Dear brothers and sisters in Christ
I am attaching both the programs for the Council for World Mission East Asia Region's Inaugural Youth Leaders Regional Assembly and the I LOVE MALAYSIA Programs which will be running consecutively from August 11 to 28, 2008, for your perusal. The theme for the conference is "The Role of the Christian Youth in Nation Building".
Gereja Presbyterian Malaysia (GPM) is the main organiser for these two events and will play hosts to youth leaders from various member churches in East Asia, i.e. from Taiwan, Hong Kong, Myanmar, Singapore, South Korea as well as representatives from Africa, Europe and Caribbean.
On behalf of the organisers, I would like to extend an invitation to yourselves and fellow ecumenical youth leaders to participate in these 2 programs. Participants for the extended I LOVE MALAYSIA will get to experience a short term mission exposure during their stay with another Malaysian church, serving in various ministries such as mission, e.g. Orang Asli children, sunday school or migrants, or youth work, and also get to enjoy an enriching cross cultural experience from their time of fellowship and sharing with regional youth leaders on matters relating to regional affairs and development of national youth policies.
Please do not hesitate to contact me for further clarification.
--
Blessings, In Him,
Chrisanne Chin - chrisanne.chin@gmail.com
陈耀芳
Organising Coordinator
CWM EAR Youth Committee
The great lesson of our time is that no regime can survive if it acts above the heads of the ordinary citizens of the country - Nelson Mandela
Showing posts with label malaysia. Show all posts
Showing posts with label malaysia. Show all posts
Friday, June 20, 2008
Wednesday, May 14, 2008
A Study of Islam for Christians in Malaysia
I always have the conviction that Christians should know more about Islam, the religion of the majority of their neighbours in Malaysia.Anglican Rev. Albert Sundararaj Walters, Vicar of the Parish of St. Peter, Kuala Lumpur has just written such a book. He starts with a general survey of Islam in Malaysia, Singapore and Indonesia. Then he narrows his focus to issues between Christians and Muslims in Malaysia and concludes with some bridge building strategies.
you can order his books by writing to him at albertwalters@gmail.com
ISBN 978-983-43378-1-0 No. of pages: 428
Publisher: Council of Churches of Malaysia Year: 2007
Price: RM35.00 US$15 GBP£12 (postage & packaging extra)
KNOWING OUR NEIGHBOUR:
A STUDY OF ISLAM FOR CHRISTIANS IN MALAYSIA
CONTENTS
PART ONE
THE ISLAMIC FAITH: A SHORT INTRODUCTION
1 Arabia before Islam: Geographical and Human Setting
2 Prophet Muhammad and the Early Muslim Community
3 The Expansion of Islam
4 Christians under Islamic Rule
5 The Quran and the Hadith
6 Doctrines of the Islamic Faith
7 The Five Pillars of Islam
8 Islamic Law and Sunni Schools of Fiqh
9 The Emergence of Sunni Theology
10 Sufism: Development, Thought and Practice
11 Islamic Personal and Communal Life
12 Status of Woman in Islam
13 Modern Islamic Movements
PART TWO
MALAYSIA: THE MELTING POT
14 Islam in Southeast Asia
15 The Introduction and Spread of Islam in Malaysia
16 Malaysia: The Context
17 Islamic Resurgence and Islamisation in Malaysia
18 Christians Respond to Islamisation
PART THREE
CHRISTIAN-MUSLIM RELATIONS
19 Christian Attitudes to Islam
20 Muslim Perceptions of Christianity
21 Christians and Muslims in Malaysia
22 The Church in Malaysia: Issues and Challenges
23 Building Bridges: Celebrating Diversity
Labels:
Christianity,
community learning,
Islam,
malaysia
Wednesday, January 30, 2008
Please Don't Jail Our Doctors in Malaysia

Calling all doctor and student bloggers and anyone who can help. The Government has begun to arrest and jail doctors on a technicality - not registering their clinic with the PHFSA. This act treats doctors like common criminals. These are community doctors who have not committed a serious crime but instead face an incredibly harsh sentence for their technical lapse.
Dr Basmullah Yusom, a family practitioner, is the first victim of this legislation. He was sentenced despite not having legal counsel representing him, despite pleading for leniency (he had wanted to sell the clinic anyway and is in financial trouble) and as he could not pay the hefty RM 120,000 fine, he is now in Kajang prison.
You can read more about it in Malaysian Medical Resources http://medicine.com.my/wp/
The 1st clinic doctor convicted under the PHFSA
and
The 1st clinic doctor convicted under the PHFSA (II)
The ex-Health Minister had promised that the Act would be used only against Bogus doctors and Bogus clinics. Yet, we see that legitimate licensed APC holding medical practitioners are now being targeted.
In support of Dr. Basmullah, we urge all of you to put up this logo in your Blogs and Websites until this travesty of justice is reversed.
Friday, December 28, 2007
Allah, Who Is Confused?
What a Christmas gift we got from the govt this year! A friend Look.Observe wrote this letter to Malaysiakini, and indeed, more should do so in the media and blogs:
"It is with great unease and displeasure I read news in recent days of how the prime minister has systematically clamped down on other religions. First it was the issue of Hindu temple demolition, which was completely blanked out of mainstream newspapers. It seems that the irresponsible authorities who insisted on bringing down the temple were not brought to justice at all.
The Malaysiakini video clearly shows how the authorities have wronged the people, particularly the Hindu community in Malaysia. Instead of discussing the issue and taking proper steps, the issue was blanked out from all Malaysians. This leaves no room for Malaysians to learn from history as to not repeat such blunders.
At the dawn of the new year, Christians, particularly the Bahasa Malaysia speaking Christians in East Malaysia, got themselves another ‘Christmas present’ from the Internal Security Ministry. The ministry threatened not to renew Herald weekly’s publishing permit because the word “Allah” was used to refer to God. This is a very unreasonable act by the government.
Th word “Allah” is also used in the Middle East by all the religions of the Abrahamic faiths. Islam, Christianity and Judaism were all founded in the Middle East. So why then is the government making an issue out of nothing when such practices of Christians calling their God “Allah” is not an issue at all there?
By warning Herald not to publish their BM section because the term “Allah” was used, the ministry is actually telling Christians how to call their God in BM. BM is the national language of this country. It belongs to all Malaysians regardless of whether they are Muslim or non-Muslim. The language is not exclusive to any party, race or religion.
I have never heard of any government imposing on a person or a group’s right to call out to their God or being told how to call their God. At the most, a person or group can try to convince the other person/group of how they believe God should or should not be called, but they have absolutely no right to impose it.
The answer to my question above would be that no one has the right to tell me how to address my God because my relationship with God is between me and God. It does not involve the country or the government. If it is wrong or if God does not like it when I address Him as “Allah” in BM, He can then strike me dead with lightning. I really don’t need the government or anybody else telling me how to address my God if God does not mind it."
Siew Foong at the NECF called for prayer:
2Chronicles 19: 6-7 “Consider what you are doing, for you do not judge for man but for the Lord who is with you when you render judgment. Now then let the fear of the Lord be upon you; be very careful what you do, for the Lord our God will have no part in unrighteousness or partiality or the taking of bribe.”
1. Justice and fairness to prevail
2. Christian leaders and lawyers involved in the lawsuits: wisdom, sound judgment and courage.
3. Against the temptation of the evil one, the spirit of compromise and the fear of man.
"It is with great unease and displeasure I read news in recent days of how the prime minister has systematically clamped down on other religions. First it was the issue of Hindu temple demolition, which was completely blanked out of mainstream newspapers. It seems that the irresponsible authorities who insisted on bringing down the temple were not brought to justice at all.The Malaysiakini video clearly shows how the authorities have wronged the people, particularly the Hindu community in Malaysia. Instead of discussing the issue and taking proper steps, the issue was blanked out from all Malaysians. This leaves no room for Malaysians to learn from history as to not repeat such blunders.
At the dawn of the new year, Christians, particularly the Bahasa Malaysia speaking Christians in East Malaysia, got themselves another ‘Christmas present’ from the Internal Security Ministry. The ministry threatened not to renew Herald weekly’s publishing permit because the word “Allah” was used to refer to God. This is a very unreasonable act by the government.
Th word “Allah” is also used in the Middle East by all the religions of the Abrahamic faiths. Islam, Christianity and Judaism were all founded in the Middle East. So why then is the government making an issue out of nothing when such practices of Christians calling their God “Allah” is not an issue at all there?
By warning Herald not to publish their BM section because the term “Allah” was used, the ministry is actually telling Christians how to call their God in BM. BM is the national language of this country. It belongs to all Malaysians regardless of whether they are Muslim or non-Muslim. The language is not exclusive to any party, race or religion.
I have never heard of any government imposing on a person or a group’s right to call out to their God or being told how to call their God. At the most, a person or group can try to convince the other person/group of how they believe God should or should not be called, but they have absolutely no right to impose it.
The answer to my question above would be that no one has the right to tell me how to address my God because my relationship with God is between me and God. It does not involve the country or the government. If it is wrong or if God does not like it when I address Him as “Allah” in BM, He can then strike me dead with lightning. I really don’t need the government or anybody else telling me how to address my God if God does not mind it."
Siew Foong at the NECF called for prayer:
2Chronicles 19: 6-7 “Consider what you are doing, for you do not judge for man but for the Lord who is with you when you render judgment. Now then let the fear of the Lord be upon you; be very careful what you do, for the Lord our God will have no part in unrighteousness or partiality or the taking of bribe.”
1. Justice and fairness to prevail
2. Christian leaders and lawyers involved in the lawsuits: wisdom, sound judgment and courage.
3. Against the temptation of the evil one, the spirit of compromise and the fear of man.
Sunday, September 02, 2007
Caring For The World
This Merdeka weekend, I am thankful for the opportunity to travel to Kuantan with Chor Hon, to share about "Caring For The World" with a lively and bright group of youths from Emmanuel Evangelical Free Church. Knowing them made me optimistic about the future. Thanks much for a refreshing, horizon-expanding and meaningful camp, Pastor Tony Lim, Hon Yau, Lukas and everyone at X-Men, CareBear, Doraemon and Banana groups...
If we just look at the world and do not support each other in a community of faith, it's easy to get depressed, frustrated and give up under the sheer weight of human needs around us. It's a community project - imagine Frodo without Sam and the Fellowship of the Ring. Even William Wilberforce, the famous abolitionist, who persevered despite repeated failures (it's a marathon) had the support of likeminded friends in the Clapham Sect... (or Tolkien had the Inklings)
a) We live in the tension of being ‘in’ but not ‘of’ the world. There is a wideness in God's mercy that transcends racial, gender, cultural barriers yet we are called to avoid worldliness or value systems that oppose God or take Him out of the equation. (James 4:4)
b) Withdrawal from the world leaves us with a sheltered but irrelevant corner in the universe. Compromise with the world leaves with a popular but watered down gospel.
Leon told me the analogy of the housemate from hell. Someone who knows he'd be moving in a month's time and refuses to do his duties around the house, because he'd be gone anyway... the house is just a temporary transit. But we dunno when Christ will return, next week or 500 years time! So if we could be staying on earth for the next few hundred years, we have every reason to treat it with care and respect.
Three Areas We Need To Care About the Malaysian world
i. The Church as an inclusive community of racial reconciliation, being for the other and justice. We need to wake up from tidak-apathy and a form of tribalism (defending our interests only) by speaking up on behalf of non-Christians also (as some of us did in the moorthy/revathi/orang asli cases). In the words of Keropok lekor, we can "creatively surprise the "other" through scandalous/unexpected/revolutionary acts of kindness and grace."
ii. The Church as witness and conversation partner with people of various religious persuasions. We need to ambassadors for Christ in word and deed. Interfaith dialogue does not exclude evangelism, but deepens it. Witness does not exclude dialogue, but invites it in a humble spirit of "understand and then be understood" (one of the 5 love languages we learn about). Be equipped in knowledge (informed mind - know what and why we believe), wisdom (tactful method, question the questions) and character (humble, fair, respectful).
iii. The Church as salt and light in the marketplace, living for the glory of God in various spheres of life, in word and deed. Pastor Tony was insightful is laying out his vision of ministry as empowering and equipping the laity to minister in the world. Traditional paradigm of pastor as doer of ministry while the laity as mere receipients of ministry result in bottleneck.
Shared story about Sunway staff whose credibility is undermined bcos he has no competence/diligence at work. Marvin Wong on the "ministry of Work": "Pilots who fly well ensure the safety of passengers so they arrive on time. Auditors who perform add to ensuring financial integrity of companies and proper management of resources. Lawyers ensure the rights of all parties are protected..." Work in itself is a form of service and ministry to the world, not just a means for evangelism.
For some, obedience will lead us to the path of upward mobility like Daniel/Joseph and others the path of faithfulness leads to 'downward' mobility like Jesus/Paul. Each of us could discover our 'mutant powers', and be an ordained salesperson/lawyers/rap artists/any-lawful-work for the glory of God
Discussion questions:
1) At Jacob's well, Jesus reached across racial, religious and gender barriers in a simple conversation with the Samaritan woman. How shall we follow Christ humbly and boldly in doing the same here in Malaysia? What are some barriers we need to cross? How could we do that?
2) What are the subjects you study in college/school? What does that field of study say about what is true, good and beautiful? For example, if I want to be a rap artist, how can I do so ‘Christianly’? If I am a Christian counselor, how would I see moral behaviors as determined by genes? If I'm a businessperson, how shall I look at monetary profits? Look at your own interest areas and ambition.
3) An ambassador for Christ should be equipped in the area of knowledge, wisdom and character. Which area do you feel needs to be strengthened further? Why and how would that be helpful in your witness?
Labels:
apologetic,
community learning,
culture,
malaysia,
marketplace
Wednesday, August 15, 2007
Was Jesus Political?
OHMSI, the hearts and mind "think-and-act" tank will be officially launched on the 15th of September 2007 at the PJ Gospel Hall Jalan Gasing, PJ from 10.00am to 12.00noon. Topic: “Was Jesus Political?”
Moderator: Rev Dr Hwa Yung
Speakers: Dr Lim Kar Yong, New testament Scholar, STM.
Dr K.J.John, Executive Director, OHMSI.
Commentators: Rev Dr Hermen Shastri, General Secretary, CCM.
Brother Goh Keat Peng, Former General Secretary, CFM
Dr Beth Baikan and others
For more details, contact K.J.John, PhD, Executive Director,
Oriental Hearts and Mind Study Institute (OHMSI)
6 Jalan SS 1/29,
Kampung Tunku,
47300, Petaling Jaya, MALAYSIA
Email: kjjohn@ohmsi.net
Labels:
culture,
malaysia,
marketplace,
politics
Wednesday, June 20, 2007
Candlelight Vigil For Dignity
Joshua from Agora Spore travelled hundreds of miles to be there at the candlelight vigil for Revathi yesterday. And KJ John, our friend at OHMSI and collaborator in the Total Truth study group wrote in his column In Another Tongue:
"The Lina Joy case has brought to the forefront core issues related to the freedom of conscience and the role of the Federal Constitution as the supreme law of this nation.
There is in fact an excellent article by Kim Quek which very clearly and simply argues the total case and full set of issues. Another excellent one appeared in the New Straits Times by Zainah Anwar.
The two become a must read. To the average Malaysian, the core issue is not whether Lina Joy converted or not, or whether M Revathi converted or not; the real issue is whether the constitution guarantees the freedom of conscience to every Malaysian.
In the field of academic theory or in the sciences of knowledge, the answers to the implicit ontological questions will be defined by the assumptions we all make about the nature of man. Ontology is the study of the nature of reality. Therefore, the key or core question is what really is the nature of human nature?
There are at least four or five theories about right the answers, based on academic theories; and yes, they are all only theories, and only from the point of view of empirical science. I do not mean to discuss each of them here.
Suffice to say that I subscribe to one of the theories; that of created humans by an Almighty Creator; who is a distinct other person and whose image we correctly bear. Therefore, as with the faith of all revealed religions; we believe that God created Man in his own image; and male and female he equally made them. Therefore we all bear his resemblance and capabilities.
One of these qualities is the freedom of conscience or the related concept of free will. This character or feature of human nature helps us define the concept of conscience. It is this aspect which is also defined as “the age of reason,” in all cultures.
While all socio-cultural socialisation is relevant and important; it is at the age of reason that a child ‘technically’ becomes an adult and begins to make choices that are meaningful, relevant, and significant. Granted that all such choices are never always good and right; from the perspective of society or the parents, but they nevertheless become the responsibility of the actor, and not those of non-actors.
We all bear the consequences of the choices we make including the eternal ones, so teaches every religion. If we take this responsibility of human choice away from an adult, then we also accept the full implications that such a human is only a function of the environment and never fully responsible for his or her own actions or choices. In sociology this is based on one “theory of nurture” against an alternative “theory of nature”.
Accepting responsibility
Translating all this into reality, now if we develop an entire society of Malaysians based only on this nurture theory, then we begin to accept illegal and irresponsible behaviour like that of the Mat Rempit as something tolerable and acceptable because they are a function of their nurturing environment. But we nurtured them. Therefore we are still responsible for their wrong behaviour.
If a student fails, the teacher is responsible. Most rational and moderate Malaysians will reject any such limited theory of human nature. Most will also see that responsibility begins equally with the nature aspect of human nature which is called the freedom of conscience or the freedom of the will.
Then we also conclude that our entire life is an opportunity of living a life of destiny; and ultimately being answerable to a Creator for the choices we do make; and the choices we choose not to make. It involves both action and non-action. Such a worldview makes holding people responsible for their own behaviour a fundamental and radical trait. Therefore, applying the nurture and nature theory jointly and both as equally valid, one can hold humans fully responsible for their behaviour even if they are not socially cultured properly. They simply need to receive the carrot-and-stick approach to learn civic culture or public space morality.
We then call it good moral values. But whose responsibility is it then to teach such public space morality? Surely, not just those in the public sector of governance! Is not governed society equally a responsible member of the triad for good governance; collaboratively with the public and private sectors being the two other components?
Therefore, it is imperative that the candlelight vigil for Revathi - planned by civil society groups at 8pm at Dataran Merdeka today - becomes a people's movement against the abuse of dignity and destiny of all Malaysians; regardless of religion or race, geography or economic status. My prayer is that hundreds or thousands of ordinary Malaysians of all races and religions will join this peaceful protest for another Malaysian whose freedom of conscience and freedom of life is now denied because of the wrong and illegal actions of a small segment of society.
In a civil law state wherein there is the constitutional guarantee of freedom of human rights and civil liberties, it is shocking that we can condone such a political abuse of religious power against one Malaysian while denying her the basic privileges under the Federal and civil constitution.
Lesson from history
Maybe we can and should generalise all this even further and learn one major lesson from the Gandhian protest of the Salt March against the British Empire. Malaysians need to also do a peaceful protest march against the abuse of the basic rights of all Malaysians by a weak bureaucracy which seems to have lost political will to stand up for what is right, honest and true; as defined by the Federal Constitution and our flag.
Maybe we can expand the peaceful protests to all cities. Maybe in each city, a small team of 10 Malaysians (of all races and religions) can organise themselves to go with 10 lighted candles and stand vigil in each town square or what we can henceforth call the 50th Dataran Merdeka of each town. This must become a multi-racial and multi-religious movement; the beginning of the real meaning of a Bahasa Malaysia and therefore a Bangsa Malaysia. I pray that the this people’s peace march of candle light fervor will in fact become the first step for the evolution of a new Bangsa Malaysia; even if only after 50 years.
Dataran Merdeka is after all the right place for us to being our march for the new future of Malaysia, to be attained by 2057. It was here that the freedom and independence of this new federation was declared and honoured. It must rightly be here too that the freedom and conscience of the citizens are also acclaimed, protected and preserved, right next the historic courthouses.
For it is this ‘rule of law’ principle which will ultimately protect and preserve the reality of the multi-cultural Malaysian federation. Without our written and unwritten constitutions vide the Social Contract of old, the legal federation cannot exist in its current form. They both define our rules and form of legal existence as a people in the international community of the world.
We cannot afford to only look back any more but must instead being to look very much forward and maybe 2057 is a good place as any to start.
But, it must involve all Malaysians; including the ordinary ones, and all Sabahans, and Sarawakians, and all women; as equals."
"The Lina Joy case has brought to the forefront core issues related to the freedom of conscience and the role of the Federal Constitution as the supreme law of this nation.
There is in fact an excellent article by Kim Quek which very clearly and simply argues the total case and full set of issues. Another excellent one appeared in the New Straits Times by Zainah Anwar.
The two become a must read. To the average Malaysian, the core issue is not whether Lina Joy converted or not, or whether M Revathi converted or not; the real issue is whether the constitution guarantees the freedom of conscience to every Malaysian.

In the field of academic theory or in the sciences of knowledge, the answers to the implicit ontological questions will be defined by the assumptions we all make about the nature of man. Ontology is the study of the nature of reality. Therefore, the key or core question is what really is the nature of human nature?
There are at least four or five theories about right the answers, based on academic theories; and yes, they are all only theories, and only from the point of view of empirical science. I do not mean to discuss each of them here.
Suffice to say that I subscribe to one of the theories; that of created humans by an Almighty Creator; who is a distinct other person and whose image we correctly bear. Therefore, as with the faith of all revealed religions; we believe that God created Man in his own image; and male and female he equally made them. Therefore we all bear his resemblance and capabilities.
One of these qualities is the freedom of conscience or the related concept of free will. This character or feature of human nature helps us define the concept of conscience. It is this aspect which is also defined as “the age of reason,” in all cultures.
While all socio-cultural socialisation is relevant and important; it is at the age of reason that a child ‘technically’ becomes an adult and begins to make choices that are meaningful, relevant, and significant. Granted that all such choices are never always good and right; from the perspective of society or the parents, but they nevertheless become the responsibility of the actor, and not those of non-actors. We all bear the consequences of the choices we make including the eternal ones, so teaches every religion. If we take this responsibility of human choice away from an adult, then we also accept the full implications that such a human is only a function of the environment and never fully responsible for his or her own actions or choices. In sociology this is based on one “theory of nurture” against an alternative “theory of nature”.
Accepting responsibility
Translating all this into reality, now if we develop an entire society of Malaysians based only on this nurture theory, then we begin to accept illegal and irresponsible behaviour like that of the Mat Rempit as something tolerable and acceptable because they are a function of their nurturing environment. But we nurtured them. Therefore we are still responsible for their wrong behaviour.
If a student fails, the teacher is responsible. Most rational and moderate Malaysians will reject any such limited theory of human nature. Most will also see that responsibility begins equally with the nature aspect of human nature which is called the freedom of conscience or the freedom of the will.
Then we also conclude that our entire life is an opportunity of living a life of destiny; and ultimately being answerable to a Creator for the choices we do make; and the choices we choose not to make. It involves both action and non-action. Such a worldview makes holding people responsible for their own behaviour a fundamental and radical trait. Therefore, applying the nurture and nature theory jointly and both as equally valid, one can hold humans fully responsible for their behaviour even if they are not socially cultured properly. They simply need to receive the carrot-and-stick approach to learn civic culture or public space morality.
We then call it good moral values. But whose responsibility is it then to teach such public space morality? Surely, not just those in the public sector of governance! Is not governed society equally a responsible member of the triad for good governance; collaboratively with the public and private sectors being the two other components?
Therefore, it is imperative that the candlelight vigil for Revathi - planned by civil society groups at 8pm at Dataran Merdeka today - becomes a people's movement against the abuse of dignity and destiny of all Malaysians; regardless of religion or race, geography or economic status. My prayer is that hundreds or thousands of ordinary Malaysians of all races and religions will join this peaceful protest for another Malaysian whose freedom of conscience and freedom of life is now denied because of the wrong and illegal actions of a small segment of society.
In a civil law state wherein there is the constitutional guarantee of freedom of human rights and civil liberties, it is shocking that we can condone such a political abuse of religious power against one Malaysian while denying her the basic privileges under the Federal and civil constitution.
Lesson from history
Maybe we can and should generalise all this even further and learn one major lesson from the Gandhian protest of the Salt March against the British Empire. Malaysians need to also do a peaceful protest march against the abuse of the basic rights of all Malaysians by a weak bureaucracy which seems to have lost political will to stand up for what is right, honest and true; as defined by the Federal Constitution and our flag.
Maybe we can expand the peaceful protests to all cities. Maybe in each city, a small team of 10 Malaysians (of all races and religions) can organise themselves to go with 10 lighted candles and stand vigil in each town square or what we can henceforth call the 50th Dataran Merdeka of each town. This must become a multi-racial and multi-religious movement; the beginning of the real meaning of a Bahasa Malaysia and therefore a Bangsa Malaysia. I pray that the this people’s peace march of candle light fervor will in fact become the first step for the evolution of a new Bangsa Malaysia; even if only after 50 years.
Dataran Merdeka is after all the right place for us to being our march for the new future of Malaysia, to be attained by 2057. It was here that the freedom and independence of this new federation was declared and honoured. It must rightly be here too that the freedom and conscience of the citizens are also acclaimed, protected and preserved, right next the historic courthouses.
For it is this ‘rule of law’ principle which will ultimately protect and preserve the reality of the multi-cultural Malaysian federation. Without our written and unwritten constitutions vide the Social Contract of old, the legal federation cannot exist in its current form. They both define our rules and form of legal existence as a people in the international community of the world.
We cannot afford to only look back any more but must instead being to look very much forward and maybe 2057 is a good place as any to start.
But, it must involve all Malaysians; including the ordinary ones, and all Sabahans, and Sarawakians, and all women; as equals."
Tuesday, June 19, 2007
Post-Election Reflections
Unknown to many, John Chung, one of the quieter co-founders of Agora, actually contested in the Bukit Gasing state assembly seat during the last general election.
Here is a post-election reflection, which may be a good reminder in preparation for the soon-coming next election. If you havent done so, register to vote quick!
Venue: Any post office
Bring: Your IC and a pen (to fill up form)
Time: Whenever the post office is open la, duh
iBridge Article
Column: Writing on the Wall
Author: Ong Kian Meng
Date : 28 April 2004
Title : Post Election Reflections
=====================================
The posters have been taken away, the billboards dismantled. Pictures of smiling, aspiring YBs no longer demand our attention every time we stop at a traffic light. The 11th Malaysian general election has come and gone, almost in a flash.
Some of us were fortunate enough to be actively involved in the process whether it was helping out in a friend's campaign, monitoring the conduct of the elections or writing about it as a journalist. Others might have observed from the fringes by taking a greater than normal interest in the political news section (instead of the sports news), braving the elements and sacrificing our ASTRO program to listen to a ceramah or surfing the net to find out more about the parties and the candidates.
A few people on I-bridge would know about the candidature of John Chung, our fellow member, who contested under the DAP banner in the Bukit Gasing state assembly seat against Lim Thuang Seng of GERAKAN.
I heard that John got quite a bit of help from some I-bridgers in his campaign. I'm sure that it was a great learning experience for those who got involved and finding out what it's like to be part of a campaign.
I myself was traveling up and down the west coast of the Peninsular, spending most of my time in Kedah but making trips to Perlis, Penang, Perak and back to KL twice during that hectic one week.
Observing the different campaign styles of PAS and UMNO candidates was an eye-opener for me. Sitting in a midst of a PAS ceramah and being one of 2 non-Malays present (the other was a journalist friend of mine), listening to a fiery orator (Mahfuz Omar), having your car batteries die on you in the middle of a kampong in Pokok Sena and asking PAS supporters to push your car so you can restart it were all memories that I will bring back from this campaign.
But for most of us, the elections would have been a mildly interesting affair in which the outcome was more or less decided and which would not affect our lives in any great way. To a certain extent, this is valid and something to praise God for in that our elections are usually conducted without political violence and which
the elections outcome is accepted by and large. On the other hand, the danger of sliding into a comfort zone of political apathy can have dangerous implications for us as citizens of Malaysia and of the Kingdom of God.
We've all heard that we've got to play our part as Malaysian citizens but how should we do so? What should our role be as Christian Malaysians? Here I want to suggest some practical steps, which we can take during and in between elections with differing levels of commitment depending on our own political convictions.
1) Register to vote. I hope that most I-bridgers who are 21 and above have already registered to vote. This is the first step and the bare minimum, which we need to do as a responsible Christian citizen of this country. Registration is a simple process. You just need to bring your IC to the nearest post office and the rest will be done for you. Registration is year round. Also, the person taking down
your details will ask you for your religion. Here's our chance to make sure that the authorities (and the politicians) know that the number of Christian voters in this country are growing. The larger we are as a % of the electorate, the greater the likelihood that we can have a more substantial voice in influencing the policy-makers.
2) Know your MPs and State Assembly representatives. Before the elections, make sure you find out at least a little about the aspiring candidates from all sides at the parliament as well as the state level. If possible, try to attend at least one ceramah of the candidates, which you know less about so that you can make a more
informed choice when the time comes to cast your vote.
3) Organize and mobilize the community. And I don't mean this in a partisan sense. You can be part of a committee that organizes talks in your churches where all the candidates will be invited to share their views. In this way, more people can benefit from meeting the candidates and hearing what they have to say about their own
candidacy. Saint Francis Xavier (SFX) along Jalan Gasing, organized one such event where all 4 candidates (2 parliament and 2 state) were invited to come to speak as well as to listen to the congregation (John was one of them).
4) Keep abreast of the issues. Scan through the papers to know where different parties stand of the different issues of the day – the economy, education, religious freedom, social ills, corruption, human rights etc… Keep track of the service record of the incumbent so that he or she can continuously be made accountable for their
responsibilities to the constituents.
5) Be part of a campaign. This step requires you to take a partisan stand in terms of the party and candidate you want to support in a more public fashion. This requires a higher level of commitment e.g. taking leave to help someone campaign but should be encouraged if it arises from one's political conviction to get
involved in a more hands on manner. But make sure you support the party and more importantly, the candidate, whose ideals and aspirations you can agree with!
6) Be prayerful. Pray for the smooth running of the campaign and for the safety of the candidates and their workers as they travel extensively during the short campaign period. When the results come out, pray for wisdom for the winners and for encouragement for the losers. Pray also for the leaders of the government and the
Opposition as they require great wisdom to carry out their roles in a responsible manner.
7) Continue to engage post election issues. Stay on your toes even after the elections. If candidates in your areas have made election pledges, this will be a reminder that the people expect them to follow through on their promises.
The list is by no-means exhaustive but provides a rough guide as to what we can do, given our own individual limitations, to play a role no matter how minor in being part of the political process of our country.
Maybe more of us will be willing to help John out in the next time he runs?
Here is a post-election reflection, which may be a good reminder in preparation for the soon-coming next election. If you havent done so, register to vote quick!
Venue: Any post office
Bring: Your IC and a pen (to fill up form)
Time: Whenever the post office is open la, duh
iBridge Article
Column: Writing on the Wall
Author: Ong Kian Meng
Date : 28 April 2004
Title : Post Election Reflections
=====================================
The posters have been taken away, the billboards dismantled. Pictures of smiling, aspiring YBs no longer demand our attention every time we stop at a traffic light. The 11th Malaysian general election has come and gone, almost in a flash.
Some of us were fortunate enough to be actively involved in the process whether it was helping out in a friend's campaign, monitoring the conduct of the elections or writing about it as a journalist. Others might have observed from the fringes by taking a greater than normal interest in the political news section (instead of the sports news), braving the elements and sacrificing our ASTRO program to listen to a ceramah or surfing the net to find out more about the parties and the candidates.
A few people on I-bridge would know about the candidature of John Chung, our fellow member, who contested under the DAP banner in the Bukit Gasing state assembly seat against Lim Thuang Seng of GERAKAN.
I heard that John got quite a bit of help from some I-bridgers in his campaign. I'm sure that it was a great learning experience for those who got involved and finding out what it's like to be part of a campaign.
I myself was traveling up and down the west coast of the Peninsular, spending most of my time in Kedah but making trips to Perlis, Penang, Perak and back to KL twice during that hectic one week.
Observing the different campaign styles of PAS and UMNO candidates was an eye-opener for me. Sitting in a midst of a PAS ceramah and being one of 2 non-Malays present (the other was a journalist friend of mine), listening to a fiery orator (Mahfuz Omar), having your car batteries die on you in the middle of a kampong in Pokok Sena and asking PAS supporters to push your car so you can restart it were all memories that I will bring back from this campaign.But for most of us, the elections would have been a mildly interesting affair in which the outcome was more or less decided and which would not affect our lives in any great way. To a certain extent, this is valid and something to praise God for in that our elections are usually conducted without political violence and which
the elections outcome is accepted by and large. On the other hand, the danger of sliding into a comfort zone of political apathy can have dangerous implications for us as citizens of Malaysia and of the Kingdom of God.
We've all heard that we've got to play our part as Malaysian citizens but how should we do so? What should our role be as Christian Malaysians? Here I want to suggest some practical steps, which we can take during and in between elections with differing levels of commitment depending on our own political convictions.
1) Register to vote. I hope that most I-bridgers who are 21 and above have already registered to vote. This is the first step and the bare minimum, which we need to do as a responsible Christian citizen of this country. Registration is a simple process. You just need to bring your IC to the nearest post office and the rest will be done for you. Registration is year round. Also, the person taking down
your details will ask you for your religion. Here's our chance to make sure that the authorities (and the politicians) know that the number of Christian voters in this country are growing. The larger we are as a % of the electorate, the greater the likelihood that we can have a more substantial voice in influencing the policy-makers.
2) Know your MPs and State Assembly representatives. Before the elections, make sure you find out at least a little about the aspiring candidates from all sides at the parliament as well as the state level. If possible, try to attend at least one ceramah of the candidates, which you know less about so that you can make a more
informed choice when the time comes to cast your vote.
3) Organize and mobilize the community. And I don't mean this in a partisan sense. You can be part of a committee that organizes talks in your churches where all the candidates will be invited to share their views. In this way, more people can benefit from meeting the candidates and hearing what they have to say about their owncandidacy. Saint Francis Xavier (SFX) along Jalan Gasing, organized one such event where all 4 candidates (2 parliament and 2 state) were invited to come to speak as well as to listen to the congregation (John was one of them).
4) Keep abreast of the issues. Scan through the papers to know where different parties stand of the different issues of the day – the economy, education, religious freedom, social ills, corruption, human rights etc… Keep track of the service record of the incumbent so that he or she can continuously be made accountable for their
responsibilities to the constituents.
5) Be part of a campaign. This step requires you to take a partisan stand in terms of the party and candidate you want to support in a more public fashion. This requires a higher level of commitment e.g. taking leave to help someone campaign but should be encouraged if it arises from one's political conviction to get
involved in a more hands on manner. But make sure you support the party and more importantly, the candidate, whose ideals and aspirations you can agree with!
6) Be prayerful. Pray for the smooth running of the campaign and for the safety of the candidates and their workers as they travel extensively during the short campaign period. When the results come out, pray for wisdom for the winners and for encouragement for the losers. Pray also for the leaders of the government and the
Opposition as they require great wisdom to carry out their roles in a responsible manner.
7) Continue to engage post election issues. Stay on your toes even after the elections. If candidates in your areas have made election pledges, this will be a reminder that the people expect them to follow through on their promises.
The list is by no-means exhaustive but provides a rough guide as to what we can do, given our own individual limitations, to play a role no matter how minor in being part of the political process of our country.
Maybe more of us will be willing to help John out in the next time he runs?
Tuesday, June 12, 2007
A Tribute To A Holistic Christian Life
A Tribute: Tan Sri Dr. Tan Chee Khoon
By Ong Kian Ming
Two familiar bible verses. Nothing extraordinary.
But what if I told you that these two verses were once uttered in the halls of our Dewan Rakyat?
The tongue-lashing was directed by a Tan Sri Tan Chee Khoon, at the Alliance party (the pre-cursor of today's Barisan Nasional) and the PAP (Singapore's current ruling party).
Both parties had accused the Socialist Front, which he belonged to, of being pro-Communist. He condemned the blanket generalisation.
One of the most respected opposition politicians of his day, Tan Sri Tan Chee Khoon is a man still admired for his guts, determination and integrity. In the Houses of Parliament, he was known as "a Christian in the Muslim dominated chamber" and was prone to "spice up" his speeches with Scripture verses.
Tan Sri Tan who?" some of you might ask. It is sad that not many Malaysians recognise this name today. We easily look West or into the distant past for heroic Christian figures, but we are sadly unaware of this local son – from our own time – who had lived a life of congruence, in faithful practice of his faith while emerging as an astute politician.
Tan Chee Khoon was born into a poor immigrant family and lived at 11th mile Cheras Road. From very humble beginnings, he grew up to be a successful doctor, a Member of Parliament for 3 terms, an opposition leader for 3 parties – winning, in the process, a host of accolades and achievements.
A brief look at his life would force us to abandon prejudices about politicians: "corrupt,self-serving, power-hungry, opportunistic", and force us to examine our own lives beyond the four walls of the offices we work in and the church building we worship in.
He reached out with his heart and soul to all layers of Malaysian society, first in his medical practice and, later, as a politician. As a general practitioner, he would see his patients late into the night, learning Tamil and Punjabi so that he could converse better with some of them. He also was the driving force behind the Sentosa Medical Center, which was set up to cater to the poor and needy who lived in the heart of old Kuala Lumpur, along Jalan Tuanku Abdul Rahman.
As a politician, he tried to help all the 'rakyat' who came to him irrespective of race or religion, and if he could not help them directly, he would point them to someone else who could.
Tan Sri Tan worshipped at the KL Wesley Methodist church, serving actively and representing the church in large-scale gatherings of the Methodist churches of Singapore and Malaysia.
In one such conference, the issue of restrictions on non-Muslims proselytising among Muslims was brought up. He spoke against the restriction, and taunted the establishment for fearing the government. He reminded the elders of the Church that the first Christians were thrown to the lions and had no fear of death.
He was one of the few who directly confronted Prime Minister Mahathir Mohamad, when the latter first came into office, on a host of issues connected to freedom of religion and worship. He questioned the scarcity of Indonesian or Malay bibles, about the difficulties for non-Muslims to build places of worship, about freedom of religion as enshrined in the constitution.
While things did not change overnight, the fact that he stood up and asked is an encouragement to others - to keep questioning and to keep striving for religious rights. The Al-Kitab has certainly become, slowly, more widely available.
Tan Sri Tan was conferred with a Doctor of Laws from the University of Malaya for his long, unsalaried service on the university council. He was awarded the Panglima Setia Mahkota, which carried the title of Tan Sri, and the Darjah Paduka Mahkota Selangor by the Sultan of Selangor.
Remember, we're talking about an opposition politician here!
These are merely a few of his extensive areas of service, as well as awards, achievements and titles gathered in his lifetime.
It is an encouragement to know about a heroic fellow Malaysian Christian, and a political leader who strived to live a holistic life. Such people clearly demonstrate that serving God is to be pursued both within, and without, the walls of a church.
Let's pray for more local heroes to rise up to the task of serving Him like the late Tan Sri Tan Chee Khoon.
Let's pray for courage, for ourselves, to rise up like he did.
Questions for reflection
1) Are there any local Christian heroes whom I admire?
2) Do I admire my heroes because of their service to God in church, outside it, or both?
3) How can I try to look beyond the 4 walls of my church so that I can bless people outside the church as well as those inside it?
(Many of the quotations and facts for this article were taken from the late Tan Sri's autobiography, From Village Boy to Mr. Opposition. The author recommends that everyone on this list should try to get a copy of this book to read)
By Ong Kian Ming
"He that is without sin, let him cast the first stone".
"The beam that thou seest in thy neighbour's eye thou seest not in thine own".
Two familiar bible verses. Nothing extraordinary.
But what if I told you that these two verses were once uttered in the halls of our Dewan Rakyat?
The tongue-lashing was directed by a Tan Sri Tan Chee Khoon, at the Alliance party (the pre-cursor of today's Barisan Nasional) and the PAP (Singapore's current ruling party).
Both parties had accused the Socialist Front, which he belonged to, of being pro-Communist. He condemned the blanket generalisation.
One of the most respected opposition politicians of his day, Tan Sri Tan Chee Khoon is a man still admired for his guts, determination and integrity. In the Houses of Parliament, he was known as "a Christian in the Muslim dominated chamber" and was prone to "spice up" his speeches with Scripture verses.
Tan Sri Tan who?" some of you might ask. It is sad that not many Malaysians recognise this name today. We easily look West or into the distant past for heroic Christian figures, but we are sadly unaware of this local son – from our own time – who had lived a life of congruence, in faithful practice of his faith while emerging as an astute politician.Tan Chee Khoon was born into a poor immigrant family and lived at 11th mile Cheras Road. From very humble beginnings, he grew up to be a successful doctor, a Member of Parliament for 3 terms, an opposition leader for 3 parties – winning, in the process, a host of accolades and achievements.
A brief look at his life would force us to abandon prejudices about politicians: "corrupt,self-serving, power-hungry, opportunistic", and force us to examine our own lives beyond the four walls of the offices we work in and the church building we worship in.
He reached out with his heart and soul to all layers of Malaysian society, first in his medical practice and, later, as a politician. As a general practitioner, he would see his patients late into the night, learning Tamil and Punjabi so that he could converse better with some of them. He also was the driving force behind the Sentosa Medical Center, which was set up to cater to the poor and needy who lived in the heart of old Kuala Lumpur, along Jalan Tuanku Abdul Rahman.
As a politician, he tried to help all the 'rakyat' who came to him irrespective of race or religion, and if he could not help them directly, he would point them to someone else who could.
Tan Sri Tan worshipped at the KL Wesley Methodist church, serving actively and representing the church in large-scale gatherings of the Methodist churches of Singapore and Malaysia.
In one such conference, the issue of restrictions on non-Muslims proselytising among Muslims was brought up. He spoke against the restriction, and taunted the establishment for fearing the government. He reminded the elders of the Church that the first Christians were thrown to the lions and had no fear of death.
He was one of the few who directly confronted Prime Minister Mahathir Mohamad, when the latter first came into office, on a host of issues connected to freedom of religion and worship. He questioned the scarcity of Indonesian or Malay bibles, about the difficulties for non-Muslims to build places of worship, about freedom of religion as enshrined in the constitution.While things did not change overnight, the fact that he stood up and asked is an encouragement to others - to keep questioning and to keep striving for religious rights. The Al-Kitab has certainly become, slowly, more widely available.
Tan Sri Tan was conferred with a Doctor of Laws from the University of Malaya for his long, unsalaried service on the university council. He was awarded the Panglima Setia Mahkota, which carried the title of Tan Sri, and the Darjah Paduka Mahkota Selangor by the Sultan of Selangor.
Remember, we're talking about an opposition politician here!
These are merely a few of his extensive areas of service, as well as awards, achievements and titles gathered in his lifetime.
It is an encouragement to know about a heroic fellow Malaysian Christian, and a political leader who strived to live a holistic life. Such people clearly demonstrate that serving God is to be pursued both within, and without, the walls of a church.
Let's pray for more local heroes to rise up to the task of serving Him like the late Tan Sri Tan Chee Khoon.
Let's pray for courage, for ourselves, to rise up like he did.
Questions for reflection
1) Are there any local Christian heroes whom I admire?
2) Do I admire my heroes because of their service to God in church, outside it, or both?
3) How can I try to look beyond the 4 walls of my church so that I can bless people outside the church as well as those inside it?
(Many of the quotations and facts for this article were taken from the late Tan Sri's autobiography, From Village Boy to Mr. Opposition. The author recommends that everyone on this list should try to get a copy of this book to read)
Labels:
culture,
malaysia,
marketplace,
politics
Wednesday, June 06, 2007
Bukan Hanya Bayangan, Gema Dan Sisa
Kita bukan Tuhan. Jika dibandingkan dengan Realiti Tuhan yang maha unggul, kita amatlah kerdil. Kewujudan kita bergantung kepada kewujudan mutlakNya. Allah adalah satu-satunya keabadian dalam alam semesta. Kita berpunca daripadaNya. Allah sentiasa wujud dan tiada pendahuluanNya. Jadi, Dia tidak dicipta daripada yang lain. Kita pula makhluk ciptaanNya. Dia tetap berkekalan. Tapi kita berubah. NamaNya "AKU ADALAH AKU." (Keluaran 3:14).
Namun, kerana Tuhan telah mencipta manusia untuk matlamat tertinggi di dunia – iaitu menikmati dan memaparkan kemuliaan Pencipta – kita mungkin memperoleh hidup yang kekal selamanya. Inilah sebab kita dikurniakan hidup (“Segala sesuatu diciptakan oleh Dia dan untuk Dia,” Kolose 1:16). Inilah sebab anugerah seks diselamatkan (“Jauhkanlah dirimu dari percabulan!…Sebab kamu telah dibeli dan harganya telah lunas dibayar: Oleh itu muliakanlah Allah dengan tubuhmu!” 1 Korintus 6:18-20)
Inilah sebab kita makan dan minum (“Jika engkau makan atau jika engkau minum, atau jika engkau melakukan sesuatu yang lain, lakukanlah semuanya itu untuk kemuliaan Allah.” (1 Korintus 10:31). Inilah sebab kita berdoa (‘Apa juga yang kamu minta dalam nama-Ku, Aku akan melakukannya, supaya Bapa dipermuliakan di dalam Anak,” Yohanes 14:13) Inilah sebab kita berbuat baik (“Demikianlah hendaknya terangmu bercahaya di depan orang, supaya mereka melihat perbuatanmu yang baik dan memuliakan Bapamu yang di syurga," Matius 5:16)
Inilah sebab kita wujud – untuk mempamerkan kemuliaan Tuhan. Riwayat hidup manusia segalanya demi Tuhan. Itulah erti hidup seseorang insan’. Sifat dasar kita sebagai makhluk ciptaan suatu kerinduan untuk mengagungkan Tuhan. Kemuliaan manusia bersandarkan penyembahan Tuhan yang mulia.
Apabila kita menunaikan makna hidup manusia ini, kita mempunyai sesuatu yang kukuh dan penting. Hayat kita dipenuhi makna dan nilai abadi. Apabila kita kenali, nikmati dan (dari itu) memaparkan kemuliaan Tuhan, kita mengambil bahagian dalam kemuliaan Tuhan sendiri. Bukan beerti kita akan jadi seperti Tuhan. Tapi kebesaran dan keindahanNya menyelubungi hidup kita apabila kita menyedari matlamat kewujudan alam semesta – bagi menonjolkan keunggulanNya. Itulah penghargaan berat bagi realiti kita.
Jika tidak ditunaikan matlamat hidup ini, kewujudan manusia hanyalah bayangan daripada tubuh asal yang dicipta Tuhan. Jika tidak menghargai Tuhan di atas segalanya, kita seakan gema ekoran bunyi muzik karanganNya. Kewujudan ini hanyalah sisa kesan daripada ciptaan yang asli.
Suatu tragedi yang amat menyedihkan. Manusia tidak dikurniakan hanya sebagai
bayangan dan gemaan dan sisa peninggalan sahaja. Kita dicipta untuk menonjolkan imej Tuhan sendiri, menghasilkan muzik yang tulen dan memberi kesan mendalam sepertiNya. Inilah maknanya untuk dicipta dalam gambaran Tuhan (Kejadian 1:27). Tapi apabila manusia membelakangi Pencipta dan lebih menghargai benda lain, mereka akan menjadi seperti apa yang disembah itu – remeh, ringan, susut nilai, lemah dan memperkecilkan Tuhan.
Dengarlah kata Pemazmur ini, “Berhala bangsa-bangsa adalah perak dan emas, buatan tangan manusia, mempunyai mulut, tetapi tidak dapat berkata-kata, mempunyai mata, tetapi tidak dapat melihat, mempunyai telinga, tetapi tidak dapat mendengar, juga nafas tidak ada dalam mulut mereka. Seperti itulah jadinya orang-orang yang membuatnya, semua orang yang percaya kepadanya.” (Mazmur 135:15-18).
Fikirkanlah dengan rasa gementar. Anda menjadi seperti barang ciptaan manusia yang anda percayai: tidak boleh bercakap, melihat ataupun mendengar. Ini kewujudan bayangan. Ini gema bunyian dan sisa peninggalan daripada matlamat asal anda. Ia seakan wayang kosong di atas pentas sejarah yang hanya penuh kesibukan tapi akhirnya, langsung tidak bermakna.
Wahai, umat Kristen, jangan jadi bayangan dan gema bunyian dan sisa. Bebaskan diri daripada wabak zaman ini yang berpusat kepada manusia sahaja. Teguhkan tugu imanmu seperti gunung batu agar mengamati, mengenali, menikmati dan beramal dalam terang kasih Tuhan. “Hai kaum keturunan Yakub, mari kita berjalan di dalam terang TUHAN!” (Yesaya 2:5)
Dalam cahaya, anda dapat melihat Tuhan dan segalanya yang lain dengan jelas sekali. Anda akan bangun dari mimpi kewujudan di dunia bayangan. Anda rindu dan temui apa yang benar dan anggun. Hidup anda seakan lagu indah karya Tuhan. Ajal hanya akan mengirim anda ke syurga. Apa yang anda tinggalkan itu bukanlah sisa riwayat yang terbengkalai, tapi suatu penghormatan yang termaktub di syurga bagi kegemilangan kasih karunia Tuhan.
Menghindari bayangan dengan anda,
John Piper
Artikel Asal O Be Not Mere Shadows, Echoes and Residue
Terjemahan Hedonese
Namun, kerana Tuhan telah mencipta manusia untuk matlamat tertinggi di dunia – iaitu menikmati dan memaparkan kemuliaan Pencipta – kita mungkin memperoleh hidup yang kekal selamanya. Inilah sebab kita dikurniakan hidup (“Segala sesuatu diciptakan oleh Dia dan untuk Dia,” Kolose 1:16). Inilah sebab anugerah seks diselamatkan (“Jauhkanlah dirimu dari percabulan!…Sebab kamu telah dibeli dan harganya telah lunas dibayar: Oleh itu muliakanlah Allah dengan tubuhmu!” 1 Korintus 6:18-20)
Inilah sebab kita makan dan minum (“Jika engkau makan atau jika engkau minum, atau jika engkau melakukan sesuatu yang lain, lakukanlah semuanya itu untuk kemuliaan Allah.” (1 Korintus 10:31). Inilah sebab kita berdoa (‘Apa juga yang kamu minta dalam nama-Ku, Aku akan melakukannya, supaya Bapa dipermuliakan di dalam Anak,” Yohanes 14:13) Inilah sebab kita berbuat baik (“Demikianlah hendaknya terangmu bercahaya di depan orang, supaya mereka melihat perbuatanmu yang baik dan memuliakan Bapamu yang di syurga," Matius 5:16)
Inilah sebab kita wujud – untuk mempamerkan kemuliaan Tuhan. Riwayat hidup manusia segalanya demi Tuhan. Itulah erti hidup seseorang insan’. Sifat dasar kita sebagai makhluk ciptaan suatu kerinduan untuk mengagungkan Tuhan. Kemuliaan manusia bersandarkan penyembahan Tuhan yang mulia.
Apabila kita menunaikan makna hidup manusia ini, kita mempunyai sesuatu yang kukuh dan penting. Hayat kita dipenuhi makna dan nilai abadi. Apabila kita kenali, nikmati dan (dari itu) memaparkan kemuliaan Tuhan, kita mengambil bahagian dalam kemuliaan Tuhan sendiri. Bukan beerti kita akan jadi seperti Tuhan. Tapi kebesaran dan keindahanNya menyelubungi hidup kita apabila kita menyedari matlamat kewujudan alam semesta – bagi menonjolkan keunggulanNya. Itulah penghargaan berat bagi realiti kita.
Jika tidak ditunaikan matlamat hidup ini, kewujudan manusia hanyalah bayangan daripada tubuh asal yang dicipta Tuhan. Jika tidak menghargai Tuhan di atas segalanya, kita seakan gema ekoran bunyi muzik karanganNya. Kewujudan ini hanyalah sisa kesan daripada ciptaan yang asli.
Suatu tragedi yang amat menyedihkan. Manusia tidak dikurniakan hanya sebagai
bayangan dan gemaan dan sisa peninggalan sahaja. Kita dicipta untuk menonjolkan imej Tuhan sendiri, menghasilkan muzik yang tulen dan memberi kesan mendalam sepertiNya. Inilah maknanya untuk dicipta dalam gambaran Tuhan (Kejadian 1:27). Tapi apabila manusia membelakangi Pencipta dan lebih menghargai benda lain, mereka akan menjadi seperti apa yang disembah itu – remeh, ringan, susut nilai, lemah dan memperkecilkan Tuhan.
Dengarlah kata Pemazmur ini, “Berhala bangsa-bangsa adalah perak dan emas, buatan tangan manusia, mempunyai mulut, tetapi tidak dapat berkata-kata, mempunyai mata, tetapi tidak dapat melihat, mempunyai telinga, tetapi tidak dapat mendengar, juga nafas tidak ada dalam mulut mereka. Seperti itulah jadinya orang-orang yang membuatnya, semua orang yang percaya kepadanya.” (Mazmur 135:15-18).
Fikirkanlah dengan rasa gementar. Anda menjadi seperti barang ciptaan manusia yang anda percayai: tidak boleh bercakap, melihat ataupun mendengar. Ini kewujudan bayangan. Ini gema bunyian dan sisa peninggalan daripada matlamat asal anda. Ia seakan wayang kosong di atas pentas sejarah yang hanya penuh kesibukan tapi akhirnya, langsung tidak bermakna.
Wahai, umat Kristen, jangan jadi bayangan dan gema bunyian dan sisa. Bebaskan diri daripada wabak zaman ini yang berpusat kepada manusia sahaja. Teguhkan tugu imanmu seperti gunung batu agar mengamati, mengenali, menikmati dan beramal dalam terang kasih Tuhan. “Hai kaum keturunan Yakub, mari kita berjalan di dalam terang TUHAN!” (Yesaya 2:5)
Dalam cahaya, anda dapat melihat Tuhan dan segalanya yang lain dengan jelas sekali. Anda akan bangun dari mimpi kewujudan di dunia bayangan. Anda rindu dan temui apa yang benar dan anggun. Hidup anda seakan lagu indah karya Tuhan. Ajal hanya akan mengirim anda ke syurga. Apa yang anda tinggalkan itu bukanlah sisa riwayat yang terbengkalai, tapi suatu penghormatan yang termaktub di syurga bagi kegemilangan kasih karunia Tuhan.
Menghindari bayangan dengan anda,
John Piper
Artikel Asal O Be Not Mere Shadows, Echoes and Residue
Terjemahan Hedonese
Labels:
malaysia,
Translation
Saturday, June 02, 2007
NECF: Lina Joy
NECF MALAYSIA’S RESPONSE TO THE LINA JOY JUDGEMENT: Issued on 1 June 2007
NECF Malaysia is gravely disappointed by and dissatisfied with the Federal Court’s dismissal of Lina Joy’s appeal.
First of all, the Federal Court’s decision does not uphold the constitutional safeguard of freedom of religion. It is a person’s fundamental right to profess a religion of her own choice free from compulsion or interference by the state or its institutions. Freedom of religion under the Federal Constitution can only be restrained where a person acts contrary to any general law affecting public order, public health or morality. Therefore, it defies all logic that Lina Joy’s freedom to profess and exercise a faith of her own choice can be subject to administrative barrier in the NRD refusing to effect a change to her religious status except upon the order of the Syariah Court.
The foundational principle of supremacy of the Constitution over all other laws must be upheld.
NECF Malaysia is also deeply dismayed that the majority decision of the highest court has failed to bring about resolution to the present interfaith issues. By insisting that a person who no longer professes the religion of Islam but has embraced another religion to seek an order of the Syariah Court is equivalent to insisting that a muallaf 1 who has attained the age of majority is obliged to seek the clearance of the religious leaders or authority of his former religion. Mutual respect and tolerance surely cannot be fostered without due regard to the principle of reciprocity.
In affirming the decision of the Court of Appeal, the Federal Court has perpetuated a most unfair and untenable position for Lina Joy and others in a similar dilemma. They now cannot enjoy the full rights as citizens as they are trapped in a religion which they no longer profess and are unable to lawfully marry, have children and live in accordance with the values, precepts and practices of the religion of their choice.
Finally, NECF Malaysia is extremely concerned that the Lina Joy case demonstrates the highest civil court retreating in the face of the relentless onslaught on their position as the third institution in a democratic system of government. In the hierarchy of the judiciary, the Federal Court is vested the judicial power of the Federation.
In this case, the judiciary has unfortunately failed to play its most important role of being both the guardians and interpreters of our Constitution. As an institution above the fray of politics, it is the only institution that can neutrally and without partisan considerations decide the serious issues raised in the Lina Joy case. It is constrained only by true and loyal allegiance to the rule of law and the supremacy of the Constitution, the twin pillars of our Rukunegara.
In the civil court’s abdicating its judicial power in religious matters on the basis of Article 121 (IA) of the Constitution, the Federal Court is placing undue stress and strain on the government to legislate or amend related laws when the due exercise of its judicial power as interpreter of the Constitution would have brought about a fair and just resolution to the issues.
While the country has undergone a significant shift towards “islamization” since the 1980s, the proclamation of Malaysia as an Islamic country in 2001, though a political expediency, has had considerable psychological impact and further polarized Malaysian citizens of different ethnic and religious backgrounds. Religious vigilantism has been heightened among not only the religious ones, but also the bureaucrats. Administrative actions whether in policies or laws are being implemented without scrupulous regard to the requirements of the policies or laws but with the imposition of syariah rules and requirements. For example, non-Muslim police women are to wear Muslim headscarves for the annual parade. The happenings in recent years are indeed grave concerns. Among others, there are religious authorities breaking up families in the name of religion, the custody tussles between a non-Muslim parent and a Muslim parent, and public morality based on the principles of a particular religion.
The Christian community acknowledges the special position of Islam as the State religion for ceremonial purposes, and recognizes the application of Islamic family laws to those professing the religion of Islam in areas outlined in the Federal Constitution. We uphold the sanctity of the Malaysian Constitution as the supreme law of the land, and it is our hope that the Prime Minister, who has publicly declared to be the Prime Minister of all Malaysians, would fulfil his promises to establish a clean, just, harmonious and prosperous nation.
The decision of the Federal Court sets a landmark example of making legal judgement based on religious sentiment and thus inadvertently disregarding the fundamental right of an individual to profess and practice the religion of his or her choice. In the light of this, NECF Malaysia urges all Christian leaders to encourage their congregations to set aside time, both corporately and privately, to pray for our nation as a whole, in the next few weeks and months. Let us bring to God these matters of extreme gravity and urgency, and humbly ask Him to intervene so that truth, righteousness and godliness will prevail in our land.
The very basic structure of our nation, our institutions, our Constitution and the Rukunegara must remain the solid rock on which Malaysia will continue to prosper and stand tall among the community of nations, and on which all Malaysians strive and thrive together as a multiracial, multicultural and multi-religious society. Let us, the concerned citizens of Malaysia, exercise our rights to make a good decision at the right place and at the right platform.
_________
1 Muallaf: a convert from a non-Islamic religion who has chosen to profess Islam
NECF Malaysia is gravely disappointed by and dissatisfied with the Federal Court’s dismissal of Lina Joy’s appeal.
First of all, the Federal Court’s decision does not uphold the constitutional safeguard of freedom of religion. It is a person’s fundamental right to profess a religion of her own choice free from compulsion or interference by the state or its institutions. Freedom of religion under the Federal Constitution can only be restrained where a person acts contrary to any general law affecting public order, public health or morality. Therefore, it defies all logic that Lina Joy’s freedom to profess and exercise a faith of her own choice can be subject to administrative barrier in the NRD refusing to effect a change to her religious status except upon the order of the Syariah Court. The foundational principle of supremacy of the Constitution over all other laws must be upheld.
NECF Malaysia is also deeply dismayed that the majority decision of the highest court has failed to bring about resolution to the present interfaith issues. By insisting that a person who no longer professes the religion of Islam but has embraced another religion to seek an order of the Syariah Court is equivalent to insisting that a muallaf 1 who has attained the age of majority is obliged to seek the clearance of the religious leaders or authority of his former religion. Mutual respect and tolerance surely cannot be fostered without due regard to the principle of reciprocity.
In affirming the decision of the Court of Appeal, the Federal Court has perpetuated a most unfair and untenable position for Lina Joy and others in a similar dilemma. They now cannot enjoy the full rights as citizens as they are trapped in a religion which they no longer profess and are unable to lawfully marry, have children and live in accordance with the values, precepts and practices of the religion of their choice.
Finally, NECF Malaysia is extremely concerned that the Lina Joy case demonstrates the highest civil court retreating in the face of the relentless onslaught on their position as the third institution in a democratic system of government. In the hierarchy of the judiciary, the Federal Court is vested the judicial power of the Federation.
In this case, the judiciary has unfortunately failed to play its most important role of being both the guardians and interpreters of our Constitution. As an institution above the fray of politics, it is the only institution that can neutrally and without partisan considerations decide the serious issues raised in the Lina Joy case. It is constrained only by true and loyal allegiance to the rule of law and the supremacy of the Constitution, the twin pillars of our Rukunegara.
In the civil court’s abdicating its judicial power in religious matters on the basis of Article 121 (IA) of the Constitution, the Federal Court is placing undue stress and strain on the government to legislate or amend related laws when the due exercise of its judicial power as interpreter of the Constitution would have brought about a fair and just resolution to the issues.
While the country has undergone a significant shift towards “islamization” since the 1980s, the proclamation of Malaysia as an Islamic country in 2001, though a political expediency, has had considerable psychological impact and further polarized Malaysian citizens of different ethnic and religious backgrounds. Religious vigilantism has been heightened among not only the religious ones, but also the bureaucrats. Administrative actions whether in policies or laws are being implemented without scrupulous regard to the requirements of the policies or laws but with the imposition of syariah rules and requirements. For example, non-Muslim police women are to wear Muslim headscarves for the annual parade. The happenings in recent years are indeed grave concerns. Among others, there are religious authorities breaking up families in the name of religion, the custody tussles between a non-Muslim parent and a Muslim parent, and public morality based on the principles of a particular religion. The Christian community acknowledges the special position of Islam as the State religion for ceremonial purposes, and recognizes the application of Islamic family laws to those professing the religion of Islam in areas outlined in the Federal Constitution. We uphold the sanctity of the Malaysian Constitution as the supreme law of the land, and it is our hope that the Prime Minister, who has publicly declared to be the Prime Minister of all Malaysians, would fulfil his promises to establish a clean, just, harmonious and prosperous nation.
The decision of the Federal Court sets a landmark example of making legal judgement based on religious sentiment and thus inadvertently disregarding the fundamental right of an individual to profess and practice the religion of his or her choice. In the light of this, NECF Malaysia urges all Christian leaders to encourage their congregations to set aside time, both corporately and privately, to pray for our nation as a whole, in the next few weeks and months. Let us bring to God these matters of extreme gravity and urgency, and humbly ask Him to intervene so that truth, righteousness and godliness will prevail in our land.
The very basic structure of our nation, our institutions, our Constitution and the Rukunegara must remain the solid rock on which Malaysia will continue to prosper and stand tall among the community of nations, and on which all Malaysians strive and thrive together as a multiracial, multicultural and multi-religious society. Let us, the concerned citizens of Malaysia, exercise our rights to make a good decision at the right place and at the right platform.
_________
1 Muallaf: a convert from a non-Islamic religion who has chosen to profess Islam
Labels:
malaysia,
marketplace,
Social conscience
Mengapa Sejarah Penting?
Terjemahan dari KeropokLekor dan Hedonese
Dalam surat yang singkat, Yudas (Jude) mengajar kita sedikit sebanyak tentang pentingnya menimba ikhtibar daripada sejarah. Ini bukan isi utama surat tersebut. Akan tetapi, beberapa pemerhatian yang seterusnya agak luar biasa:
Dalam surat kedua terakhir dalam Al-Kitab, Yudas menulis untuk mendorong para pengikut Kristus untuk “mempertahankan dengan bersemangat, iman yang telah diwahyukan Tuhan kepada mereka” (ayat 3). Surat ini adalah amaran supaya berwaspada akan orang tertentu yang telah masuk menyelusup… orang-orang yang fasik, yang menyalahgunakan kasih karunia Allah kita untuk melampiaskan hawa nafsu mereka, dan yang menyangkal satu-satunya Penguasa dan Tuhan kita, Yesus Kristus.” (ayat 4). Yudas menyifatkan orang-orang tersebut dengan jelas. Mereka “mengutuk segala yang mereka tidak fahami” (ayat 10). Mereka “mengadu tentang nasib mereka, mencari salah orang lain, hidup menuruti hawa nafsu mereka, membodek orang untuk menangguk di air keruh” (ayat 16). Mereka “menyebabkan pecah-belah dan berfikiran duniawi, dan hidup tanpa Roh Kudus” (ayat 19).
Penilaian yang dahsyat ini bukanlah ditujukan kepada orang-orang di luar gereja, tetapi kepada orang telah menyelusup tanpa disedari. Yudas mahu umat mengecam mereka supaya gereja tidak ditipu dan dihancurkan oleh ajaran sesat dan perbuatan tidak bermoral mereka.
Salah satu strategi Yudas adalah dengan membandingkan mereka dengan watak dan peristiwa lain dalam sejarah. Contohnya, dia berkata bahawa “Sodom dan Gomorrah… yang dengan cara yang sama melakukan percabulan dan mengejar kepuasan-kepuasan yang tak wajar, telah menanggung siksaan api kekal sebagai peringatan kepada semua orang.” (ayat 7).
Jadi Yudas membandingkan pengajar-pengajar sesat tersebut dengan Sodom and Gomora. Tujuan beliau menjadikan Sodom dan Gomora sebagai “peringatan” kepada apa yang bakal menimpa mereka. Dalam minda Yudas, mengetahui sejarah Sodom dan Gomora itu penting bagi mengecam ajaran sesat dan melindungi umat daripadanya.
Seperti ayat 11, Yudas memberikan 3 rujukan lain kepada peristiwa lampau sebagai perbandingan dengan apa yang sedang berlaku di kalangan orang Kristian. Beliau berkata “Celakalah mereka, kerana mereka mengikuti jejak Kain dan kerana mereka, oleh sebab upah, menceburkan diri ke dalam kesesatan Balaam, dan mereka binasa kerana kederhakaan seperti Korah.”
Menarik sekali. Kenapa Yudas melihat kembali tiga insiden sejarah yang berlaku beribu-ribu tahun dahulu – Kejadian 19 (Sodom), Kejadian 3 (Kain), Bilangan 22-24 (Balaam), Bilangan 16 (Korah)? Apakah tujuan Yudas?
Berikut adalah tiga sebabnya:
1) Yudas menganggap bahawa pembaca sudah mengetahui kisah-kisah sejarah tersebut! Adakah ini tidak menakjubkan? Zaman Yudas adalah abad pertama! Tiada buku-buku cetakan. Tiada Al-Kitab. Tiada kaset atau video. Hanya hafalan dan cerita yang diwarisi. Dan Yudas menganggap mereka akan jelas tentang “jejak Kain”, “kesesatan Balaam” dan “kederhakaan Korah”? Tahukah anda tentang kisah tersebut? Bukankah ini menarik? Ini menyebabkan saya merasakan bahawa tahap pengetahuan Al-Kitab dalam gereja kita hari ini adalah terlalu rendah.
2) Yudas menganggap bahawa dengan mengetahui sejarah, masalah situasi semasa dapat dimudahkan. Orang Kristian akan lebih bersedia menghadapi ajaran sesat pada hari ini jika mereka mengetahui situasi yang sama semalam. Dengan kata lain, sejarah adalah penting untuk kehidupan Kristian. Untuk mengetahui bahawa Kain iri hati dan membenci abangnya dan merosakkan hubungannya dengan Tuhan akan memberi amaran kepada kita agar berjaga-jaga sekiranya perkara yang sama berlaku hari ini. Kesedaran bahawa Balaam menyalahgunakan Firman Tuhan untuk kepentingan diri membolehkan anda kenalpasti perbuatan yang sama hari ini. Mengetahui bahawa Korah memberontak terhadap kepimpinan sah Nabi Musa akan memperlengkapi anda agar berwaspada dengan orang-orang tidak suka dipimpin.
3) Tidakkah ianya jelas bahawa Tuhan menentukan arus sejarah dan pastikan ianya direkodkan supaya kita memperoleh ikhtibar dan lebih bijaksana dan berpengetahuan dalam menangani situasi semasa demi Kristus dan gereja-Nya? Janganlah berhenti belajar sejarah. Tambahlah ilmu pengetahuan setiap hari. Dan berilah anak-anak kita salah satu perlindungan bagi cabaran masa depan, iaitu, pengajaran kisah-kisah lampau.
Belajar dengan anda, demi Kristus dan kerajaan-Nya
John Piper
Dalam surat yang singkat, Yudas (Jude) mengajar kita sedikit sebanyak tentang pentingnya menimba ikhtibar daripada sejarah. Ini bukan isi utama surat tersebut. Akan tetapi, beberapa pemerhatian yang seterusnya agak luar biasa:
Dalam surat kedua terakhir dalam Al-Kitab, Yudas menulis untuk mendorong para pengikut Kristus untuk “mempertahankan dengan bersemangat, iman yang telah diwahyukan Tuhan kepada mereka” (ayat 3). Surat ini adalah amaran supaya berwaspada akan orang tertentu yang telah masuk menyelusup… orang-orang yang fasik, yang menyalahgunakan kasih karunia Allah kita untuk melampiaskan hawa nafsu mereka, dan yang menyangkal satu-satunya Penguasa dan Tuhan kita, Yesus Kristus.” (ayat 4). Yudas menyifatkan orang-orang tersebut dengan jelas. Mereka “mengutuk segala yang mereka tidak fahami” (ayat 10). Mereka “mengadu tentang nasib mereka, mencari salah orang lain, hidup menuruti hawa nafsu mereka, membodek orang untuk menangguk di air keruh” (ayat 16). Mereka “menyebabkan pecah-belah dan berfikiran duniawi, dan hidup tanpa Roh Kudus” (ayat 19).Penilaian yang dahsyat ini bukanlah ditujukan kepada orang-orang di luar gereja, tetapi kepada orang telah menyelusup tanpa disedari. Yudas mahu umat mengecam mereka supaya gereja tidak ditipu dan dihancurkan oleh ajaran sesat dan perbuatan tidak bermoral mereka.
Salah satu strategi Yudas adalah dengan membandingkan mereka dengan watak dan peristiwa lain dalam sejarah. Contohnya, dia berkata bahawa “Sodom dan Gomorrah… yang dengan cara yang sama melakukan percabulan dan mengejar kepuasan-kepuasan yang tak wajar, telah menanggung siksaan api kekal sebagai peringatan kepada semua orang.” (ayat 7).
Jadi Yudas membandingkan pengajar-pengajar sesat tersebut dengan Sodom and Gomora. Tujuan beliau menjadikan Sodom dan Gomora sebagai “peringatan” kepada apa yang bakal menimpa mereka. Dalam minda Yudas, mengetahui sejarah Sodom dan Gomora itu penting bagi mengecam ajaran sesat dan melindungi umat daripadanya.
Seperti ayat 11, Yudas memberikan 3 rujukan lain kepada peristiwa lampau sebagai perbandingan dengan apa yang sedang berlaku di kalangan orang Kristian. Beliau berkata “Celakalah mereka, kerana mereka mengikuti jejak Kain dan kerana mereka, oleh sebab upah, menceburkan diri ke dalam kesesatan Balaam, dan mereka binasa kerana kederhakaan seperti Korah.”
Menarik sekali. Kenapa Yudas melihat kembali tiga insiden sejarah yang berlaku beribu-ribu tahun dahulu – Kejadian 19 (Sodom), Kejadian 3 (Kain), Bilangan 22-24 (Balaam), Bilangan 16 (Korah)? Apakah tujuan Yudas?
Berikut adalah tiga sebabnya:
1) Yudas menganggap bahawa pembaca sudah mengetahui kisah-kisah sejarah tersebut! Adakah ini tidak menakjubkan? Zaman Yudas adalah abad pertama! Tiada buku-buku cetakan. Tiada Al-Kitab. Tiada kaset atau video. Hanya hafalan dan cerita yang diwarisi. Dan Yudas menganggap mereka akan jelas tentang “jejak Kain”, “kesesatan Balaam” dan “kederhakaan Korah”? Tahukah anda tentang kisah tersebut? Bukankah ini menarik? Ini menyebabkan saya merasakan bahawa tahap pengetahuan Al-Kitab dalam gereja kita hari ini adalah terlalu rendah.
2) Yudas menganggap bahawa dengan mengetahui sejarah, masalah situasi semasa dapat dimudahkan. Orang Kristian akan lebih bersedia menghadapi ajaran sesat pada hari ini jika mereka mengetahui situasi yang sama semalam. Dengan kata lain, sejarah adalah penting untuk kehidupan Kristian. Untuk mengetahui bahawa Kain iri hati dan membenci abangnya dan merosakkan hubungannya dengan Tuhan akan memberi amaran kepada kita agar berjaga-jaga sekiranya perkara yang sama berlaku hari ini. Kesedaran bahawa Balaam menyalahgunakan Firman Tuhan untuk kepentingan diri membolehkan anda kenalpasti perbuatan yang sama hari ini. Mengetahui bahawa Korah memberontak terhadap kepimpinan sah Nabi Musa akan memperlengkapi anda agar berwaspada dengan orang-orang tidak suka dipimpin.3) Tidakkah ianya jelas bahawa Tuhan menentukan arus sejarah dan pastikan ianya direkodkan supaya kita memperoleh ikhtibar dan lebih bijaksana dan berpengetahuan dalam menangani situasi semasa demi Kristus dan gereja-Nya? Janganlah berhenti belajar sejarah. Tambahlah ilmu pengetahuan setiap hari. Dan berilah anak-anak kita salah satu perlindungan bagi cabaran masa depan, iaitu, pengajaran kisah-kisah lampau.
Belajar dengan anda, demi Kristus dan kerajaan-Nya
John Piper
Labels:
biblical theology,
life of the mind,
malaysia
Tuesday, May 29, 2007
Equal Citizenship

Kam Weng: "I have decided to make available excerpts from historical documents related to the framing of the Federal Constitution so that readers can judge for themselves the relationship between Islam and other religions in the original intent of the Social-Legal Contract (1957 and 1963) which envisaged a new democratic nation that grants equal citizenship to members from all communities within a secular polity.
I trust you will find excerpts from the documents given in Social Contract (part 2) helpful".
Check out the full story in Part 1 and Part 2 of Social Contract: Religion and Equal Citizenship. Also some thots on the recent cancellation of Christian-Muslim bridge building dialog entitled: “Humanity in Context: Christian Muslim Perspectives on Being Human.”
Labels:
malaysia,
social contract
Thursday, March 15, 2007
Giving Reason for the Hope
"Do we not find numerous biblical instances of reasoned arguments employed in the ministry of Jesus Himself? In His didactic dialogues with Pharisees, Sadducees and disciples, Jesus rationally answered objections, opened up hidden assumptions with well-placed questions and appealed to miraculous signs as evidence for His claims.
During Paul’s missionary journeys, we frequently find him in synagogues persuading and debating Jewish religious leaders and pagan philosophers at Mars Hill on the validity of the gospel (Acts 14:15-17, 17:2-4, 16-31, 18:4, 19:8-9) . Since Luke took care to explicitly record that some who heard his presentation indeed chose to believe (Acts 17:34), the narrative does not function as an illustration of the bankruptcy of persuasion as taught by Watchman Nee. Even some of these converts’ names (Dionysius and Damaris) were mentioned, indicating that these men from Athens eventually made an impact on church life in later years. "
"Although there has been laudable work done by organisations like Kairos Research Center and NECF Research Commission, the Malaysian church remains generally shrouded by an anti-intellectual mood that substantially hinder the development of a robust inquiring spirit so crucial for the apologetic task. As many denominations were established by British and American missionaries, the confluence of inherited dispensational-fundamentalist theology, Holiness spirituality (“Let go, Let God!”) and Pentecostal-experiential instincts coloured much of our spiritual ethos. As a result, there is a common emphasis on “the dangers of the world, the comforts of the separated piety, the centrality of evangelism, and an expectation of the End.” Other sociological mitigating circumstances could be cited like pragmatic, populist and “immediate result” activism so characteristic of the enterpreneurial Chinese immigrants’ mindset.
Unsurprisingly, Noll’s critique of the ‘scandal of the evangelical mind’ for an American setting is largely relevant here as well, posing a formidable barrier against the development of an intellectual witness and cultural mandate for many complex and current religious and sociopolitical issues facing the Malaysian church."
"Could a humble and realistic approach to positive apologetics be sustained? In my humble opinion, there is enough room in the apologetic task to draw on the strengths from different methodologies to construct a positive, cumulative case for Christian theism. Since the gospel provides the most comprehensively plausible, logically coherent and existentially satisfying explanation of the universe and our human experience, we could rejoice in the convergence of many apologetic streams. From the classical apologists, we drink in empirical evidences that demand a verdict. From the Reformed epistemologists, we learn to trust in the Spirit’s ability to produce genuine faith apart from arguments. From the presuppositionalists, we discover that unique features of human life make sense only when interpreted through a biblical outlook. With the incarnational apologists, we live out the practical demonstration of the faith in a living, ecclesical community...."
"If the Malaysian church could thus demonstrate an alternative society that transcends ethnic, cultural, economic class and political barriers, the perception of Christianity as a Western colonial reality will be more effectively exorcised. Our apologetic should also take on board a faithful portrayal of Christ, as the Suffering Servant-King who laid aside His majesty and emptied Himself in humility to rescue and serve humanity (Matthew 10:28, Luke 22:27). The cross subverts every pretension to power by violence and de-legitimates manipulation and oppression. Although it does not guarantee innocence in its adherents, we find within the biblical meta-narrative is two inherent anti-totalizing inclinations - a radical sensitivity to suffering and God’s overarching creational intent over all, thus preventing a partisan abuse. Through the atonement of Christ, the way for reconciliation and forgiveness is made possible even for the oppressors."
-- Dave Chang
Interesting? Read the whole thing here: Part I, Part II, Part III, Part IV, Part V
During Paul’s missionary journeys, we frequently find him in synagogues persuading and debating Jewish religious leaders and pagan philosophers at Mars Hill on the validity of the gospel (Acts 14:15-17, 17:2-4, 16-31, 18:4, 19:8-9) . Since Luke took care to explicitly record that some who heard his presentation indeed chose to believe (Acts 17:34), the narrative does not function as an illustration of the bankruptcy of persuasion as taught by Watchman Nee. Even some of these converts’ names (Dionysius and Damaris) were mentioned, indicating that these men from Athens eventually made an impact on church life in later years. "
"Although there has been laudable work done by organisations like Kairos Research Center and NECF Research Commission, the Malaysian church remains generally shrouded by an anti-intellectual mood that substantially hinder the development of a robust inquiring spirit so crucial for the apologetic task. As many denominations were established by British and American missionaries, the confluence of inherited dispensational-fundamentalist theology, Holiness spirituality (“Let go, Let God!”) and Pentecostal-experiential instincts coloured much of our spiritual ethos. As a result, there is a common emphasis on “the dangers of the world, the comforts of the separated piety, the centrality of evangelism, and an expectation of the End.” Other sociological mitigating circumstances could be cited like pragmatic, populist and “immediate result” activism so characteristic of the enterpreneurial Chinese immigrants’ mindset. Unsurprisingly, Noll’s critique of the ‘scandal of the evangelical mind’ for an American setting is largely relevant here as well, posing a formidable barrier against the development of an intellectual witness and cultural mandate for many complex and current religious and sociopolitical issues facing the Malaysian church."
"Could a humble and realistic approach to positive apologetics be sustained? In my humble opinion, there is enough room in the apologetic task to draw on the strengths from different methodologies to construct a positive, cumulative case for Christian theism. Since the gospel provides the most comprehensively plausible, logically coherent and existentially satisfying explanation of the universe and our human experience, we could rejoice in the convergence of many apologetic streams. From the classical apologists, we drink in empirical evidences that demand a verdict. From the Reformed epistemologists, we learn to trust in the Spirit’s ability to produce genuine faith apart from arguments. From the presuppositionalists, we discover that unique features of human life make sense only when interpreted through a biblical outlook. With the incarnational apologists, we live out the practical demonstration of the faith in a living, ecclesical community...."
"If the Malaysian church could thus demonstrate an alternative society that transcends ethnic, cultural, economic class and political barriers, the perception of Christianity as a Western colonial reality will be more effectively exorcised. Our apologetic should also take on board a faithful portrayal of Christ, as the Suffering Servant-King who laid aside His majesty and emptied Himself in humility to rescue and serve humanity (Matthew 10:28, Luke 22:27). The cross subverts every pretension to power by violence and de-legitimates manipulation and oppression. Although it does not guarantee innocence in its adherents, we find within the biblical meta-narrative is two inherent anti-totalizing inclinations - a radical sensitivity to suffering and God’s overarching creational intent over all, thus preventing a partisan abuse. Through the atonement of Christ, the way for reconciliation and forgiveness is made possible even for the oppressors." -- Dave Chang
Interesting? Read the whole thing here: Part I, Part II, Part III, Part IV, Part V
Labels:
apologetic,
malaysia,
racial reconciliation
Friday, March 02, 2007
Real Love Ministry
Edmund Smith will be discussing how the church could minister to friends who have homosexual orientation, and practical ways in which we could demonstrate love and truth. NECF: "Edmund lived a homosexual lifestyle from 1983 to 1994. He was born-again in 1994 after he rejected homosexuality. Edmund got married in 1996 to a wonderful wife, Amanda. They moved to Singapore in 1997 as God led them there. From 1997 to 1999, Edmund and Amanda, both went under the teachings & leadership in CHOICES: Exodus International gay ministry. CHOICES is a ministry under Church of Our Savior, Singapore. When they left CHOICES in 1999, they went on to reach out to their gay and lesbian friends and that was the birth of "Real Love Ministry (RLM)". Read more at http://www.r-l-m.com"
Venue: City Discipleship Presbyterian Church
Date: 18 March 2007 (Sunday afternoon)
Time: 1.30 pm
Labels:
homosexuality,
malaysia,
marketplace,
mission,
Social conscience
Thursday, March 01, 2007
The Case For A 'Secular' State

The Total Truth study group (nicknamed King's Brigade) had our second get-together last Saturday, I was tremendously encouraged to see the energy and interest shown by the participants. One of the recurring issue that comes forth is how do we present a comprehensive Christian worldview in a pluralistic world without sounding like a Christian version of PAS??
Very often, people misread the term "total truth" to mean absolute or worse, totalizing truth. When Schaeffer used the term, he meant something like "comprehensive, all encompassing" truth, meaning we dun put religion in a box and say it is true in my heart, but is irrelevant when it comes to other areas of life ie ethics, business, science, governance etc
In Nancy Pearcey's context, she is writing to encourage christians to engage a secular society that seeks to weed out the sacred... In our context, we have a different issue where religion and the state are too close (not too separate) so much so tat politicians exploit religion for personal gain and religion uses politics to curtail differing views...
Can a Christian support a qualified secular state and remain consistent in our belief that the Christian faith is a comprehensive way of life? I believe so, provided we are clear on what that means.
Kam Weng posted a helpful way of framing the issue here
"The qualified-secular status of the Malaysian Federal Constitution is been challenged in current debates on religion and society. Some Muslim activists reject the provision for the separation between state and religion since it does not grant due recognition to Islam as the religion of the majority. It is granted that religion (this includes all religions and not just Islam) is an integrated worldview and way of life. As such, practicing religion entails engagement with social life. It is futile, if not wrong to dichotomize these two spheres of human activities.
When we talk about separation between Church/Mosque and State, we are not suggesting a dichotomy between religion and society as spheres of human activity. We are suggesting the need to separate religious institutions from state institutions. We are calling for institutional separation. The separation is necessary both to protect state authorities from exploiting religion for their own political agenda and to prevent religious authorities from exploiting the state apparatus for their own (sectarian) religious agenda."
Very often, people misread the term "total truth" to mean absolute or worse, totalizing truth. When Schaeffer used the term, he meant something like "comprehensive, all encompassing" truth, meaning we dun put religion in a box and say it is true in my heart, but is irrelevant when it comes to other areas of life ie ethics, business, science, governance etc
In Nancy Pearcey's context, she is writing to encourage christians to engage a secular society that seeks to weed out the sacred... In our context, we have a different issue where religion and the state are too close (not too separate) so much so tat politicians exploit religion for personal gain and religion uses politics to curtail differing views...
Can a Christian support a qualified secular state and remain consistent in our belief that the Christian faith is a comprehensive way of life? I believe so, provided we are clear on what that means.
Kam Weng posted a helpful way of framing the issue here
"The qualified-secular status of the Malaysian Federal Constitution is been challenged in current debates on religion and society. Some Muslim activists reject the provision for the separation between state and religion since it does not grant due recognition to Islam as the religion of the majority. It is granted that religion (this includes all religions and not just Islam) is an integrated worldview and way of life. As such, practicing religion entails engagement with social life. It is futile, if not wrong to dichotomize these two spheres of human activities.
When we talk about separation between Church/Mosque and State, we are not suggesting a dichotomy between religion and society as spheres of human activity. We are suggesting the need to separate religious institutions from state institutions. We are calling for institutional separation. The separation is necessary both to protect state authorities from exploiting religion for their own political agenda and to prevent religious authorities from exploiting the state apparatus for their own (sectarian) religious agenda."
Betulkah Itu Makam Yesus?
karya dari Darrel Bock
terjemahan dari Chang Wei Hao
Semalam, saya telah menonton semua laporan berkaitan dengan makam Talpiot. Umat Kristian tidak perlu risau sangat. Beberapa wakil Kristian nampaknya bimbang, seolah-olah menjerit di depan pemberita dalam lapuran khas Discovery itu. Mungkin sebabnya mereka belum tengok lagi rancangan itu dan perlu mengulas tentang isu tersebut, seperti menembak dalam kegelapan. Setelah meneliti rancangan dokumentari itu, hujah-hujahnya mengandungi pelbagai masalah yang boleh dikupas dengan rasa sabar.
Contohnya, kita tidak perlu ijazah bidang biologi untuk mengetahui jika seseorang menguji DNA anda, ia tentunya tidak sepadan dengan kebanyakan orang yang lain. Jadi, hujah DNA yang disebut dalam rancangan itu tidak membuktikan apa-apa, hanya memberi kita suatu keputusan yang sudah dijangka. Seorang pakar Antropologi Forensik berkata semalam dalam rancangan Anderson Cooper 360, ia bukan bukti yang seberapa. Hasil ujian DNA itu tidak membuktikan apa-apa yang penting.
Kita tidak perlu ijazah bidang geografi juga untuk mengetahui bahawa jika keluarga Yesus berasal dari Galilee, kenapa pula makam keluarga mereka berada di Jerusalem? Dua permerhatian mudah ini dapat membantu kita kupas kelemahan hujah dalam rancangan dokumentari ini.
Hujah dari kebarangkalian statistik itu bergantung kepada ANDAIAN bahawa makam Talpiot itu makam sebuah keluarga. Tapi satu-satunya kesimpulan yang mungkin kita dapati dari ujian DNA yang tidak sepadan ialah ia bukannya sebuah makam keluarga. Apa kata sekiranya makam ini tidak mengandungi sebuah keluarga, tapi hanya orang-orang dari keluarga yang berlainan dalam wilayah yang sama? Atau pun makam ini dikongsi oleh beberapa keluarga? Semua soalan asas sebegini adalah sebahagian dari proses pengajian sejarah.
Dan kebenaran bagi ‘senario’ yang mana-mana satu pun akan meyangkal dakwaan sensasi bahawa inilah makam Yesus (Nabi Isa). Jadi marilah kita menanya beberapa soalan biasa ini bagi mendedahkan andaian-andaian tersirat dalam usaha memperolehi nombor ‘statistik’ ini yang mudah dicabar. Seterusnya, analisis kebarangkalian tidak bermakna kerana apa yang disukat itu bukannya apa yang diandaikan.
Maka tiada sebab untuk melolong atau menjerit, hanya memberi soalan yang bagus. Asingkan fakta dari tafsirannya. Fakta: kita menemui makam yang mengandungi sepuluh kotak berisi rangka tulang dari abad pertama Selepas Masehi. Ada nama tertulis di atas kotak dan dua daripada mereka (satu bernama Yesus dan yang lain bernama Mary) tidak mempunyai hubungan biologi. Itu SAHAJA yang kita ketahui dari rancangan tersebut. Yang lain itu tafsiran.
Para penerbit rancangan khas itu kata mereka inginkan lebih siasatan dan mencari kebenaran. Sambutlah cabaran ini, kata saya. Fakta-fakta yang timbul akan menunjukkan bahawa makam Talpiot tiada kaitan langsung dengan keluarga Yesus. Yang ada hanyalah sebuah makam abad pertama yang mengandungi beberapa kotak rangka tulang, yang membantu kita fahami nama dan amalan zaman itu.
Mari kita meneliti isu-isu budaya zaman kita pula. Ya, usaha ‘hentam’ kepercayaan Kristiani makin lumrah dalam kerakusan mengejar wang ringgit dan pujaan ramai bagi sesetengah orang. Mudah kita sebagai umat Kristian berasa kecewa. Saya memberitahu murid-murid di seminari supaya mengambil ‘suntikan vaksin’ sampainya Hari Natal ataupun Easter kerana lazimnya amalan menghantam Kristian pada musim cuti. Jangan terperanjat dengan corak duniawi yang dijangka ini.
Harus juga kita mencabar motif HarperSanFrancisco dalam terbitannya yang sentiasa ‘menghentam’ kepercayaan Kristian.
Tapi, penting sekali, kita perlu dana wang untuk menerbit dokumentari berkualiti tinggi dengan cendekiawan Kristian yang masyhur. Pokoknya, orang umum dapat membuat perbandingan dan lihat sendiri kelemahan hujah-hujah sensasi sebegini.
Mari kita menyahut cabaran untuk memberi pandangan yang sebaliknya. Industri penerbitan Kristian berbillion dollar nilainya. Usaha sebegini tidak memberi kesan atas keuntungan mereka (adakah faktor duit yang paling penting dalam isu ini?)
Hakikatnya, hanya 0.2% wang dijana oleh industri ini boleh mendokong usaha terbitan rancangan khas setiap tahun. Jika syarikat penerbitan Kristian menderma dengan murah hati, kita dapat menonjolkan motif yang berdasarkan kebenaran, dan bukannya keuntungan. Mungkin juga kita tidak harus berbangga dengan organisasi seperti badan Penyiaran Agama Negara [National Religious Broadcasters] kerana tidak melangkah ke hadapan untuk menyahut cabaran budaya ini? Mungkin mereka atau badan sepertinya harus menggembleng tenaga yang padu untuk mempertahankan iman. Kenapa tidak syarikat Kristian besar mengumpul sumber kewangan seperti rangkaian penyiaran kabel lain dan menerbitkan dokumentari berkualiti untuk tontonan televisyen?
Itulah cabaran yang saya berikan. Hentikan jeritan dan rungutan. Hasilkanlah sesuatu berkualiti tinggi yang menonjolkan tahap cendekiawan berwibawa, supaya budaya kita dapat melihat kisah sebenar dengan lebih menyeluruh.
Mungkin usaha sebegini akan menghasilkan sesuatu yang boleh dipercayai dan bermutu.
Inilah usaha yang diperlukan jika umat Kristan serius melibatkan diri dalam perbincangan sejagat. Renungkanlah.
terjemahan dari Chang Wei Hao
Semalam, saya telah menonton semua laporan berkaitan dengan makam Talpiot. Umat Kristian tidak perlu risau sangat. Beberapa wakil Kristian nampaknya bimbang, seolah-olah menjerit di depan pemberita dalam lapuran khas Discovery itu. Mungkin sebabnya mereka belum tengok lagi rancangan itu dan perlu mengulas tentang isu tersebut, seperti menembak dalam kegelapan. Setelah meneliti rancangan dokumentari itu, hujah-hujahnya mengandungi pelbagai masalah yang boleh dikupas dengan rasa sabar. Contohnya, kita tidak perlu ijazah bidang biologi untuk mengetahui jika seseorang menguji DNA anda, ia tentunya tidak sepadan dengan kebanyakan orang yang lain. Jadi, hujah DNA yang disebut dalam rancangan itu tidak membuktikan apa-apa, hanya memberi kita suatu keputusan yang sudah dijangka. Seorang pakar Antropologi Forensik berkata semalam dalam rancangan Anderson Cooper 360, ia bukan bukti yang seberapa. Hasil ujian DNA itu tidak membuktikan apa-apa yang penting.
Kita tidak perlu ijazah bidang geografi juga untuk mengetahui bahawa jika keluarga Yesus berasal dari Galilee, kenapa pula makam keluarga mereka berada di Jerusalem? Dua permerhatian mudah ini dapat membantu kita kupas kelemahan hujah dalam rancangan dokumentari ini.
Hujah dari kebarangkalian statistik itu bergantung kepada ANDAIAN bahawa makam Talpiot itu makam sebuah keluarga. Tapi satu-satunya kesimpulan yang mungkin kita dapati dari ujian DNA yang tidak sepadan ialah ia bukannya sebuah makam keluarga. Apa kata sekiranya makam ini tidak mengandungi sebuah keluarga, tapi hanya orang-orang dari keluarga yang berlainan dalam wilayah yang sama? Atau pun makam ini dikongsi oleh beberapa keluarga? Semua soalan asas sebegini adalah sebahagian dari proses pengajian sejarah.
Dan kebenaran bagi ‘senario’ yang mana-mana satu pun akan meyangkal dakwaan sensasi bahawa inilah makam Yesus (Nabi Isa). Jadi marilah kita menanya beberapa soalan biasa ini bagi mendedahkan andaian-andaian tersirat dalam usaha memperolehi nombor ‘statistik’ ini yang mudah dicabar. Seterusnya, analisis kebarangkalian tidak bermakna kerana apa yang disukat itu bukannya apa yang diandaikan.
Maka tiada sebab untuk melolong atau menjerit, hanya memberi soalan yang bagus. Asingkan fakta dari tafsirannya. Fakta: kita menemui makam yang mengandungi sepuluh kotak berisi rangka tulang dari abad pertama Selepas Masehi. Ada nama tertulis di atas kotak dan dua daripada mereka (satu bernama Yesus dan yang lain bernama Mary) tidak mempunyai hubungan biologi. Itu SAHAJA yang kita ketahui dari rancangan tersebut. Yang lain itu tafsiran.
Para penerbit rancangan khas itu kata mereka inginkan lebih siasatan dan mencari kebenaran. Sambutlah cabaran ini, kata saya. Fakta-fakta yang timbul akan menunjukkan bahawa makam Talpiot tiada kaitan langsung dengan keluarga Yesus. Yang ada hanyalah sebuah makam abad pertama yang mengandungi beberapa kotak rangka tulang, yang membantu kita fahami nama dan amalan zaman itu.
Mari kita meneliti isu-isu budaya zaman kita pula. Ya, usaha ‘hentam’ kepercayaan Kristiani makin lumrah dalam kerakusan mengejar wang ringgit dan pujaan ramai bagi sesetengah orang. Mudah kita sebagai umat Kristian berasa kecewa. Saya memberitahu murid-murid di seminari supaya mengambil ‘suntikan vaksin’ sampainya Hari Natal ataupun Easter kerana lazimnya amalan menghantam Kristian pada musim cuti. Jangan terperanjat dengan corak duniawi yang dijangka ini.
Harus juga kita mencabar motif HarperSanFrancisco dalam terbitannya yang sentiasa ‘menghentam’ kepercayaan Kristian.
Tapi, penting sekali, kita perlu dana wang untuk menerbit dokumentari berkualiti tinggi dengan cendekiawan Kristian yang masyhur. Pokoknya, orang umum dapat membuat perbandingan dan lihat sendiri kelemahan hujah-hujah sensasi sebegini.
Mari kita menyahut cabaran untuk memberi pandangan yang sebaliknya. Industri penerbitan Kristian berbillion dollar nilainya. Usaha sebegini tidak memberi kesan atas keuntungan mereka (adakah faktor duit yang paling penting dalam isu ini?)
Hakikatnya, hanya 0.2% wang dijana oleh industri ini boleh mendokong usaha terbitan rancangan khas setiap tahun. Jika syarikat penerbitan Kristian menderma dengan murah hati, kita dapat menonjolkan motif yang berdasarkan kebenaran, dan bukannya keuntungan. Mungkin juga kita tidak harus berbangga dengan organisasi seperti badan Penyiaran Agama Negara [National Religious Broadcasters] kerana tidak melangkah ke hadapan untuk menyahut cabaran budaya ini? Mungkin mereka atau badan sepertinya harus menggembleng tenaga yang padu untuk mempertahankan iman. Kenapa tidak syarikat Kristian besar mengumpul sumber kewangan seperti rangkaian penyiaran kabel lain dan menerbitkan dokumentari berkualiti untuk tontonan televisyen?
Itulah cabaran yang saya berikan. Hentikan jeritan dan rungutan. Hasilkanlah sesuatu berkualiti tinggi yang menonjolkan tahap cendekiawan berwibawa, supaya budaya kita dapat melihat kisah sebenar dengan lebih menyeluruh.
Mungkin usaha sebegini akan menghasilkan sesuatu yang boleh dipercayai dan bermutu.
Inilah usaha yang diperlukan jika umat Kristan serius melibatkan diri dalam perbincangan sejagat. Renungkanlah.
Labels:
apologetic,
malaysia,
Nabi Isa
Wednesday, February 28, 2007
The Asian Face of Christ?

by Dr Tan Kang San
Excerpt: "I will explore Chinese perceptions of Jesus and illustrate how traditional Christian mission approaches need to engage with these portraits of Jesus. For a start, Chinese Buddhists universally view Jesus as a moral teacher, someone as great as Buddha, Confucius, and Lao Tze. Traditionally, this has been bad news for Christians who impatiently pointed out that Jesus is Lord and God of the universe.
While Jesus as a moral teacher may be a bad place to end, it is not a bad place to start! The moral teachings of Jesus in the Bible can be studied and discussed with Buddhists, just as Christians need to study the moral teachings of Buddha and Confucius. The Sermons on the Mount, Parables and the teachings of Jesus in the gospels, stories of Jesus’ interaction with the poor and marginalized are powerful stories for presenting Jesus as a moral teacher. Superficially, Christians have been doing this but they did it in the spirit of evangelism rather than a genuine acceptance of Jesus as a moral teacher. ...
Last but not least, these Asian perspectives of Jesus need to be subjected to the test of the scriptures, and found not in contradiction with historical images of Jesus accepted in other Christian communities. The Asian Jesus cannot be inculturated to Asian soil to the extent that he is unrecognizable from the Jesus found in the Bible or apostolic Christology. Therefore, efforts to present Christ as an incarnation of Buddha will cause more confusion than clarity for Buddhists... "
There And Back Again: Malaysian Exiles

Antony Loke wrote this biblical exposition to "show how an Old Testament exilic text, in this particular case, Isaiah 40-55, can be read in the light of and allo








