DUMC raid: it’s about what’s right for the marginalized

Shock at DUMC raid by Jais

Already there had been issues that had risen in the recent decade with rights of Muslim converts to Christianity to change their designation on their ID, the Alkitab issue, and the accompanying bomb blast at a Kuala Lumpur church. Last week, with shock I read that the Damansara Utama Methodist Church(DUMC) was raided by 20-30 Selangor Islamic Affairs Department (Jais) officers. Just June, last year, I had been at dumcthe Petaling Jaya megachurch. The church’s community arm, Harapan Komuniti was holding a dinner event to thank its donors, leaders, volunteers and the beneficiaries of the NGO that assists the poor and the needy, including women, children, and victims of HIV/AIDS and natural disasters, regardless of race or religion. Most governments would be happy to see volunteer organizations raise funds and mobilize volunteers to help needy citizens. But reportedly, having received a complaint, the religious officers had gone to the Aug 3 event at 9.45pm to check if there were Muslims present which is not allowed under the Syariah Criminal Enactment (Selangor) 1995.

The Singapore way

Without patronising or saying that we have a better way of managing such matters in Singapore, or that I endorse it, inter religious harmony legislation has been accompanied by comprehensive pre-emptive monitoring of the relations between the religions. It is common knowledge among pastors of megachurches and mullahs of popular mosques that in their audience there may be plainclothes intelligence  officers taping and listening for speeches that may incite inter-religious trouble. Complaints from the public are followed through judiciously. Phone calls and appointments have been made to give caution. Hands have been slapped before, public warnings have been issued, but never an intrusion of such expression nor proportion.

Searching for political capital instead of the capital’s marginalized

When the politicians came into the picture to squeeze some capital out of it, the issue seemed to have developed a life of its own . It is certainly fascinating for a Singaporean like me to follow the ongoing news reports, though for a Malaysian it would probably be viewed with consternation and frustration. To have an idea of how different parasites are feeding off this situation, read Wyngman’s obsevations in his blog post of how six “blinded” parties “see” the raid: The DUMC raid: are we forgetting someone?

He concludes with a poignant appeal for everyone to focus on the real issue, and he is right:

In a word, the politically motivated see only what they want to see. But what they can’t see is that segment which they must be most responsible for i.e. the least of ‘the people’. I’m talking about the homeless, the AIDS victim, the drug addict, the retarded, the orphan, the widow, the handi-capped i.e. the very people for whom the DUMC dinner was thrown – who sees them? Only, it seems, DUMC and Harapan Komuniti.

The drug addicts and homeless are those which society doesn’t enjoy seeing, so all the more reason why our leaders must take a good hard look at how they came to be. The orphans are the ones for whom GE13 will make hardly a whiff of difference, so it’s critical that voters make a difference at GE13 bearing these children in mind. The handicapped are the ones who will continue to suffer after the media shit’s been cleaned (off the fans and the surrounding ‘areas’), so we need to bring them to the top of our political priorities lest it makes our talk of justice and a ‘high-income society’ full of shit.

A Muslim cleric who sees more clearly

Blogger James Lim in a blogpost cited a report by the Malaysian Insider that Dr Mohd Asri Zainul Abidin, an influential Muslim cleric and former Perlis mufti said it was not a sin for Muslims to receive aid from non-Muslims and questioned the efficiency of the distribution of zakat(alms) to the poor. He is reported to have said:

“Where have all our wang zakat (alms) gone? Collections of hundreds of millions of ringgit are announced every year,” said Asri in an essay sent to The Malaysian Insider today.

“Is it not enough to help the poor get out of their poverty without them having to ask others for help?” he questioned.

“Why is there so much red tape blocking the poor from getting alms? There is so much red tape just to get even RM100 to RM200. This is despite the zakat offices looking opulent, the high salaries for officers and bosses, and advanced equipment,” Asri lamented.

“Is the high cost meant only to find donors, but without sufficient willpower to find suitable recipients?” he asked.

“It is the right of anyone to help whomever they want. As long as rules and laws are followed, one can help another regardless of race or religion,” said Asri.

“There are many questions that Muslims must ask themselves before blaming others,” said Asri.

True religion

The tragic fact is that after all have been said and done about this issue, people are going to assert that they are in the right and others are wrong, and the marginalized will continue to be the neglected marginalized. But it’s not about who is in the right, but it’s all about what’s the right, compassionate thing that Malaysian society are going to do about the marginalized. Will all currently interested parties step in to contribute their abundant gifts of energy, time and money to help them?

Only they asked us to remember the poor, the very thing I was eager to do. (Galatians 1:10)

Religion that is pure and undefiled before God, the Father, is this: to visit orphans and widows in their affliction, and to9 keep oneself unstained from the world.(James 1:27)

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Startling, depressing statistics on U.S. pastors

These statistics have been around for some time and the research was done in the 1990’s but they do strike a chord for us even today and in Singapore. The research was finished by the Schaeffer Institute, but quoted in Thabiti Anyabwile in a post titled, “Don’t Make Your Pastor A Statistic”. In the post he quoted the research of the former and I reproduce part of it  here:

But if I am to believe some of the survey statistics published on pastors and their view towards the ministry, the vast majority of my fellow pastors do not feel this way and are not receiving proper care from their people. Consider these figures compiled by the Schaeffer Institute:

Hours and Pay

90% of the pastors report working between 55 to 75 hours per week.

50% feel unable to meet the demands of the job.

70% of pastors feel grossly underpaid.

Training and Preparedness

90% feel they are inadequately trained to cope with the ministry demands.

90% of pastors said the ministry was completely different than what they

thought it would be like before they entered the ministry.

Health and Well-Being

70% of pastors constantly fight depression.

50% of pastors feel so discouraged that they would leave the ministry if

they could, but have no other way of making a living.

Marriage and Family

80% believe pastoral ministry has negatively affected their families.

80% of spouses feel the pastor is overworked.

80% spouses feel left out and under-appreciated by church members.

Church Relationships

70% do not have someone they consider a close friend.

40% report serious conflict with a parishioner at least once a month.

#1 reason pastors leave the ministry — Church people are not willing to go the same direction and goal of the pastor. Pastors believe God wants them to go in one direction but the people are not willing to follow or change.

Longevity

50% of the ministers starting out will not last 5 years.

1 out of every 10 ministers will actually retire as a minister in some form.

4,000 new churches begin each year and 7,000 churches close.

These statistics are startling and sad. Dr Richard J. Krejcir commented about this epidemic:

“After over 18 years of researching pastoral trends and many of us being a pastor, we have found (this data is backed up by other studies) that pastors are in a dangerous occupation! We are perhaps the single most stressful and frustrating working profession, more than medical doctors, lawyers, politicians or cat groomers (hey they have claws). We found that over 70% of pastors are so stressed out and burned out that they regularly consider leaving the ministry (I only feel that way on Mondays).”

However if you want to get further depressed, read the original article on why U.S. pastors leave their churches in Statistics on Pastors by Dr Richard J. Krejcir. Needless to say, we need to pray for all our pastors. And give them regular sabbaticals!

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Wearing Sunday best and forbidden flip flops

poster showing forbidden attire

Enforcing dress codes in church

The arresting subtitle of the Sunday Times article by Elizabeth Soh (Feb 6, 2011) read: “Catholic churches are enforcing dress codes, as more turn up in inappropriate attire”. Such inappropriate attire included shorts and flip flops; attire that exposed the entire shoulder, chest, back or thighs; low rise jeans and T shirts with loud graphics or rude slogans. A church even had a poster showing prohibited forms of dressing for parishioners, except that there was no FINE. It had even recruited “hospitality ministers”, an euphemism for fashion police. Some inappropriately attired parishioners may have been denied entry and barred from taking holy communion.

Church members’ attire often reflect what is popular and acceptable in society. People dress down and love casual nowadays. The preferred university dress is casual tops, shorts and flip flops. We see young people wearing that in church too. Executives want a break from having to be dressed smartly during weekends. Society has also made ‘more skin’ equivalent to more attractive and more fashionable. With the triumphant upliftt of bra design, even petite Chinese women have been emboldened to show more skin. Any priest serving at the communion rails would have to pray, “Lord lead me not into temptation” more often than a decade ago!

The rationale behind churches enforcing dress code

What were the reasons for this push for decent dressing in the Catholic Church?  In recent years the parishioners dressing have “got to a point where people were wearing tube tops with shorts barely covering their bottoms”.  Priestly prudishness?  No. The priests generally feel that parishioners should  “dress with reverence, to show respect”. There is an obligation to revere the Eucharist. The Archbishop’s office told the Straits Times: “Many Catholic churches in Singapore, and throughout the world, post guidelines on the type of dress that is considered ‘proper’. Dressing in one’s ‘Sunday best’ has historically been the protocol for attending Holy Mass.”  Another priest wrote to 10,000 parishioners: “When others look at the church, they learn something about us as Catholics. This would mean to dress appropriately and to be covered sufficiently.” The young ones are the main target and they feel it but are not convinced: “We are taught that God loves us no matter what we are, so why should the church discriminate against our attire?”

The truth about attire

Does the Bible have anything to say about how Christians should dress themselves and why? And if a faith community wants to disciple people in the practical area of dressing how can it be done wisely and graciously? There are two passages that can be cited about dressing in the letters of Paul and Peter. The first is about dressing for women in worship gatherings, the other about the essence of true feminine beauty.

1 Timothy 3:9,10:  I also want the women to dress modestly, with decency and propriety, adorning themselves, not with elaborate hairstyles or gold or pearls or expensive clothes, but with good deeds, appropriate for women who profess to worship God.

1 Peter 3:3,4:   Your beauty should not come from outward adornment, such as elaborate hairstyles and the wearing of gold jewelry or fine clothes. Rather, it should be that of your inner self, the unfading beauty of a gentle and quiet spirit, which is of great worth in God’s sight.

What’s the point?

From the pen of the foremost apostle of grace come the golden guidelines: modesty; decency; and propriety. From Peter’s mouth: clothe yourselves with unfading, instead of temporal beauty. Both emphasized that outward beauty and refinements like “elaborate hairstyles, gold or pearls or expensive clothes” must not detract from the inward beauty and character of the Christian that the Lord of grace had handcrafted. To my mind, the attire is just the frame, the character is the masterpiece portrait. In God’s eyes, our outward adornment must not detract from the showpiece of the brushstrokes of His finished work. The inner beauty must stand out, take the spotlight, so that Christ is exalted and praised by believers and unbelievers, and the grace of God is displayed and magnified. The frame should enhance, direct the eyes of onlookers to the masterpiece, and cause them to praise the Master Artist.

If wearing Sunday best means wearing the best suit of clothing I have, I am not for it. Its too burdensome. Honoring God, respecting others, protecting the brothers in the church from unnecessary temptation may all be good reasons but they gain significance when viewed in the light of the understanding that we Christians are partnering with the Holy Spirit to glorify, magnify Christ in our lives.

How the discipling community does it

We certainly can teach guiding principles just as the ultimate preacher of grace did: modesty, decency and propriety. Imparting an understanding of the whys and imparting the motivation of gratitude is better than having explicit detailed dress code. Guided group discussions about this topic in the cells is good way of learning God’s way- if there are to be community agreement let it come from the community through collaborative learning informed by biblical understanding. Discussing together and teaching people  to prayerfully judge for themselves is much more respectful of how God works to transform individuals. It is a better path to maturity  than legislation and imposition from above. Such imposition only increases anger, frustration, transgressors, hypocrisy, self righteousness, guilt and pride. We want to avoid judging one another, gossiping, and nit picking at whether the skirt should not be allowed one or two or three inches above the knee. We do not want Christianity to be mistaken as another religion with all its detailed rules and regulations to be kept to be accepted by God. When there is strong community life, we can lovingly and tactfully show individuals in need of specific application and instruction, the way of Christ. This may actually be a wonderful learning opportunity for the discipling community: a time of collaborative learning as a body.

Different levels of understanding and personal growth

Grace would make room for different levels of understanding and different contexts. We shouldn’t bar anyone who dresses otherwise, for we are all walking with the Lord at different pace, and are at different milestones on this faith journey.  A church that often receives beach tourists would be mad to ban flip flops. Of course there will be some different specifics in different context. In Myanmar the pastors wear flip flops – if you wear something else, you’re not following the unwritten rule!

Spiritual offering of our life

When Christians know how much God loves them and what he has done for them they will be grateful enough to want to glorify Christ,  whether at church, at work or at play or at school. Attire is a part of the total spiritual sacrifice we offer to the Lord as priests. The motivation has to be a grateful heart.

Here is a list from the article of three different dress codes of three Singapore Catholic churches just for information and discussion:

Church of our Lady Star of the Sea: inappropriate dressing includes camisoles, halter tops or translucent tank tops, miniskirts or shorts, bermudas worn with flip fops, men’s tank-top sports wear, low-rise jeans, T shirts with loud graphics or rude slogans.

Church of St Anthony: No attire made of spandex or translucent material; no attire exposing the entire shoulder, chest, back or thights; no attire promoting violence or vices such as drugs and alcohol; no sportswear or flip-flops.

Church of Our Lady of Perpetual Succour: For women, please wear: blouses or dresses with sleeves, trousers and skirts of a decent length; spaghetti-strap tops or tank-tops should be worn with a cardigan, a shawl or a jacket. For men, please wear: Shirts with sleeves, T-shirts paired with trousers and shoes.

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the New Covenant Church in KL- from strength to strength

new worship premises at Wisma TA

improved worship dynamics and equipment

In about one year, the New Covenant Church, in Kuala Lumpur  has outgrown the premises at Atria Shopping Centre and has moved to the Wisma TA on the 1.1.11. They seem to have nearly doubled in six months.

The improvements were visible and audible. The four forbidding video cameras, theIan Chong mood-shifting lighting, the projection systems and the understated tasteful interior. So has the music, with a worship leader with stage presence, and bold and anointed vocals. These certainly increases the appeal of this church to working young adults. And there were visibly more of them than six months ago.

Saw some familiar faces from Facebook and my previous visit. It was nice just to meet Simon Yap, and catch up with Alex and Karen. This church preaches the Alexgospel of grace but has many “law”-yers. Alex remarked that since experiencing God’s radical grace, he has been more excited, blessed, more active in ministry, and gave more than he had ever in his whole Christian life. Talking about giving, this church does not pass offering bags around and nobody is paid. There are offering boxes around, but giving is a low key thing. Even when they needed more than RM$600,000 to move to this new premises the amount was raised within three weeks without much drumbeating.

Barnabas Mam preaching

The message blessed my heart. It was pastor Barnabas Mam from Cambodia who gave a verse by verse expository message on New Covenant transformation. It was enlightening, helpful, inspiring. Interwoven into the explanations and catchy outline were stories from the church planting fruitfulness of Cambodian indigenous church planters trained and supported by the institute, and regularly  supported by the New Covenant Church through teaching teams and finances.

Kenny, Barnabas, Peter Sze, Simon Yap, Yew Chzon

Later, we had a relaxed sharing over coffee with pastor Peter and his daughter, Joey. Barnabas was amiable, perceptive and unassuming in person despite his stature as one of the notable leaders of the Cambodian Church. Peter and I talked quite a bit about the church. When asked about what caused the recent growth spurt, he replied that it was God’s grace. Whatever humanly analysed factors you deduced would be of no use if not for the grace of God. In another place or time, with the very same factors present, the growth may never materialise. He was concerned that tNCC became a community, not just a large collection of individuals. He felt that’s an important element in any church that preaches the gospel of grace. That also came across strongly in the course lectures and interactions in class about making disciples I had been attending. The culture in a Christian community is so strong it influences and shapes the groups and individuals in the church: it disciples them.

The Sze extended family of 4 generations

The extended four generations Sze family celebrated the one year birthday of Esaias at a country club. Well my timing was good. Four nights confined in a hostel room reading and doing my assignments had made me shamelessly bold. So I joined them for makan and they later graciously sent me back to Kuang, not Kluang, not Klang, but Kuang.

Now driving me back was something because Kuang, as I now know, is not part of Kuala Lumpur, but is a town north of the city. The Malaysian Bible Seminary bought over this country farm/golf club and it is located in an ulu kampong area (countryside) that needed three Szes, a Volkswagon and an iPad to locate. The daughter Suzanne was driving to spare the tired father; her husband, Yew Juan was navigating with the iPad; and Peter should have stayed home to rest, but accompanied me. So how do you think it made me feel? I wasn’t even the preacher!  Like the labourers in the vineyard who came to work late but got the same wages, I got what I did not deserve.

“Should I feel guilty or what?”, I asked Peter. “Just be grateful to the Lord”.

And I was, as I laid my head on the stiff pillow at 1am that night.

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Lost shepherds in the city

Lost shepherds and waiting sheep

The Rt Revd Rennis Ponniah, the Vicar of St John’s-St. Margaret’s Church, and Assistant Bishop in the Diocese of Singapore, gave an insightful message to priests and ordinands recently that was excerpted in the Diocesan Rt Rev Rennis PonniahDigest(Nov 2010). He was reminding the church of what it meant to be an Anglican priest in the church of God –the classical role of Anglican priests. Over the years, this has been greatly eroded, obscured, obstructed, and pushed aside by the pressures arising from expectations of congregations for their priests to function like CEOs. The result: lost shepherds in the church, and the consequence – more lost sheep waiting in the pews for their shepherds to do what they are truly called to do, and other sheep leaving for other pastures. The irony is that members want their priest to act like a CEO so that the church would grow, but the outcomes are exactly the opposite: priests and lay leaders suffering burnout and members leaving because their soul care has been ignored.

Lost shepherds can find themselves

What he said so accurately reflects a clear and present danger in the other churches in Singapore too, not just the Anglican. The unbiblical expectations members have of their pastors to be like CEOs,  reminded me of what Goh Keng Swee and his team of systems engineers did to the Singapore education system in the 1970’s (they killed its soul, and teachers felt lost). What Rennis said would resonate with many pastors in this land. The same has already happened in urban churches in the United States too. Shepherds today, like the ones at Christmas, need a fresh and heavenly revelation of who God is. They need to eagerly seek the One in Whom they can find their true self and calling.  Here is an excerpt of his message:

So much is expected of the priest in the modern city – chairing meetings, organizing major projects, replying emails at the speed of smartphones and sometimes initiating financial ventures – that it becomes easy to lose our way and neglect the major tasks of our calling. The affirmation of men and meeting the expectations of our congregation for dynamic leadership and management can become our priorities instead of pleasing God through our faithfulness to our calling. As one of my clergy colleagues recently remarked, “If there is a parable to describe our modern situation, it may well be entitled the ‘Parable of the Lost Shepherd.’  The hundred sheep, safely in the fold, wait hungrily for their shepherd to find his way back to them.”

We do well therefore as priests to heed the call to vocational holiness – to being true to the central tasks of our calling. What then is our vocational calling as priests? In a word, I would say that our call is not to run an organization or meet people’s felt needs, but to build a community of disciples. I often have to remind myself, “I am not running a church, I am building a community.” With this in mind, the key vocational tasks of a priest can be identified as:

1.     Preaching / proclamation of the Gospel

2.     Discipling/teaching and equipping bands of people

3.     Interceding/shaping and leading corporate prayer and worship services

4.     Pastoral care and spiritual direction(ie the role of the “wise man” in the Old Covenant)

5.     Leading the people out in mission and community service

6.     Oversight of the flock and governance.

The greatest threat to fulfilling our vocational tasks is our management responsibilities in our urbanized parishes. I am not saying that management work is not needed in priestly leadership; however, they should not stand in the way of our primary tasks. This is clear in the early account of the early church where the apostles found themselves diverted from their vocational calling because they were personally managing the task of food distribution to the needy. They learnt to delegate this task to others in order that they may give their “attention to prayer and the ministry of the Word” (Acts 6:4). Sadly, priests today may be delegating away their primary vocational tasks, while focusing on secondary ones. We are farming out the task of pulpit preaching to frequently-invited guest speakers, and the task of intercession to church intercessors. We are called to “prayer and the ministry of the Word”. We are called to “attend to God” in prayer and the study of His Word, and then to minister to people out of the strength of His presence. Are we attending to the needs of men (emails and mobiles) but ignoring our Lord (eg. Prayers and devotions)?

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