To Understand Truth and to Attain the True
CHRISTIANITY AND THE SOCIAL ORDER
By Dr. Ng Kam Weng
350 pages, 8.3” x 5.8” x 0.85”
ISBN: 978-629-97691-0-1
Price of book for orders within Malaysia: RM35 per copy plus shipping charges. Continue reading “Just Published by Kairos Research Centre! Christianity and the Social Order by Dr. Ng Kam Weng”
[A new statute with horns and tentacles erected in honor of Ruth Bader Ginsburg on top of NYC Court house]
What are the causes of the ascendancy of irrational cancel-culture spirit in the colleges, the imposition of sexual policies which undermine the traditional family in wider society, the breakdown of social norms leading to eruption of violent street crime, and the ferocious hostility directed against Judeo-Christian values by the American elite and Woke activists in the USA today? I have for years tried to impress friends who asked me this question that there is no rhyme or reason to the tragic disintegration of what was once a great civilization – these are the symptoms of a “spiritual disease.”
At one level, my answer identifies the root problem. I am aware of the prescient warning given by the American Puritan, John Winthrop who charged his compatriots in 1630 to fulfill the responsibility being raised by God as “a city set on a hill” – “For we must consider that we shall be as a city upon a hill. The eyes of all people are upon us. So that if we shall deal falsely with our God in this work we have undertaken, and so cause Him to withdraw His present help from us, we shall be made a story and a by-word through the world…But if our hearts shall turn away, so that we will not obey, but shall be seduced, and worship other Gods, our pleasure and profits, and serve them; it is propounded unto us this day, we shall surely perish out of the good land whither we pass over this vast sea to possess it.” In other words, their failure to uphold their covenant with God will lead to them becoming a public spectacle for all the world to see.
However, as an observer living outside the USA, I found difficulties spelling out in a concrete manner what comprises the “spiritual disease” that is afflicting the American society. Hence, my answer remains unpersuasive because of its vagueness and lack of specificity. I was therefore pleasantly surprised when I came across an article by Naomi Wolf, “Have the Ancient Gods Returned” which offers a coherent and in-depth analysis of the cultural implosion and the social disintegration that is unravelling right before our eyes. Mind you, Wolf is a public intellectual with whom I least expect to agree with as she is one of the icons of feminism, and a left-wing activist working with the highest political leaders of the country. I have naturally assumed that she would be sympathetic to the anti-Judeo-Christian sentiments that are pervasive among the American elites. However, it seems that she had an epiphany of the dark forces that are energizing the activists who seek to destroy the Judeo-Christian foundations which made the West a great civilization. Her article is well worth reading.
Given below are some excerpts from the article.
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In an essay last year, and in my book The Bodies of Others, I raised a question about existential, metaphysical darkness.
I concluded that I had looked at the events of the past three years using all of my classical education, my critical thinking skills, my knowledge of Western and global history and politics; and that, using these tools, I could not explain the years 2020-present.
Indeed I could not explain them in ordinary material, political or historical terms at all. This is not how human history ordinarily operates.
I could not explain the way the Western world simply switched, from being based at least overtly on values of human rights and decency, to values of death, exclusion and hatred, overnight, en masse — without resorting to reference to some metaphysical evil that goes above and beyond fallible, blundering human agency… Continue reading “Naomi Wolf on the Return of Ancient Demonic Gods in the West”
The current revival at Asbury University, Kentucky, has caught the interest of Christians worldwide. However, some of my friends who have disappointing experiences in “revival meetings” organized by visiting “global prophets” have asked me how we know if a revival is genuinely a work of God.
I am certainly not an expert in matters pertaining to revivals. However, I can’t help but be impressed by how the Asbury revival seems different from many “revival meetings” which I have come across. Judging from the videos which I have seen, I am impressed that no one is seeking to dominate the stage to garner limelight attention, unlike “revival meetings” where a vociferous leader seeks to arouse the passion and prayers of the participants so as to “catch the fire” of the Holy Spirit. What I see are small groups of people quietly praying for one another in front as the congregation continuously sing both praises and meditative worship songs. Sometimes, someone would give a testimony on how his life is touched. I am also impressed that the leaders of the revival declined offers of news coverage by big news Networks. The Asbury revival does not seem to be humanly controlled, much less manipulated. I am personally impressed and touched by what I see. The Asbury revival is still at an early stage, but if it is a genuine work of God, many lives will be touched and transformed by the Holy Spirit. Time will tell.
However, the question from my friends regarding how we recognize a genuine revival remains. Continue reading “Genuine Revival and Signs of the Spirit According to Jonathan Edwards”
Modern Philosophy Part 1: From Descartes to Hegel
Lecturer: Dr. Ng Kam Weng
The scientific revolution in the 16th -18th century created a radically new conception of the world which challenged the traditional worldview based on Aristotelian philosophy and medieval Christian thought. This seminar examines how European philosophers represented by Rene Descartes, David Hume, Kant and Hegel reformulated philosophy in response to the increasingly dominant scientific worldview of their times.
Class Schedule – 27/05; 24/06; 29/07; 26/08; 30/09; 28/10 (bonus week, to be confirmed).
The seminar will be conducted every last Saturday of the month from 10.00 am to 12.00 noon. Class begins from 27 May 2023, if the minimum number of registered students is satisfied.
Venue:
Kairos Research Centre, 19B, Jalan SS 22/19, Petaling Jaya 47300. [Revised on 27 Jan 2023].
Registration
Fees: RM 20. To be paid on first day of the Seminar.
Registration: To confirm your participation, please send a personal message to kairosmalaysia@gmail.com. Indicate your phone number and church affiliation.
Closing date for registration is Saturday, 6 May 2023
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SYLLABUS
Note: Texts marked by an asterisk (*) will be given close reading and analysis.
Surveys and General Introductions to Early Modern Philosophy
Roger Scruton, A Short History of Modern Philosophy. 2nd ed. (Routledge, 1995). A lucid and engaging account.
Garrett Thomson, Bacon to Kant: An Introduction Modern Philosophy 3 ed. (Waveland Press, 2012).
I. Descartes
Method of Doubt and the Cogito.
The Existence of God and Body-Soul Dualism. Continue reading “Kairos Seminar on Modern Philosophy and Christian Thought. Part 1”
One common criticism leveled against Calvinism is that its teaching of predestination and original sin undermines human freedom and responsibility. A two-fold response is required to set aside this deeply entrenched misconception. First, we are mindful that the best apologetic is a rigorous dogmatics. In this regard, the Westminster Confession of Faith (WCF) is more than able in defending itself. Chapter 9 of the WCF, “Free Will”, comprises a series of affirmations which together presents a dynamic and coherent view of freedom and human nature in its fourfold state (Pre-Fall innocence, Post-Fall depravity, Regenerate man, Glorified man). A closer reading this chapter clearly shows that the criticism against Calvinism is misguided as it is based on an inadequate, one-dimensional and static concept of human freedom. Second, we need to demonstrate that the Reformed teaching of freedom is coherent (cf. Michael Preciado and Guillaume Bignon on compatibilism) and that predestination (rightly understood) does not undermine human responsibility (cf. John Martin Fisher-Mark Ravizza on responsibility and control). [We will post expositions of the works of these thinkers if the discussion subsequent to this post requires it]. But let us begin with a simple explanation of the Reformed understanding of freedom in layman’s terms.
The Westminster Confession of Faith: CHAPTER 9 Continue reading “Liberty and Ability of the Will in the Westminster Confession of Faith”
Calvin’s doctrine of predestination (election and reprobation) is not a product of philosophical deduction. It is a result of Calvin’s exegesis of Scripture. Calvin gives two concise definitions of predestination:
Predestination Defined
We call predestination God’s eternal decree, by which he determined with himself what he willed to become of each man. For all are not created in equal condition; rather, eternal life is foreordained for some, eternal damnation for others. Therefore, as any man has been created to one or the other of these ends, we speak of him as predestined to life or death.” [Inst. 3.21.5]
As Scripture, then, clearly shows, we say that God once established by his eternal and unchangeable plan those whom he long before determined once for all to receive into salvation, and those whom, on the other hand, he would devote to destruction. We assert that, with respect to the elect, this plan was founded upon his freely given mercy, without regard to human worth; but by his just and irreprehensible but incomprehensible judgment he has barred the door of life to those whom he has given over to damnation. Now among the elect we regard the call as a testimony of election. Then we hold justification another sign of its manifestation, until they come into the glory in which the fulfillment of that election lies. But as the Lord seals his elect by call and justification, so, by shutting off the reprobate from knowledge of his name or from the sanctification of his Spirit, he, as it were, reveals by these marks what sort of judgment awaits them.[Inst. 3.21.7]
For Calvin, election is gratuitous, that is, it is not based on foreknowledge of merit. Continue reading “Calvin on Predestination (Election and Reprobation)”
While Peter de Rosa’s verses on the humanity of Christ may be heart-felt and evocative, John Owen’s reflection on Christ assuming humanity is suffused with contemplation and prayer. For Owen theology ends with doxology. Given below is a much abbreviated and stylistically modernized version of Owen’s reflection of the Incarnation as Christ’s act of self-humiliation – Christ veiled his divine glory in the flesh.*
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The Glory of Christ’s Humbling Himself
Christ, being in the form if God, says Paul, willingly took himself the form if a servant. He willingly humbled himself. He willingly made himself of no reputation and was obedient even to the death of the cross (Phil. 2:5-8). It is this willingness to humble himself to take our nature into union with himself which is glorious in the eyes of believers.
Such is the transcendent glory of the divine nature, that it is said of God that he ‘dwells on high’, yet ‘humbles himself to behold the things that are in the heavens and in the earth’ (Psa. 113: 4-6). God is willing to take notice of the most glorious things in heaven and the lowliest things in the earth. This shows his infinite humility… Continue reading “John Owen on Christ’s Great Condescension: Divine Glory Veiled in Flesh”
Peter de Rosa is evidently a rationalist who is skeptical about the historical veracity of the gospel accounts of Jesus. He doubts the virgin birth and Jesus’ miracles, rejects the atoning significance of Christ’s death and regards the resurrection accounts as creative stories designed to open the eyes of faith. Not surprisingly, the Roman Catholic Church removed him from his position of Vice-Principal of Corpus Christi College, London.
Nevertheless, de Rosa’s book, Jesus Who Became Christ (Fountain/Collins, 1974) is sprinkled with delicate and evocative verses which show a seeking heart in conflict with a skeptical head – he reminds me of Paul Tillich. Surely, one of the great mysteries of the universe is that some people continue to affirm their adherence to Christian faith, albeit, expressed in figurative and symbolic language, even though they have abandoned the traditional doctrines held during their youthful days, after they have being exposed to critical and corrosive criticism during their theological studies.
Here is a sample of de Rosa’s evocative, heart-felt verses related to the events of the birth, childhood and genuine humanity of the Incarnate Christ. Continue reading “The Babe of Bethlehem’s Genuine Humanity”
Arminians (and Open Theists) argue for “libertarian freedom” in their debate against Calvinists. Clark Pinnock explains that “a free action as one in which a person is free to perform an action or refrain from performing it and is not completely determined in the matter by prior forces-nature, nurture or even God. Libertarian freedom recognizes the power of contrary choice. One acts freely in a situation if, and only if, one could have done otherwise…It is the freedom of self-determination, in which the various motives and influences informing the choice are not the sufficient cause of the choice itself. The person makes the choice in a self-determined way.” [Clark Pinnock, Most Moved Mover, A Theology of God’s Openness (Baker, 2001), p. 127]
Roger Olson contrasts the Arminian view of libertarian freedom with the Calvinist view of “compatibilist freedom”. “Most Calvinists, when pushed to explain why persons act in certain ways or choose certain things, appeal to the strongest motive as explanation and then add that motives are not self-determined but given to persons by someone or something. In this theory people are “free” when they act in accordance with their desires, when they do what they want to do, even if they could not do otherwise. This “free will” is compatible with determinism.” [Roger Olson, Arminian Theology: Myths and Realities (IVP, 2006), p. 129] However, Olson rejects compatibilist freedom because it is incompatible with responsibility, which the Calvinists affirm. Olson dismisses compatibilist freedom because “It is hardly the most common meaning of free will or the meaning of “the person on the street” who talks about being free.” [An Arminian Account of Free Will]
Olson is being simplistic and tendentious when he asserts that for Calvinists “motives are not self-determined but given to persons by someone or something.” Continue reading “Self-Determination, Freedom, and Choice of the Will in Calvinist-Arminian Debate”
In my earlier post, Problematic Methodological Premises of “Calvin against Calvinists” Scholarship, I noted that Calvin placed providence and predestination together in book 3 of the Institutes of 1539. Calvin’s decision arose from his preaching and pedagogical interests, as evidenced by his French Catechism (1537), but he was probably influenced by Paul’s teaching of the “ordo salutis”. Richard Muller explains: “In the 1539 Institutes, Calvin shifted the credal discussion forward and placed a revised order of repentance, justification, the testaments, and predestination (now juxtaposed with providence) after his exposition of the creed—and the best explanation for this arrangement remains his accommodation to the Pauline ordo modeled on Melanchthon.” [Richard Muller, The Unaccommodated Calvin (Oxford UP, 2000), p. 136] However, in the final edition of the Institutes (1559), Calvin separated providence from predestination by moving providence to book 1 while leaving predestination as it was in book 3. Continue reading “Why Calvin Separated Providence from Predestination in the Institutes (1559)”