Start The Wave With A Ripple

Start The Wave With A Ripple

by Eugene Yapp

This year − 2010 − is a momentous year as it marks the close of the first decade of the 21st century. Mankind has moved well into the 21st century depicted by technological advances in a global world that cuts across traditional boundaries and cross borders.

In Malaysia, the progress of modernity and development has not been able to seal a more cohesive society in terms of national aspirations. In fact, the converse is happening − we seem to be more polarised and segmented than ever.

In many people's mind, the Malaysian society isn't going to be any different from previous years as its matrix and social evolution have proven otherwise. So, can Christians speak of a transformation vision? If yes, what form and shape will it take?

Oliver O' Donovan (Professor of Moral and Pastoral Theology at Oxford University) postulates that for a free liberal society to flourish, there must exist four aspects in her national life and social ethos.

In the context of Malaysia's multi-cultural, -linguistic and -religious society, the Church should take cognizance of these four aspects and strive towards actualising them in order for societal life and interest to benefit.

That the Church has had its shortcomings in this area is something we must note with all humility.

The cause, as Bishop Hwa Yung of the Malaysian Methodist Church observed, may be due to our 'identity crisis' in terms of who we are and our role in public life and mutual society.

What are the four aspects in which the Church must now take hold of and create a ripple effect for mutual edification?

1) Freedom

This aspect is not to be conceived as individual, subjective liberty premised on moral individualism. It is liberty from control and service to society by challenging the social realities of the day. It is freedom in "what we are and corresponds to what has been given us to be and to do".

If necessary, it entails being defiant to the "idols" of our times - the old lords of government, institution and structures that arrogate power unto themselves and see itself as absolute. This new paradigm, grounded in recognition of a supreme transcendence authority, renders all other authority and structure as relative and provisional.

Such an aspect is consistent with the proclamation of the cross. The cross has unmasked all spiritual powers and authorities to be and has disarmed them putting them to open shame, by triumphing over them. In Christ, they have been stripped of any false pretentions to Lordship (Col.2:15).

This then is the meaning and significance concerning the announcement that the "Kingdom of God" has come. Such a proclamation must certainly lead to the fact that "existing centres of community no longer have a prescriptive right now that they are confronted with this new and more authoritative one".

The Church has therefore been invested with the call to exercise her prophetic right of witness, speaking against the tyranny of the powers that be and the maladies plaguing and bringing society into disrepute and decay.

2) Mercy

The cross is where mercy and judgment meet. At the centre is the act of judgment and an act of reconciliation as well.

In judgment and reconciliation, redemption of society and culture is secured (2 Cor.5:18-19). In redemption and reconciliation, acts of mercy issue forth which serve as an assurance that God's free gift of forgiveness is available to all who chose to embrace it.

Hence, mercy as exercised by the Church cannot and should not only be confined to acts of compassion for the needy and downtrodden, but by demonstrating truth and making distinction between right and wrong to purge out the 'old leaven' by confronting offenders and inviting them to penitence with the aim of securing forgiveness and restoration.

3) Natural Rights

This claim is by ordinary men and women for a class of special rights which has come to be called human rights. Implicitly, it is a call for equality, affinity and belonging into families, homes and community. This claim is not grounded upon some abstract principle either in humanity or history.

The proper grounding for recognition of such right is based on the biblical understanding of human personhood. That all persons irrespective of race and religion are created in the image of God is borne out from the creation account (Gen 1-2).

It is God's action that confers human dignity and worth to all humanity. In redemption and reconciliation, this image − the worth and dignity which have been marred by sin − is restored.

"The God who expresses solidarity with us by taking on human flesh relativises all differences of ethnicity, education, class, gender or citizenship. There is in a sense in which humankind is one family", writes Vinoth Ramachandra. And this is the good news the Church must demonstrate to those who are downcast, laid aside and marginalised.

In speaking of equality, humankind does not exist in isolation as bare individuals, in atomistic disassociation from one another and from communities.

Human dignity presupposes that we live in homes, community and on a wider platform, a community of communities we call the nation-state. As we live in and within communities, it is the Creator's will for us to engage publicly with those of other communities (Matt.5:13-14).

Herein, lies respect for and acceptance of one another, being sensitive to each other's likes and dislikes, perspectives and points of views, and agreements and disagreements with a view to building understanding and overlapping consensus.

4) Openness to Free Speech

The Church as the community of God's people enjoys free speech in our address to God and to each other. Its premise is on the basis that as human beings created in the image of God, we are all creatures of communication and discourse.

"The Church's openness of mutual address and the assuming of mutual responsibility itself constitute an address to society, summoning society to admit the free passage of the Word of God and to response to it in its turn in speech".

The Church should therefore inspire modern society to espouse and put into practice the idea of free speech intrinsic in our modern notion of democracy. The value of our modern democracy lays not so much in the election of representative or even the idea of rule by the people but in the opportunity and the platform for public deliberation to explain and subject whatever issues of contestable nature to critical interrogation and scrutiny. We are however mindful that the Malaysian Parliamentary system has failed in this respect and is in need of critical restoration.

History has revealed that these four aspects or elements are difficult to attain. But try we must less the Church becomes a dormant voice in terms of her prophetic witness. What can and should be done?

NECF Malaysia on our part seeks to be a catalyst and to inculcate such a vision and God willing, mobilise churches to reclaim and rediscover our participation in civic public life.

Phase II of our nation-building agenda calls for Christian involvement whether as individuals or collectively in every sphere of society and within the institutional structures to experience personal transformation for societal transformation.

In practical terms, the following initiatives may be explored:

• Restoring Moral Citizenry. In many ways the social ills and dilemmas we are facing is reflective of a crisis of morality. Citizens of this nation, whether Christians or non-Christians, must live and demonstrate exemplary lives as moral citizens. In this respect, there is an urgent task of raising Christian teachers of tomorrow who can be role models and exemplary citizens.
• Creating a culture of truth and integrity. The freedom of expression must not be an end to itself. Its value lies in the service of facilitating truth. That the mainstream media has not been able to convey all that is truth is obvious. It is therefore imperative to have other forms of media that seek to promote truth and abiding universal values and norms. For such an enterprise to birth forth, huge amount of investments, both in terms of resources and finance, is necessary.
• Instilling a 'Christian Political Vision'. The need for a broad-based vision premised on biblical principles and understanding is necessary as an alternative to partisan party-based politics, both for the benefit of our Christian politicians and the Church at large. This platform or forum requires Christians to come together for the purpose of formulating such conceptions and hopefully for dissemination and education.
• Pressing for Community Transformation. Social work and actions must not only be confined to meeting the essential needs of the needy but breaking the cycle of impoverishment through awareness and education. In this respect, we call for those who are willing and able to contribute to social projects such as micro-financing and establishing community and vocational schools.
• Seeking Constitutional Reforms. To ensure that legal and juridical instruments are tools of justice and not oppression, there is a need to identify and seek reforms against unjust laws. This includes monitoring amendments to be in line with the prevailing conditions and circumstances consonant with principles of equity and morality.

May God bless Malaysia and the Church as we embark on this transformation journey in the year ahead!

References

Hwa Yung. "Kingdom Identity and Christian Mission" in Mission Round Table: The Occasional Bulleting of OMF Research. December 2008 Vol.4 No.2