how valuable you are and how you use gifts? Humble boldness…

I hope this message gets you to start thinking over the next few days we are together. What is the kind of person God has called me to be? What are the needs around me that I could me in Jesus name? What gifts have he given me to bless others and glorify God?

Remember Spiderman movie: With great powers come great responsibility! Let us pray.

What Is Apologetics?

2009-03-07T09:29:00.000+08:00

1 Peter 3:15-16 “But in your hearts set apart Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect, keeping a clear conscience, so that those who speak maliciously against your good behavior in Christ may be ashamed of their slander.”

This message was given to MMU Cuberjaya CF last nite. Wanna acknowledge materials from Stand To Reason. Imagine if the President of MMU comes into this CF meeting and says, “I need someone to represent CF and tell me more about what you are and what you do. Who would you send?” Would you send one of these guys to represent the CF? Why? (Mystery prize)

We don’t want our representatives to be rude, blur, offensive, obnoxious, fumbling clowns basically because they reflect badly on us.

Whether we know it or not, we are already representatives for Christ in our family, in our classroom, amongst our friends… We are ambassadors of Christ. We represent the King and His Kingdom in a fallen world to share the good news and show good works. People will hear our words and see our behavior and conclude, “Oh he’s a follower of Jesus so His Master must be like that also”. As ambassadors for Christ we either attract people to see God or distract people from seeing God. I’m not saying you have to be perfect, but I think we need to be real (honest).

The topic today is “Apologetics” – it doesn’t mean saying sorry or apologize all the time. It doesn’t mean trying to defend God because God doesn’t need our puny defense, thank you very much. No, Apologetics is the art of giving our friends (seekers or critics) a reason for the hope we have in Christ. It is an important part of being an ambassador for Christ in MMU. So what does it do? Why should I learn to give a reason for our faith?

Firstly, it helps us to remove some obstacles that prevent people from coming to faith (“I think Christians are so nice but how can you believe that Jesus is the only way? Isn’t that narrow minded?”

Apologetic helps us to compare and evaluate other religious claims. Especially in Malaysia where we live in a multi-religious society, there are many ways of answering the big questions in life – Where do we come from? Who am I? Why on earth am I here for? Where am I going? These are big questions that every thinking person asks. Apologetic helps us to find good answers for our origin, identity, meaning in life and destiny after we die…

It may also helps us give our friends positive clues or evidences for why we believe God exists, Jesus resurrected and the Bible is God’s word. Some people are Christians because it makes them happy, it looks cool, the music sounds great, because a boy or girl in CF is cute and so on. But it won’t last. The kind of faith that endures and transforms is faith that is based on conviction… not because it is feels cool, but because it is true… And because it is true, it radically changes our lives and priorities… Apostle Peter says: In your heart set apart Christ as Lord. He’s Lord of all or not Lord at all.

Some may ask, “If there are reasons or evidence, where is the room for faith? If I already have faith, why need reasons?” But biblical faith is not wishful thinking, but based on facts. God invites us to “Come let us reason together” in the book of Isaiah. In New Testament, we find that the apostle Paul reasoned with people in the synagogues and some of them are persuaded.

Although faith is beyond reason, it is not against reason. It is not blind faith or intellectual suicide. Faith involves knowledge (objective: This chair is strong enough to support me), agreement (Yes, it can support me) and personal trust or choice/commitment (subjective).

Ok, so how do we do it?

Here are three key characteristics of a good ambassador for Christ. We need to have
Knowledge (informed mind), Character (attractive, winsome manner) and Wisdom (artful method)

A) Informed mind: The Bible passage we read just now tells us to be ready, be prepared to give us an answer or reason for our faith. To do that, we obviously need to know something about what we really believe and why we believe the things we believe.

For example, you may play Counterstrike with your friends one day and he asks, “Eh, what is the meaning in life, ar? Bible got answer or not?” How would you answer? If you don’t know, never mind, go home, look it up in books, ask your pastor, do some research and get back to him. But if he asks same question 2-3 times, and your answer is always “I dunno” then it just shows that this is not important even to you so why should I bother?

The best part is this: Equipping yourself with biblical truth is not as hard as you may think. There are so many excellent and free resources available online these days and with Google, it is at your finger tips. (You are IT savvy people, see below). So be transformed by the renewal of your mind. The bible didn’t say be transformed by the removal of your mind. If not, you’d become conformed to the patterns of this world. Do you know how do bank workers recognize counterfeit notes?

B) Winsome Character: Peter says “But do this with gentleness and respect, keeping a clear conscience, so that those who speak maliciously against your good behavior in Christ may be ashamed of their slander”

Do you know of people who win arguments and lose the soul? They can debate like champions but offend everybody with a proud, know-it-all attitude. People are just put off. But good ambassadors for Christ are humble, gentle or respectable to others. They speak the truth but they speak the truth in LOVE. There is a patient, attractive and winsome character because the ultimate apologetics is love.

When people see in our lives compassion for the weak and needy, show forgiveness to those who persecute and slander us, it will raise profound questions for our friends “Why are they so different?”

Be sensitive to the real concern behind the question. Sometimes when people ask “How can God be fair when there is so much suffering in the world?” they may or may not want a philosophical answer that God gave us freewill or has a greater purpose for suffering. There may be underlying reason behind the question: Because they are suffering personally and the question is really asking for our understanding, presence and practical help. Be a good listener and try to find out the question behind the question.

And when people don’t agree with us, relek la… No need to be defensive or angry because only the Holy Spirit could touch a person’s heart to believe, it is not up to how good we are in debating. We are called to be witnesses, not judges of people’s hearts. Allow room for God to work in them. Sometimes all we are called to do is to plant a seed and that’s ok… just leave him with something to ponder and think about… don’t feel pressured that you must get to the sinner’s prayer every single time… bcos somewhere down the road another person will water it… another person will plow the ground… another person will reap… It’s a community project, dun be pressured to do everything

C) Artful Method: Sometimes we may have the facts, and our motive is good (we mean well) but we don’t say it in a way that people can understand. Or we say it in a way that people easily misunderstands. There is a saying: “It is not what you say, but HOW you say it that makes or breaks the case”.

This is not just about packaging or tricks. It is about effective communication. The gospel message is eternal, unchanging but the ambassador learns how to adjust his method depending on the person/situation so the gospel is heard in clear and compelling way. For example, for some people who are ready, you can flip out the Four Spiritual Laws or a tract and share with them the gospel. God loves you and has a wonderful plan for your life… But other people turn off the moment they see a tract, looks like you are trying to sell them something, so you may want to change your method a bit…

And we need to be careful of Christian jargons or lingo that we use. It makes perfect sense to believers but doesn’t mean anything or worse, it means the wrong thing to someone who is not a believer. Like, “Jesus is the answer!” But what is the question? “You need to be washed in the blood of the Lamb”? Huh? Sounds scary… “You need to be justified and sanctified before you can be glorified”. Is there a way to rephrase that in a lingo your friends understand?

Last but not least, don’t be an answering machine. Sometimes we think we must always be the one giving all the answers. But if you look at Jesus, He very often answers a question with another question.

Question: Good Teacher, what must I do to inherit eternal life?
Response: Why do you call me good?

Question: Is it lawful to pay taxes to Caesar or not?
Response: Whose picture is on the coin?

Question: On what ground shall divorce be permitted?
Response: What did Moses command you?

Question: By what authority do you do these things?
Response: Answer me this – by what authority did John the Baptist do what he did?

Questions and more questions… But why did Jesus do that? Is it because he doesn’t know the answer? No. Questions are very powerful…

Because question opens up hidden assumptions: “I can’t believe in Jesus without being 100% sure first” So I asked, “But what decision have you made in life based on 100% certainty? Unreasonable criteria”

Questions can expose the heart issues or logical problems in a person’s views
“There is no truth.” “Really? Is that true? Is that absolutely true?”
“You can’t be sure of anything when it comes to God”. “Are you sure about that?”

Questions help us gather more information and clarify someone’s beliefs (ie Hinduism). Then, if he is polite, you get to share your own views later. Conversation: Not so preachy.

Questions get you out of the hot seat and reverse the burden of proof.
“There is no God.” “What do you mean by ‘God’?”
All religions are basically the same.” “In what way are religions all basically the same”?

Learn the right answers but also learn to ask right questions.

Final thought: The Gospel is offensive enough because it deals with idols/sins of people. Don’t add any more offense to it. But we dare not water down the Gospel.

Alister McGrath in Singapore

2009-03-04T14:35:00.002+08:00

Recalling history, Proclaiming His Story

Date:
Thursday, 21 May, 2009 - Saturday, 23 May, 2009

Time:
7:00 PM

Venue:
St Andrew's Cathedral

About Prof Alister McGrath:

Reverend Professor Alister McGrath joined the department as Head of the Centre for Theology, Religion & Culture at King's College London, in September 2008, having previously been Professor of Historical Theology at Oxford University. He has long been involved in theological education, and is the author of some of the world’s most widely used theological textbooks, including the bestselling Christian Theology: An Introduction (Blackwell), now in its fourth edition. He is in constant demand as a speaker at conferences throughout the world, especially in South-East Asia.

Christian Views On Science

2009-03-02T20:39:00.000+08:00

What is the science? (excerpts from Scaling the Secular City, JP Moreland)

Realist view: Good scientific theories are rational, close to true description of the world. If it’s true, a theory will have virtues like simplicity, clarity, internal/external consistency, predictive ability, empirical accuracy, guide future research). As science progress, we get a truer picture of the world. (i.e. Karl Popper)

Non-realist view: There is no neutral facts/data. The ‘world’ we observe is itself determined by our theories about the world. Rival theories cannot be compared with each other because there are no theory-neutral criteria. What is rational for one culture is not necessarily so for another culture. Paradigm shifts (i.e. Thomas Kuhn)

Are there limits of science?

“Only what can be tested empirically is true and rational Everything else is just opinion.” But can this statement itself be empirically tested? What kind of experiment can prove that?

(Realist) Science presupposes some philosophical ideas like the laws of logic are true, that numbers exist, that good theory corresponds to the world and existence of mind-independent world (if a tree falls, does it make a sound if nobody hears it?) versus the ‘world’ is just sense images in the brain of perceivers. Point is: Science is possible only under certain philosophical assumptions.

How Does Science And Theology Relate To Each Other? (Five models)

1. Science is for natural realm and Theology is for supernatural realm. The Bible is not a science textbook. If we want to know the chemical makeup of water, that’s the role of science. But science cannot help to settle the question of how sins can be forgiven.

2. Science and theology are different ways of explaining a phenomenon – science focuses on the how and what, theology focuses on who and why.

3. Theology as foundation for science: The same personal Creator who created the world also created our sensory and rational faculties so it’s reasonable there is correspondence between them. But it’s probably more accurate to say that science owes its existence to philosophy. At least, Christian theology is consistent with presuppositions of science.

4. Science sets limits on Theology. Theology can do its work only after consulting science, not vice versa. For example, if science contradicts theology, it trumps everything. But if Bible is God’s revelation, how do we respond when there are apparent conflicts? Is our interpretation right? Is our science sound? All truth is God’s truth?

5. Both are interacting approaches to the same reality. (5 is compatible with 1, 2, 3) Theology sometimes implies gaps will exist in scientific accounts where God intervenes. Let the biblical revelation speak for itself i.e. make historical/scientific claims. Is this God-of-the-gaps strategy?

a) It’s debatable whether theology always loses (some theologians predicted that the universe is temporally finite, fossil record would show gaps, anthropologists would find widespread belief in a supreme Being in different cultures etc.

b) And just because most alleged gaps are explainable, it doesn’t follow that all alleged gaps will turn out this way. By definition, a miracle arises against a backdrop where it is rare and unexpected and in the minority.

c) God of the gaps argument can be used against science as well. Most past theories have been replaced or falsified now. Caution against accepting a prevailing theory too readily.

d) What if the gap gets bigger with the advance of science? Spontaneous generation of life theory debunked as we understand more the complexity of microbiological structures.

Picture courtesy of this website

We Just Can't Do As We Please!

2009-02-14T19:02:00.000+08:00

Selected excerpts from From Vantagepoint
by Melissa Ong, a filmmaker engaged in conservation work zooms in on the need for creation restoration and encourages all to get involved!

THE ENCOUNTER WITH A ROCHA
A Rocha (Portuguese for "the rock") is an international Christian conservation NGO working to show God's love for all creation. When I first found A Rocha through Google on the Internet, it was like finding my long lost family and I just had to work for them. The other search results were disappointing. Basically, a whole lot of Christians condemned the movement as unbiblical, a form of new age spirituality, and connected to worship of Gaia. A Rocha turned out to be very biblical, totally legit, and they didn't just talk about creation care, but actually did practical conservation work. I was so happy (my husband, Dan, said I was jumping up and down). I didn't feel alone anymore!

That was 2003. I had been in the local television industry for about eight years writing and directing TV programs and documentaries. I loved making shows about Singapore's natural heritage and the environment. A turning point came when I was in Japan for another environmental series for youths. I felt really moved by the Japanese activists who were doing amazing work and I couldn't help but ask myself, "Why aren't Christians doing something about the environment? We are supposed to be stewards, right? What does the Bible really say about the new creation?"

Immediately, A Rocha (AR) got an email from me: "Do you have a media department? I would like to make films for AR." At that time, I had just resigned from my job as an Executive Producer at a production house and I wanted to give more time to missions and conservation. Well, they didn't have a media department, but Peter Harris, the founder of AR wrote to encourage me and also sent his book Under The Bright Wings. It's the story of how AR started in Southern Portugal. This book changed my life because it articulated something I felt for deeply, but didn't have the theology or language to express. A year later, Peter and his wife Miranda invited Dan and I to join the AR International team as volunteer filmmakers for one year. By then, we had met in Singapore, organized a little AR conference at the Singapore Bible College and gone to Bangkok together to run an AR booth at the Third IUCN World Conservation Congress in 2004. We had become dear friends.

So Dan and I raised our financial support through friends, bought camera equipment, and a souped-up laptop for video editing. In March 2005, our church sent us off on an itinerant life which has led us to France, Portugal, UK, Kenya, and Canada to film what God was doing to restore His creation. It's a dream come true to serve God in this way.

HOW TO GET INVOLVED
If you'd like to know how you can support or partner with us in our work (communications and creating Chinese resources), we'd love to hear from you. It would be wonderful to see an AR community group start in Singapore.

We need to ask ourselves: How can we be better stewards of God's creation? How can we love our neighbor? Who is our neighbor? In the environmental crisis, the poorest people are most at risk. It can be quite overwhelming. Where do we start? Shopping and eating are a big part of Singaporean culture. I'd like Singaporeans to be more connected to where their food comes from and for Christians to eat responsibly as a spiritual discipline. Can we ask the Holy Spirit to show us how we can shop and eat in ways that honor communities and places? It's important to ask where does this come from? How was it grown, produced or reared? Do I need to buy this new thing or can I borrow it, fix the old item or stick with what I already have?

You don't have to be a field biologist to volunteer in A Rocha although we do need them! When Dan and I were in Canada, there was a colorful mix of volunteers: those who helped in the Community Shared Agriculture (CSA) project and worked in the organic vegetable garden, businessmen who gave good advice, people who fixed the lawn-mower, carpenters, helpers in environmental education with the kids, children who weeded, and environmental studies students doing surveys.

Like all charities, A Rocha also needs people who can give or know of others who can. I would be happy to exchange emails, meet with people, go to home groups, and to show the A Rocha films.

"If God is really at the center of things and God's good future is the most certain reality, then the truly realistic course of action is to buck the dominant consequentialist ethic of our age - which says that one should act only if one's action will mostly likely bring about good consequences - and simply, because we are people who embody the virtue of hope, do the right thing... Our vocation is not contingent on results or the state of the planet. It is simply dependent on our character as God's response-able human image-bearers." - Steven Bouma-Prediger

Melissa Ong and her husband Dan Tay are a filmmaking team based with A Rocha in Singapore. Melissa produces video tools for A Rocha teams (find them on our Creation Care video resources page). They are also making A Rocha's work known amongst Chinese-speaking audiences. You can contact her at melissa.ong@arocha.org.