Random Writings from a Doctor's Chair

The Unclean

2011-10-23T14:42:00.001+08:00

The Unclean

There was a time when I was clean,

had family, friends, relatives and a man.

Sunshine, joy, happiness, life was serene,

vanished when my bleeding began but not end.

O God, Thou creator of worlds without end,

why do Thou decree that I suffer so?

By my body issue cause that my life rend,

did I offend Thee that Thou afflict such sorrow?

Thou decree that woman with menses be unclean,

temple ceremonially so but contaminable too.

But Thou did created woman to bleed in between,

weeping of a womb disappointment accrue.

My bleeding did not stop continually unclean I remain,

Social outcast fled family, friends, man I hold dear.

Seek physicians and priests my misfortune to unchain,

Not spared prayers, cash, effort that I become clear.

Twelve years of loneliness longing for a human touch,

O God, Thou compassionate merciful wherefore are Thou?

Twelve years of darkness only to Thee I clutch,

O Lord, Compassionate and Merciful One, heal Thou me now!

(Mark 5:24-34; Matthew 9:20-22; Luke 8:43-48)

Discernment at the Movies

2011-06-20T12:46:00.000+08:00

Some thoughts on discernment in movie watching

The Great Christian Movie Confusion

Is it wrong for Christians to watch movies?

Movies are a narrative art form as much as literature, sculptures and paintings. It is the cultural milieu in which we live in. As Christians, we believe that we should enjoy God’s creation, even though it is not a perfect one. Culture is part of this creation and culture has much to teach us about ourselves and about God (often in a negative way).

Is it wrong for Christians to watch movies with witches, spells, magic and spirits?

Those who answer yes often think of the Harry Potter movies and the Golden Compass. However they will be willing to watch the Lord of the Ring trilogy and the Narnia series even though these movies have witches, spells, magic and spirits. Often they will be hard-pressed to explain why some movies are acceptable while others are not in the same genre.

Discernment in Watching Movies

To exercise discernment in watching movies, we need to ask ourselves three questions:

(1) What is/are the message(s) of this movie?

(2) What elements are used to convey the message?

(3) Are there message(s) embedded in the elements?

Take for example, the Lord of the Rings trilogy and the Harry Potter movies.

The message of these movies are similar – friendship, loyalty, love, good over evil

The elements of these movies are similar – wizards, magic, spells, spirits

However, in the Harry Potter movies, the elements (wizards, magic, spells, spirit) also carries a message – that not all who practice witchcraft are bad, only those who practice the Dark Arts. Biblical teaching tells us that God forbids witchcraft (Deut. 18:10). Another way to understand elements in a movie is a car. If the hero jump into a car and drive from point A to point B, then it is just an element. If the hero jumped into an Austin Martin, then the element also sends a message. James Bond (007) drives an Austin Martin.

Message, Elements and Message-embedded-in-Elements

There were no movies in the Bible. People told stories that were perceived mental movies. The parables told by Jesus are examples of these mental movies. An example is the parable of the Good Samaritan (Luke 10:30-37).

LK 10:30 In reply Jesus said: "A man was going down from Jerusalem to Jericho, when he fell into the hands of robbers. They stripped him of his clothes, beat him and went away, leaving him half dead. 31 A priest happened to be going down the same road, and when he saw the man, he passed by on the other side. 32 So too, a Levite, when he came to the place and saw him, passed by on the other side. 33 But a Samaritan, as he traveled, came where the man was; and when he saw him, he took pity on him. 34 He went to him and bandaged his wounds, pouring on oil and wine. Then he put the man on his own donkey, took him to an inn and took care of him. 35 The next day he took out two silver coins and gave them to the innkeeper. `Look after him,' he said, `and when I return, I will reimburse you for any extra expense you may have.'

LK 10:36 "Which of these three do you think was a neighbor to the man who fell into the hands of robbers?"

LK 10:37 The expert in the law replied, "The one who had mercy on him."

Jesus told him, "Go and do likewise."

Parable as movie	Message	Elements	Message embedded in elements
Parable of the Good Samaritan	Love and help others	Drama, robbery, priest, Levite, merchant, Samaritan, violence, innkeeper	No (people are not influenced to be Samaritans)

Wizardry

Movie	Message	Elements	Message embedded in elements
Lord of the Rings trilogy	friendship, loyalty, love, good over evil	Adventure, wizards, magic, spells, spirits, violence	No
Harry Porter movies	friendship, loyalty, love, good over evil	Adventure, wizards, magic, spells, spirits, violence	Yes- some practitioners of witchcraft is good; there is a school for witchcraft
Narnia movies	friendship, loyalty, love, good over evil	Adventure, wizards, magic, spells, spirits, violence	No

Deut. 18: 9-14

DT 18:9 When you enter the land the LORD your God is giving you, do not learn to imitate the detestable ways of the nations there. 10 Let no one be found among you who sacrifices his son or daughter in the fire, who practices divination or sorcery, interprets omens, engages in witchcraft, 11 or casts spells, or who is a medium or spiritist or who consults the dead. 12 Anyone who does these things is detestable to the LORD, and because of these detestable practices the LORD your God will drive out those nations before you. 13 You must be blameless before the LORD your God.

DT 18:14 The nations you will dispossess listen to those who practice sorcery or divination. But as for you, the LORD your God has not permitted you to do so.

No human sacrifice

No practicing divination (any attempt to get guidance or foretell the future from any supernatural source other than God). This includes astrology and horoscopes.

No sorcery (using magic powers)

No interpreting omens

No engaging in witchcraft

No casting spells

No consulting or being a medium or spiritist (those who contact spirits and allow the spirits to communicate through them)

No trying to consult the dead

Paganism/ Neopaganism

Avatar A paraplegic marine dispatched to the moon Pandora on a unique mission becomes torn between following his orders and protecting the world he feels is his home	Protector of people and planet	Science fiction, Virtual world, special effects, violence	Yes-paganism, worship of Gaia
Pocohontas Capt. John Smith leads a rag-tag band of English sailors & soldiers to the New World to plunder its riches for England (or, more precisely, for Governor Ratcliffe, who comes along for the ride). Between Ratcliffe, who believes the "savages" are hiding the gold he expected to be plentiful, and Powhatan, who believes these pale newcomers will destroy their land, Smith and Pocahontas have a difficult time preventing all-out war, and saving their love for each other	Protection of land and people against exploitation	Cartoon, adventure, special effects	Yes-paganism, worship of Gaia
Star Wars	Action has consequences, power corrupts	Science fiction, special effects, galactic drama, violence	Yes, paganism. The Force
Matrix trilogy	Machine-man interface, next step in evolution	Science fiction, special effects, violence	Yes, paganism. Next stage in evolution, man-machine state of consciousness

Paganism (neo-paganism) celebrates the Earth, living creatures, nature, and so on. Most modern-day pagans believe in more than one god, while others are atheistic.

Paganism – What are some pagan systems and religions?

American pagans practice a variety of forms of traditions, but the most popular are Celtic, Greco-Roman, Native American, ancient Egyptian, and Norse.

Kabbalah: During the Middle Ages, this Jewish mystical and magical system developed.

Shamanism: This tradition is practiced by the Native American cultures. Drumming is the technique used, and in traditional societies, the shaman travels to the spirit realm to gain information regarding the community’s needs like healing or spiritual growth.

Egyptian: This is very popular today, and involves complex spiritual and magical systems centering on death and rebirth. It developed in ancient Egypt when priestesses and priests became known for their level of knowledge and skill in magical arts.

Druidism: The original Druids were priestesses and part of the judicial class of the ancient Celts.

Discordianism: This began as a Buddhist practice with the main idea being “existence is orderly chaos.” Meditative procedures, confusion and enlightenment, chaos and order, pain and pleasure are revealed as inseparable parts of a total vision of reality[1].

What do Pagans believe in?

Pagans respect nature as divine. Although Paganism covers a wide spectrum of ideas, these elements sum up the beliefs of the majority.

Nature

The recognition of the divine in nature is at the heart of Pagan belief. Pagans are deeply aware of the natural world and see the power of the divine in the ongoing cycle of life and death. Most Pagans are eco-friendly, seeking to live in a way that minimises harm to the natural environment.

Concepts of the divine

Pagans worship the divine in many different forms, through feminine as well as masculine imagery and also as without gender. The most important and widely recognised of these are the God and Goddess (or pantheons of God and Goddesses) whose annual cycle of procreation, giving birth and dying defines the Pagan year. Paganism strongly emphasises equality of the sexes. Women play a prominent role in the modern Pagan movement, and Goddess worship features in most Pagan ceremonies.

Pagan theology

Paganism is not based on doctrine or liturgy. Many pagans believe 'if it harms none, do what you will'. Following this code, Pagan theology is based primarily on experience, with the aim of Pagan ritual being to make contact with the divine in the world that surrounds them.[2]

Deut. 5: 6-8

DT 5:6 "I am the LORD your God, who brought you out of Egypt, out of the land of slavery.

DT 5:7 "You shall have no other gods before me.

DT 5:8 "You shall not make for yourself an idol in the form of anything in heaven above or on the earth beneath or in the waters below. 9 You shall not bow down to them or worship them; for I, the LORD your God, am a jealous God, punishing the children for the sin of the fathers to the third and fourth generation of those who hate me, 10 but showing love to a thousand generations of those who love me and keep my commandments.

Occult

Season of the Witch	Power of the book of Solomon over demons (not the words of Solomon in the Bible)	Adventure, crusade, demons, monastery, plague, power of words	Yes- words of Solomon, not God’s.
Constantine John Constantine as a cynic with the ability to perceive and communicate with half-angels and half-demons in their true form. He seeks salvation from eternal damnation in Hell for a suicide attempt in his youth. Constantine exorcises demons back to Hell in a bid to earn favor with Heaven but has become weary over time. With death looming, he helps a troubled police detective learn the truth about her sister's death while simultaneously unraveling a much larger and darker plot.	Salvation, redemption	Horror, demons, angels, violence, hell	Yes- wrong theology of suicide, cannot earn flavour with God
The Exorcist When a teenager is possessed by a mysterious entity, her mother seeks the help of two priests to save her daughter.	Exorcism	Horror, exorcism, demon possession	Yes – too much emphasis on the demonic

Violence

Saving Private Ryan Following the Normandy Landings, a group of US soldiers go behind enemy lines to retrieve a paratrooper whose brothers have been killed in action.	Sacrifice, duty, loyalty, friendship	War, violence, body parts	No
300	Sacrifice, duty, loyalty, friendship	War, violence, body parts	Yes, graphic violence. Violence is honor
Resident Evil series	One person against large corporation	Horror, violence	Yes, glorification of violence

Christian themed movies

Chariot of Fire	Human effort versus divine empowerment	Biography, Racing, Olympics games	No
Amazing Grace	One man’s crusade	Biography, slavery, London, politics	No
Shadowland	Learning to love	Biography, Oxford,	No

Others

Thor	Consequences of favouritism in parenting (father)	Drama, Norse mythology, gods, violence	No
True Grit	Actions has consequences	Drama, cowboy, bad language, violence,	No
Shadowland	Learning to love	Biography, Oxford,	No

Useful movie review links

Movie Guide www.movieguide.org

Ted Baehr is Founder and Publisher of MOVIEGUIDE®: The Family Guide to Movies and Entertainment and Chairman of the Christian Film & Television Commission® ministry, as well as a noted critic, educator, lecturer, and media pundit. His life’s purpose is to be used of God to redeem the values of the media while educating audiences on how to use discernment in selecting their entertainment.

Movies reviews at Crosswalk http://www.crosswalk.com/culture/movies/

Movies review at People of Faith http://www.peopleoffaith.com/christian-movie-reviews.htm

Alex Tang’s reviews http://www.kairos2.com/movies_page.htm

Anime movies

Christian Anime Sites

Christian Anime Alliance
Possibly the most readily identified Christian anime site on the Internet, CAA has many Christian-focused reviews of anime and manga. It also has a very active forum.
Christianmanga.com
Another well-known site, Christianmanga.com features a number of fanmade manga. It also has a very active forum of believers.
Anime Angels
This site has been around for a number of years and contains art, reviews and articles published through the site’s magazine. Users communicate primarily through an activity feed.
Let’s Love Japan
This amazing site’s goal is to reach out to the Japanese by creating a mobile website with animated stories and other tools. Among their current projects is an anime about Jesus.

Conclusion

To exercise discernment in watching movies, we need to ask ourselves three questions:

(1) What is/are the message(s) of this movie?

(2) What elements are used to convey the message?

(3) Are there message(s) embedded in these elements?

[1] Paganism. http://www.allaboutspirituality.org/paganism.htm accessed 26 May 2011

[2] Pagan Beliefs http://www.bbc.co.uk/religion/religions/paganism/beliefs/beliefs.shtml accessed 26 May 2011

Christian Education and Spiritual Formation

2011-03-11T00:55:00.002+08:00

There has been some confusion regarding the term spiritual formation and Christian education. In this post I will attempt to (1) differentiate between the two and also (2) identify when the two terms may be considered synonymous.

a. Definition of Christian education

The meaning of the term “Christian education” or “religious education[1]” or “Christian religious education” has over the years become expansive and ambiguous. Christian education is commonly associated with classes, resources, time-limited courses, the need for more trained teachers and teaching materials; most of these activities are conducted on Sunday in the church grounds using church facilities. Many educators have tried to map Christian education over the years in attempts to appreciate the diversity of the term. American Catholic educator, Mary C. Boys, in her seminal study, Educating in Faith, tries to map it into four categories: (1) evangelism, (2) religious education, (3) Christian education, and (4) Catholic education (catechetics). She approaches the subject from a historical and conceptual framework (Boys, 1989).

Jack L. Seymour and Donald E. Miller in their 1982 book, Contemporary Approaches to Christian Education, describe five different approaches or key metaphors in understanding Christian education (Seymour et al., 1982). These approaches are (1) Religious instruction; (2) Faith Community; (3) Spiritual development; (4) Liberation; and (5) Interpretation. Commenting on this book, Johnson has this to say,

This book proposes formation as a decisive image through which to understand Christian education. One can detect in Seymour and Miller’s survey the nascent appearance of spiritual formation as a guiding image, though its distinctiveness disappears into developmentalism, on one hand, and the faith community model, on the other hand (1989, 103. author’s italics)

Johnson is correct in her assessment as the theme of spiritual formation become stronger when Seymour (1997) re-examines Christian education 15 years later in Mapping Christian Education: Approaches to Congregational Learning. Here he maps Christian education into four themes: (1) Transformation; (2) Faith community (3) Spiritual growth; and (4) Religious instruction. Compared to the 1982 survey, the approaches of liberation and interpretation appeared to have been integrated into transformation. Transformation which has the goal of “assisting people and communities to promote faithful citizenship and social transformation” is a better category that includes liberation and interpretation (1997, 21).

Other significant and representative definitions of Christian education include divine-human interactions, shared praxis and socialisation. Concerning divine-human interventions, educator Pazmiño, offers the following definition:

Christian education is the deliberate, systematic, and sustained divine and human efforts to share or appropriate the knowledge, values, attitudes, skills, sensibilities, and behaviours that comprise or are consistent with the Christian faith. It fosters the change, renewal, and reformation of persons, groups, and structures by the power of the Holy Spirit to conform to the revealed will of God as expressed in the Scriptures and pre-eminently in the person of Jesus Christ, as well as any outcomes of that effort (1997, 87).

Christian education according to Pazmiño is more than schooling but less than socialisation. It emphasises the intentionality of a cooperative activity between persons and God. This activity includes the efforts to share the context of the Christian faith through the power of the Holy Spirit with preaching Jesus Christ as a goal. There is no emphasis on spiritual growth of the inner person, role of the church, and building relationships with other persons though those may be implied.

Catholic educator Thomas Groome defines Christian religious education “as a political activity with pilgrims in time that deliberately and intentionally attends with them to the activity of God in our present, to the Story of the Christian faith community, and to the Vision of God’s Kingdom, the seeds of which are already among us” (1980, 25). His definition highlights the intentionality of religious education, being sensitive to God, the Christian story, and the goal of the kingdom of God. The methodology of his religious education is shared praxis. There is the emphasis on community, shared practices, and working towards a common goal – shared praxis.

b. Spiritual formation and socialisation

Socialisation or enculturation is the approach adopted by several Christian educators. One of them, Westerhoff III, defines religious education as “all those formal and informal influences through which persons acquired their understanding and ways of living…deliberate systematic, and sustained efforts within a community of faith which aim at enabling persons and groups to evolve particular ways of thinking, feeling, and acting” (2000b, 14, 579). This is based on his theory of enculturation where a community nurtures and helps its members to develop a particular pattern of being. He calls it “catechesis” or Christian formation. Westerhoff builds on C. Ellis Nelson’s ideas about socialisation. His approach is based on the community of faith. He subsequently influences Craig Dykstra (1978) in his works on Christian practices in congregations.

Conclusion

I find the Christian education model of socialisation/enculturation closest to my concept of Christian spiritual formation. I define Christian spiritual formation as the intentional ongoing process of the inner transformation of the character of a person to become like the character of Jesus Christ himself, of becoming with others a community of the people of God, and of becoming an agent for God’s redemptive purposes.

While the elements of spiritual formation are present in Christian education, Christian spiritual formation is only synonymous with the socialisation model of Christian education.

Bibliography

Boys, M. C. (1989). Educating in Faith: Maps and Visions. Lima, OH: Academic Renewal Press.

Dykstra, C. (1987). The Formative Power of the Congregation. Religious Education, 82(4 Fall), 530-546.

Groome, T. H. (1980). Christian Religious Education: Sharing Our Story and Vision. San Francisco, CA: Jossey-Bass.

Johnson, S. (1989). Christian Spiritual Formation in the Church and Classroom. Nashville, TN: Abingdon Press.

Pazmiño, R. W. (1997). Foundational Issues in Christian Education (2d ed.). Grand Rapids, MI: Baker Books.

Seymour, J. L. (Ed.). (1997). Mapping Christian Education: Approaches to Congregational Learning. Nashville, TN: Abingdon Press.

Seymour, J. L., Miller, D. E., Little, S. P., Foster, C. R., Moore, A. J., & Wehrheim, C. A. (1982). Contemporary Approaches to Christian Education. Nashville, TN.: Abingdon Press.

Westerhoff, J. (1976, 2000). Will Our Children Have Faith? (rev. ed. enl.). Harrisburg, PA: Morehouse Publishing.

[1] In some countries, religious education refers to education in schools. In Malaysia, there are only one or two “Christian” schools which offer the national education syllabus with one or two religious subjects and chapel services. In practice they are closer to the National Type schools than to schools offering “(Christian) religious education”.

What Really Matters

2010-11-08T00:08:00.002+08:00

“I wonder what is for dinner today?” mused disciple Ah Lek, a wistful look crossing his face, “I hope it is those giant wantons that our cook uncle Tong makes so well.” “What giant wanton?” sniggered disciple Ah Kow giving disciple Ah Lek a hard punch on his shoulder. “It’s shui jiao dumpling! So stupid-la! Giant wanton! Ha ha ha.”

“It does look like giant wanton. And they are so tasty,” Ah Lek retorted, rubbing his shoulder. “Yes,” added disciple Ah Lian, “our cook is so clever and his food so good that I always go for seconds.” “And thirds and fourths,” muttered disciple Ah Kow under his breath.

“My body is the temple of the God so I must take good care of it,” declares Ah Lian staring daggers at disciple Ah Kow. “Not just a temple but a megatemple,” observed disciple Ah Kow while eyeing disciple Ah Lian’s wide waist. “Ouch!” groaned disciple Ah Kow when disciple Ah Lian’s sandal bounced off his forehead.

“Did you know that our cook uncle Tong is a very famous cook?” chipped in senior disciple Ah Moo who had just returned from the Middle East monastery in the disciple exchange program. The Middle East monastery loath to let senior disciple Ah Moo leave because they were more reluctant to take back their disciple Iskandar. Ah Moo was munching on char siew pau which he missed very much during his time in the Middle East. The cook made a fresh batch just for him as a welcome back present. “Our cook is Iron Wok Tong!”

“No!” exclaimed all the disciples in unison. “Not the world famous Iron Wok Tong!” gasped disciple Ah Lian who loves watching the food channel on their satellite television as much as she loves eating. “Iron Wok Tong started a large chain of restaurants. His Tai Pai Tong restaurants are found in every major city and people have to wait in long queues just to get a seat. It was rumoured that he cooked a great banquet for the Emperor and the Emperor actually asked for seconds.” Disciple Ah Lian looked around and saw that all the other disciples were listening intently.

Basking in the limelight, disciple Ah Lian continued, “Iron Wok Tong was very famous. The Emperor gave him the title ‘The Greatest Cook in China’. Iron Wok Tong was so rich that he was rated one of the top ten richest men in all of China! He had a large mansion and a concubine in every city. Some people say that his carriage is made of gold!”

“One day a few years ago, he had an accident and was seriously injured. Then he just disappeared. Nobody knows where he is now,” finished disciple Ah Lian.

“Numoo…,” began senior disciple Ah Moo with his mouth full and promptly choked. Disciple Ah Lian walked calmly up to her senior disciple and punched him in the midriff. A piece of char siew flew out of his mouth and hit disciple Ah Lek in the eye. “When someone is choking you are supposed to hit him in the back, not the front,” complained disciple Ah Lek as he wiped the char siew sauce from his face. “Oh!” blushed disciple Ah Lian.

“I know where he is!” gasped senior disciple Ah Moo from the floor while gripping his tummy. “I know where Iron Wok Tong is! There.” He pointed to the cook who was listening to their conversation while tending to his beloved bonsai trees. Everyone turn to stare at the middle-aged man with a large paunch. “Uncle Tong!”

“Uncle Tong, why didn’t you tell us that you are the famous Iron Wok Tong,” the excited disciples shouted as they gathered around their beloved cook.

Cook Ah Tong smiled as he sat on a small stool and fanned himself. He looked at the excited young faces around him. The cook had this peaceful and serene atmosphere about him. He moved slowly and calmly as if he had all the time in the world which sometimes led to burnt rice. “Yes, I was Iron Wok Tong,” admitted the cook, “then I decided to retreat from the world.” “Wow,” disciple Ah Lek thought to himself, “like these kungfu movies where the master sword man always decided to retreat from the world.”

“But why, Uncle Tong?” asked disciple Ah Lian. “You had everything!” “Yes, I had everything and yes, my carriage is made of pure gold,” began cook Ah Tong shifting to make himself comfortable.

“Yes, I had everything everyone could dream of. Then one day, it was a Sunday, I remember. I was very drunk but decided to take my carriage for a drive. I must have pushed the horses very hard because the carriage was moving very fast. While rounding a corner at the steep slopes of the Three Gorges, I lost control and the horses and carriage plunged into the yellow river below. I was thrown out and crashed into a tree on the side of the gorge. I blacked out. The tree must have stopped my fall or else I would have drowned in the river like my horses.

“When I woke up, it was evening for it was getting dark and cold. I was caught in the tree head down, hanging perilously one hundred feet above the deep river. My first thought was how lucky I was until I realise that I cannot feel my body below my neck. I was paralysed from my neck downwards! Then I knew I was going to die. I knew that the fragile branches will break under my weight and I will fall into the river and drown. I hung there for three days and three nights before the villagers found and rescued me.”

Iron Wok Tong paused and his eyes turned misty. “During those three days and three nights when I was waiting to die, did you know what I was thinking of? No, not my reputation as the greatest cook in China, not my chain of restaurants, not my mansion or great wealth. No, all I wanted is to hold my wife’s hand and look into her eyes and see her smile. All I wanted is to hold and hug my children once more. All I wanted is to see my friends one more time, maybe have a game of mahjong together.

“Alone during the hot days and cold nights I had a lot of time to think. I reviewed my life and wondered if my life was worth anything. Waiting to die, my thoughts were often about what I would say to the Lord at judgment day. ‘Would you like me to make you a char siew pau?’

“It took almost a year for me to recover. Abba Thomas is a great doctor though he always said that it was the prayers of the villagers that healed me. During the twelve months of recovery I often thought about my longings and regrets I had when I thought I was going to die. So I decided to retreat from the world and live for what really matters.

“I wanted to spend more time with my wife and family. I wanted to spend more time building relationships with other people. I wanted to make sure that the rest of my life means something, so that I when I die, I will not be ashamed to stand before the One. But the only thing I know how to do is cook.

“So I came to Abba Ah Beng and begged for a job as a cook. I wanted to cook for you young people so that you will be physically healthy when you leave this monastery to carry out God’s purposes. That’s all I wanted to do. Iron Wok Tong is no more. It is just me, Ah Tong.”

There was a hush when cook Ah Tong finished. “Uncle Tong,” whispered disciple Ah Lek, “can you make me a char siew pau?”

Reflection Questions

1. In the busyness of everyday life, our loved ones often receive low priorities. How do we love and value our loved one in the remaining days we have on this earth?

2. How do we build friendship with other people that are enduring, encouraging and deifying?

3. We often think that we must do great things for the Lord. What are some of the significant ways we can serve the Lord while living our present life?

Internet Addiction

2010-10-24T22:24:00.004+08:00

Internet Addiction and Disorder on Prezi

How much is too much Internet use? When you feel more comfortable with your online friends than your real ones, or you can’t stop yourself from playing games, gambling, or compulsively surfing, than you may be using the Internet too much. Or even worse, are an Internet addict.

The Strongest Rope

2010-09-16T10:13:00.000+08:00

Another little monks story:

“Settle down,” said Abba Ah Beng as he sat down on his customary seat on a platform set in the front of the teaching hall in Sow-lin Monastery, “and I will tell you a story.” Looking across the sea or rather the pond (Abba Ah Beng does not have many disciples. He gives too much homework.) of expectant faces, Abba Ah Beng started his story.

“Makua Ipo is one of the human head-shaped giant stones on Easter Island. He loves his location at the top of a hill facing the sun. The warm sunshine and cool breezes during the day, and the soft moonlight at night makes him feel at peace. In fact he feels a sense of wholeness with the universe, a sense that this is what things should be. One day, a violent earthquake shook Easter Island. Makua Ipo toppled from his place on the hilltop to lay facedown at the bottom of the hill.”

“Aiya, so terrible-lah, in the mud,” sniggered disciple Ah Lek who flinched when he saw Abba Ah Beng’s piercing stare.

“The villagers from the nearby village tried to move Makua Ipo back to his original place on top of the hill,” Abba Ah Beng continued, “They pushed and they tugged with all their might but they cannot move the seven ton stone. They tried using a pulley and tackle contraption but the ropes always break.

“One day, out of desperation, they sought the help of their village elder. The kindly, beloved old man taught them how to make a special six strand rope. ‘It will be strong enough to restore Makua Ipo to his proper position on the top of the hill,’ he assured them. The villagers followed his instructions and made the rope.

“The next day, the whole village turned out to help restore Makua Ipo to his original place on the hilltop. Using a pulley and tackle contraption, and the special rope, they pulled with all their might. The strain on the rope was tremendous but the rope did not break. Inches by inches, Makua Ipo was pulled up the slope, until at the end of the day he was happily settled back in his original position on the top of the hill.

“The villagers celebrated that night, satisfied with a job well done. ‘Bapak,’ they asked their beloved elder, ‘what is so special about this rope that makes it so strong?’ The kindly old man replied, ‘The strength of the rope lies in the materials that make up each strand. Different materials have different strength. Each strand alone is not strong but woven as a rope, the combined strength of the rope is greater than the sum of its component strands.’”

Finishing his story, Abba Ah Beng looked directly at his disciples and asked, “My disciples, what does this story tell you about spiritual life?”

There was a sudden silence in the hall in which one can hear a pin drop or the mangy dog that hangs around the monastery scratching for fleas across the quadrangle. The silence grew deadly and deafening loud as the minutes pass. Finally, a hand rose. “Yes, Ah Kow, what do you have to say about this?” Abba Ah Beng asked his number one disciple.

“Well, the rock being pulled uphill by the villagers may represent spiritual growth, and, and the villagers may represent the helpful teachers and fellow Christians,” stammered Ah Kow thinking of his friends and teachers at the monastery. “The rock on hilltop and fall down…ah, I know, it’s the fallen image of God,” Ah Kow finishes triumphantly.

“Good, good” said Abba Ah Beng with a smile. “But what of the rope? Why do some ropes break?”

“Made in China?” Ah Lek burst out only to receive a whack on the head from Ah Lian.

“What about the rope? Anyone?” asked Abba Ah Beng. The silence this time is even more deafening and the disciples could hear the cook singing a hill song in the kitchen (this hill song has nothing to do with what comes out of Australia. It is about Alisan and the beauty of its maiden).

“Ah Kow is correct about the spiritual life being a process of becoming or restoring what we already are. Makua Ipo is enjoying his commune with the universe when he fell. Yes, the villagers are people who help us in our spiritual journey. Yet sometimes we fail in our spiritual growth because these people do not know how to help us. The weak or incorrect rope breaks. The only rope that is strong enough to pull us upwards in our spiritual life has six strands. Alone these strands are weak. Weaved together, they can lift a seven ton rock.

“What are these strands? Well, they are worship, biblical learning, community, serving, mission and prayers. Remember them well, my disciples. These are the components that will make your spiritual journey strong. Makua Ipo is Polynesian for God-lover.”

Abba Ah Beng finished his teaching with a blessing and dismissed his disciples.

Reflection points

(1) What is the present state of your spiritual life?

(2) What are your thoughts of the image of God in relation to your spiritual life?

(3) In what ways can you strengthen your spiritual life?

(4) Name one way you can do to strengthen your spiritual life and focus on it for the whole coming week.

Soli Deo Gloria

80 things you should know about Christian Spiritual Formation

2010-08-16T02:52:00.001+08:00

1. Christian spiritual formation is continually developing a relationship with the Triune God.

2. Christian spiritual formation is the process of partaking in the perichoresis of God the Father, Jesus the Son and the Holy Spirit.

3. Christian spiritual formation is the continual process of allowing the Holy Spirit to install updates and synchronising with Christ’s character in the operating system (OS) of our spiritual life

4. Christian spiritual formation is relational inclusive of developing and deepening relationship with God, with other people and with our self (Mk. 12:29-31).

5. Christian spiritual formation is the interaction of the overwhelming love of the Father, the sacrificial work of the Son on the Cross, the empowerment of the Holy Spirit, and the willingness of a person to be formed and transformed.

6. Christian spiritual formation develops within the framework of the revelation of God through his word (Bible) as illuminated by the Holy Spirit in our hearts

7. Christian spiritual formation starts in the depth of the self but continues and is nurtured by the Christian faith community

8. Christian spiritual formation is the process of growing into the character of Christ (Christ-likeness)

9. Christian spiritual formation perfects the intrinsic ongoing spiritual formation which forms, deforms and transforms us from conception to the grave.

10. Christian spiritual formation is will of God for the people of God

11. Christian spiritual formation is filling up of the empty cisterns of our souls with living water

12. Christian spiritual formation is primed and supported by the exercise of spiritual disciplines

13. Christian spiritual formation is a process of becoming

14. Christian spiritual formation is intentional

15. Christian spiritual formation is a journey and a process

16. Christian spiritual formation is life in the Kingdom of God

17. Christian spiritual formation is removing the idols that sit on the thrones of our beings

18. Christian spiritual formation is saying “yes” to Jesus

19. Christian spiritual formation is saying “no” to our egos by taking up the cross

20. Christian spiritual formation is living to serve others (servanthood)

21. Christian spiritual formation is the process of “being saved” for the “saved”

22. Christian spiritual formation is living the fullness of life in the shadow of death

23. Christian spiritual formation is not New Age

24. Christian spiritual formation is submitting to the Lordship of Christ

25. Christian spiritual formation is moving from prayers in the mind to prayers of the heart

26. Christian spiritual formation is praying unceasingly

27. Christian spiritual formation is learning to love and serve the poor, the blind, the hungry, the weeping and the persecuted

28. Christian spiritual formation is personal but not individualistic

29. Christian spiritual formation is communal

30. Christian spiritual formation utilises the Wesleyan Quadrilateral

31. Christian spiritual formation is a universal particular in Christian spirituality

32. Christian spiritual formation is the process of embracing the Mystery of the Divine

33. Christian spiritual formation involves spiritual friendship and mutual encouragement

34. Christian spiritual formation counteracts the negative but embraces the positive aspects of our cultural heritage

35. Christian spiritual formation is enhanced by the matrix of a Christian faith community that nurtures

36. Christian spiritual formation is not an intellectual exercise but engages the heart

37. Christian spiritual formation is missional

38. Christian spiritual formation draws its strength from memories of God’s love and providence

39. Christian spiritual formation is more than Christian education but not less

40. Christian spiritual formation is not a program

41. Christian spiritual formation is not indoctrination

42. Christian spiritual formation is tuning into God’s grace

43. Christian spiritual formation is developing shalom with God

44. Christian spiritual formation is developing our spiritual gifts for the edification of the church by the empowerment of the Holy Spirit

45. Christian spiritual formation nourishes our souls to bear the fruit of the Spirit

46. Christian spiritual formation slows us down to listen to God

47. Christian spiritual formation slows us down to listen to our souls

48. Christian spiritual formation is about personal wholeness, justice and peace

49. Christian spiritual formation rejects the world’s ethos to lord over others but encourages to be a slave to all (Mk. 10: 42-45)

50. Christian spiritual formation partakes of the sufferings of Christ

51. Christian spiritual formation is the process of healing our brokenness and woundedness

52. Christian spiritual formation is not works righteousness

53. Christian spiritual formation is a love affair with God, our Beloved

54. Christian spiritual formation is taking off our old natures and putting on new ones

55. Christian spiritual formation is laying the groundwork for the Holy Spirit to affect spiritual transformation

56. Christian spiritual formation commences after justification but is not justification

57. Christian spiritual formation is sanctification

58. Christian spiritual formation is enhanced by solitude, meditation on Scriptures and theological reflection

59. Christian spiritual formation is developing a life of obedience which becomes a life of faith

60. Christian spiritual formation is renovation of the heart (Dallas Willard)

61. Christian spiritual formation is growing in Christ through community (James Wilhoit)

62. Christian spiritual formation is living in a Christian faith community that receives, remembers, responds and relates (James Wilhoit)

63. Christian spiritual formation affirms the Jesus Creed (Scot McKnight)

64. Christian spiritual formation is a long obedience in the same direction (Eugene Peterson)

65. Christian spiritual formation is enhanced by transforming moments (James Loder)

66. Christian spiritual formation is conforming to His image (Kenneth Boa)

67. Christian spiritual formation is the imitation of Christ (Thomas â Kempis)

68. Christian spiritual formation is how faith matures (Carl Ellis Nelson)

69. Christian spiritual formation flows with sacred rhythms (Ruth Haley Barton)

70. Christian spiritual formation is life together (Dietrich Bonhoeffer)

71. Christian spiritual formation is the pursuit of holiness (Jerry White)

72. Christian spiritual formation is learning the knowledge of the Holy (A.W. Tozer)

73. Christian spiritual formation focuses on the centrality of the Gospel (Timothy Keller)

74. Christian spiritual formation is inner growth, outer change (John H. Westerhoff III)

75. Christian spiritual formation is growing in the life of the faith (Dysktra)

76. Christian spiritual formation draws its strength from intergenerational faith communities (Allan Harkness)

77. Christian spiritual formation is enhanced by interactions in small groups (Jennifer Turner)

78. Christian spiritual formation is a celebration of discipline (Richard Foster)

79. Christian spiritual formation is facilitated by the person and work of the Holy Spirit (Torrey)

80. Christian spiritual formation will be consumed in God at his parousia

Book Review on Carl McColman’s The Big Book of Christian Mysticism

2010-08-13T00:27:00.000+08:00

I read Carl McColman’s The Big Book of Christian Mysticism: The Essential Guide to Contemplative Spirituality (2010, Hampton Roads Publishing) while on a long flight from Singapore to South Africa, and reflected on the book while I was on safari in Kruger National Park. Amidst the raw chill of a morning on the African savannah plain while watching a glorious sunrise, adoration for the divine fills my heart, and I had a glimpse of what the mystics of all ages have been trying to explain to us. It resonates with what McColman writes about Christian mysticism,

Christian mysticism is all about experience – the experience of union with God, or of God. But it is also about a spiritual reality that undermines experience itself, deconstructing all your masks and self-defen[c]es (sic) and leaving you spiritually naked and vulnerable before the silence of the Great Mystery. It is the spirituality of bringing heaven to earth, and of going through hell while here on earth in order to get to heaven (p.9).

McColman structures his book into two parts. The first part explains what mysticism especially Christian mysticism is and the second is how to be a mystic through a contemplative life. The book is written in such an easy to understand way that a reader may easily miss how much knowledge and experience is needed to make such a complex subject appear simple. I discern that McColman has depth knowledge of many of the Christian mystics, notably Meister Eckhart, Julian of Norwich, Bernard of Clairvaux, author of the Cloud of Unknowing and Hildegard of Bingen.

McColman’s writing reflects the output of a gentle and kind soul who wants to share what he knows but is fearful of the repercussions. He walks gingerly through the minefield of what we commonly called mysticism. He is wise to limit himself specifically to Christian mysticism. Even then, he is aware of many well meaning Christians to whom the word mysticism is synonymous with New Age, not realising many Old and New Testament heroes of the faith may be considered mystics. I appreciate the way he grounds Christian mysticism in the Trinity, the revelation of God in his word (Bible), the Mystery of the Divine and in community. It is not often that mystics are understood in the context of their communities.

The second part deals with the heart of mysticism which involves kenosis (self-emptying) and perichoresis (analogy of the divine dance of the Trinity) which McColman calls the contemplative life. He introduces certain spiritual disciplines such as lectio divina (spiritual reading) and prayer-beyond-words which prime us to the contemplative life.

The heart of the book is what he calls the “mystical paradoxes.” The mark of spiritual maturity is to be able to hold in tension two seemingly opposing spiritual truths and yet be at peace about it. This is Christian mysticism. Unlikely systematic theology which gives the illusion that everything can be neatly explained in propositions, mysticism reveals that God is still a Mystery to our finite mind. McColman notes that “[a] God that you cannot comprehend is a God you cannot manipulate. This, I believe, is a God of true grace, a God worthy of worship” (p.77).

These “mystical paradoxes” that McColman highlights are:
• Mysticism is the quest for God vs You cannot seek God unless God has found you
• Mysticism is about experience vs mysticism cannot be limited to experience
• God is immanent vs God is transcendent
• Mysticism involves significant, life-transforming events and changes in consciousness vs a mystical experience may seem as insignificant as the Butterfly Effect
• You can do nothing to “earn” the mystical life vs If you are passive, you will be thwarting the action of the Holy Spirit
• Mysticism is the “flight of the alone to the Alone” vs Christ is present “where two or three are gathered” in his name
• God is One vs God is a Holy Trinity
• Christ is fully human vs Christ is fully divine
• Seek the light vs Embrace the dark
• Take delight in God vs Accept even suffering
• God is all-merciful vs God is uncompromising in his justice
• Seek holiness vs Practice hospitality
• Plumb deeply the Christian tradition vs Embrace all positive wisdom
• Love God’s creation vs Do not love the world
• Humankind is sinful vs humankind is invited to participate in union with God
• The fear of the Lord is the beginning of wisdom vs Perfect love casts out fear
• Place your hope in the future when you will find conscious union with God vs Live in the present moment; that’s the only place you’ll ever find God
• Live by faith vs Live the truth
• Authentic Christian mysticism conforms to Biblical and church teaching vs Mysticism is following spiritual vision to greater freedom
• Pray methodically vs Prayer cannot be reduced to a method
• Become like little children vs Love God with all your heart, soul, and mind
• Mysticism is an intellectual pursuit vs True mysticism is mostly about the heart
• The mystical journey is like climbing a mountain – it’s a lifelong journey to reach the place God is calling you vs There’s nothing separating you from the love of God – right here, right now
• The Ultimate Mystery is silent vs Part of being a mystic is trying to express the effable through words
• Heaven is a gift freely given vs Hell awaits those who rejects divine love

Obviously those “mystical paradoxes” needs to be unpacked to do them justice and understandably McColman will not be able to do that even in his “big” book of 309 pages. The only fault I can find (aside from the pagination) is that this “big” book is not big enough! It would have been evenbetter if McColman expands more than what he has already done on these “mystical paradoxes.”

This is a good introductory book to Christian mysticism. Reading from the perspective of the Reformed/Presbyterian tradition, I do not have any issues with what McColman has written here. Christian mysticism is an essential part of the Christian spiritual life and I agree with McColman here that everyone is a mystic (see also Paul’s writing in Ephesians 3). It will leave us with a truncated spiritual life if we neglect or reject this facet of our Christian spirituality.

Soli Deo Gloria

.

Should Malaysian Christians Emigrate?

2010-07-01T16:33:00.003+08:00

In 2007, according to census, about 35% of Malaysians who emigrated to Australia are Christians. This is significant when about 9% of Malaysians are Christians. Bishop Hwa Yung in his article Should Christians Emigrate? published in Nov/Dec 2006 issue of Berita NECF suggests that Malaysian Christians emigrate because of the attraction of the West, the lack of professional fulfillment, racial and religious factors, and erosion of confidence in the “ability and integrity” of the government. He further notes that the justification offered by those who are or are about to emigrate include “we can serve God anywhere,” the Bible allows emigration and the “prospects of persecution.”

The good Bishop concludes that emigration should be an exception rather than the rule because of the great spiritual and socio-political needs in Malaysia both in the country and in the Malaysian churches. The exception is a true calling of God for the individual or family to leave. Preempting the question, “what about my children future?” Hwa Yung gave a two-fold answer. Firstly, those who emigrate are usually well off enough to have sent their children overseas and thus their children already have a good head start and secondly, if they can trust God for their security, should they also not trust the Lord for their children’s security? There are many people who see the Bishop’s comments as being biased and legalistic.

The Agora, a blog managed by City Discipleship Presbyterian Church in Petaling Jaya discussed this topic of Should Christians Emigrate? and the comments the post received are worth reading. One comment is

“It will mean that in the face of genuine spiritual and socioeconomic needs, which are far greater than those in the West, we turn our backs and walk away like the priest and the Levite in the story of the Good Samaritan. By leaving, we leave the country and the Malaysian church in a state of even greater need than before because often, it is precisely those who leave who have the training, resources and ability to alleviate the needs of the country and the Church. If this is so, then emigration cannot be a viable option for the Christian.”

Another comment is

“I used to think it was very selfish and self-centred as Christians to migrate and only think of themselves but I have since changed my mind for a number of reasons :-
1. Just like the prophets of yesteryear, there may come a time where we may all need to migrate somewhere else in order to see God more clearly (especially with the current Islamisation of M'sia )
2. I do not see anything wrong in migrating if you are called by God to do so for various reasons - Abraham to find the Promised Land, the Israelites to Egypt to avoid the famine and later to return to the Promised Land from slavery
3. History has shown us that not only [C]hristians has fled when there are persecutions, war, famine, natural disasters, etc
4. Leaving for another country whether it is for better job opportunities or our children's education is a personal matter between the individual [C]hristian and God. Hey, remember the founder of CK Tang of Singapore. He came to Singapore from China with only a Bible in his luggage and God told him to buy up the land where CK Tang is today - at Orchard Road. At that time it was a graveyard!!!!”

Rev Tan Soo Inn, writing in his weekly GRACE@WORK MAIL 16/07
[April 20 2007 Edition] To Go or To Stay? has this to say,

“There was a time when I would be angry at Malaysian Christians who chose to emigrate or who refused to return to Malaysia after their education abroad. Islam was the official religion of Malaysia. It was increasingly difficult for non Malaysian missionaries to enter the country. Surely it was God's will that Christians in Malaysia remain in the country to fulfill the Great Commission. Those who chose to leave were cop outs. I received many invitations to remain in Canada to minister after my theological studies there. The needs there were real. But I had been called to minister the Word in Malaysia. I came home.

I am glad to report that I am no longer that condemning angry young man. (I also need to disclose that I am residing in Singapore at the moment.) I have changed for two reasons. One is my growing conviction that the New Testament is totally against any form of legalism. I now use the preface "you must" very reluctantly apart from clear biblical commands. Secondly I have come to terms with the sheer diversity of God's dealings with His children. His journeys for each of us are so different. I repent of any attempt to use my own journey as a bench mark for anyone else. What I need to do is to be true to my own calling.”

Soo Inn concludes,

“Maybe emigration is not the real issue. The real issue is the issue of faith. Do we really believe Jesus' promises? What does it mean to seek first the kingdom and its righteousness? For ourselves? For our children? If we have some clarity as to the answers to these questions then we should be able to begin to answer the other questions of life including the question of whether we should emigrate or not.”

Both Hwa Yung and Soo Inn have highlighted the core issue concerning Malaysian Christians emigrating. It is an issue of faith. Does Malaysian Christians (myself included) have enough faith in God to remain where we are and be engaged with the country and help Malaysia prosper? It is our country and we are born here. It has fed us, clothed us, sheltered us and protected us. Hearing the voice of God is often subjective and Jeremiah has pointed out that the “heart is deceitful above all things and beyond cure. Who can understand it?” (NIV Jer. 17: 9) It is possible to justify our emigrating with a hundred different reasons. Yet deep down, I believe that many know that it is not for these reasons but a lack of faith, and a desire for security and comfort rather than obedience and trust in God. There are numerous verses in the Bible to support emigration but there are equally enough verses to suggest staying and helping the country to prosper. Here I must add a caveat that I do know of a few Malaysian Christians who are really called by God to emigrate.

Malaysia is undergoing a difficult time now. There is a crying need for moral people with integrity and nation building skills. If Malaysian Christians are emigrating, and these are usually the brightest, most highly skilled and well educated (the receiving country already has vetted and selected only the cream), who will be left behind to be God’s people and help develop Malaysia (Jer.29:7)? Who will be the “salt” and “light?” Who will speak for God? Who will be God’s people in the expansion of His kingdom in the country? It will be ludicrous to think that God will send His brightest and best people away at the moment when the present need in Malaysia is great.

Malaysian Christians should be encouraged to remain in Malaysia, if not because it is their homeland, then it should because they are to consider Malaysia as their mission field. We have a cultural legacy of economic and social emigration. However it may be time to be counter cultural and decide and commit for our migration to end and stay in Malaysia. This is a commitment to living by faith for the present and the future.

Lucy Chua wrote this prayer,

“Dear Heavenly Father,

From one man you created each nation. It is you who determines our boundaries and decides when we should rise & fall (Acts 17: 26). In this day & age, is there a country in this world where we can ’sit under our own vine and fig tree & drink water from our own wells. And we can invite our neighbours to sit with us peacefully?(Micah 4:4; Zech 3:10)

We confess the sins of immorality, injustice, corruption, murder & all manner of evil that has defiled Malaysia . The land is vomiting out its people (Lev 18:25-28). People are leaving Malaysia .

Lord, we the church in Malaysia want to stand in the gap. We will cry to you until you cleanse this land of all the wickedness & defilement. You have given us this land so that many may seek you and find you (Acts17: 27). We thank you that you have given us people willing to give their lives for this land. You have died for the people of Malaysia , Your blood can cleanse us from all forms of defilement, Your spirit can empower us to fight the giants in this land.

Deliver us from being refugees in another land trading the talents & gifts you have given us for a home. Let not our people be scattered. Let the people of Malaysia rise up to fight for our land and not allow the enemy from stealing our peace, harmony and richness in cultures and natural resources. We claim this land for your kingdom and for the generations you will bless because we trust in you.

Let our people not be scattered abroad and our children not know the intention You had when You formed this land. From a bunch of immigrants you made us into a nation. You gave us a name and call us a people when we were not a people.

Let our children know that there is a God in Heaven. We are not struggling alone. You are watching over us. Help us not give up the land to those who want to devour and destroy it. Send us reinforcement and aid us in the fight against wickedness and corruption in high places.

You only need Gideon & his 300 men to defeat their enemies.

Save Malaysia , O Lord. hear our prayer.

In Jesus Mighty name we ask, Amen”

Now more strongly than ever, the call to arms for the spiritual battle for the heart and soul of Malaysia. May the soldiers of the cross be found entrenched in their armours rather than leaving the field before the battle.

Kyrie eleison!

picture source

Influence of Globalisation on Spiritual Formation

2010-06-09T15:41:00.001+08:00

The Influence of Globalisation on the Christian Spiritual Formation in Churches in Malaysia and Singapore

The technological advances in telecommunication and the Internet have shrunk the world into a global village. Malaysia and Singapore are actively involved in the globalisation process and its subset glocalisation. While there is no agreed definition of globalisation, it is often understood to have the following characteristics: increasing speed in communication, the interconnected world become smaller, the blurring of national borders, reciprocity, manageable risk, and presence of trust. The purpose of this article is to evaluate the influence of globalisation on Christian spiritual formation in the churches in Malaysia and Singapore, and suggest some possible measures for these churches to enhance the positive effects while limiting the negative ones.

more of my articles on Glocalisation

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Historical Perspective of Education in Malaysian Churches

2010-04-28T12:57:00.002+08:00

A HISTORICAL PERSPECTIVE OF EDUCATION IN MALAYSIAN CHURCHES

Dr Alex Tang

General education in Malaysia is deeply influenced by the state schools system in Britain and the church Sunday school movement. The state schools in the British Isles, which adopted the schooling-instructional model, were developed in 1870s to efficiently train a workforce to be minimally literate for the industrial revolution. Australian educator Brian Hill calls this “schools for the industrial society” (1985, 42). The Sunday school movement was started earlier in the 1780s and was influential in teaching children how to read, write and numeracy skills as well as learning about the Christian faith. In the nineteenth century, after its formation the state schools began to take over the function of the Sunday schools in teaching the children in the 3 Rs (writing, reading, arithmetic). The Sunday schools gradually began to focus solely on religious education. However, following the state schools, they adopted the schooling model (Hill 1985, 46). During the nineteenth century, the schooling-instructional paradigm found its way into other formative areas of Christian faith communities and gradually became the mainstay of contemporary spiritual formation in Christian faith communities.

When the missionaries from Europe came over to British Malaya, they began to set up mission schools. Notable examples began under the banner of the Catholics, Anglicans, Basel, Brethren, and the Methodists (Ho 2001). St. John’s Institution in Kuala Lumpur, the first major English school was set up in 1904 by the French Catholic Brothers of Christian Schools.[i] The smaller Penang Free School was established by the Anglicans in 1816 (Loh 1993, 4). Whether these schools were meant for evangelism or societal building is still being debated as was seen in the earlier discussion on post-colonial legacy in the previous chapter. What was significant however is that the movement brought with it a state school system modelled after the schools in their home countries that had a pedagogy that was following the schooling-instructional paradigm. After the Second World War, the British government set up a “National type” school system modelled after the mission schools. When Malaya became an independent country and later became Malaysia, the National type schools continued and many mission schools were absorbed into the system. However, the education paradigm remains the same.

The Chinese were also allowed by the British to set up schools where the medium of instruction was Chinese (Mandarin). These vernacular Chinese schools drew heavily from the schooling system in their home country, China, which was based on the Confucian way of teaching. This pedagogy depended heavily on memorisation, repetition, and recitation of the classics. Its philosophy is similar to the schooling-instructional paradigm in that both systems aim to produce conformist literate students. The Western model was to produce workers for the industrial society while the root of the Confucian model was to produce civil servants for the administration of the vast Chinese empire. Columnist Joceline Tan of the Star newspaper notes that Malaysian Chinese can be broadly divided into two groups. She named the larger group (85%), the “three pillars Chinese community” group because of their emphasis on three issues: Chinese vernacular schools, Chinese language media, and Chinese clans and societies. The second group (15%) is named “banana Chinese” community because they are English speaking and Western educated[ii] (Tan 2007). The majority of Christians in English-speaking Presbyterian churches in Malaysia are educated in the National type schools[iii] and are English-speaking and Western educated. They also belong to the latter group of Malaysian Chinese.

When the missionaries brought the Gospel and the state schooling system to Malaya, they also introduced the Sunday school system to their newly planted churches. The Sunday schools follow the British model which was for children only. The pedagogical methodology was the instructional-schooling paradigm. This had such an impact in the young country that ‘education’ itself becomes synonymous with instructional-schooling paradigm. Education is regarded to be for children only. The concept of adult learning and life-long learning is relatively recent in Malaysia. The missionaries from North America introduced the idea of “All Age Sunday School”[iv] or Sunday school for all age groups which has been adopted into churches. Again, the pedagogy is predominantly instructional-schooling paradigm.

In summary, the missionaries brought with them the Gospel and mission schools. The mission schools modelled after the British day state schools were instrumental in bringing formal schooling to Malaya. The main pedagogical method in these schools was schooling-instructional paradigm. As the intention of these schools was to transfer information and knowledge, it worked well for a period. These missionaries also planted churches and brought along with them the British Sunday school system for the children of their new churches. The British Sunday school also utilises the schooling-instructional paradigm. Slowly with time, this continued as the mainstay of formative processes in Christian faith communities in Malaya and later Malaysia.

Bibliography

Hill, B. V. (1985). The Greening of Christian Education. Homebush West, NSW, Lancer Books.

Ho, D. (2001). Malaysia. A Dictionary of Asia Christianity. S. W. Sunquist. Grand Rapids, MI, Willian B. Eerdmans Publishing Company: 513-514.

Loh, S. C. (1993). Past Christian Contributions to Malaysian Education. Educational Challenges in the Malaysian Society: A Christian Response. Petaling Jaya, Malaysia, National Evangelical Christian Fellowship: 1-35.

Tan, J. (2007). One Race, Two Sets of Views. Sunday Star. Kuala Lumpur: F26.

Endnotes

[i] The order was founded by St. John Baptist de la Salle. see Loh, S. C. (1993). Past Christian Contributions to Malaysian Education. Educational Challenges in the Malaysian Society: A Christian Response. Petaling Jaya, Malaysia, National Evangelical Christian Fellowship: 1-35. p.4

[ii] A banana is a tropical fruit which has a yellow skin but white inner core. The “banana Chinese” is so called because they look Chinese (yellow) but are culturally Western inside (white). It may be a compliment or an insult!

[iii] National type schools are public schools run by the Malaysian government. Though its medium of instruction is in Malay, its educational pedagogy is Western in its approach. The parents of many of the Chinese students who are sent there have a reasonable command of English. There are attempts by the Malaysian Religious Department to influence the non-Muslims student by process named Islamisation. Muslims students have to attend a religious school or madrasah in the afternoon after the morning National type school is over.

[iv] “all age Sunday schools” means adults is included into the Sunday school system but they have classes and syllabus separate from the children.

Book Notes on The Kingdom Life

2010-04-22T01:55:00.001+08:00

Alan Andrews (ed.), (March 2010), The Kingdom Life: A Practical Theology of Discipleship and Spiritual Formation, Colorado Springs, CO: NavPress.

It is heartening to note that there are many new books on spiritual formation that moves beyond teaching spiritual disciplines and a contemplative life to engage on the theology of (Christian) spiritual formation. In September 2002, a group of theologians, pastors, authors and church leaders got together to form the Theological and Cultural Thinkers (TACT) group to serve as a think tank on spiritual formation. This book which is a collaborative effort of some best in the field which reads like a list of who’s who in spiritual formation and discipleship: Dallas Willard, Bill Thrall, Bruce McNicol, Keith Andrews, Bill Hull, Keith Meyer, Peggy Reynoso, Paula Fuller, Bruce Demarest, Michael Glerup, Christopher Morton, Richard Averbeck and Alan Andrews.

TACT defines seven process elements of spiritual formation and three theological elements in this book. Each of these elements is expanded upon by one of TACT’s members as a chapter in the book. The process elements of spiritual formation are:

Element 1:

The gospel of the kingdom is the realm of God’s active goodness in forming us in Christ as we follow Him. The kingdom of God is grand, majestic, and full of beauty. We come to understand the kingdom by repenting and simply becoming apprentices of Jesus in His kingdom.

Element 2:

Spiritual formation is rooted in relationship with God and one another. Communities of grace and trust open the door to gaining permission to share truth among fellow believers and the unbelieving world.

Element 3:

Spiritual formation into Christlikeness involves an intentional public, personal, and communal commitment to living as Jesus’ disciples who are being transformed into His image in all aspects of our lives as we learn to obey His commands.

Element 4:

Spiritual formation is a lifelong pursuit of being conformed to the image of Christ from the inside out and not a matter of external activity alone.

Element 5:

Spiritual formation is a continual process of transforming the whole person, including the healing of woundedness and rebellion, by the power of God, not to be confused with mere technique or program.

Element 6:

Spiritual formation occurs when God, in His grace, invades the destructiveness of suffering that result from the fall of man and uses the pain of suffering that results for His redemptive purposes in His people. There is also unique suffering that shapes the formation of believers as they enter into the call to love a lost world and the inevitable suffering that result from that love.

Element 7:

Spiritual formation in Christ is a process of growing in kingdom living and participating in God’s mission. This begins with our personal reconciliation with God and results in an irrepressible manifestation of God’s good news. Disciples of the kingdom labor in community for reconciliation with God and one another as a central priority of mission. They also pursue justice and compassion for all people and work to correct institutional sin inherent in human structures.

The theological elements of spiritual formation are:

Element 8:

The theology of spiritual formation emerges from the Trinitarian nature of God – relational, loving, gracious, mutually submissive, and unified in will.

Element 9:

Spiritual formation takes place by the direct work of the Holy Spirit, regenerating and conforming us to the image of Jesus Christ as the Spirit indwells, fills, guides, gifts, and empowers people for life in the community of faith and in the world.

Element 10:

Spiritual formation is based upon the Bible as God’s reliable and authoritative revelation. The Bible, our primary source of truth, guides and informs the use of spiritual disciplines and models of spirituality as they have emerged worldwide and throughout time.

These key process elements of spiritual formation as highlighted by TACT is an intentional lifelong process that transforms with suffering as one of the agents of learning and with healing of “woundedness and rebellion” of a person from “inside-out” to the image of Christ. This involves “kingdom living and participating in God’s mission” and is lived out in communities and in relationships with others. The basis is the nature of the Trinitarian God and is the direct work of the Holy Spirit with the Bible as God’s revelation. While it is crafted by Evangelical authors based upon churches in the United States in North America, it nevertheless represents most of the universal elements of spiritual formation. Unfortunately they are not able to totally dissociate themselves from their cultural context of individualism. While there are references to the community, the process elements are more suited for spiritual formation in individuals who together with other individuals undergoing the same process are involved in building communities and missional ventures rather than the communities themselves have a role in the formation It is about “persons-in-communities” rather that “persons-of-communities.” Communities, especially Christian faith communities should have a bigger role to play in the TACT perspective.

A comparison of TACT’s elements of spiritual formation may be made with A Call to Spiritual Formation drafted by another study group on spiritual formation and proclaimed during the Renovaré International Conference in June of 2009, at San Antonio, Texas, USA. (http://acalltospiritualformation.info/history.aspx accessed 20 July 2009)

Christian spiritual formation is the process of being shaped by the Spirit into the likeness of Christ, filled with love for God and the world.

God calls us all to become like Jesus. Jesus says, “I have come that they may have life, and have it abundantly.”* We experience this abundance of life – here and now – as our passions, character, understanding, and relationships are increasingly aligned with those of Christ. This lifelong transformation within and among us is the continual gift of God’s Spirit. We are called to be renewed into the likeness of Jesus – but we do not always fully embrace this calling. Sometimes we seem content to be known as “Christians” without intentionally engaging with this work of the Holy Spirit in our lives. Other times we desperately long for a new way of life, wanting to grow in our walk with Jesus, but needing help and encouragement. We, therefore, commit to pursue passionately and to receive joyfully God’s grace to be more fully transformed into the image of Jesus Christ (John 7:37–39;*John 10:10;Romans 8:29;1 Corinthians 11:1;1 Corinthians 15:49; 2 Corinthians 3:17–18;2 Corinthians 4:16–18; 2 Corinthians 5:16–21;Galatians 4:19; Ephesians 1:3; Ephesians 3:16–19;1 John 3:2;1 John 4:17)

As we are rooted in Jesus and in the kingdom he proclaims, we are progressively transformed. Jesus is the center of all life and history, both the source and goal of all creation. God shaped this universe as a place where the love and life of Jesus Christ might flourish. Because we are formed in the divine image, we have the capacity to receive and express this life and love. Although human disobedience corrupts the divine image in us, God still forms a people able to love the Lord their God with all their heart, soul, mind, and strength, and love their neighbors as themselves. Jesus makes this possible through his life, death, and resurrection. In him we experience a restored relationship of love with God and one another, and continual transformation into his likeness. We are becoming a reconciled and renewed community – which is both the goal and the substance of life in God’s kingdom. This is the good news we proclaim with joy to the whole world. (Genesis 1:26–28; Genesis 3:1–7;Proverbs 8:22–31;Isaiah 42:5–9;Jeremiah 31:33–34;Mark12:28–34;John 1:1–18; John 13:34–35;Romans 5:9–11;Romans 8:1–11;Romans 8:19–23;Ephesians 2:11–22;Colossians 1:9–23;1 Thessalonians 5:23;1 John 2:7–11)

Our engagement with God’s transforming grace is vital. Renewal into the image of Christ is not a human attainment; it is a gift of grace. God mercifully uses all our experiences, including our suffering and trials, to teach and transform us. Even so, transformation requires our involvement and effort. We need to make ourselves available to the Holy Spirit’s work in all our life experiences, particularly through intentional engagement with historical Christian disciplines, including Word and sacrament. These practices open us to the presence and grace of God. As a result, we become, through time and experience, the kind of persons who naturally express love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self control. (Matthew 5:43–48; Matthew 11:29–30; Luke 6:40; John 7:38; John 15:5–17; Romans 12:1–2; Galatians 5:16–25; Philippians 2:12–13; Philippians 3:12–16; Titus 2:11–14; Hebrews 5:13–6:1;Hebrews 12:7–13; James 4:7–8;1 Peter 2:2;1 Peter 4:1–2)

Spiritual formation happens in community. As we long to know and follow Jesus and be formed into his likeness, we journey with those who share this longing. God is calling the church to be a place of transformation. Here we struggle to fulfill our calling to love. Here we learn to attend to the invitations of God’s Spirit. Here we follow the presence of God in our midst. Spiritual community is the catalyst for our transformation and a sending base for our mission of love to the world. (Matthew 18:20; Luke 6:12–19; John 17:20–26; Acts 2:42–47; Romans 12:4–8; 1 Corinthians 12:1–7; Galatians 6:1–2; Ephesians 4:1–16; Hebrews 10:23–25;1 Peter 2:4–10)

Spiritual formation is, by its very nature, missional. As we are formed into the likeness of Christ, we increasingly share God’s infinitely tender love for others. We deepen in our compassion for the poor, the broken, and the lost. We ache and pray and labor for others in a new way, a selfless way, a joy‐filled way. Our hearts are enlarged toward all people and toward all of creation. (Isaiah 60:1–4; Matthew 5:14–16; Matthew 28:18–20; John 3:16–21; John 20:21–23; 2 Corinthians 5:20; Galatians 6:10; 1 John 4:7–21)

We invite all people, everywhere, to embrace with us this calling to become like Jesus. By God’s grace, we will seek to become lovers: lovers of God, lovers of people, and lovers of all creation. We will immerse ourselves in a lifestyle that is attentive and responsive to the gracious presence of God. We commit ourselves to the community of Christ’s beloved, the church, so that we can learn this way of love together. We entreat you to join us. (Matthew 5:1–10; Matthew 13:44–46; Mark 1:15;Luke 9:23–24;Romans 12:1–2; 2 Corinthians 6:1; 1 Timothy 6:11–12; Revelation 21:2;Revelation 22:17)

The elements of A Call to Spiritual Formation are similar to those suggested by the TACT group. Again, the weakness seems to be the lesser role of the Christian faith communities as compared to the role of the individuals involved. The role mentioned is that the “church to be a place of transformation.” The church or Christian faith community is not just a place for transformation but should be a transforming agent itself. Unlike the TACT group, the drafters of A Call did not give any theological grounding except numerous biblical references. For more details, see my Critique of A Call to Spiritual Formation

This book The Kingdom Life deals mainly with defining the nature and process of spiritual formation. The question a discerning reader will ask is how these process elements of spiritual formation may be applied in a church setting. In the epilogue, Alan Andrews and Christopher Morton mentioned some guiding principles of what they called ‘spiritual-formation church.’ These guiding principles are:

Guiding Principle 1:

Spiritual formation occurs in believers as they engage in intentional personal formation, community formation and missional formation. These three dimensions of spiritual development must not be compartmentalized or separated but organically connected.

Guiding Principle 2:

The center of the spiritual-formation church is Jesus and His kingdom. The Bible is a Christocentric book. Jesus’ primary message was about the immediate nearness and availability of His kingdom to us.

Guiding Principle 3:

Every spiritual-formation church must be rooted in the soil of the lost, the vulnerable, and the least.

Guiding Principle 4:

The spiritual-formation church should seek to create an environment of grace that welcomes everyone who will come to the “rivers of living water” (John 7:38, NASB) that resides in the culture of God’s kingdom.

Guiding Principle 5:

The spiritual-formation church must seek to reach, teach, and practically engage the people in spiritual formation. This means intentional spiritual formation must be the central passion of the church.

Guiding Principle 6:

Equipping people for ministry is critical to the health of the spiritual-formation church.

Guiding Principle 7:

The spiritual-formation church develops new leaders for the advancement of the gospel and the spiritual formation of the people of God.

Guiding Principle 8:

The Bible uses multiple metaphors to describe the people of God, but the primary descriptors are organic – for example, body and family (p. 301-312).

Andrews and Morton pointed out correctly that “intentional spiritual formation must be the central passion of the church.” The central passion of the spiritual-formation church is the place for “intentional personal formation, community formation and missional formation.” This implies that the spiritual-formation church is not just a place where believers practice the spiritual disciplines and be missional. It means more than that. The question to be asked is whether the present institutional church with its formative practices is the ideal model for spiritual formation and discipleship to take place. Is there a need to reorganize the formative practices and even the structure of the church itself? These are important questions if the central passion of the church is intentional spiritual formation.

The Role of Worship in Spiritual Formation

2010-03-15T16:22:00.000+08:00

Leiturgia (prayer/worship) is an important part of the Christian life and an important formative process. Prayer and worship are the characteristics of God’s people. Worship may be understood as “pure adoration, the lifting up of the redeemed spirit towards God in contemplation of his holy perfection” (Harrison, 1984, 1193). In a broader sense worship may be honouring of God with prayer and praises. Worship in its broadest sense is service for God. While there is worship in the “sing-spiration” part of the Sunday service, it alone does not constitute worship. Worship is the whole service with its rituals or liturgies, Scripture reading and preaching, fellowship, and the sacraments.

Presbyterian Dudley Weaver placed the Reformed/Presbyterian worship service between the “prayer-book liturgical tradition” groups of churches, where liturgy was strictly followed, and the “free-church tradition”, where there were no prescribed liturgical rules[i] (2002, 30). Singaporean theologian Simon Chan and others have been studying how liturgical worship influences spiritual formation (Chan, 2006; Chittister, 1990; M. Dawn, 1989). The Christian church has a tradition of using worship, liturgy and the sacraments of baptism and the Eucharist as means of spiritually forming its adherents. While it is acknowledged that worship, liturgy and the sacraments is spiritually forming, the willing participation of the worshipper is also vital. The rituals can become a powerful spiritual encounter or it may be a boring, dull and routine. Another problem is the frequent repetition of the liturgy may be spiritually affirming, or spiritually deadening. Bauman (1994) highlights the role of liturgy in spiritual formation while Anglican Samuel Wells (2002) examines how worship forms character. Chan sums it up well when he declares “worship could be said to be the defining characteristic of the church…This may be why in the Scriptures Christians are sometimes simply called worshippers” (Phil. 3:3; 1 Tim. 2:10; Heb. 12:28; Rev. 13:12-13; 14:11). Worshiping God is the “hallmark of the people of God” (Chan, 2006, 43). Worship does have its role as a formative agent in spiritual formation but it is also Christian spiritual formative process by itself.

Liturgy in worship

Many theologians define liturgy as a sequential set of actions making up a “sacred structure or shape.” At the climax of this sacred shape is the Eucharist. Thus liturgy is what happens only in church services or mass. Anglican Samuel Wells (2002) concurs and sees each step or action of the liturgy as pedagogy[ii] . Each action or step of the liturgy conveys a spiritual lesson to the people involved in the liturgy. Lynn Bauman explains, “The term liturgy comes from the language of the New Testament itself. It comprises of two Greek words, laos meaning ‘people’ and ergon meaning ‘work’ (Luke 1:23; Phil. 2:17; Heb. 8:6). Together these terms signify that worship is a work that invites the whole people of God in the transforming sacrifice of Christ” (Bauman, 1994, 103). Liturgical worship has a contributing factor in Christian spiritual formation because it brings the worship into the daily life of the worshippers. These understandings of the liturgy as work implies the participants are to live out the liturgy (in their workplace) the rest of the week. (Bauman, 1994, 103-107). Liturgical worship is a power dynamic process for English-speaking Presbyterians and other Christians because the experience of continuing worship in churches and in their work will have a powerful effect on their spiritual formation.

While some theologian distinguishes liturgy and worship, especially those from non-liturgical churches, Singaporean theologian Simon Chan see no difference between liturgy and worship. Chan defines liturgy as “the people’s common response to that word (God’s calling), their acceptance of the Word, which constitutes them as the covenant people.”(2006, 41). This definition narrows liturgy and worship to a covenant celebration, rather to a celebration of the outward flow of grace. However, it is better to expand its understanding to beyond the rituals of the liturgy. Australian educator Ted Endacott adopts a middle point when he points out the importance of Sunday worship in connecting “traditional Christian beliefs and current experience” (2005, 14).

A grateful community in worship

A worshipping community acknowledges their identity in God, in their relationship in God, and in their expression of gratitude for what God has done. A grateful worshipping community will be the strongest weapon for the Malaysian Christians including the English-speaking Presbyterians to survive in a religious pluralistic society, and against the Islamisation program of the government. A grateful Christian faith community has a sense of identity as one who receives from a God who cares and gives. The sense of identity is important especially when there are efforts from another religious community to displace that sense of community. Worship reminds the Christian faith community that they are poor yet rich in Christ.

Worship may be done in churches, at their workplace or anywhere at all. While in church, worship is the participation of the whole community, not just the act of the worship leader while the rest of the congregation sit as passive spectators. However, as theologian Marva Dawn insists, worship is a performance for the audience of One, not for one another[iii]. (1995, 82). Dawn is writing in response to some churches where worship has become a performance. Celebrity worship leaders lead in the singing backed by professional standard musicians. The problem arises when people goes to the service because of the performance of the worship leaders and the music. The worshippers are the audience watching the cues and leads of the worship leaders or the pastors. The focus is on the people on the stage. True worship is when the worshippers, the leaders and pastor all focus on God the subject of our worship, an audience of one. Dawn hasten to add that “because God is the subject, we always remember that we can only be actors because he acted first” (1995, 82). Dawn’s point is that everything done in worship should be for God alone.

A communal sense of time

Closely aligned with a community’s worship of God is its sense of time[iv]. The Christian calendar gives a sense of the liturgical year which has bind Christian faith communities together in a common tradition of worship through the centuries[v]. It serves the function of marking time, and “continually orders the pattern of our spirituality into a remembrance of God’s saving deeds and the anticipation of the rule of God over all creation.” (Webber 2004, 27 italics author’s). The activities of the events commemorated are important because it reminds Christians annually who they are and their place in God or the Christian story.

According to Webber, “Christian-year spirituality” is a spirituality of being identified with the life and work of Lord Jesus Christ (2004, 23-24). However it does not stop there. It also allows the Holy Spirit to work in the Christians’ lives. Bruce Lockerbie, an educator, is convinced that the Christian calendar “has helped many Christians become spiritually more mature.”[vi] (1994, 141). Similarly Dubley Weaver, a Presbyterian pastor also finds that the Christian calendar is a “helpful way of helping children live the story of God’s love in Jesus Christ and emphasizing the distinctiveness of the Christian faith and commitment in the midst of a secular world.”[vii] (2002, 67). All this serves to remind English-speaking Presbyterian churches in Malaysia to go back to the liturgical calendar as many churches has abandoned it except for Easter and Christmas celebrations. Presbyterian/Reformed churches in other countries still follow the Christian calendar. For some unknown reason, this has been discontinued in the English-speaking Presbyterian churches in Malaysia. The Christian calendar is Christo-centric as is the process of Christian spiritual formation. Following the Christian calendar forces the English-speaking Presbyterian churches to plan their preaching and church activities around the life and death of Jesus Christ.

Spiritual dimensions of the Sacraments

The sacraments of baptism and Holy Communion are important spiritual formation object lessons. In the act of obedience of being baptised, and indeed baptism itself, people may learn that they are set aside for God. In many Christian faith communities, this occurs after a person has gone through the catechumen or baptismal classes to learn the basic of their beliefs.

During the Holy Communion, the action with the bread in “take, bless, break, share” are again important reminders of Jesus’ sacrifice and redemption and the Christians’ responses.

The Reformed worship incorporates the spiritual formation processes found in the early catechism in liturgy worship services. These processes includes the focus on the praise and adoration of God, the participation of worshippers in worship rather than as spectators, a Word-centered liturgy, emphasis on preaching as a means of grace and the presence of order, dignity and grace (Weaver, 2002, 33-34). The Holy Communion, baptism and confirmations are also important aspect of the Reformed worship. Therefore spiritual formation takes place as people are reminded weekly of the creed, prayer and rules governing the Christian faith. “Formative worship” is an important dynamic process for Christian spiritual formation.

Conclusion

Liturgy, a grateful community, a communal sense of time and the sacraments are important characteristic of the Christian faith communities in their worship of the one True God. These elements also have an important role in the Christian spiritual formation of Christians who are involved in these formative processes. Worship is not only communion partaking but also transformative as worshippers are gradually being transformed into the character of those who worship in Spirit and in Truth.

Soli Deo Gloria

Bibliography

Bauman, L. C. (1994). Spiritual Formation Through The Liturgy. In The Christian Educator's Handbook on Spiritual Formation (pp. 99-110). Grand Rapids, MI: Baker Books.

Chan, S. (2006). Liturgical Theology: The Church as Worshiping Community (1 ed.). Downers Grove, Illinois: InterVarsity Press.

Chittister, J. (1990). Wisdom Distilled from the Daily: Living the Rule of St.Benedict Today. New York: HarperCollins Publishing Company.

Dawn, M. (1989). Keeping the Sabbath Wholly: Ceasing, Resting; Embracing; Feasting. Grand Rapids, MI.: William B.Eerdmans Publishing Company.

Dawn, M. J. (1995). Reaching Out Without Dumbing Down: A Theology of Worship for the Turn-of-the-Century Culture. Grand Rapids, MI: William B. Eerdmans Publishing Company.

Endacott, T. (2005). "Working the Circles": A Fresh Look at Mission, Worship and Christian Education. Australian Missiology Conference Retrieved 7 February 2008, from http://www.groupsthatclick.com/files/missiolconf/Papers/Endacott.pdf

Harrison, E. F. (1984). Worship. In W. A. Elwell (Ed.), Evangelical Dictionary of Theology (pp. 1192-1193). Grand Rapids, MI: Baker Books.

Keating, T. (1987). The Mystery of Christ: The Liturgy as Spiritual Experience. New York: The Continuum Publishing Company.

Lockerbie, D. B. (1994). Living and Growing in the Christian Year. In K. O. Gangel & J. C. Wilholt (Eds.), The Christian Educator's Handbook on Spiritual Formation. Grand Rapids, MI: Baker Books.

Weaver, J. D. (2002). Presbyterian Worship: A Guide for Clergy. Lousiville, KN: Geneva Press.

Webber, R. E. (2004). Ancient-Future Time: Forming Spirituality through the Christian Year. Grand Rapids, MI: Baker Books.

Wells, S. (2002). How Common Worship Forms Local Character. Studies in Christian Ethics(15), 66-74.

White, J. F. (2000). Introduction to Christian Worship (3rd. rev. exp. ed.). Nashville: Abington Press.

Endnotes

[i] Weaver mentions three major liturgical streams. The prayer-book stream includes the Roman Catholic, Orthodox, Anglican and Lutheran has a liturgy format for all their churches. All their churches are required to follow the given format. At the other end is the free-church stream, which does not have a fixed liturgy or rules for governing the context and conduct of worship. Weaver mentioned the Presbyterians as being in between without mentioning the name of the stream. (Weaver, 2002) p.30

[ii] Thomas Keating however, sees each step as a powerful spiritual experience. (Keating, 1987)

[iii] The worship service has become a performance or a theatre. (M. J. Dawn, 1995) p.82

[iv] In Ancient-Future Time, Robert Weber writes about the Christian practice of time. He divides the church year into two cycles: a cycle of light (Advent, Christmas, Epiphany) and a cycle of life (Lent, The Great Tridium, Easter).(Webber, 2004) He calls it “Christian-year spirituality”.

[v] James White indicates the presence of the Christian calendar indicates Christianity takes time seriously. Compared to other religions which did not take time seriously, Christianity shows a God who intervenes in historic time. (White, 2000)p.67-80.

[vi] Lockerbie make a strong case for observation the Christian calendar by giving six reasons.

“(1) Observing the Year provides each Christian with opportunity to fulfill one of the most basic human instincts, the chance to start all over again, (2)The Year’s cycle provides those principles and discipline each Christian needs, (3)We need to walk with God’s people through history, to “walk where Jesus walked,” by means of observing the year, (4) Observing the Year means marking a season of several days or weeks rather than just one day, (5) Observing the year sets believers part from secularists for whom the holy-day has become a mere holiday and (6) Marking the season gives time to develop a biblical understanding or theology of the season.” (Lockerbie, 1994)P.136-139.

[vii] This is particularly important because typically children and youth are left out of the Christian calendar year except for Easter and Christmas where they are expected to perform for the adults, in the form of song items, skits, and dances.

Discipleship, Spiritual Formation, Christian Spiritual Formation

2010-02-11T17:00:00.002+08:00

There has been much confusion about the meaning and usage of these words: discipleship, spiritual formation, and Christian spiritual formation. These words are sometimes used interchangeably by some teachers while others offered a more nuanced definition. Here I will offer some definitions of these terms.

Spiritual formation is the process of forming our inner spiritual beings (soul) which manifest outwardly as our character. This is an ongoing process which starts when we are in our mothers’ womb and continues until we die. There are numerous influences that affect our spiritual formation which includes our cultural legacy, our childhood experiences, our ethnicity, the socio-political environments in which we live in, the dominant culture in our society, and our social interactions with other people, including our family members. Often these influences act subconsciously by a process of socialization or enculturation. In other words, all of us are undergoing spiritual formation all the time, whether we are conscious of it or not.

Christian conversion (accepting Christ) involves a change in status by our justification by faith, and of the formative regeneration of our souls (sanctification). Christian spiritual formation starts after conversion. Christian spiritual formation is the process of the redemptive inner transformation of the character of a person to reflect the character of Christ himself. There are two components to Christian spiritual formation: (1) the work of the Holy Spirit, and (2) the willingness of a person to follow Christ in discipleship. Christian spiritual formation is a collaborative divine-human interaction. The influences that act on Christian spiritual formation are similar to those experiences by all living human beings. Additional influences are the formative practices of the Christian faith communities (Christian education) and the Word of God.

Discipleship is the part of Christian spiritual formation where we can be actively involved in. The Holy Spirit is ever willing to be involved but respect our choices and will not force us to be disciples. Discipleship is following and obeying the teachings of Jesus Christ and in doing so, we become Christ-like in our character. Jesus summarizes this by saying that, “If anyone would come after me, he must deny himself and take up his cross daily and follow me” (Luke 9:23). To be his follower, Jesus points out that there is a part about denying self, and there is another part about following him. Luke helpfully gives us some essential features on discipleship. These essentials are trust (Lk 9:37-43); suffering (Lk 9:44-45); humility (Lk 9:46-50); purpose (Lk 9: 51-56); commitment (Lk 9: 57-62); involvement (Lk 10:1-20), and prayer (Lk 10:21-24). However all these need the work of the Holy Spirit if Christian spiritual formation is to take place. We cannot will or discipline our bodies into spiritual transformation.

The purpose (telos) of Christian spiritual formation is three-fold reflecting the economy of the Triune God. Christian spiritual formation is (1) to restore image of God (imago Dei) within us so that we reflect the character of Christ; (2) to form a people of God –the body of Christ; and (3) to be part of God’s plan of reconciliation with all of creation (missio Dei). Christian spiritual formation is Trinitarian in basis as it is an invitation to join in the perichoresis or eternal dance of God the Father, Jesus Christ the Son, and the Holy Spirit.

So let us embark on the journey of Christian spiritual formation, availing ourselves to the transforming work of the Holy Spirit, and intentionally becoming disciples of Jesus Christ with “informed minds, hearts on fire, and contemplative in actions” until “we, who with unveiled faces all reflect the Lord's glory, are being transformed into his likeness with ever-increasing glory, which comes from the Lord, who is the Spirit.” (2 Corinthians 3:18)

In the Seats of Mockers

2010-02-03T01:34:00.000+08:00

Psalm 1:1 “Blessed is the man, who does not walk in the counsel of the wicked, or stand in the way of sinners, or sit in the seat of mockers” (NIV).

The first verse of the first Psalm is an interesting sentence. The action words of walk, stand and sit indicates a sort of progression. This will parallel with wicked, sinners, mockers. Often we are able to identify the wicked and sinners readily, sometimes too readily. But mockers? Other bible translation offers scornful (NKJV), and scoffers (NRSV) as an alternative to mockers.

Many of us, as part of our job, have to identify problems in order to correct them. We develop a ‘problem’ sensor in our eyes, noses, and minds. This critical attitude is something necessary if we want to improve the quality of our work and our lives.

Unfortunately, all of us have a tendency to expand the definition of problems to include anything that does not correspond to our way of thinking. Somewhere along the way we become critical of the way others do things, especially if the way they do it is different from the way we would want to or normally do things. Then our tongues became involved and we start to criticize what we perceive is ‘wrong.’ There is nothing wrong with criticism as long as it is warranted and constructive. It is however a thin line between a critic and a mocker.

It is so easy to cross the line from a critic to a mocker, scorner or scoffer. It is so easy to criticize anything without knowing all the facts. There are so many things wrong with the world that there is never a lack of subject to criticize, or to mock. Mocking is criticism from a superior attitude with the aim to derogate or belittle. We look at all the wrongs in our country, our workplace, our churches, and our family and we offer our opinions on how to make things right. Our opinions are often unwarranted, non-constructive and often with a little flavour of ‘speculation’ thrown in to make it sound wise and good. It feels good doing it and sometimes we actually believe it ourselves as being true. We have to be careful that we are not sitting in the seats of mockers.

Mocking, scorning and scoffing are attitudes of the heart. And these attitudes are rooted in wickedness and sinfulness. These attitudes are fueled by our insecurity, jealousy, anger, and fear. We use our mocking, scorning and scoffing to put down others so that we feel more superior. We tear down others so that others can see how superior or better we are. Unfortunately mocking, scorning and scoffing poison our souls, and warp our spiritual formation. It will lead to disdain and bitterness.

Let us guard our hearts from the temptation of mocking, scorning and scoffing because we want to keep our hearts clean as it is the wellspring of life (Proverbs 4:23).

Kýrie, eléison.

picture source

The Blessings of Spiritual Friends

2009-12-21T11:51:00.002+08:00

Spiritual friendship, according to the great twelfth century English Cistercian Abbot, Aelred of Rievaulx is “mutual harmony in affairs human and divine coupled with benevolence and charity” (Aelred, Spiritual Friendship, Kalamazoo, MI: Cistercian Publications). What he meant is that spiritual friendship is the love of the Christians given by God that combines goodwill and charity and is only possible between those who resist sin and seek to follow Jesus. There are certain characteristics that make up spiritual friendship.

Firstly spiritual friendship has ‘sacred space’ that allows each of us to grow in our relationship with the Lord, with other people and with ourselves. The ‘sacred space’ is a safe space where we are free to make mistakes. It is also a space where we are to be non judgmental about each other. Therefore this ‘sacral space’ allows us to be ourselves, without the burden of putting on our false selves and trying to be someone else. In spiritual friendship there is an understanding of ‘agreeing to disagree.’ This meant that it is possible to hold differing opinions about politics, theology, lifestyle preferences, and cultural heritage without the need to prove ourselves right or to tear down the other person’s opinion. In many subtle ways, this will enrich our lives.

Secondly, spiritual friendship is a relationship with trust. This trust is about spiritual friends respecting each other’s confidentiality and privacy. It is in our psychological makeup that we need people we can trust so that we can open ourselves. This opening of ourselves is cathartic and results in our emotional well being. We need to be able to be free to verbalise our fears and desires. Confession is an important part of the process of repentance. Confession helps us to avoid the temptation of sidestepping our moral responsibilities. We cannot do all this if we do not trust our spiritual friends with our confidentiality.

Thirdly, spiritual friendship involves accountability. Spiritual friends are accountable to each other because they are brothers in Christ. Much of the problems of the world are the results of lack of accountability. Many Christian leaders fail because they do not allow themselves to be accountable to other Christians. Christian spiritual friends hold each other accountable in their spiritual life, thought fantasies, marital fidelity, fulfilling of promises, and management of finances. We need these check and balances because we are prone to self deception. The bible teaches that our hearts are very deceitful (Jeremiah 17:9).

Finally, spiritual friends make very good prayer partners. There is a certain joy in praying together with someone we know and loves. Praying together reminds us of our dependence on the Lord. One of the highlight of my working week is the weekly lunch-time prayer with a spiritual friend. Spiritual friends are able to discern the working of the Holy Spirit in the life of one another other and to offer spiritual direction. This is especially useful when major decisions need to be made.

How do we seek spiritual friends? We start by becoming friends with others. Gradually we will come to be aware that certain people may become our good spiritual friends. We are comfortable with these people because they offer us ‘sacred spaces.’ We know that we can trust them to keep our confidence (not a gossip), are willing to be accountable to each other, and willing to pray together with us. The friendship of David and Jonathan is one such example (Isaiah 18:1-4). In my spiritual journey I am grateful for the friendships of many spiritual friends who live in many countries all over the world. I thank God for all of them. When you have a spiritual friend, hang on to them because they are very precious and very rare. You may even have to travel thousands of miles for them.

Soli Deo Gloria

A Challenge for Theological Education in Asia

2009-12-07T09:11:00.003+08:00

Abstract

Asia is in a constant flux of rapid socio-economic changes. The church is growing rapidly and there is a need for competent, confident and spiritually matured pastors and leaders. The curriculum for theological education in Asian seminaries is often based on the traditional classic fourfold content of biblical studies, systematic theology, church history, and practical theology. There is a tendency for these institutions to focus strongly on content in their curriculum. Their approach to teaching is usually instructional schooling which is the proven pedagogy for content transmission. Unfortunately instructional schooling has been proven not effective in producing graduates capable of complex decision making, creative thinking, reflective in actions, and life long learning. These are essential qualities for spiritual leadership in the information age. Problem based learning (PBL) with its track record in medical education offers the pedagogy to develop these qualities. Seminaries in Asia should seriously consider a radical paradigm shift in curriculum redesign following the Problem based Learning (PBL) pedagogy.

Article

Are theological schools in Asia educating their students for a real church, or a non-existent church; one which is incompatible with the reality of a church in a society that is multicultural, multiethnic, pluralistic, and often antagonistic to Christianity? Do most churches in Asia need their pastors to be experts in ancient Greek and Hebrew, systemic theology, church history, and ministry skills but are ill equipped in dealing with the “real world” day to day challenges of their congregations? These are important questions for theological educators in Asia today to consider. There is a great demand for pastors in the global south as the bulk of “Christendom” has shifted to Asia, Africa and Latin America (Jenkins 2002, 1-6). The first part of this paper will examine the state of theological education pedagogy in Asia and seek to answer whether the current approach is producing the right type of pastors who are equipped to pastor the Asian churches in these challenging times.

Asia is changing rapidly. The rapid rise of China and India as economic, social and political superpowers is impacting the churches directly and indirectly. In North America, Episcopal educator Donn Morgan notes that theological education has underwent two major and distinct waves in the last forty years. He observes that “the first wave dealt primarily with the church’s role in a changing culture, while the second is addressing the shape of ministry in light of a changing church” (2008, 256-257). The first wave challenged theological education to adapt to fundamental shifts in contemporary society and culture. The second wave however threatened the very structure of the church and theological education. This second wave is still ongoing. In Asia, the first and second waves seem to have arrived together and the resulting tsunami calls into question the way theological education is being done in Asia. The second part of this paper will try to answer how a “post tsunami theological education” may look like.

In this article I will narrow my focus to Asian evangelical Protestant centers of theological education such as bible seminaries, bible schools, bible and theological colleges, and schools of theology (all of which I will refer to as seminaries) which offers at least a Masters of Divinity (MDiv) degree which is accredited by the Asian Theological Association (ATA) or the Association for Theological Education in South East Asia (ATESEA). This will exclude smaller centers and also some church based facilities that offer some form of theological training. These smaller centers usually have the same theological curriculums as their larger counterparts so this discussion concerns them too. Unlike the West, Asia does not have ‘secular’ universities offering Christian theological studies. In the United States and elsewhere, an MDiv is commonly regarded as a minimal requirement for a pastoral candidate. This is not the case in Asia where a certificate, diploma, bachelor, MDiv or no degree at all is acceptable for consideration for ordination in some churches. For the purpose of this paper, I will focus on the MDiv curriculum so than comparisons may be made with different seminaries in Asia and the United States.

The Current State of Theological Education in Asia

The Association of Theological Schools (ATS) in the United States, which includes a majority of centers offering theological education, conducted two MDiv curriculum revision consultations in 2003 and 2007 respectively (ATS 2003; O'Gorman 2007). The association had adopted an ATS standard that all MDiv curriculum should include these four major program content areas; (1) religious heritage, (2) cultural context, (3) personal and spiritual formation, and (4) capacity for ministerial and public leadership in June 1996. The ATS standard curriculum is outcome-based rather than content-based. Individual schools are to work out their expected outcomes based on these four content areas.

Firstly, religious heritage includes the teaching and understanding of theology, traditions, and languages. In the fourfold classic theological education[1], which I will refer to in this article as the traditional curriculum, religious heritage will encompass biblical studies, systematic theology, church history and some aspects of practical theology. The rest of practical theology will be included in the other three content areas.

Secondly, the content area of cultural context includes the understanding the culture of the church and the local context or cultural realities in which the church is in. This is particularly relevant in Asia which is struggling to break out of the Western “theological categories shaped by the Greek culture; its educational pattern shaped by the university model; its attitudes influenced by modernity, industrialism, colonialism, and individualism” (Wanak 2001, 3). The Critical Asian Principle (CAP) projects spearheaded by Association for Theological Education in South East Asia (ATESEA, 2008) and the publication of commentaries on the books of the Bible written by Asians by the Asia Theological Association (ATA) is a step in the right direction

Thirdly, personal and spiritual formation content area involves the intentional development in personal faith, spiritual maturity, moral integrity, and public witness organised by the theological education centers as part of their formative programs. There has been renewed interest in spiritual formation in the theological schools in the last few decades, both as an academic discipline and as a way of life (Edwards 1980; Jones 1987, 25-28)

Finally, the fourth content area is the capacity for ministerial and public leadership. It involves development of skills for leadership and ability to do theological reflection on their ministries. The action/reflection is a vital process for the integration of learning (Schon 1983;1987). Theological reflections which translate into action are important attributes of leadership, both inside and outside of the church context.

These four content areas for theological education are similar in some ways to the four domains of ministerial formation as suggested by New Zealand educator, Allan Harkness. He identifies four domains essential in ministerial formation: appropriate knowledge, ministry skills, character development, and emotional maturity, which must be integrated in order that the desired outcomes are “credible minister-leaders who are competent, confident and compassionate (2001, 142, 148-149).

The ATS standard of content areas may be a good starting point to evaluate the MDiv programs in Malaysia and Singapore. Examining the MDiv curriculums will give a better impression on the seminaries’ emphasis compared to their declared desired outcomes. The proportion of teaching time and credits given to each subject gives a rough indication of its relative importance to the underlying philosophy of the seminary. A simple survey was done using information from their websites about their MDiv program with their course credits as a rough indicator. It must be noted that I am just looking at the formal curriculum and not the informal and null curriculum of these schools. These are established theological schools in Malaysia and Singapore. I have limited this brief survey to seminaries in Malaysia and Singapore because these two countries are homogeneous as compared to the rest of Asia.

Table 1: Weightage given to Four ATS Content Areas in Three Seminaries in Malaysia and

Singapore

School A has an MDiv program that requires 98 credits to graduate, School B (90) and School C (114). School A offers four majors (A-1 Christian education, A-2 Biblical studies, A-3 Intercultural studies, A-4 Pastoral ministry). School C offers four majors (Pastoral, Missions, Child Development, Youth) but the core syllabus are common. Table One gives the proportion of credits given to each of ATS content areas.

It may be observed that in school A the major emphasis in the "religious heritage" content area is balanced by "capacity for ministerial and public leadership." "Religious heritage" will include core studies in Old Testament, New Testament, biblical languages, historical and theological foundations. School B seems to weigh heavily in the "religious heritage" content area. School C manages to reduce the "religious heritage" content area and makes more time for cultural context and spiritual formation. In all three seminaries, the major contribution to the category "cultural context" comes from practicum and internship programs with participating churches.

There are very little formal programs for personal and spiritual formation in these curriculums with the exception of school C. While it must be acknowledged that all three schools are aware of the importance of spiritual formation of their students, not being in the formal curriculum means that it is often not given priority or treated as an optional add-on. It also means that there is no attempt to evaluate or assess its learning outcomes.

Somehow the impression from this simple survey seem to indicate that these three local theological curriculum have a strong focus on cognitive and skills development but weak in their focus on personal growth and developing relevance for the local churches. This has important implications in the type of graduates they produced. Further studies are needed to confirm this initial impression.

When a large portion of a curriculum is content based, the students are usually overwhelmed by the requirements of their courses. Also the content is usually delivered by instructional-schooling as this pedagogy has proven to be most effective in content transmission. However there has been much criticism of this pedagogy. Australia educator Brian Hill has highlighted that instructional-schooling is effective for the nineteenth and early twentieth century because of the industrial revolution. Instructional-schooling is effective in training people to work in the industries (1985, 42). However when the economies move from industrialism to a knowledge based one, instructional-schooling is no longer an effective pedagogy. Content is not longer the key but the capability to use the content in creative ways is. The ability to do critical and reflective thinking is essential to the new economy (Brookfield 1987; Schon 1987). Theological educations in Asia remains locked into an instructional-schooling mode even though there have been attempts to twitch the system. In any teaching institution, there is always the tension between content and pedagogy. Content expert, by the nature of their training and interest, often rarely give importance to pedagogy.

Further concerns about the North American theological education program (MDiv curriculum) comes from internationally recognized theological educator, Linda Cannell and medically trained Hans Madueme who have identified five areas of concerns (2007)[2]. These concerns may similarly be present in Asia as most of the Asian seminaries are modeled after the Western ones.

Firstly, the fragmentation of the traditional curriculum due to specialisation and sub specialisation. Students are exposed to many academic content specialists who teach only in their areas of specialty. The result is a lack of integration and congruence of their content base, with students catching pieces and bits of content piecemeal. There is an increasing tendency for Asia seminaries to bring in more specialists and subspecialists rather than generalists. What is not often recognized is that fragmentation of our knowledge does violence to our way of knowing or as Parker Palmer (1993) puts it, “every epistemology become an ethic.” The fragmented traditional curriculum to specialties may be an obstacle to spiritual formation of the students as it prevents the integration of the person.

Secondly, the fragmentation is further enhanced by the various seminaries’ curriculum being designed around the traditional fourfold curriculum (biblical, systematic, historical, and practical theology). Inherent with the traditional curriculum is the perception that biblical studies or systematic theology is at the top in importance while practical theology seems to be at the bottom. This is revealed in the curriculum of seminary A and B shown earlier where biblical studies and systematic theology which falls within the religious heritage content area seems to receive more emphasis. Unfortunately, practical theology which is what the students will need more after they graduate and work in churches, are given the least priority.

Thirdly, much of the content taught in the seminaries is theoretical rather than practical. This is a real problem as the majority of students will graduate to serve in churches rather than training further in the academia. The structure of the traditional curriculum makes it difficult to “synthesis knowledge learned and make it good for pastoral work” (2007, 50 italic authors’). While it may be argued that a developing a depth of knowledge is important, it must be acknowledged that students will need only a small fraction of what they learn in the seminaries to be able to function effectively in their churches.

Fourthly, this concern involves the relationship between the seminaries and the churches. The churches expect seminary graduates to be competent to function as pastors. Some seminaries believe their purpose is to increase the knowledge content rather than ministry skills and spiritual formation. This mismatch of perception is further aggravated by the communication between churches and seminaries. The only source of information some churches receive about their seminaries is when these seminaries send out their newsletters, request for donation, and an occasional deputation preaching from one of their faculty members. Otherwise there are very little interactions between seminaries and churches. In Asia, most of the seminaries are supported financially by churches and individuals. If some individuals or churches are unhappy with the competence of the seminary graduates, they are more likely to reduce their financial support of these seminaries.

The fifth and final concern is about theological educators. There are those who believe that “content is not a commodity to be delivered” but that “knowledge is a thing in itself.” (Madueme and Cannell 2007, 50). These theological educators are very concerned about their disciplines and the transfer of content. There is another group of theological educators who sees themselves as “facilitators of learning” and that “knowledge is only effective when connected to something else – be it virtue, piety, wisdom, practice, or love for God and neighbor” (Madueme and Cannell 2007, 50). The former will seek for status quo in theological education in Asia while the latter will look for a paradigm shift. Concerning the teaching roles of educators as “knowledge dispenser” and “guide”, Asian educator Wanak gives a reminder that “[L]earning how to learn is a more basic knowledge than the specifics of what to learn” (2000, 8).

The Need for a Paradigm Shift in Theological Education in Asia

“Does a student’s degree/diploma from a seminary represent a course of study successfully completed, or is it a commendation for ministry?” asks Harkness (2008, 189). While Harkness is writing in the context of assessment instruments and theological values, this question has important ramifications for the underlying philosophy of theological education in Asia. In the “paper-chase” culture of Asians, a degree/diploma is often seen as a “union card” to work in a specific vocation rather than as a mark of competence.

Asian Christian educator Lee. C. Wanak suggests at the beginning of the 21^st century that an effective theological education paradigm for ministerial training in the Asia Pacific region for the new century should offer the affirmative to these seven principle questions,

1) Do students have adequate contact with faculty or, because of financial and ministerial pressures, are faculty uninvolved in the lives of students?

2) Are students involved in cooperative learning in courses and extra-curricular activities or are many solo students, uninvolved in the learning community?

3) Do we bore our students with unimaginative lectures or are we using discovery/inquiry methods to create active, self-directed learners?

4) Are we afraid to give feedback either because we fear damaging smooth interpersonal relations or because we do not want to spoil people with praise?

5) Do we spend adequate time on the teaching-learning process or is a good deal of time lost due to lateness and lack of preparation?

6) Do we communicate high (but realistic) expectations regarding what students will learn, or do they see the course as an easy mark?

7) Does our teaching appeal to a variety of learning styles or do we maintain a lecture/test approach to teaching? (2000, 16)

These seven principles are significant and relevant to the improvement of the theological education in Asia. With the exception of the first principle which deals with the financial and ministerial demands on the educator, the rest deals with effective learning teaching principles. With the exception of the first principle question, Problem based learning (PBL) gives an affirmative to all the other questions. Citing the benefits of Problem based learning (PBL), James Rhema, executive editor of the National Teaching & Learning Forum in the United States notes,

Problem-based learning (PBL) ends up orienting students towards meaning-making over fact-collecting. They learn via contextualized problem sets and situations. Because of that, and all that that goes with that, namely the dynamics of group work and independent investigations, they achieve higher levels of comprehension, develop more learning and knowledge-forming skills and more social skills as well. This approach to teaching brings prior knowledge into play more rapidly and ends up fostering learning that adapts to new situations and related domains as quickly and with the same joyous magic as a stone skipped over a body of water (1998, 1-4).

There are similarities between theological education and medical education. Both have years of traditions in their pedagogy, and have a large content load. The students are expected to memorise and remember this content load, thereby forming a content/knowledge scaffolding for subsequent decision making in their professional lives. Both have embedded the enculturation of values, and character formation in their curriculums. Unlike theological education, the content base of medical education is changing rapidly due to the exponential advances in medical sciences in recent years. Often, what is taught in year one is obsolete in year five. Medical education has always regarded apprenticeship as its underlying pedagogy model. However it uses instruction-schooling mainly because of the large amount of content that needed to be transmitted. While the pedagogy appears sound, senior doctors have always noted that newly graduated medical students have problems correlating their content scaffolding with their patients’ data, and thus are not competent in their medical management decision making. These problems have become more acute in the last few decades with the increase in content load. Theological education, though not faced with a rapid changing content as medical education, has been receiving similar feedbacks about their graduates.

In 1969, McMaster University started a new medical school and the medical educators took a bold step in designing a completely new curriculum which borrowed heavily from the learning theories of other disciplines, thus breaking with tradition. The result is Problem based learning (PBL). PBL is a pedagogy that uses specific patient problems as a context so that the students will be empowered to learn about basic and medical sciences. According to one of its originators, Howard Barrows, “[t]he basic outline of the problem based learning process is: encountering the problem first, problem solving with clinical reasoning skills and identifying learning needs in an interactive process, self study, applying newly gained knowledge to the problem, and summarizing what has been learned” (Albanese 2007, 1; Barrows 1996).

In a typical PBL session in the University of Monash in Malaysia which I facilitate:

The process begins with a short medical history in which is embedded one or more problems depending on the learning objectives. Resources accompanying the printed medical history may include detailed learning objectives, computer picture or video files, Internet links, and recommended reading lists
Students come together in small groups of no more than eight called PBL groups (focus on basic and medical sciences) or Index Case groups (focus on PBL plus social, cultural and globalization issues). These groups are pre-assigned and the students remain in the same group for the whole year.
Each session is moderated by a tutor who may not necessarily be a content expert
At the beginning of each study, the students appoint amongst themselves a leader who will lead the study and a scribe who will record the discussion
The students ‘brainstorm’ to identify the problem(s) in the scenarios and decide on their own learning needs to address the problem(s), divide the various tasks amongst themselves to obtain information, and email each other (and the tutor) the results of their research, reviews and comments, and continue to search out more information. Some students have started “closed blogs”[3] on the Internet for these discussions. The initial ‘brainstorming’ and the discussion of learning objectives and division of tasks will take about one hour. The rest of the research and discussion takes place during the week.
The group meets again one week later to discuss their findings and address the problem(s) and its solution(s). Each student is to present their findings in not more than 10 minutes and be prepared to answer questions and receive feedback from his/her peers. The second session should not exceed one hour.
The tutor is involved in guiding the discussion or provides more insight when necessary. The tutor also gives a feedback to the students
Student evaluation and feedback on the small groups are done on self, peers and tutor every quarter.

The University of Monash medical curriculum is a specially designed integrated five year curriculum incorporating the four content areas; (1) personal and professional development, (2) population, society, health and illness, (3) scientific basis of clinical practice, and (4) clinical skills (Monash 2009a). The focus is outcome based; thus every educational activity incorporates all the four content areas. These four content areas may be compared with the ATS MDiv standard of four content areas which are (1) personal and spiritual formation, (2) cultural context, (3) religious heritage, and (4) capacity for ministerial and public leadership. It is not surprising that the content areas align so well because both are professional degrees designed to produce competent practitioners as the desired outcome.

In the PBL curriculum, aside from PBL small group sessions, the students are involved in structured community projects, skill laboratories, workshops, directed activities, syndicate presentations/ seminars, oral and written case presentations (triple jump exercise[4]), and bed-side teaching in the hospitals. The students do most of their research online – either by searching the Internet or via access to an incredibly well stocked virtual university library (with links to other databases) accessible from anywhere in the world. My students who are in Johor Bahru, Malaysia are able to access the library which resides on servers in the University of Monash in Melbourne, Australia.

Evaluations and assessments are important components of the curriculum. These are frequently performed on learning activities, educators, students and their peers. Assessment is formative and summative. This pedagogy has been shown to “encourage[s] effective and self-directed learning, critical thinking, teamwork, understanding rather than memorization, and facility with professional language” (Sefton 2005, 143). In 2008, this curriculum was ranked first among all other Australian medical schools (Monash 2009b).

The process of learning underlying PBL has been well studied.[5] North American medical educator Mark Albanese suggests four possible theories which may explain the PBL process. These include information-processing theory, co-operative theory, self-determination theory, and control theory (2007, 14-16). Dohmans et al (2005) suggest that the PBL process itself is made up of four processes. These are: (1) constructive process, (2) self-directed process, (3) collaborative process, and (4) contextual process. The constructive process is when the students construct and deconstruct his/her content/knowledge scaffolding using new available content or a new perspective on old content. PBL learning depends on building upon prior content. The self directing process is when the student feels motivated to seek answers and then plan and execute avenues to obtain these answers. Collaboration occurs in a small group where there is mutual dependency, shared responsibilities, social interaction, and need the ability to accept a shared consensus. The contextual process exposes the student to the fact that there are different perspectives to a single problem and all perspectives need to be considered.

Within a short period of thirty years, many medical schools have converted or are converting their curriculums to PBL. It has also expanded to a wide variety of different disciplines such as business studies, sciences, leadership education, engineering, education, and social sciences (Wilkerson and Gijselaers 1996). A notable exception has been theological education.

Is there a need for Problem-based learning (PBL) in Theological Education in Asia?

Howard Worsley, an Anglican Director of Education, was impressed by the Problem based Learning (PBL) course in the University of Nottingham when he visited and investigated the course in 2004. The curriculum change to PBL was introduced to the University in 2003. In his reflection on how a similar approach may be used in Anglican residential ministerial theological training for ordination, Worsley writes,

Such contextual learning would focus theology onto the task of actioning God’s love in the world rather than in merely reflecting on it, away from the situation…To conclude, it seems that the time is ripe to experiment and try out new ways of learning that empower and engage. (2005, 80)

Worsley echoes the concern of many theological educators that the current theological education process is not producing students with the correct attitudes and aptitudes for ministry. Feedback from churches to seminaries about the ability of their students to do pastoral care is often discouraging. John Frame notes in 1984; “It seems to me that most seminary graduates are not spiritually ready for the challenges of the ministry. Seminaries not only frequently ‘refuse to do the work of the church’; they also tend to undo it” (1984, 371 emphasis author’s). The current instructional-schooling approach of theological education with its emphasis on cognitive content may be the cause. In some way, this is similar to the challenges medical education was facing before their decision to convert to a PBL curriculum. Medical education was not producing competent doctors who are quipped to interact with the complexity of modern medical treatment modalities and technologies.

A PBL module is often structured as a case history involving a patients and his/her family. The key to an effective PBL module is the PBL problem. Albanese identifies seven qualities of an appropriate PBL problem. These are:

· present a common problem that graduates would be expected to be able to handle, and be prototypical of that problem

· be serious or potentially serious – where appropriate management might affect the outcome

· have implications for prevention

· provide interdisciplinary input or cover a broad content area

· lead to an encounter of faculty members’ objectives

· present an actual (concrete) task

· have a degree of complexity appropriate for the students; prior knowledge (2007, 3)

This is written for the medical education context. The advantage for the medical curriculum is that it may be “organ” based. The organs of the body (such as the heart, lungs, brain, for example) make it easy to organise the designing of PBL problems. Other disciplines who have adopted the PBL curriculum are able to come out with their own criteria for the PBL problem. Similarly it may not be difficult for theological educators to formulate their PBL problems. It may be centered upon systematic theology, the workings of the church, Asian cultural heritage, post colonialism, the needs of the congregation, or being church in a multicultural, multiethnic and pluralistic society. Being church in a multicultural, multiethnic and pluralistic society is a very important challenge in Asia and seminary graduates need to be equipped to meet this challenge (Johnson 1993; Foster 2004; Johnson 2004; Foster 2007). The advantage of a PBL curriculum is that it is easier to structure to the Asian context than the traditional instructional schooling which is not so flexible in contextualisation.

Asia, as does the rest of the world, needs pastors who are well developed cognitively and well versed with theological knowledge content, but also has “soft” skills to deal with their increasing complex congregations. A meta analysis done on medical students who graduated from PBL curriculums finds that these students rated higher in these four competencies: coping with uncertainty, appreciation of legal and ethical aspects of healthcare, communication skills, and self directed continuing learning (Koh, Khoo et al. 2008). These same competencies are equally useful in a pastor in Asia.

A PBL curriculum in theological education in Asia will demands a rethink on the nature of education and pedagogy in Asian seminaries. It is not a new fad which may be dove-tailed into the existing traditional curriculum. It demands the loosening of the traditional boundaries of disciplines (biblical studies, systematic theology, church history, practical theology, ministry skills) so that an integrated self directed way of learning is enhanced, and educators takes on the role of facilitator rather than dispensers. It also involves respecting the students as adult learners with different learning styles, multiple intelligences, and learning needs.[6] In other words, it is turning the traditional theological education upside down. As has been noted, “PBL is not a replacement curriculum but an alternative design employed for sound reasons” ( Madueme and Cannell 2007, 53).

Embracing the Paradigm Shift to Problem based Learning (PBL) in Theological Education in Asia

Being involved in a paradigm shift is hard work. As medical educator Albanese comments from his vast experience, “[b]eginning a PBL curriculum is not for the faint hearted” (2007, 25). However, as we have seen in the challenges as issued by Wanak, a paradigm shift is needed if theological education in Asia is to meet the needs of a growing, dynamic church. There are four areas in which a paradigm shift will need to occur if the Asian seminaries is to adopt a PBL curriculum. These areas are (1) theological educators, (2) curriculum planning, (3) students and churches as stakeholders, and (4) spiritual formation in theological education.

Firstly, the paradigm shift has to start with theological educators. The key to a successful implementation of a PBL curriculum in theological education is that the policy making upper echelon leadership of theological education centers catch the vision of a need for an integrated outcome based curriculum ( Barrows 1996, 8). Without the support of the president, board of directors and academic deans of these seminaries, it will be very difficult to change the status quo. A PBL curriculum will require theological educators who are trained and developed in their careers as “knowledge dispensers” to be willing to be transformed to become “knowledge guide or facilitators.” They will be required to receive additional training as PBL facilitators. Sometimes, they may be expected to teach outside their expertise. Theological content experts who are used to teaching in a compartmentalized “box” in the curriculum will be asked to work in a more nebulous “boxless” integrated outcome based curriculum. They will be expected to develop PBL problems that are multidisciplinary and thus require interactions with experts from other disciplines. The nature of the PBL curriculum will require more evaluations and assessments which many content experts are not comfortable with.

Secondly, there have to be a paradigm shift in curriculum planning. The PBL curriculum planning has to be done from the outcome based perspective. The curriculum will have to be designed with the three to four years MDiv program as a whole using, perhaps, the four content areas (religious legacy, cultural context, personal and spiritual formation, capacity for ministerial and public leadership) of the ATS recommendation as a guide. PBL question modules will have to be written, taking into consideration the level of the students’ content base. PBL question modules build on prior content. Other learning activities that are planned may be structured community projects, ministerial skill laboratories, linguistic workshops, directed activities, syndicate presentations/ seminars, and attachment/internship in churches and parachurch organisations. The challenge is for theological educators to resist giving too much content but instead training the students on how to find, assimilate and develop contents of their own. This will involve the learning processes of construction, self directed learning, collaboration and contextualisation (Dolmans, Willem De Grave et al. 2005).

Access to resources is an important consideration in a PBL curriculum. Students often need access to more resources than is available in a traditional print seminary library. There are more and more creditable resources available online. Asian seminaries may have to come together to jointly develop a virtual online theological library with an extensive collection of digital books, multimedia, journal collections and access to other databases. The advantage of such a library is that it may be shared by many seminaries. Even students from smaller seminaries will have access to this extensive theological resource. They just need an internet connection.

Thirdly, the paradigm shift also involves students and churches who are stakeholders. Students and their sponsoring churches will have to develop a paradigm shift in their thinking. National education in Asia has always been instructional schooling which is mainly content transmission. This is especially true in the Confucian ethos where content is the goal of education. Students expect to be “spoon fed” their contents. When forced to be self directed learners, many students find themselves lost and confused. Once they get over the “shock” of being a self directed learner, most students enjoy the PBL curriculum. One of the reasons is that they have more personal contacts with their professors/lecturers. Studies have shown that student contact hours are 3-4 times greater for educators in the PBL curriculum compared to the traditional curriculum (Koh, Khoo et al. 2008). This increased contact time may reduce the various fears that may block students from effective learning (Shults 1999). Churches whose leaders have been trained in the traditional foursome curriculum will need convincing that they will benefit from this new curriculum. The resistance from students and their churches will only be resolved when they come into contact with graduates of the PBL curriculum.

Finally, the paradigm shift brings spiritual formation to the forefront in theological education. Spiritual formation is often an unstructured component and receives little time in the traditional curriculum. I define spiritual formation as a person growing into the character of Christ in the context of a community of faith. Most of the teaching time has been given to biblical studies, systematic theology, languages, and church history. Seminaries are expected to be centers for Christian spiritual formation and transformation. Unfortunately under the present traditional curriculum, the students are so overloaded with content work that they have little time for spiritual formation. Cheesman reports that some educators think of the traditional curriculum as a “ ‘frentic paper chase’ we set our students rather than ‘cultivation of spiritually sensitive souls’” (n.d., 5). In the PBL curriculum, spiritual formation as one of the four major content areas will receive greater priority.

Madeume and Cannell, writing from the North American theological education perspective, have made some suggestions about implementation of the PBL in the MDiv program:

1. Develop two parallel tracks for the MDiv: the conventional program and a problem-based learning track. In some cases PBL experiences could overlap with traditional classes.

2. Develop one class that runs throughout the MDiv curriculum in both semesters.

3. Create one or more prerequisite classes that present the technical information and/or content required for particular PBL experiences.

4. Develop PBL problems that lead students through content acquisition and conceptual understanding.

5. Design an experimental PBL course that parallels the MDiv internship experience.

6. Organize a cohort that moves through one or two years of the MDiv program together using PBL as their primary experience.

7. Organize cohorts that change each semester and that are involved in PBL for at least two semesters of their program. (2007, 54)

While these suggestions are worthwhile to consider, it seem to miss the whole point of the PBL curriculum. Though different schools may do PBL differently, PBL as pedagogy will not be effective if it is married to traditional curriculum. The PBL curriculum needs to be the whole program or not at all[7].

In the last few decades, there has been various modifications of the PBL curriculum. One of the most effective modification is the allowing of some lectures to be delivered. This hybridrisation comes from studies which show that not all students are independent learners, and that some may need help to build up a content base faster (Wilkerson and Gijselaers 1996; Kirschner 2006; Albanese 2007, 21-25).

The hybridisation curriculum which is a pure PBL curriculum that allows some lectures may be just ideal for Asia seminaries. Lecture or didactic teaching is part of the Asian cultural heritage. It allows the theological educators and students to feel comfortable with the curriculum while building a content base. The main aspect of the curriculum comes from self directed learning and small group dynamics. It is still an integrated outcome based curriculum as long as lectures are kept to a predetermined minimal.

Conclusion

Asia is experiencing a flux of rapid changes and growth. The church is growing rapidly and there is a need for competent, confident and spiritually matured pastors and leaders. The traditional theological education curriculum with its emphasis on content will not be able to produce graduates who are capable complex decision makers, creative thinkers, reflective practitioners and life long learners. These are essential qualities for spiritual leadership in the information age. Problem based learning (PBL) with its track record in medical education offers the pedagogy to develop these qualities. Asian seminaries should seriously consider a radical curriculum redesign for a PBL paradigm. A “post tsunami theological education” will need to be a PBL or a hybridised PBL curriculum.

Soli Deo Gloria

18 November 2009

References

Albanese, M. A. (2007). Problem-based learning. Edinburgh, Association for the Study of Medical Education (ASME).

ATESEA (2008). "Guidelines for Doing Theology in Asia." International Bulletin of Missionary Research 32(2): 77-80.

ATS (2003). Master of Divinity Curriculum Revision Folio. Pittsburgh, PA, Association of Theological Schools: 1-96.

Banks, R. (1999). Re-visioning Theological Education: Exploring a Missional Alternative to Current Models. Grand Rapids. MI, Eerdmans.

Barrows, H. (1996). Problem-based Learning in Medicine and Beyond: A Brief Overview. Bring Problem-based Learning to Higher Education: Theory and Practice. L. Wilkerson and W. H. Gijselaers. San Fancisco, CA, Jossey-Bass Publishers: 3-12.

Brookfield, S. D. (1987). Developing Critical Thinkers: Challenging Adults to Explore Alternative Ways of Thinking and Acting. San Francisco, Jossey-Bass Publishers.

Carroll, J. W. (2006). "The Professional Model of Ministry - Is It Worth Saving?" Theological Education 21(2): 7-46.

Cheesman, G. (n.d.). "Spiritual Formation as a Goal of Theological Education." Retrieved 12 June 2008, from http://www.theologicaleducation.org/docs/resource2.pdf.

Dolmans, D. H. J. M., Willem De Grave, et al. (2005). "Problem-based learning: future challenges for educational practice and research." Medical Education 39: 732-41.

Edwards, T. H. (1980). "Spiritual Formation in Theological Schools: Ferment and Challenge." Theological Education 17(1): 7-45.

Farley, E. (2001). Theologia: The Fragmentation and Unity of Theological Education Eugene OR, Wipf & Stock Publishers.

Foster, C. R. (2004). "Religious Education at the Edge of History." Religious Education 99(1): 72-78.

________, (2007). "Cultures Matter." Religious Education 102(2): 120-123.

Frame, J. (1984). Proposals for a New North American Model. Missions and Theological Education in World Perspective. H. Conn and S. Rowen. Farmington, MI, Associates of Urbanus: 371.

Gardner, H. (1999). Intelligence Reframed: Multiple Intelligences for the 21st Century. New York, Basic Books.

Harkness, A. G. (2001). "De-schooling the Theological Seminary: An Appropriate Paradigm for Effective Ministerial Formation." Teaching Theology and Religion 4(3): 141-154.

________, (2008). "Assessment in Theological Education: Do Our Theological Values Matter?" Journal of Adult Theological Education 5(2): 183-201.

Hill, B. V. (1985). The Greening of Christian Education. Homebush West, NSW, Lancer Books.

Jenkins, P. (2002). The Next Christendom: The Coming of Global Christianity. New York, Oxford University Press.

Johnson, S. (1993). "Reshaping Religious and Theological Education in the 90s: Towards a Critical Pluralism." Religious Education 88(3): 335-349.

________, (2004). "Reshaping Religious and Theological Education in the 90s: Towards a Critical Pluralism." Religious Education 88(3): 335-349.

Jones, A. (1987). "Are We Lovers Anymore? (Spiritual Formation in Seminaries)." Theological Education 21(1): 9-40.

Kirschner, P. A. (2006). "Why Mininal Guidance During Instruction Does Not Work: An Analysis of the Failure of Constructivist, Discovery, Problem-based, Experiential, and Inquiry-Based Teaching." Educational Psychologist 4(2): 75-86.

Knowles, M. S., E. F.HoltonIII, et al. (2005). The Adult Learner: The Definitive Classic in Adult Education and Human Resource Development. London, Elsevier.

Koh, G. C.-H., H. E. Khoo, et al. (2008). "The Effects of Problem-based Learning During Medical School on Physician Competency: A Systematic Review." Canadian Medical Association Journal 178(1): 34-40.

LeFever, M. D. (2004). Learning Styles: Reaching Everyone God Gave You to Teach. Eastbourne, England, NexGen.

Madueme, H. and L. Cannell (2007). "Problem Based Learning and the Master of Divinity Program." Theological Education 43(1): 47-60.

Monash, U. (2009a). "Bachelor of Medicine/Bachelor of Surgery." Retrieved 18 November 2009, from http://www.monash.edu.my/advancement/study/undergraduate/medicine/medicine-surgery.html.

________,. (2009b). "Teaching and Learning Performance." Retrieved 18 November 2009, from http://www.med.monash.edu.au/performance.html.

Morgan, D. (2008). "As Through a Glass Darkly: Defining Theological Education in the Twenty-First Century." Anglican Theological Review 90(2 Spr): 255-265.

O'Gorman, R. T. (2007). "Reflections of an "Investigative Journalist" on the Four Content Areas of the MDiv." Theological Education 43(1): 1-6.

Palmer, P. J. (1993). The Violence of Our Knowledge: Towards a Spirituality of Higher Education. The Michael Keenan Memorial Lecture. Berea College, Kentucky: Lecture.

Rhema, J. (1998). "Problem-Based Learning: An Introduction." The National Teaching & Learning Forum 8(1): 1-4.

Schon, D. (1983). The Reflective Practitioner: How Professionals Think in Action. New York, Basic Books.

________, (1987). Educating the Reflective Practitioner: Toward a New Design for Teaching and Learning in the Professions. San Francisco, Jossey-Bass.

Sefton, A. (2005). Problem based Learning. A Practical Guide for Medical Teachers. J. A. Dent and R. M. Harden. London, Elsevier Limited: 143-150.

Shults, F. L. (1999). "Pedagogy of the Repressed: What Keeps Seminarians from Transformational Learning?" Theological Education 36(1): 157-169.

Wanak, L. C. (2000). "Theological Education and the Role of Teachers in the 21st Century: A Look at the Asia Pacific Region." Journal of Asian Mission 2(1): 3-24.

Wilkerson, L. and W. H. Gijselaers, Eds. (1996). Bring Problem-Based Learning to Higher Education: Theory and Practice. New Directions for Teaching and Learning. San Francisco, CA, Jossey-Bass Publishers.

Worsley, H. (2005). "Problem-based Learning (PBL) and the Future of Theological Education: A Reflection Based on Recent PBL Practice in Medical Training Compared to Emerging Trends in Residential Ministerial Training for Ordination." The Journal of Adult Theological Education 2.1: 71-81.

Endnotes

[1] The classic four-fold theological education will include biblical studies, systematic theology, church history and practical theology. Farley (2001) traces the history of theological education to discover the roots of the four-fold division.

[2] There are also others who expressed concerns. Carroll (2006) questions whether clergy training should follow the “professional” model. On the other hand, Robert Banks (1999) thinks that theological education should be “missional” and suggests that it should include more praxis and outside the academia.

[3] “Closed blogs” are blogs on the Internet with restricted access. The students commonly create these blogs which are free, with Bloggers or Wordpress.

[4] The objective of a triple jump exercise is to assess self directed learning and clinical problem solving skills. The students will have to choose clerk a patient each and present the case histories while identifying the related problems (learning goals). They then have to read up or research their learning goals, come back later (usually one week), and discuss their conclusions. Then they will receive debriefing from their facilitators and evaluate their own performance. More comments on this from Mark Albanese (2007) p.19.

[5] It is interesting to that many studies on the effectiveness of PBL gives conflicting results. Albanese (2007) attributes this may be due to “its differential effect for differing students”(p.25). For a comprehensive review on the different studies, see his review on p.21-26. Wilkerson and Gijselaers (1996) present a different perspective from non medical disciplines. A negative perspective is from Kirschner (2006).

[6] A good theological curriculum must take into account that the students are adult independent, self-motivated learners (Knowles, F. Holton III et al. 2005), with multiple intelligences (Gardner 1999), have different learning styles (LeFever 2004), and need to becme reflective practitioners (Schon 1987).

[7] Our discussion is about MDiv and training of persons for pastoral ministries. There is a case to be made for generalists. Those who desire to study further may proceed to their MTh and PhD which will require a different pedagogy.

Spiritual Formation on the Run

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My book, Spiritual Formation on the Run has been selling steadily since it's launch in January this year. Many persons have been blessed by reading it and I am so happy. I pray that the Lord will continue to use the book to touch lives.

2nd print of the books arrived today.

I hope you will support the ministry by buying copies for friends to give as Christmas presents.
I do not receive a single cent from my writing and publishing. The proceeds for this book goes to support the 1st Johor Bahru Boys Brigade's activities.

You can order copies from your local bookstores (it will help me if you ask them to order if they do not have stock), Amazon.com or from me via draltang@yahoo.com

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A Call to Spiritual Formation (1)

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There are many who regard spiritual formation as the latest fad in the church especially in North American evangelical faith communities. Others including some scholars have suggested that the modern spiritual formation movement has stalled. It is therefore heartening to me to know of a group of people who have come together under Renovare and Spiritual Formation Alliance and has formulated a document named "A Call to Spiritual Formation".

They defines Christian spiritual formation as the process of being shaped by the Spirit into the likeness of Christ, filled with the love for God and the world.

Read the document here.

I hope that the formulating of this document is the beginning of a renewal with the spiritual formation movement.

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Background

A small group in the Denver area felt called to facilitate the development of a simple and straight forward two-page statement which addresses the importance -- the absolute necessity -- of an intentional process of spiritual formation for each and every Christian. Their objective was to develop a document that would clearly and simply describe spiritual formation and call the Christian community to embrace the lifelong spiritual growth personally and in our churches. The work of this “Drafter Group” was reviewed by a “Crafter Group” of over 150 writers and leaders in the area of spiritual formation. Our shared desire is that the Call to Spiritual Formation might represent a consensus of the spiritual formation thought leaders across the nation. Ultimately, two hundred of these individuals participated in the development of the document.

Approximately fifty representatives of this group met at the recent Renovaré International Conference in June of 2009, at San Antonio, to complete final edits and affirm the document. It was then presented at the conference for additional signatures. It is our prayer that this document might serve as a defining call and a rallying point for the spiritual formation movement in the decades to come. The document is written so that it can easily be read and understood by all Christians, not just “leaders,” and so can be used for individual reflection, group discussion, teaching, etc.

(http://acalltospiritualformation.info/history.aspx accessed 20 July 2009)

A Call to Spiritual Formation

San Antonio, 2009

Christian spiritual formation is the process of being shaped by the Spirit

into the likeness of Christ, filled with love for God and the world.

(John 7:37–39;*John 10:10;Romans 8:29;1 Corinthians 11:1;1 Corinthians 15:49; 2 Corinthians 3:17–18;2 Corinthians 4:16–18; 2 Corinthians 5:16–21;Galatians 4:19; Ephesians 1:3; Ephesians 3:16–19;1 John 3:2;1 John 4:17)

(Genesis 1:26–28; Genesis 3:1–7;Proverbs 8:22–31;Isaiah 42:5–9;Jeremiah 31:33–34;Mark12:28–34;John 1:1–18; John 13:34–35;Romans 5:9–11;Romans 8:1–11;Romans 8:19–23;Ephesians 2:11–22;Colossians 1:9–23;1 Thessalonians 5:23;1 John 2:7–11)

(Matthew 5:43–48; Matthew 11:29–30; Luke 6:40; John 7:38; John 15:5–17; Romans 12:1–2; Galatians 5:16–25;

Philippians 2:12–13; Philippians 3:12–16; Titus 2:11–14; Hebrews 5:13–6:1;Hebrews 12:7–13; James 4:7–8;1 Peter 2:2;1 Peter 4:1–2)

(Matthew 18:20; Luke 6:12–19; John 17:20–26; Acts 2:42–47; Romans 12:4–8; 1 Corinthians 12:1–7; Galatians 6:1–2; Ephesians 4:1–16; Hebrews 10:23–25;1 Peter 2:4–10)

(Isaiah 60:1–4; Matthew 5:14–16; Matthew 28:18–20; John 3:16–21; John 20:21–23; 2 Corinthians 5:20; Galatians 6:10; 1 John 4:7–21)

responsive to the gracious presence of God. We commit ourselves to the community of Christ’s beloved, the church, so that we can learn this way of love together. We entreat you to join us.

(Matthew 5:1–10; Matthew 13:44–46; Mark 1:15;Luke 9:23–24;Romans 12:1–2; 2 Corinthians 6:1; 1 Timothy 6:11–12; Revelation 21:2;Revelation 22:17)

A Call to Spiritual Formation (3)

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The Definition

The definition offered is Christian spiritual formation is the process of being shaped by the Spirit into the likeness of Christ, filled with love for God and the world.

Christian spiritual formation must be identified and recognized that it is distinct from other types of spiritual formation. Spiritual formation occurs whether we are aware of it or not. All of us are being spiritually formed at all times. Therefore Christian spiritual formation is distinctive because it occurs after “conversion” when one comes to believe in the saving grace of Christ’s work on the cross. During the process of conversion, after receiving justification, the Holy Spirit is sealed onto our spirits to begin the great work of sanctification or as Dallas Willard calls it, ‘the renovation of our souls.’

It is important to recognize that Christian spiritual process is a process. Unlike justification which is instantaneous, spiritual growth takes time. Paul uses the metaphor of putting off our old nature and putting on the new nature. This is further illustrated by the “wretched man” when he explains the struggle of the old and new nature in Romans 7.

I will suggest an important qualifier for the word process – intentionality. Christian spiritual formation is an intentional process. It is volitional and involves choice. We can choose to grow spiritually or not to grow at all. We can chose to be “mature beginners” as John Coe suggested, feeling on spiritual milk despite decades of membership in the church. The role of the Holy Spirit is recognized here as the shaper of our spiritual formation. However the Holy Spirit will only work with our consent. Unlike inanimate clay, we are embodied souls and the Holy Spirit respects our freedom to choose.

According to the wording of this definition, the telos or goals of Christian spiritual formation is (1) shaped into the likeness of Christ, (2) filled with love for God, and (3) filled with love for the world. The first goal is obvious from biblical literature as God wants to restore the imago dei in us and to recreated the shalom or perfection of the created order through his Son, Jesus Christ.

I am curious about the notion of being “filled” with love for God and the world. This implied a passive filling love which is an emotive term. When Jesus summaries all the teaching in the Old Testament into loving God and loving our neighbours (Mark 12:29-31), love is used as an active verb. Christian spiritual formation is not to be filled with love for God and the world (though it may have a part) but to love God. The process of loving God involves taking part in what Karl Barth called the missio Dei – the great redemption plan of God for all mankind and the fallen created order. This will mean that the process of Christian spiritual formation will involve becoming co-partners with God in restoring the damaged planet and fallen humanity.

This definition implies an individualistic Christian spirituality. It seems to describe a type of Christian spirituality that is between me and my God. This is a dangerous type of Christian spirituality because it will lead a person to be totally inward-looking and be exposed to the risk of falling into the idolatry of narcissism. Thomas Merton points out the risk of individualistic spirituality and differentiates it from contemplative spirituality. True Christian spiritual formation is personal but not individual. It is communal where the community of faith is both the nurturing crucible, and the matrix where Christian spiritual transformation takes place. The church or a community of faith, in spite of its imperfect, is vital to Christian spiritual formation.

Christian spiritual formation is an intentional process which may be facilitated by the means of Christian spiritual formation such as assimilating the Word, practicing the spiritual disciplines, church traditions, fellowship, prayer and other such practices that open us to God. It is something we can do. Christian spiritual transformation on the other hand, occurs during the process of the Christian spiritual formation where true transformation takes place. It is often a movement from the cognitive to the affective. Christian spiritual transformation is the act of the Holy Spirit and is pure grace.

In summary I will offer the following definition: Christian spiritual formation is the intentional process of being shaped by the Spirit into the likeness of Christ in our communities of faith, developing our love for God by taking part in his redemption plan for humankind and the earth.

A Call to Spiritual Formation (4)

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Paragraph One

God calls us all to become like Jesus. Jesus says, “I have come that they may have life, and have it abundantly.”* We experience this abundance of life – here and now – as our passions, character, understanding, and relationships are increasingly aligned with those of Christ. This lifelong transformation within and among us is the continual gift of God’s Spirit. We are called to be renewed into the likeness of Jesus – but we do not always fully embrace this calling. Sometimes we seem content to be known as “Christians” without intentionally engaging with this work of the Holy Spirit in our lives. Other times we desperately long for a new way of life, wanting to grow in our walk with Jesus, but needing help and encouragement. We, therefore, commit to pursue passionately and to receive joyfully God’s grace to be more fully transformed into the image of Jesus Christ.

This paragraph highlights what Richard Lovelace in 1973 identified as the “sanctification gap.” By the “sanctification gap”, Lovelace meant the huge gap that exist between what Christians know about God, profess about God, what God expects them to do, and how these Christians live out their daily lives. Often cognitive knowledge of God is not automatically translated into Godly characters. Numerous surveys have shown that there are not much difference between lifestyles of Christians and non-Christians. This is what exists in churches despite huge amount of effort and money being spent on Christian education, discipleship programs and teaching seminars. This is the key challenge facing Christian spiritual formation.

This paragraph contains the call of God (to become like Jesus) and our response (pursue passionately and to receive joyfully God’s grace). We all carry the sin-distorted image of God. It is God’s intention to restore his image in us. Anthony Hoekema (1986, 89) notes that “because Christ is the perfect image of God, becoming more like God also means becoming more like Christ.” This is God’s call to us (Galatians 4:19; Romans 8:29; 2 Corinthians 3:18).

Our response is to intentionally “pursue” and “receive.” There are a few points to note here. Firstly, evangelicals have this morbid fear of “work righteousness.” They have been so taken up by the image of the potter and the clay that they perceive themselves as inanimate lumps of clay – to be passively formed by the potter. Any effort by ourselves to draw closer to God is considered work righteousness and earning merits. Somehow, we confuse justification and sanctification. Justification is purely by grace and there is nothing we can do to earn it. Sanctification, on the other hand, is a process and needs work – not to earn righteousness but to become righteousness.

Secondly, it is possible to be a Christian and not grow spiritually (become more like Christ). Paul’s constant exhortation in his epistles to learn, pray and mature in the faith means that there are Christians who are not growing. They do not grow because they choose not to.

Thirdly, there are some Christians who are so triumphant in their beliefs that they believe they are already perfect now and do not need to grow. We need to only look at ourselves in the mirror to know that we are not there yet.

Finally, our response will not bear fruit without the Holy Spirit and God’s grace. Our response is to work with the Holy Spirit, allow him to work in us so that we may appropriate God’s grace that is so freely given to us.

In summary, the paragraph is important because shows what the call of God to us is – to become like his Son. It also highlights how vital our responses are. It boils down to a matter of personal choice.

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Paragraph Two

As we are rooted in Jesus and in the kingdom he proclaims, we are progressively transformed. Jesus is the center of all life and history, both the source and goal of all creation. God shaped this universe as a place where the love and life of Jesus Christ might flourish. Because we are formed in the divine image, we have the capacity to receive and express this life and love. Although human disobedience corrupts the divine image in us, God still forms a people able to love the Lord their God with all their heart, soul, mind, and strength, and love their neighbors as themselves. Jesus makes this possible through his life, death, and resurrection. In him we experience a restored relationship of love with God and one another, and continual transformation into his likeness. We are becoming a reconciled and renewed community – which is both the goal and the substance of life in God’s kingdom. This is the good news we proclaim with joy to the whole world.

Reading this paragraph, I am confused with the disjointed facts about Jesus, God’s kingdom, reconciled and renewed community and the good news. “As we are rooted in Jesus and in the kingdom he proclaims, we are progressively transformed” is a sentence that needs clarification. Does this means that transformation occurs automatically and progressively? What does “rooted” in Jesus and the kingdom means?

This is followed by “Jesus is the center of all life and history, both the source and goal of all creation.” While I agree that Jesus is the center and source, I wonder what is meant by Jesus is “the goal of all creation.” I am mystified by this. Is all creation going to become a Cosmic Christ as Teihard de Chardin suggests? As Karl Rahner so ably informs us about the divine Trinity economy, Jesus stands outside of creation.

Instead of clarifying the previous sentence, the next few are equally puzzling: “God shaped this universe as a place where the love and life of Jesus Christ might flourish.” I am curious in the choice of the words “God shaped” instead of “God created.” In a negative sense, the sentence may be interpreted as that God shaped the universe to fail so that Jesus Christ might flourish. “Because we are formed in the divine image, we have the capacity to receive and express this life and love.” If the “this” refers to the previous sentence, then the divine image enables us to receive and express the love and life of Jesus Christ. “Although human disobedience corrupts the divine image in us, God still forms a people able to love the Lord their God ...” Is there then two groups of people- one that have the life and love of Jesus Christ and the other formed by God with the ability to love him? I do not believe this is what the drafter of this statement meant to say but it is the impression I get while reading The Call to Spiritual Formation.

The point I want to make here is that there is no generally accepted and fully developed theology of Christian spiritual formation. Without a theology of Christian spiritual formation, the movement will continue to stumble and stall. There is a great urgency to develop this theology. A theology of Christian spiritual formation must be Trinitarian in basis, biblical in nature, taking into account the anthropological aspect of the divine image, the human person and persons-in-community, and the redemptive plan of God to restore his original perfect creation. This theology will provide the framework for discussion of the nature, matrix and means of Christian spiritual formation.

In this framework, the rest of the paragraph makes sense,
Jesus makes this possible through his life, death, and resurrection. In him we experience a restored relationship of love with God and one another, and continual transformation into his likeness. We are becoming a reconciled and renewed community – which is both the goal and the substance of life in God’s kingdom. This is the good news we proclaim with joy to the whole world.

The paragraph mentioned a reconciled and renewed community. Might this not be another reason for Christian spiritual formation? What then are the telos or goals of Christian spiritual formation? I will suggest the telos of Christian spiritual formation are:
(1) restoring our relationship with the Godhead;
(2) restoring the imago dei into Christlikeness in our being;
(3) becoming a people of God (laos);
(4) becoming his instruments for his plan of redemption (missio Dei).

A theology of Christian spiritual formation will help us to understand its relationship with discipleship. Some people regard spiritual formation as synonymous with discipleship. I noticed that many authors writing about spiritual formation try to avoid mentioning discipleship. It would have been helpful that this statement on A Call to Spiritual Formation enlightens us as to the difference between spiritual formation and discipleship.

In summary, there is a deep need for a theology of Christian spiritual formation that will be the framework to build the movement on. Otherwise it will become a buzz word, a fad, or a bandwagon for everyone to jump on. A bandwagon that may be heading nowhere fast.

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Paragraph Three

Our engagement with God’s transforming grace is vital. Renewal into the image of Christ is not a human attainment; it is a gift of grace. God mercifully uses all our experiences, including our suffering and trials, to teach and transform us. Even so, transformation requires our involvement and effort. We need to make ourselves available to the Holy Spirit’s work in all our life experiences, particularly through intentional engagement with historical Christian disciplines, including Word and sacrament. These practices open us to the presence and grace of God. As a result, we become, through time and experience, the kind of persons who naturally express love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self‐control.

I am in full agreement with this paragraph. Christian spiritual formation is a paradox. On one hand, it is pure grace. It is the work of the Holy Spirit in our inner lives, transforming us. On the other hand, it requires consent on our part, making ourselves available, and “intentional engagement with historical Christian disciplines, including Word and sacrament.”

Christian spiritual formation takes place in the context of who we are and where we are. At any one time, there are external and internal influencers on our Christian spiritual formation. External influencers may be the country we are residing in, freedom of worship, religious pluralism, post-modernism, post-Christendom, denominational biasness, socioeconomic stability, and the effects of globalisation. Internal influencers may arise out of our cultural legacy, childhood trauma, deep inner wounds, and our psychosocial development. Effective Christian spiritual formation must be able to counteract the negative effects of all these influencers. Thus Christian spiritual formation can never be a program because the challenges are unique to every Christian. There is no “one size fits all” in Christian spiritual formation.

The process of Christian spiritual formation is often likened to a journey. As in any journey, we are often required to move out of our comfort zones and encounter difficult obstacles. The Holy Spirit journeys with us and often uses the circumstances (James Loder’s transforming moments) to transform us. It is this constant interaction involving the Holy Spirit, our being and the world that enable the Holy Spirit to bear fruit in us. Christian spiritual formation takes place in our everyday world, not somewhere far away in a monastery or hermitage.

Spiritual disciplines and practices are important in Christian spiritual formation. The key to spiritual disciplines and practices are that they open us to God. All spiritual disciplines and practices must revolve round the Word and sacrament. Ressourcement is the act of looking into our past rich Christian heritage and reappropriating these spiritual disciplines and practices that we can use in the 21st century. It is important to be aware that spiritual disciplines and practices are the means of Christian spiritual formation and not its end. It is equally important to clarify the misconception that spiritual formation is equivalent to spiritual disciplines. This is because in some churches, spiritual formation has become synonymous with practicing the spiritual disciplines.

In summary, Christian spiritual formation involves both grace and human choice. The choice is to seek God and detach ourselves from all influences that will draw us away from God and into the world. The spiritual disciplines and practices are useful only in that they open us to God.

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Paragraph Four

Spiritual formation happens in community. As we long to know and follow Jesus and be formed into his likeness, we journey with those who share this longing. God is calling the church to be a place of transformation. Here we struggle to fulfill our calling to love. Here we learn to attend to the invitations of God’s Spirit. Here we follow the presence of God in our midst. Spiritual community is the catalyst for our transformation and a sending base for our mission of love to the world.

Christian spiritual formation occurs best in a community of faith. While a community of faith often refers to a church, it may also refers to a small group of Christians gathering together for bible study and fellowship, an accountability group or a few regular friends chatting over coffee. James Wilhoit emphasizes in Spiritual Formation as if Church Matters that “spiritual formation is the task of the church.”

A community of faith has two roles in Christian spiritual formation. The first role is the role of a nurturing community. A nurturing community contributes to spiritual formation by providing a framework in which individual members are taught about the Word and the traditions of the church, is a safe place to make mistakes, provides skills to deepen the spiritual life, love and care for one another, and share in the joys and sorrows of life events. Its strength is that the community nurtures by using the members’ spiritual gifts.

The second role is that of corporate spiritual formation. Being part of the community itself is transforming. A community is like an organism and it grows and responds to the external world. This is also true of communities of faith. Communities of faith grow, develop and create its own identity. Paul often addresses the churches in the singular, as in his call for the church (singular sense) to put on the armour of God (Ephesians 6:11-13).

In summary, Christian spiritual formation develops best in a community of faith. It is in the context of interaction with other persons that we are transformed into the likeness of Christ. It is in the context of persons-in-community that we become the Body of Christ.

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Paragraph Five

Spiritual formation is, by its very nature, missional. As we are formed into the likeness of Christ, we increasingly share God’s infinitely tender love for others. We deepen in our compassion for the poor, the broken, and the lost. We ache and pray and labor for others in a new way, a selfless way, a joy‐filled way. Our hearts are enlarged toward all people and toward all of creation.

There have been in recent years an expanded understanding of mission as not only sending out certain people to share the good news but also that the whole church is by its nature, according to theologian Darrell Guder (1998) is “God’s called and sent people.” The term missional is used to describe this expanded understanding of mission. In other words, God’s purpose is not just to call a people for himself but also in order that these people may become his instruments for his purpose of redeeming his fallen created order.

Christian spiritual formation is missional in that the process of growing into Christlikeness in communties of faith will deepen our compassion and love for others and lead to active involvement in the world. It will mean sharing the good news, helping the poor and sick, defending the oppressed, fighting injustice and healing the earth. Christian spiritual formation is the process of transforming and equipping us to discern where is God working in this world, and to align our lives to the achievement of God’s purposes. We become partakers of the missio Dei; the mission of God.

In summary, Christian spiritual formation enables us to become part of the larger purpose of God. It is not individualistic in forming just an I-and-Thou relationship with God, nor is it to form an exclusive community of faith where only certain people are admitted. It is not about us. It is all about God. It is about God’s purpose for the world.

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Final Paragraph

We invite all people, everywhere, to embrace with us this calling to become like Jesus. By God’s grace, we will seek to become lovers: lovers of God, lovers of people, and lovers of all creation. We will immerse ourselves in a lifestyle that is attentive and responsive to the gracious presence of God. We commit ourselves to the community of Christ’s beloved, the church, so that we can learn this way of love together. We entreat you to join us.

The final paragraph is an invitation to embrace the calling to be like Jesus. It will involve (1) becoming lovers of God, people and all creation; (2) immersing in a lifestyle that is “attentive and responsive” to presence of God; and (3) committing to Christian communities of faith “so that we can learn this way of love together.” Thus the call is to love God and live in such a way in community that such a love may be learned and practiced. This is a fitting conclusion to the various aspects of a call to Christian spiritual formation highlighted above.

This is a comprehensive statement as it cut across all denominational lines and Church traditions to call for a return to the basic of our Christian spiritual life- that of growing into Christlikeness. Unfortunately as with many such statements or creeds, it falls short with the praxis of it. How are we, who answer the call to such spiritual formation, to apply it and make it work in our communities of faith (be it churches, fellowship and other small groups, etc), our daily jobs, lifestyles, and engagement with the dominant culture of our time? It is my sincere hope that those who answer this call from the four corners of the world will develop in their own unique situations, Christian spiritual formation components, that will embrace the process of growing into Christlikeness in communities of faith in deepening their love for God, other people, and all creation.

Confucianism and Traditional Chinese Religion

2009-04-26T13:46:00.000+08:00

A Philosophy of Action

2009-04-15T12:52:00.001+08:00

or why the Batman will not kill the Joker

In a crisis we are sometimes surprised that we act in a way contrary to the way we think we should act. This is because in our conscious and subconscious minds, we have a philosophy of action which forms the basis of our decision making and daily living. This philosophy may be articulated or identified clearly but for most of us, we are not aware of it. Such a philosophy of action is often acquired by enculturation.

The Batman or commonly know simply as Batman is a fictional comic character created by artist Bob Kane and writer Bill Finger. For some unknown reason, Bob Kane is the only one receiving official credits. The Batman first appeared in Detective Comics #27 in May 1939. The Batman is the alter ego of millionaire Bruce Wayne. While as a child, he witnessed the brutal murder of his parents. As he grew up, he devoted his life to training himself intellectually and physically to fight crime. In order to protect his identity he dons a bat-like costume and soon became known as the Batman. Unlike other costumed superheroes in the comics, he does not have any superpowers. Like James Bond, another fictional character, he depends on his wits, martial skills and cool sophisticated, technological advanced gadgets in his crusade for justice. But unlike James Bond, the Batman has a rule: “He does not kill.” That is why he does not carry a gun.

Over the years, Batman fought and overcame many villains. The name on top of his list of villains will be the Joker, a psychopathic homicidal madman who created death and mayhem whenever he appeared. He repeatedly escaped from Arkam Asylum. Aside from the death of many innocent victims of his crime, the Joker is also responsible for the brutal murder of Jason Todd (the second Robin), the crippling of Batgirl, and the death of Commissioner Gordon’s second wife, Sarah. In spite of all the personal tragedies in his life, the Batman still refuses to kill the Joker, even when he has the opportunities. It will be interesting to understand the philosophy of action of this fictional character.

Philosophy of Action

Our actions are often based, not on what we proclaim but on what we maintain. All of us have an underlying philosophy of action which dictates how we make decisions in a given situation. Often such a philosophy is not stated and lies in our unconscious.

Philosophy of action may be broadly categorized into three categories:

(1) Utilitarianism/Consequentialism (for the greatest good)
(2) Deontologism (principles are universal – sense of duty)
(3) Moral Virtue Ethics Theory (I am what I do)

A simplified explanation of these may be illustrated by philosopher Philippa Foot and Judith Jarvis Thomson in the form of a moral dilemma:

Imagine that a trolley is going down a track. Further down the track are five people who do not hear the trolley and will not be able to get out of the way. Unfortunately, there isn’t enough time to stop the trolley before it hits and kills them. The only way to avoid killing these five people is to switch the trolley to another track. But, unfortunately, there is one person standing on that track, also too close for the trolley to stop before killing him. Now imagine an innocent bystander standing by the track switch who must make a choice; do nothing, which leads to the death of five people on the current track, or act to divert the trolley to the other track, which leads to the death of the single person.

A utilitarianist, also sometimes know as consequentialist’s response is to sacrifice the one person to save the five. To them, the action that leads to the greatest good to the greatest number of people is the correct action. In utilitarianism, the end justifies the means. John Stuart Mills is a foremost proponent of this philosophy. Another popular proponent of utilitarianism is Peter Singer, professor of Philosophy in Princeton University and in the University of Melbourne.

A deontologist may elect not to do anything. The principle ‘do not kill’ is universal which means that the rule of not killing cannot be broken. By an action to choose to save one or five will violate the duty not to kill. This will not be acceptable in the framework of this philosophy. Here the principle of the action is more important than the consequences. Immanuel Kant is very influential in the development of this philosophy.

A virtue ethicist may elect to sacrifice himself or herself by throwing his/her body into the path of the moving trolley in order to save it. Foremost in this philosophy is the building of character. Our action flows out of our character. This philosophy has ancient roots dating from Aristotle. Aristotle postulated that the ethical behaviour of a person is not from his choice (utilitarianism), or his actions/duty (deontologism). It arises from who this person is. He calls these virtues or what we nowadays call character; compassion, justice, courage, and tolerance. One of the prominent philosophers today is Alistair MacIntyre.

Philosopher Thomson now suggest another scenario

There is a surgeon with five patients. Each of his patients is dying from failure of a different organ and could be saved by a transplant. Since there are no organs available by normal channels, the surgeon considers drugging one of his (healthy) colleagues and removing his organs to use for transplants.

By killing one, many will be saved. This is utilitarianism. This is similar to the trolley story. The death of one will save the five. It is not the action (murder) but the consequences (five healthy persons) that is the key in this philosophy.

What is the Batman’s Philosophy of Action?

Over the decades from their initial encounter in Gotham City, the Joker has transformed from the Clown Prince of Crime to a mass murderer. He killed the second Robin, Jason Todd, paralysed Barbara Gordon (Batgirl), and shot and killed Lt. Sarah Essen, Commissioner Gordon's second wife. As many times, the Batman captured the Joker, as many times the Joker escaped. Being insane, Batman knew the Joker will never be persecuted. Knowing as he did that the Joker will continue to escape and hurt and kill people, why did the Batman not kill the Joker?

Batman has said many times that he refused to kill because in killing, he is no better than the criminals that he is sworn to fight. One would expect that he will make an exception with the Joker. I am sure he is aware of the hundreds of innocent lives that were lost and every more injured or crippled because he let the Joker live. This will be in line with utilitarianism thinking. This thought system will encourage the Batman to kill the Joker because this will prevent all the murders he will commit in the future. While it is bad to kill, yet killing one life will be the saviour of many other lives. In the Hush storyline, Hush asked the Batman, "How many lives do you think you've cost, how many families have you ruined, by allowing the Joker to live?...And why? Because of your duty? Your sense of justice?"

The Batman has ample opportunity to kill the Joker. He is holding the Joker's hands at the top of an unfinished office in the movie The Dark Knight. All he has to do is to let go and let the Joker fall to his death. Imagine the trolley scenario except the current track is onto the one person and switching the track will kill the five. The Joker still lives so obviously the Batman is not a utilitarianist.

While it may appear that Batman is a deontologist; that the act of killing is against his sense of duty to be not like the criminals he fights, however, his other actions do not support this conjecture. Batman as a masked vigilante often dangerously skirts the edge of the law and has been known to break the law when it suits his purpose. His Kantian ethics will not allow him to do this if he is a deontologist. Deontology is based on a sense of duty and its most well known proponent is Immanuel Kant. Of course, Immanuel Kant has never met the Joker.

"Is Batty a secret deontologist?" muses the Joker.

"I want my lawyer! Oh, that's right, I killed him too" (from The Dark Knight)
Our investigation into the existential question whether should Batman kill the Joker has evolved to why the Batman did not kill the Joker.

We have established that Batman does not subscribe to utilitarianism and Kantianism (odeontologism). That left us to consider virtue moral theory. While utilitarianism focus on the consequences of the action, odeontologism on the duty of actor, virtue theory is about whom the actor is, i.e. the character or virtues of the actor.

Batman/Bruce Wayne has very strong influential persons in his life. His father, Dr Thomas Wayne was a compassionate surgeon, industrialist and philanthropist. He believed in the goodness of people. Note that he organised the rich elite to help the poor during the depression in Gotham City and built the monorail system for the people. His death was partially due to the fact that he brought his family to the opera by monorail instead of by private car (see Batman Begins).

The butler Alfred was another influence and served as a surrogate father figure after the death of Thomas Wayne. Alfred exhibits strong elements of loyalty and integrity, looking after the family estates when Bruce was wandering around in search of himself. Though he disapproves of Bruce's nocturnal activities, he restricts himself to sarcastic remarks while availing himself to rescue the Batman and offer medical treatment when necessary. It takes a strong character not to impose his will on others and to remind in the shadow of another.

Dr. Thompson is another person who helped Bruce after the death of his parents. She provided the nurturing mother figure to balance Alfred's Yang with her Yin. A competent doctor, she chooses to devote her life to helping the poor and the helpless in slum alley.

Thomas Wayne, Alfred and Thompson did not act out of a sense of duty but because of who they are. It is their characters that dictate their actions, not the other way around. Bruce Wayne must have pick up this moral characteristics from them. In the storyline, Bruce Wayne: Fugitive, Bruce Wayne has an identity crisis. Is he the Batman and Bruce the man behind the mask; or Bruce Wayne and the Batman is the person behind the persona? As expected, the crisis was resolved when Bruce realised that the Batman was a means to an end (limiting the activities of the criminal elements by putting a fear in the criminal mind). This question resurfaced numerous times, for example in the story arch of No Man's Land and Knightfall (and Knightend).

Conclusion

Batman did not kill the Joker because it is not in his nature or character to kill. Like Gandhi who resort to non-violence to resist an unjust government, the Batman resort to non-lethal violence to resist a corrupt justice system and the criminal minds. It is in their strength of character that we must respect them. In the Batman mythos, built by many writers contributing to the character over the years, it is interesting to note that the fictional Batman has developed a philosophy of action. His “I do not kill” philosophy of action guides his actions and reactions. It will be good for us to examine ourselves to see if our philosophy of action is congruent with our stated philosophy of life. It may surprise many of us to discover that our philosophy of action is not consistent with our philosophy of life. This may explain why many of us do not “walk our talk.”

Teaching of Values in Medicine

2009-04-08T17:01:00.000+08:00

Recently I received an email about medicine with this equation

E² - evidence + experience = good medicine

I beg to differ from my learned colleague whom I respect very much. While the practice of medicine has improved with the introduction of evidence-based medicine, it is important to realize that evidence based-medicine is not the holy grail of medical standards. Even the highest level of meta-analysis has its limitation. It is just a statistical program which analyses data fed into it. It is important not to forget the old axiom: GIGO (garbage in, garbage out). Also not everything that is done in the practice of medicine is available in the evidence-based medicine databases.

Experience is a good teacher but repetition is not a proof of expertise or even of competence. A doctor may be repeating the same mistake repeatedly. However, not repeating mistakes and increased competence may be achieved by combining evidence with experience. I believe that there is still another component to the equation. This component is good character. Thus I will suggest that the equation should be

E²GC- evidence + experience + good character = good medicine

I believed that good medicine can only be practiced by a doctor with good character. I have seen surgeons who have excellent surgical skills who could not bother with whom they operated upon. “The operation was successful but the patient died” was their creed. I have seen doctors who treat their patients as objects- some problems to be solved and then move on. True care, concern and compassion can only come out of good character. Good characters are formed by good beliefs.

It is a fallacy in many institutions of higher learning that knowing will automatically lead to believing. For example, if we teach our students to be compassionate to their patients, they will automatically be compassionate because of their knowledge. Unfortunately this is not true.

Educator Emeritus Professor Brian Hill of Murdock University identifies in How Learners Respond to the Teaching of Beliefs and Values the three dimensions in how students respond to the teaching of values. These dimensions are the psychological dimensions of the cognitive, the emotional, and the volitional. While writing about teaching in schools, I believe his findings have implications in centers of higher learning. The possible response of a student to the teaching of a value X may be:

Cognitive

(1) I don’t get it. What do you mean by X?

(2) Ah, I understand what you mean by X.

(3) I understand what you mean by X, but I don’t believe X is true.

(4) I accept your claim that X is true.

Emotional

(1) Knowing X makes no difference to me.

(2) I have a bad feeling about X.

(3) I don’t feel I can leave up to X

(4) I have a good feel about X.

Volitional

(1) I’m not willing to attach value to X in my life-priorities.

(2) I’m willing, so far as I can, to attach value to X in my life-priorities.

(3) I’m prepared to prioritise X in my own life, but I don’t regard it as something everyone else should necessarily prioritise.

(4) I’m prepared to prioritise X in my own life and, whenever appropriate, will commend its priority to others.

According to Hill, the cognitive plays a small role in the learning of values. The emotional dimension is more important and it is that dimension that influences the volitional in prioritizing its values. In the teaching of values, I agree with Hill that teachers have a tendency to use conditioning, coercion, indoctrination and persuasion as possible pedagogies.

Instead he suggests the following:

(1) I will model X in my own behaviour before students.

(2) I will, where necessary for the common good, require students to behave in the classroom in a manner consistent with X.

(3) I will encourage maturing students to engage in critical examination of the grounds for and against prioritizing X in their lives.

(4) I will represent to students that X, in my opinion, points to a defensible value by which to live, but I will respect and not penalize dissent.

Hill highlights that in the teaching of values, we need to be aware of the cognitive, emotional and volitional dimensions of learning. Our pedagogy must be based on these dimensions and should involve modeling, reflection and respect.

Reference:

Hill, Brian V., How Learners Respond to the Teaching of Beliefs and Values, Journal of Education and Christian Beliefs, 12:2 (2008) 101-113

The Ban

2009-03-24T00:53:00.001+08:00

“Oh, my..” “Stop! Don’t say anymore” shouted Disciple Ah Kow waving a piece of parchment in front of his fellow disciple Ah Lek’s face. Ah Lek shut his mouth as he continued to read the Proclamation.

“By the spiritual authority granted to them, the Council of the Abba has forbidden anyone except its members to use the following words,
(1) God
(2) I
(3) We
(4) They
(5) You
This is to ensure the spiritual purity of these words as they pertain to the guardian of the faith.”

“We are a monastery. Everyday we pray to…”
“Arrh. Don’t say it,” warned Ah Kow. “Cannot say the ‘w’ word too.”
“Then how am…” stammered Ah Lek lapsing into silence.
“And how can …” “No ‘t’ word too. It has been done. It is the law. It has to be obeyed,” Ah Kow spoke slowly carefully choose his words.

“How can anyone banned the use of certain words? These words are in common usage!” Fumed Ah Lek as he started to tear the parchment. “No. Stop. Mustn’t tear,” warned Ah Kow, “holy paper.”

“So what are ..ur..the two person here should do?”

“This person does not know.”

“This two person must go to the chapel. It is time for service.”

The chapel service had already started when the two disciples crept into the seats at the back of the chapel. There was some confusion as the choir tried to sing a few hymns without using the five banned words.

“What’s this,” whispered Ah Lek looking at the chapel Bible. “Why are there so many blackened sections on the pages?” “Banned words” whispered Ah Kow in reply.

“Today’s reading is Psalms 77:1-2. _cried out to _ for help; _cried out to _ to hear me. When _was in distress, _sought _; at night _ stretched out untiring hands and my soul refused to be comforted.” Ah Lian finished reading and walked sheepishly back to her seat.

“…” said the congregation.

The sunlight was bright when Ah Lek and Ah Kow left the chapel. “What’s this,” said Ah Kow when he was handed another parchment. “Oh, no. The council have banned more things. A list of books. And soap! All are not supposed to use soap when bathing. It is now a banned item.”

“Why?” asked Ah Lek surprised. “Apparently in the Gospel it is said that Jesus went under the water and came up cleansed. He did not use any soap,” said Ah Kow reading from the parchment.

“Arrgh,” said Ah Lek thinking how the dorm would smell that evening.

“Here,” said Abba Ah Beng, handing them another patchment. “Another banned item from the Council of the Abba.”

“Pneuma or breath refers to the Holy Spirit,” Ah Kow read from the latest parchment, “It is therefore not appropriate for sinful humans to inspire the Holy One….”

“What! What!”

“They’ve banned breathing!”

picture credit

The Balanced Spiritual Person

2009-03-24T00:51:00.000+08:00

Disciple Ah Lek went to the other brothers working in the field and said, “St. John said ‘Do not labour for the food which perishes’ (John 6:27) and St. Luke said ‘Mary has chosen the good portion’ (Luke 10:42).” He became such an nuisance that the disciples complained to Abba Ah Beng.

Abba Ah Beng instructed disciple Ah Kow, “Put Ah Lek in a cell with his Bible and nothing else.” Ah Lek was very happy to remain in the cool cell while his brothers worked in the hot sun. When dinner time came, Ah Lek was watching the door expectantly but no one came to call him for dinner.

After an hour, Ah Lek cannot stand his hunger so he went in search of Abba Ah Beng. Abba Ah Beng was relaxing under a Frangipani tree and a pleasant soft fragrant was in the air. He gave a satisfied burp when he saw his disciple Ah Lek.

“Has all the brothers eaten?”

“Yes we have,” replied Abba Ah Beng, “and we had chilli crabs as the main course!”

Ah Lek’s stomach convulsed at the thought of missing chilli crabs which is his favourite dish. "Why did you not call me?"

Abba Ah Beng said to him, “Because you are a spiritual man and do not need that kind of food. We, being carnal, want to eat, and that is why we work. But you have chosen the good portion and read the whole day long and you do not want to eat carnal food.”

Realising his misinterpretation of the scripture, Ah Lek said “Forgive me, Abba, for misusing the Holy words.”

Abba Ah Beng said to him, “Mary needs Martha. It is really thanks to Martha that Mary is praised. It is because of Martha that everyone is fed. There need to be a balance of Martha and Mary in our lives.”

“Mary is the sitting at the Lord’s feet and enjoying his presence and love.”

“Martha is providing the support so that the Lord’s work may be done.”

“Neither sister is independent of one another. However, there is another in the house who loves and empowers them.”

“Who is it? Is it the Lord?” asked Ah Kow who has joined them under the Frangipani tree.

“No,” answers Abba Ah Beng. “It is Lazarus who has experienced the power of a new life. A resurrected life.”

“Ah Lek, you think we are carnal because we work for a living and you are spiritual because you spend your time in prayer and reading scripture. A true spiritual man is a perfect balance of Martha, Mary and Lazarus. There is a time for work, a time for contemplation and a time for renewal.”

“This is like the Holy Trinity; the Father , Son and Holy Spirit who are in perfect communion and harmony with one another. Theologian Rahler called it the economy of the Trinty,” continued Abba Ah Beng. Like all preachers, once get started Abba Ah Beng found it hard to stop.

“This spiritual man is dying of hunger,” Ah Lek whispered to himself.

Abba Ah Beng looked at his miserable disciple and a faint smile appeared on his face.

“Go,” he ordered Ah Lek, “I told the kitchen to keep some chilli crabs and rice warm for you.”

picture credit

Euthanasia for Christians

2009-01-20T12:59:00.003+08:00

Euthanasia for Christians: Why, How and Because

Introduction: Social Attitude towards Death

Dylan Thomas

Do not go gentle into that good night,
Old age should burn and rave at close of day;
Rage, rage against the dying of the light.

Though wise men at their end know dark is right,
Because their words had forked no lightning they
Do not go gentle into that good night.

Good men, the last wave by, crying how bright
Their frail deeds might have danced in a green bay,
Rage, rage against the dying of the light.

Wild men who caught and sang the sun in flight,
And learn, too late, they grieved it on its way,
Do not go gentle into that good night.

Grave men, near death, who see with blinding sight
Blind eyes could blaze like meteors and be gay,
Rage, rage against the dying of the light.

And you, my father, there on the sad height,
Curse, bless, me now with your fierce tears, I pray.
Do not go gentle into that good night.
Rage, rage against the dying of the light.

From The Poems of Dylan Thomas, published by New Directions. Copyright © 1952, 1953 Dylan Thomas.

Subject:
Dylan Thomas’ father had been a robust, militant man most of his life, and when in his eighties, he became blind and weak, his son was disturbed seeing his father become “soft” or “gentle.” In this poem, Thomas is rousing his father to continue being the fierce man he had previously been.

Each of the six stanzas has uniformity and a specific purpose:
Stanza 1: The first line is a command, “Do not go gentle into that good night.” Paraphrased, “Don’t give up easily.” The second line offers the speaker’s belief that even when old and infirm, the man should stay energetic and complain if necessary as long as he does not give in to death easily. Then line three again is a command, “Rage, rage against the dying of the light”: Fight, complain, rail against the oncoming of death.

Stanzas 2, 3, 4, and 5 each try to persuade the father to “rage against the dying of the light” by offering evidence of what wise, good, wild, and grave men have done. For example and to paraphrase stanza 2: Even though wise men know that they cannot keep death away forever and especially if they have not accomplished their goals in life, they don’t accept death easily; they “Do not go gentle . . . .” Similarly, in stanza 3, good men exclaim what might have been, their “frail deed” might have shone like the sun reflecting off the waters of a “green bay,” and they, therefore, “Rage, rage” against the oncoming of death. Likewise, in stanza 4, wild men whose antics seemed to shine as brightly as the sun and who thought they were so optimistic, but later realized they spent much of their life in grief, still they “Do not go gentle . . . .” And in stanza 5, grave men whose eyes are fading fast can still flash life’s happiness, as they “Rage, rage . . . . ”

Stanza 6: The speaker addresses his father. Paraphrased, “And so my father you are nearing death—yell at me, scream at me, cry out; to see you do that would be a blessing for me and I beg you to show me that militant man you once were: “Do not go gentle . . .”

Defining the Terms

Euthanasia is a term that has not been used consistently. In classical Greek, it means “good death.” In modern usage, it has taken a different, more specific meaning. Euthanasia has come ‘to mean that one person intentionally causes the death of another who is terminally or seriously ill, often to end the latter’s pain and suffering’

• Active Euthanasia
Usually when euthanasia is mentioned, it is meant active euthanasia i.e. with intention to cause death, an action was taken. For example if a father were to inject his son, who is in great agony as he was dying, with a lethal dose of a drug in order to end his son’s suffering, this will be active euthanasia. Also known as dignified dying.
• Passive Euthanasia
Passive euthanasia is used to describe the action of withdrawing and withholding treatment with the results that death occurs as it would as a natural consequence of the disease process.
• Involuntary Euthanasia
Involuntary euthanasia is a compassionate act to end the life of a patient who is perceived to be suffering and could make a voluntary request, but has not done so. For example, if the same man with end stage lung cancer who wish to live as long as possible were given an overdose of barbiturate without his permission by his friend, the nurse who felt sorry for him, this will be involuntary euthanasia.
• Non Voluntary Euthanasia
Non voluntary euthanasia occurs when another person, out of compassion, does an action with the intention of ending the life of a suffering patient where the patient is unable to make a voluntary request (e.g. an unconscious, retarded or demented adult; an infant or child). For example, if a man with advanced Alzheimer’s disease and in great distress had his life taken by her daughter, this would be non-voluntary euthanasia.

Euthanasia is not…
• Refusing treatment
• An opportunity to get rid of the old folks
• Advanced Medical Directive (AMD)
• Doctors are killers

Framing the Issue
• The right to die
• The right to ask another to kill
• The right to ask a doctor to kill
• The right of a government policy to allow doctors to kill

A Biblical/Theological Approach

1. Is the practice/principle clearly supported by well-grounded biblical teaching?
2. Is the practice/principle compatible with well-grounded biblical teaching?
3. Is there a biblical/theological rationale for the practice/principle?
4. Is there extra-biblical support of the practice/principle from the study of general revelation?
5. Is there widespread historical acceptance and endorsement of the practice/principle within the history of the Christian church?

1. Is euthanasia clearly supported by well-grounded biblical teaching?

There is no well-grounded biblical teaching on euthanasia. In fact the bible does not mention euthanasia as defined as dignified dying. However the bible does teach about a good death.

What does the Bible teaches about death?

• In the Bible, the apostle Paul said the only reason for his life was to bring honour and praise to Christ. To love and serve Christ is life. For Paul himself (as for all Christians) death will mean being ‘at home with the Lord’ in heaven.
“For me to live is Christ and to die will be gain.”(Philippians 1:21)
Life is no something to cling to.
• Not even death can separate Christians from the love of Jesus:
“I am sure that not death, or life, or angels, or rulers, or things that now are, or things to come, or powers, or things in the sky, or things under the earth, or anything in the world can come between us and the love of God that is in Christ Jesus our Lord.” (Romans 8:38-39)
Death is not to be feared
• Jesus has prepared a place for Christians with him in heaven:
“Then Jesus said to them, ‘Do not let your hearts trouble you. Believe in God, and believe also in me. My Father’s house has many rooms. And I am going now to prepare a place for you. I would not tell you this if it was not true. And after I have prepared a place for you, I will come back. I will take you to stay with me, so that you will be where I am. You know the way to the place where I am going’.” (John 14:1-4)

Death is a transition to another part of our journey
(1) The death of Jacob (Gen. 48:1-49:33)

• Accept his death at the appointed time
• A dying father and a dying son (links relevance for the past with hope for the future)
• Continuing a way of life after his death to fulfil God’s purpose

(2) The death of Jesus
• Accepted his death at the appointed time (though decreed by evil authorities)
• A redemptive act
• To die as an act of surrender

2. Is euthanasia compatible with well-grounded biblical teaching?

Suicides in the Bible
Since euthanasia is considered a form of suicide, we shall look at some suicides in the Bible and see if there are any compatible teaching pertaining to euthanasia.

(1) Suicide of Abimelech

The first chronologically mentioned is Abimelech. After capturing the city of Thebez, he attacked a fortified tower in the centre of the city. The Old Testament noted “ Abimelech went to the tower and stormed it. But as he approached the entrance to the tower to set it on fire, a woman dropped an upper millstone on his head and cracked his skull. Hurriedly he called to his armor-bearer, “Draw your sword and kill me, so that they can’t say, ‘A woman killed him’.” So his servant ran him through, and he died.” (Judges 9:52-54). Scripture neither approves nor disapproves of this act of assisted suicide. It was noted as a fitting end to an evil man. “Thus God repaid the wickedness that Abimelech has done to his father by murdering his seventy brothers.” (Judges 9:56).

(2) Suicide of Samson

The next suicide though arguably as there was a good cause and with divine sanction, was that of Samson. “Then Samson reached towards the two central pillars on which the temple stood. Bracing himself against them, his right hand on one and his left hand on the other, Samson said, “Let me die with the Philistines!” Then he pushed with all his might, and down came the temple on the rulers and all the people in it. Thus he killed many more when he died than while he lived” (Judges 16: 29-30) Scripture passed no judgement on his act of suicide.

(3) Suicide of Saul and his armour bearer

The suicide of Saul and his armour bearer elicit more comment. ‘The fighting grew fierce around Saul, and when the archers overtook him, they wounded him critically. Saul said to his armor-bearer, Draw your sword and run me through, or these uncircumcised fellows will come and run me through and abuse me”.

But his armor-bearer was terrified and would not do it; so Saul took his own sword and fell on it. When the armor-bearer saw that Saul was dead, he too fell on his own sword and died with him.’ (1Samuel 31: 3-5). Saul is condemned in 1 Chronicles 10:13-14, Saul died because he was unfaithful to the Lord; he did not keep the word of the Lord and even consulted a medium for guidance, and did not inquire of the Lord. So the Lord put him to death and turned the kingdom over to David son of Jesse.Even though Saul killed himself by his own sword, the chronicler noted that God himself killed Saul for his unfaithfulness. His armor-bearer chooses to die with his king, an example of suicide by identification. There was no comment on it in the Scriptures.

(4) Suicide of Ahithopel

Ahithophel was King David’s counsellor. He became Absalom’s when Absalom rebelled against his father. David prayed that God would turn Ahithphel’s counsel into foolishness (2 Samuel 15:31b). When Ahithophel found that his advice was ignored by Absalom, he hanged himself.(2 Sam 17:23). Again, there was no comment in the Scriptures about his actions.

(5) Suicide of Zimri

Zimri came to the throne of Israel by assassination. The Israelites rebelled and besieged his city of Tirzah. “When Zimri saw that the city was taken, he went into the citadel of the royal palace and set the palace on fire around him. So he died, because the sins he had committed, doing evil in the eyes of the Lord and walking in the ways of Jeroboam and in the sin he has committed and had caused Israel to commit.” (1Kings 16:18-20). Here it was noted that his death was judgement for his sins.

(6) Suicide of Judas Iscariot

Judas Iscariot was the only suicide mentioned in the New Testament. When Judas saw that Jesus was condemned, he was filled with remorse and tried to return the money. Then he went and hanged himself. (Matt 27:3-5) There was no further comment on Judas in the Scripture, except that his apostleship was given to Matthias (Acts 1: 23-26).

It is interesting to note that in this brief survey of the seven suicides recorded in the Scriptures; the suicides of Abimelech, Saul and Zimri were recorded as direct judgement of God on their sins, even going as far as to say God killed Saul. The Scriptures were silent on the other four suicides, although the silence of Scripture is not the basis for positive argument, especially when the ignoble context in each case speaks for themselves.

3. Is there a biblical/theological rationale for euthanasia?

Compassion (1 Cor 13)

4. Is there extra-biblical support of euthanasia from the study of general revelation?

(1) Socrates. Sentenced for death, he could have fled Athens

(2) Stoic philosopher like Marcus Aurelius (movie Gladiator) and Seneca “If the room is smoky, if only moderately, I will stay; if there is too much smoke, I will go. Remember this, keep a firm hand on it, the door is always open.” – the argument for the open door.

(3) David Hume (18th Century) argues that suicide is not a transgression. “On Suicide” (1755)
• Disease belongs to the natural order of things.
• Disputed Aquinas that suicide harms the community in his “Essay”

(4) John Stuart Mill
• “one very simple principle” in his 1859 essay, On Liberty: so long as others are not harmed, we can do whatever we want with our bodies.
• “self-regarding” and “other-regarding acts”. We can on censure others for their other-regarding acts.
• State has no power to force an individual to act in his own interest

5. Is there widespread historical acceptance and endorsement of euthanasia within the history of the Christian church?

(1) Augustine (fourth century) condemned suicide basing on sixth commandment “Thou shalt not kill.” (Exo. 20:13). However Augustine distinguish private killing and killing endorsed by God.

(2) Suicide and martyrdom
Is martyrdom acceptable and why?

(3) Thomas Aquinas (13th century) held that suicide is sinful
• because it leave no time for repentance.
• life is a gift from God and only God can take it back
• deprive community of talented people
• deprive children of their parents
• unnatural, going against the instinct of self preservation

(4) Immanuel Kant oppose suicide
• an act is right if it is based on a universal rule. Suicide is not universal because it is self-interest
• immoral because it treats people as an ends. No one’s will is absolute
• to respect the sacred value of lives of others, one must respect one’s own
• “Human beings are sentinels on earth and may not leave their posts until relieved by another beneficent hand. God is our owner; we are his property.” “On Suicide” in Lectures on Ethics.

Conclusion

There is therefore no theological/biblical basis for Christians to support euthanasia.

What happens if Euthanasia is legalised?: The Oregon Experience

The ten years data of the Oregon Death with Dignity Act (ODDA) October 1997 which allows physicians to write prescription for lethal drugs to terminally ill patients are available.

The ODDA is based on
• Patient self-determination
• Professional immunity and integrity
• Public accountability

The Oregon experience
• Relatively few patients
o Oregon did not become a ‘suicide center’
o In 10 years, 541 Oregon residents received lethal prescriptions but only 341 actually ingested the drugs.
o While figures have risen over the years, this is still a very low proportion of Oregon’s total deaths
o ODDA served as a catalyst to improved end-of-life care among Oregon’s doctors

• Other states have not followed
• Patients seem to be free from coercive influences (burden, financial)
o Of the 341 patients euthanized; 39% was “because of concern of being a burden” and less than 3% was “because of financial pressure.”

Lessons from the Oregon experience
• Palliative care as the alternative for end-of-life care
• Better pain control
• Better medication with minimal side-effects
• Better diagnosis and treatment of depression

Conclusion

Euthanasia (good death) for Christians is to live well and to die well at the appropriate time
• Die at your appointed time
• Leave behind a legacy of life-in-Christ
• Look forward to an eternity-with-Christ
• As you have lived, so shall you die

Soli Deo Gloria

Walking on Water

2008-12-05T12:49:00.001+08:00

One bright sunny morning, Abba Ah Beng was in a small boat on a lake below the Sow Lin Monastery. In the same boat were his disciples Ah Lek and Ah Kow, and a visiting monk, Abba Isaac. They were sharing a Christian meditation on Jesus walking on water (Matt.14: 22-34).

“Why was Jesus walking on water?” asked Abba Ah Beng of his disciples.

“To get to the other side,” answered Ah Lek innocently, “because there were no more Air Asia tickets?” Whack! “Ouch.” “Be serious,” said Abba Ah Beng, his face turning a darker shade of crimson. “To prove that he can?” ventured Ah Kow cautiously, eyeing the bamboo fan that Abba Ah Beng was holding.

“And why does he need to prove that?” Abba Ah Beng asked, his facial colour returning to normal. The two disciples developed a sudden interest in examining their feet while Abba Isaac looked at the clouds above with a hint of a smile on his face.

“To show the disciples that he is more than a miracle worker? That he is the Son of God?” Ah Kow ventured an answer. Abba Ah Beng beamed at the response looking at Abba Isaac. “Aiya, showoff,” whispered Ah Lek under his breath.

“Jesus wanted to expand his disciples’ understanding of who he is,” explained Abba Isaac in his lecturer voice, “by proving that he could defy the laws of nature by walking on water. He also wanted to show that this ability may apply to others if they have enough faith as he demonstrated with Peter also walking on water. Unfortunately, Peter doubted and he sank. As Abba Joseph had written, it is our faith that keeps us afloat.”

“It is time for me to get back to the monastery,” Abba Ah Beng said, standing up in the boat. Then he climbed over the left side of the boat. To the disciples’ astonishment, he only sank until his knees and then was able to stand upright. They watched Abba Ah Beng’s receding back with their mouths open. Abba Ah Beng moved from the boat towards the distant shore opposite the monastery. The further he walked, the higher he rose until he was walking on the surface of the water. When he reached the shore he turned round and looked at Abba Isaac. Abba Isaac too climbed out of the boat and walked towards the shore in a similar manner as Abba Ah Beng.

“Wow,” exclaimed Ah Lek as they watched the retreating back of Abba Isaac, “what faith, man! I didn’t know Abba Ah Beng and Abba Isaac can walk on water.”

“Think we can too?” Ah Kow wondered.

“Of course,” said Ah Lek, “We have faith don’t we? Let us claim some more faith.”

So both the disciples sat in the boat, screwed their eyes tight and in their minds claim greater faith to walk on water. After a few seconds, Ah Lek said, “Let’s go! Let’s go over the right side so that we can reach the shore before Abba Isaac.”

Ah Lek climbed over the right side of the boat and promptly sank. He rose to the surface sputtering water. “You have not enough faith,” laughed Ah Kow, “let me show you.” Ah Kow climbed over the right side and also sank. “Ahh! Help! Cannot swim.” “Don’t worry,” shouted Ah Lek, “I am a qualified lifeguard.”

Meanwhile the two Abbas were watching from the shore. “Do you think we should tell them that the lake is very shallow on the left side of the boat?” Abba Ah Beng mused to Abba Isaac.

Unexamined spiritual assumptions may be very dangerous

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Organs for Sale

2008-11-25T15:15:00.001+08:00

Organ donation has always been regarded as an altruistic act. Thus all government, professional societies and ethics committees regard it as unethical to allow for sales of kidney. Altruism is implied that a person donates an organ (usually a kidney) without coercion and receiving any compensation including financial ones. Their only reward is satisfaction in their self-sacrificial action. Unfortunately there are not many altruistic persons around. Most organs for transplants come from brain dead or dead donors (cadaveric organ transplants). Very few living persons come forward as donors. The result is a scarcity of organs for transplants which results in thousands of deaths for want of organs.

By not allowing sales of organs, these organisations have unwittingly created a black market for organs sales. Unscrupulous middlemen have arisen to take advantage of the needs of organs. In countries where the laws were not so stringent, a commercial transplantation trade of transplant tourism has arisen where one may buy a kidney if one is willing to pay and not ask too many questions. There is no protection for donors. Horror stories abound of people being kidnapped and their kidneys removed, the poor exploited or prisoners forced to donate their kidneys. The middlemen reaped large amount while the donors were given pittance. In a recent court case in Singapore, the donor received $23,700 for his kidney out of the $300,000, magnate Tang Wee Sung paid the middleman. This is the unregulated free market!

In an effect to address the scarcity of organs for transplantation, the Singapore government has taken the bold step of legalising the monetary ‘compensation’ for kidney donors (The Straits Times, Nov 1, 2008). The amount which may be in five or six figures will compensate the donors for their kidneys. It is also suggested that all transplants be regulated through an independent organisation to ensure that the donors will not be taken advantage of. Singapore sidestepped the ethical issue by allowing monetary compensation rather than sales. This is the semi-regulated approach to organ donations.

A third alternative is the Iranian model which the fully regulated model. In Iran, all organs transplants are done through a state-sponsored body which regulate organ transplant in a transparent, non-commercial, and middle-man free process. Donors are paid by this government sponsored agency. It has worked well so far and in Iran there is no waiting list; all patients (rich, poor, educated, uneducated) have receive their transplants. Iran has a government sponsored healthcare system so the model may not work in other countries.

Is there a difference between a sale and compensation? A sale is a business transaction while a compensation is something given for something lost or given. However when it comes to human organ, it is a thin line between the two. It is interesting to note that while it is unethical to sell one’s kidney, however it is acceptable to sell one’s sperms or eggs or in some countries, blood. The moral ethical basis that lies behind the forbidding of sale of human organs come from the group of moral theories called virtue-based theories. The virtue-based theories are based on the premise that human beings are basically good and altruistic. Reality has however shown how far that is from the truth. It may be time for us to review the ethics of human organ sales.

picture credit

You Can't Take It With You

2008-11-24T15:59:00.002+08:00

The first thing that come to mind when someone says, “You can’t take it with you” are our jewelleries, companies, fame and fortune. Very few of us think of our bodies, those vessels which have embodied our souls for so many years. Our bodies are being discarded as our souls move into the hereafter. Like discarding a dirty shirt for a clean one, we exchange our mortal bodies for immortal ones.

How many of us ever think of the mortal bodies we leave behind except to think of its disposal-cremation or burial? Yet our mortal left-behind bodies may still be of use to others. Yes, I am talking about organ donation.

Every year thousands of people are in need of organs for transplantation. They are quite happy to receive the organs from dead bodies (cadaveric organ donors). These organs can save their lives. People with kidney failure and on dialysis can tell you about their ordeals. A person with kidney failure will need to be dialysed on the average 2-3 times a week. Each session last 4-6 hours and incur financial cost. In between dialysis, they are tired and lethargic. They may be alive but there is no quality to their lives. They need kidneys.

There is such an acute shortage of organs for transplant that a black market exists to supply this need. People are going to countries like China, India, Turkey and other poorer countries to buy kidneys.

Personally I think all Christians should be organ donors. After all we are going to get a new body! At least let the discarded one be of use; our final legacy to this world. Even better will be if we are to donate one of our kidney when we are alive. After all God gave us two kidneys and the body function equally well with only one. That will be truly self-sacrificing love.

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A Time to Be Doing, A Time to Be Still

2008-10-31T10:46:00.001+08:00

A Time for All Things

There must be times in your life that you yearn for more of God than
your schedule will allow. We all have. We are tired, stressed by our
jobs, crowded by friends and burdened by obligations. We have abundant
life but are too busy for it! Even good obligations and commitments
can turn toxic to our soul. Christian author, Madeleine L’Engle
resonates within us when she writes in A Circle of Quiet that “(e)very
so often I need a OUT; something will throw me into total
disproportion, and I have to get away from everyone- away from all
those people I love most in the world-in order to regain a sense of
proportion.” However this is more than just a need to get away. There
is also a need to get to (somewhere). And in our case, the need is to
get to the presence of God. In other words, we need to go to a
spiritual retreat.

“Spiritual retreat,” explains Emilie Griffin in Wilderness Time, “is
simply a matter of going into a separate place to seek Christian
growth in a disciplined way. Retreat offers us the grace to be
ourselves in God’s presence without self-consciousness, without
masquerade. Retreat provides the chance to spend time generously in
the presence of God. In such time, God helps us to empty ourselves of
cares and anxieties, to be filled with wisdom that restores us.”

Jesus himself sought times of quiet and solitude. The evangelist Mark
tells us in middle of a busy schedule, “(v)ery early in the morning,
while it was still dark, Jesus got up, left the house and went off to
a solitary place, where he prayed. Simon and his companions went to
look for him, and when they found him, they exclaimed: "Everyone is
looking for you!"” (Mark 1:35-37). This is not an isolated incident
for Jesus. After his miraculous feeding of the five thousand,
“(i)mmediately Jesus made his disciples get into the boat and go on
ahead of him to Bethsaida, while he dismissed the crowd. After leaving
them, he went up on a mountainside to pray” (Mark 6:56-46).

The evangelist Matthew too made a similar observation of Jesus: “After
he had dismissed them, he went up on a mountainside by himself to
pray. When evening came, he was there alone.” (Matthew 14:23). Luke
too remarks on this peculiar characteristic of Jesus: “Yet the news
about him spread all the more, so that crowds of people came to hear
him and to be healed of their sicknesses. But Jesus often withdrew to
lonely places and prayed.” (Luke 5:15-16). It appears that the more
his fame spreads, the more he is in demand as a teacher and healer,
the more Jesus looks for a quiet place, to be away from the crowd that
he serves. And what does he do when he is alone? He prays. He commune
with his Father. As soldiers in battle in the frontline need to be
rotated back to the rear to rest or team sportspersons have time out,
Jesus after every spiritual battle needs a retreat; a retreat, not in
the sense of a setback but in the concept of a timeout. It is in his
Father that Jesus finds rest.

It is more than rest that Jesus receives in his retreats. He also gets
wisdom. “One of those days Jesus went out to a mountainside to pray,
and spent the night praying to God. When morning came, he called his
disciples to him and chose twelve of them, whom he also designated
apostles…”(Luke 6:12-13). These twelve men will transform the world
and brings God’s plan of redemption to another level. The wisdom comes
from being in the presence of God. To achieve this type of wisdom
needs trust.

For us, a spiritual retreat requires trust in the Holy Spirit. A
retreat is not like a church camp, a conference or a vacation- where
activities may be planned in advance and we know the agenda (mostly to
have a good time, hopefully to learn something). In a retreat, we do
not know what God has in store for us, but we are willing to take the
risk to find out. We participate in confidence that the Holy Spirit is
entirely trustworthy and will never lead us to harm.

There is a need for us to persist in Scripture reading, journal and
prayer even though the silence and solitude frightens us. In a group
retreat, there is a strong temptation to flee the presence of God into
the company of friends where it is safe and comfortable. To engage in
idle group gossip takes our attention from having to be silent before
the Lord, and the discomfort of the work of the Holy Spirit on our
souls. However it is to our good that we persist. The Psalmist says,

He who dwells in the shelter of the Most High
will rest in the shadow of the Almighty.

I will say of the LORD, "He is my refuge and my fortress,
my God, in whom I trust."

Surely he will save you from the fowler's snare
and from the deadly pestilence.

He will cover you with his feathers,
and under his wings you will find refuge;
his faithfulness will be your shield and rampart. (Psalm 91:1-4)

It is in a spiritual retreat that you have the time and opportunity to
discover who you are, and to whom do you belong to. That is wisdom
indeed.

A Retreat Prayer,

Father, we approach You with great expectations and fear. We have high
expectations in this encounter with you. Yet we are fearful because in
Your light and holiness, we may discover things about ourselves that
we are not comfortable with. Help us to discover and face the truth
about ourselves. May the Holy Spirit works powerfully within our
hearts, minds, and souls. May we rediscover ourselves in new ways and
give us the strength to be transformed to the likeness of Your Son.
Give us more love, joy, peace, patience, kindness, goodness,
faithfulness, gentleness and self-control.

Father, we ask for a more intense revelation of Yourself to us in this
retreat. We want to know You, know more of You and to love You. Help
us to break the many false concepts of You that we have developed over
the years, some of which we have made into idols. Help us to know You
as revealed in Your Son, Jesus Christ.

Give us the grace to follow you. The road ahead is hard and rugged. We
are afraid, O Lord. We are afraid of pain and suffering. We are afraid
of things that you may ask us to give up. We are afraid of illness,
loneliness, dryness, despair and constant stress. Know our weaknesses
and be gentle with us. Forgive us in our failures when You test us. As
you make a saint of St. Peter, make a saint of us, we pray.

Most of all, Lord. We ask that you will show us the splendour of what
you have given us: our life in You; a life lived here on earth with
Christ. We ask that you show us and lead us into simplicity of life
and of heart. Lord, help us to know you in our daily life, to know you
in the breaking of bread, in song, in fellowship, and in the cleansing
of our hearts by penitence and prayer.

In the Name of Your Son we pray.

Amen

“Isn’t it time for you to go for a spiritual retreat?”

.

Random Acts of Kindness

2008-10-14T18:05:00.000+08:00

The Way to a Man’s Heart is Through his Stomach

Ah Kow found his friend Ah Lek, junior disciple grade three, in the Sow-lin Monastery refectory. Ah Lek was gobbling his rice greedily, shoveling large amount of rice into his mouth with his chop sticks as fast as he could.

“Woh, slow down, Ah Lek, before you choke yourself. I have never seen you so hungry. Where have you been? I did not see you at lunch and dinner.”

“Umnumu..” mumbled Ah Lek as he swallowed a mouthful of rice, “ …was away. Just came back. Abba Ah Beng sent me to deliver some sacred scrolls to Kong-San Monastery.”

“That’s almost thirty li away. Must have taken you a full day to get there and back,” said Ah Kow thoughtfully. He looked up in alarm as Ah Lek’s face began to turn red. After a hearty thumbing on his back, aided by other very enthusiastic junior disciples, Ah Lek regained his normal colour. “Fish bone,” he said by way of explanation.

“So what happened? Why are you so hungry? Didn’t you bring any food along?” Ah Kow asked, curious.

“I did. Abba Meng gave me a loaf of bread for the journey. He laughed when he gave me the bread, saying it is big enough for an appetite like mine. Like mine? Man, you should have seen him eat.”

“Anyway the weather was good so I was able to walk along the road without any trouble. It was good to leave the monastery for a while. It was about mid morning when I begin to feel hungry. As I was unwrapping the loaf of bread, Abba Ah Soong came along. You know Abba Ah Soong, from that large monastery behind the hill. I greeted him and seeing him eyeing my bread, offered him a quarter of the loaf. It never hurts to be on good terms with people like Abba Ah Soong, you know.”

“Good for you,” commented Ah Kow, “then what happened.”

“Along came that rich merchant Kong Seng with his beautiful daughter. You know the one with the big…” “Ah Sian,” interrupted Ah Kow with interest, “I know her.”
“Well, I offered them a quarter of my bread, figuring also it never hurts to make friend with a rich merchant. It can be useful for fund raising. They accepted the bread and I was about to eat when a poor skinny beggar came along. So to show them that disciples of Sow-lin do good deeds, I gave him a quarter of my bread.

I tell you, they are so impressed! Then I continued my journey, hurried off before anyone else come along and I have to share my bread! I have only a quarter left and I have a long way to go and have to come back before nightfall. I am scared there may robbers at night. I managed to reach Kong-San Monastery around midday and have to rush back because the sky had darkened and was threatening to rain.

It was in the afternoon that I stopped to rest and eat. I am so hungry. My stomach was growling so much that I can’t stand it anymore. I was about to put the bread in my mouth when I noticed an old man lying in the shade of the Jambu fruit tree. He was dirty, smelly, shrunken and frail looking. And he must be very hungry because he was looking so longing at my bread. Yet he did not beg.”

“You didn’t gave him your bread, you glutton you,” teased Ah Kow.

“I was so frustrated. Here I am, so hungry with my last piece of bread and he has to appear. No fair-lah. I feel like stuffing the bread in my mouth and just walk by, pretending I did not see him. No one will know. No one will notice.

Somehow, I just cannot do that. So I gave him that last piece of bread. He looked at me so gratefully, smiling and showing his rotten teeth. And then I…”

Ah Lek’s pause was so long that Ah Kow looked up at his friend’s face in alarm. “And then what?”

“And then I thought I saw the Lord Jesus smiling back at me,” whispered Ah Lek with a quiver in his voice.

Unconditional sacrificial giving brings a smile to God’s face

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