Krisis & Praxis

Critical Consensus and Believing Scholarship

Believing Christian scholars are accused of being closed minded as they fail to take seriously critical scholars, which is a euphemism for scholars who don’t believe in the divine inspiration of the Bible. For these critical scholars, believing scholarship is an oxymoron. But, why should believers subject themselves to the judgment of unbelievers? Apparently, the authority of these critical scholars stems from their learned and objective scholarship. That these critical scholars are learned is duly acknowledged, but the objectivity of their scholarship is the issue in dispute. Continue reading “Critical Consensus and Believing Scholarship”

Who is an Evangelical? Part 2: Supplementary Notes

Related Post: Who is an Evangelical? Part 1 Some of you looking for a sweeping historical account of evangelicalism may want to read the five-volume “History of Evangelicalism” co-edited by David Bebbington and Mark Noll and published by Inter-Varsity Press. In volume 1, The Rise of Evangelicalism: The Age of Edwards, Whitefield and the Wesleys, … Continue reading “Who is an Evangelical? Part 2: Supplementary Notes”

Related Post: Who is an Evangelical? Part 1

Some of you looking for a sweeping historical account of evangelicalism may want to read the five-volume “History of Evangelicalism” co-edited by David Bebbington and Mark Noll and published by Inter-Varsity Press.

In volume 1, The Rise of Evangelicalism: The Age of Edwards, Whitefield and the Wesleys, Mark Noll offers a panoramic view of the origins of evangelicalism. He begins by agreeing with the significance of the Reformation.

Martin Luther, the first great Protestant leader, proclaimed an ‘evangelical’ account of salvation in Christ over against what he considered the corrupt teachings of the Roman Catholic Church…In the heat of conflict, the positive and negative connotations of ‘evangelical’ multiplied rapidly:
•   it stood for justification by faith instead of trust in human works as the path to salvation;
•   it defended the sole sufficiency of Christ for salvation instead of the human (and often corrupted) mediation of the church;
•   it looked to the once-for-all triumph of Christ’s death on the cross instead of the repetition of Christ’s sacrifice in the Catholic mass;
•   it found final authority in the Bible as read by believers in general instead of what the Catholic Church said the Bible had to mean; and
•   it embraced the priesthood of all Christian believers instead of inappropriate reliance upon a class of priests ordained by the Church. [p.14.] Continue reading “Who is an Evangelical? Part 2: Supplementary Notes”

Who is an Evangelical? Part 1

In 1971, Fidel Castro was reported to be confused and famously exclaimed that “theologians are becoming communists and communists are becoming theologians” [Jose Bonino, Christians and Marxists (Eerdmans, 1976), p. 15.] Today, one would be even more confused when one is repeatedly told by the media that many evangelicals are strong supporters of Donald Trump … Continue reading “Who is an Evangelical? Part 1”

In 1971, Fidel Castro was reported to be confused and famously exclaimed that “theologians are becoming communists and communists are becoming theologians” [Jose Bonino, Christians and Marxists (Eerdmans, 1976), p. 15.] Today, one would be even more confused when one is repeatedly told by the media that many evangelicals are strong supporters of Donald Trump in the 2016 American presidential elections, as Trump’s lifestyle is evidently contrary to Biblical values.

It seems that the word ‘evangelical’ has become a convenient, but misleading sociological category. Surely, this is a sign of evangelicalism lapsing into some form of ‘culture-Christianity’. However, this cultural shift is merely a symptom that lags behind an earlier theological shift. Indeed, there were already various questionable hyphenated evangelicals before the emergence of ‘Trumpian-evangelicals’. Sadly, given the present adulteration of the term ‘evangelicalism’ one may be tempted to abandon the term ‘evangelical’ and identify oneself simply as a ‘gospel-Christian’.

Perhaps there is no need to jettison the term ‘evangelicalism’ given its historic role in the growth of Christianity. It is fashionable for American historians to link Evangelicalism to the Great Awakening revivals in the USA in the 18th century. Others want to push the origins of Evangelicalism to the beginnings of Christianity. After all, the word ‘evangelicalism’ is derived from ‘evangel’ which simple means ‘the gospel’ or good news (euangelion). Continue reading “Who is an Evangelical? Part 1”

Going Public with Lesslie Newbigin: Public Theology and Social Engagement in an Islamic Context

Thesis: Regarding both the commonality and the crucial difference in the way Christianity and Islam approach public doctrine and the ordering of society – “The issue of public doctrine cannot be evaded…Muslims and Christians share a common belief that life is not to be understood or managed without reference to God…Christianity and Islam have differing … Continue reading “Going Public with Lesslie Newbigin: Public Theology and Social Engagement in an Islamic Context”

Thesis: Regarding both the commonality and the crucial difference in the way Christianity and Islam approach public doctrine and the ordering of society – “The issue of public doctrine cannot be evaded…Muslims and Christians share a common belief that life is not to be understood or managed without reference to God…Christianity and Islam have differing beliefs about how God rules in human affairs. The heart of the difference is in the fact of the cross. The Prophet rode into Mecca to conquer; Jesus rode into Jerusalem to die. The crux lies there. And that means that Christians cannot use coercion in the struggle between two different ultimate faiths. But struggle there must be. The field is the whole of our public doctrine.

That is to say, while Christianity and Islam agree on the theistic foundation for public morals, they disagree on how public morals should be exemplified and regulated, especially in a plural society. In particular, contemporary Christianity gives priority to embodying moral ideals rather than imposing moral rules and regulations backed by punitive measures. The basis for this Christian approach rests on the understanding that the church’s exemplary moral life best represents how the gospel redeems culture. Continue reading “Going Public with Lesslie Newbigin: Public Theology and Social Engagement in an Islamic Context”

God, Christ & Humanity: Christian & Muslim Perspectives (Part 2)

Part 2: Jesus Christ-Eschatological [Final] Prophet And Incarnate Savior: A Christian Proposal To Muslims Muslims assert the utter transcendence of God. Divine revelation therefore takes the form of revealed commandments rather than a revealed person. The issue that separates Christians and Muslims is whether or not the claim that Jesus Christ as the decisive revelation … Continue reading “God, Christ & Humanity: Christian & Muslim Perspectives (Part 2)”

Part 2: Jesus Christ-Eschatological [Final] Prophet And Incarnate Savior: A Christian Proposal To Muslims

Muslims assert the utter transcendence of God. Divine revelation therefore takes the form of revealed commandments rather than a revealed person. The issue that separates Christians and Muslims is whether or not the claim that Jesus Christ as the decisive revelation of God compromises the utter transcendence of God. Resolving this issue requires an inquiry into the prophetic calling of Jesus. We need to ask whether Jesus ministry went beyond mere proclamation and constituted an adequate, if not decisive, act of divine salvation for humankind. Continue reading “God, Christ & Humanity: Christian & Muslim Perspectives (Part 2)”

God, Christ & Humanity: Christian & Muslim Perspectives (Part 1)

Part 1: God and Humanity in Islam & Christianity Thesis: Ultimately, the difference between Islam and Christianity is that the former views the relationship between God and man within the field of power. The Divine-human encounter becomes a contest of strength where human submission is a matter of expediency in the face of sheer dominant … Continue reading “God, Christ & Humanity: Christian & Muslim Perspectives (Part 1)”

Part 1: God and Humanity in Islam & Christianity

Thesis: Ultimately, the difference between Islam and Christianity is that the former views the relationship between God and man within the field of power. The Divine-human encounter becomes a contest of strength where human submission is a matter of expediency in the face of sheer dominant power. In contrast, Christianity views the relationship as one that is moral: God, despite his sovereignty, treats human beings as persons with inherent dignity (since they are created in His image). God seeks allegiance from man based not on expediency but as a grateful response to a God who passionately cares for his welfare (c.f., pathos in Abraham Heschel’s work). Man may fail to perceive the depths of divine pathos. Without a personal revelation from God, man can only be dimly aware of divine pathos in pale and fragmented forms, described as divine sorrow, pity, wrath, and compassion because of his psychological limitations, although divine pathos must be perfect and complete within the divine Trinity. However, these partial perceptions of divine pathos are fully revealed and experienced as divine love when manifested at the cross. Hence the glorious declaration in 2 Corinthians 5:19 – in Christ God was reconciling the world to Himself. Continue reading “God, Christ & Humanity: Christian & Muslim Perspectives (Part 1)”

Virgin Birth of Jesus Christ. Christmas Fulfilment of Isaiah’s Prophecy

I. Theological Preliminaries 1. Strictly speaking, it is wrong to describe the birth of Jesus as a miracle. The birth process was normal; so normal that Mary made a sacrificial offering required by the Mosaic Law as a woman was considered ceremonially unclean after giving birth. The miracle refers not to the birth, but to … Continue reading “Virgin Birth of Jesus Christ. Christmas Fulfilment of Isaiah’s Prophecy”

I. Theological Preliminaries
1. Strictly speaking, it is wrong to describe the birth of Jesus as a miracle. The birth process was normal; so normal that Mary made a sacrificial offering required by the Mosaic Law as a woman was considered ceremonially unclean after giving birth. The miracle refers not to the birth, but to the conception of Jesus outside any sexual relations. The caveat duly noted, I shall continue to use the phrase “virgin birth” in accordance with convention.

Modern critics argue that belief in the virgin birth undermines Christian faith as it precludes the full humanity of Jesus. Rather than refuting hypothetical possibility with other hypothetical possibilities (mystere pour mystere), I shall presently focus on the Biblical testimony that the virgin birth does not compromise the full humanity of Jesus (Hebrews 2:14, 17). Likewise, Jesus sharing of our full humanity that includes a normal birth (and human temptation) does not undermine the sinlessness of Jesus (Hebrews 4:15). Continue reading “Virgin Birth of Jesus Christ. Christmas Fulfilment of Isaiah’s Prophecy”

Forced Conversion: Sarawak’s Christians Will not Keep Quiet, BUT…

Christians in Sabah and Sarawak have been complaining about surreptitious conversion of Christian natives for twenty over years, but to no avail. Islamic proselytizing and conversion of Christians have become more flagrant than ever. Perhaps, the authorities perceive that many Christian natives, especially those in the rural areas, will not go beyond complaining (or groaning) … Continue reading “Forced Conversion: Sarawak’s Christians Will not Keep Quiet, BUT…”

Christians in Sabah and Sarawak have been complaining about surreptitious conversion of Christian natives for twenty over years, but to no avail. Islamic proselytizing and conversion of Christians have become more flagrant than ever. Perhaps, the authorities perceive that many Christian natives, especially those in the rural areas, will not go beyond complaining (or groaning) as poverty renders them vulnerable to inducement that accompanies conversion to Islam. Indeed, some natives may not mind their children converting to Islam when they marry a Muslim as this would open opportunities for social mobility and uplift.

It is a matter of great urgency that pastors and community leaders work together to confront and contain Islamic proselytization. This would require:

1) Systematic and comprehensive Christian education to build up the faith of believers, especially Christian parents whose children are targeted when they attend the tadika-taska (Islamic kindergarten-nursery) set up government agencies.
2) Initiatives in economic empowerment that include assisting economic micro-enterprises, organizing economic cooperatives among the Christian villages, and creating SMEs that would provide jobs for the semi-rural Christians.
3) Mobilizing churches and NGOs to hold their wakil-wakil rakyat accountable for their failure to prevent conversion to Islam through economic inducement.

The Christian natives are literally overwhelmed by Islamic proselytization programs that are funded by vast government resources. Will Peninsular Malaysian Christians readily share resources with their besieged brethren as they face an unprecedented threat to the existence of the East Malaysian church?

Continue reading “Forced Conversion: Sarawak’s Christians Will not Keep Quiet, BUT…”

Creation Care and Renewal

Prologue: CNN survey shows rural Malaysians find haze level acceptable! CNN conducted a nation-wide survey among rural Malaysians with the question, “What do you think of the haze?” The overwhelming answer from the Malay farmers was, “Asap tebal” which some Westerners took to mean “Acceptable”. To assist Malaysians who are confused by the discrepancy between … Continue reading “Creation Care and Renewal”

Prologue: CNN survey shows rural Malaysians find haze level acceptable!
CNN conducted a nation-wide survey among rural Malaysians with the question, “What do you think of the haze?” The overwhelming answer from the Malay farmers was, “Asap tebal” which some Westerners took to mean “Acceptable”.

To assist Malaysians who are confused by the discrepancy between hazy news and reality, Creation News Network invites its subscribers to read and comment on this Op-ed, “Creation Care and Renewal” written by its chief correspondent, Ng Kam Weng

Precis: Creation is not to be rendered secondary in God’s salvation. Creation retains its integrity as the present sphere of human stewardship; it is the sacramental reminder of the hope for glory.
We see the whole of creation infused with God’s presence and, indeed, the creation itself is sometimes understood as the “temple of God” in the broadest sense of that expression. We care for the creation precisely because God’s presence fills it and he has made it the dwelling place of those created in his image. By caring for the “house” we honor the “builder of the house.” Creation care becomes a part of what it means to love and honor God.

Continue reading “Creation Care and Renewal”

Human Dignity: New Paradigm for Religious Liberty **

Precis: Human rights circumscribe the limits of legitimate authority (including majority rule) and are inalienable for any individual, that is, they cannot be taken from any individual. Since human rights are inalienable and are inherent possession of every individual, they are not given by authorities. Human rights are the pre-political possession of the individual rather … Continue reading “Human Dignity: New Paradigm for Religious Liberty **”

Precis:

Human rights circumscribe the limits of legitimate authority (including majority rule) and are inalienable for any individual, that is, they cannot be taken from any individual. Since human rights are inalienable and are inherent possession of every individual, they are not given by authorities. Human rights are the pre-political possession of the individual rather than a gift or concession from governing authorities. Otherwise, the state may claim the right to take rights back from citizens. Such a proposition is consistent with the understanding that human rights is not a matter of state policy, it is a matter of universal moral principle…

Man as a being created in God’s image is as such inherently entitled to equal regard regardless of race, gender or social position. It demands impartiality in how persons are treated. Acknowledgment of human equality entails protection from harm and along with it the range of inalienable human rights including the right to respect, the right to life, and the right to certain freedoms exemplified by fundamental liberties or bill of rights enshrined in modern constitutionalism. In this regard, rights cannot be lost or taken away.

In summary, recognizing human beings as created in the image of God entails (1) equal dignity and interdependence of man and woman; (2) personal rights such as equality, freedom and dignity of the individual; (3) social rights arising from interdependence of community members in matters of justice; and (4) stewardship of creation.

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I. Presuppositions and Social Realities
This paper is premised on three theses about the logical outcome of conventional Malaysian politics.

Thesis 1 – So long as Malaysian politics is negotiated on racial/religious terms, political discourse and public policies will increasingly become more Islamic. Only an Islam that undertakes a process of Ijtihad which reforms the Shariah Law can prevent the eventual emergence of an Islamic state. Itjihad is unacceptable to Sunni Islam practiced in Malaysia.

Thesis2 – Non-Muslims must reject the myth of monolithic identity of race and religion based politics (c.f. rebuttal by Amatya Sen, (Identity and Violence) and shift the terms of politics to one based on the human rights and equal citizenship in a modern pluralistic democracy.

Thesis 3 – Democratic rights are not just ideals but the outcome of political power, law and public policies enforced through social institutions. Furthermore, democracy practices can flourish only if it is supported by a strong civil society that nurtures democratic culture and democratic discipline.

This situation calls for a new paradigm of public discourse based on human rights and equal citizenship that can provide a robust social and moral critique of Islamic hegemony in a pluralistic society. Continue reading “Human Dignity: New Paradigm for Religious Liberty **”