Who, but God would have thought of calling such a diverse group of individuals from all over the world since the early 1930s to build His Church among the Orang Asli (OA)?

Such diversity would have preached a powerful message to the OA community. It would have been a witness that His love can break down barriers among men and make them one. This oneness would, in turn, authenticate the message of reconciliation proclaimed by His ministers of reconciliation.

Sadly, the Malaysian Church in general has failed to see this. Instead, of looking for ways to complement each other and strengthen the ministry among the OA, churches view differences with suspicion. The result: friction, duplication of ministries and disunity.

NECF Malaysia’s formation of the OA Ministry Commission in 1999 was the latest attempt at bringing the different groups or factions together. While there is much cause to rejoice, much still needs to be done to strengthen the ministry and the Church’s corporate witness to the OA.

Firstly, those involved in the ministry – both OA and non-OA – need to continue to build bridges. Instead of merely tolerating or avoiding one another, they need to come together and deal with their differences, bitterness and hurts.

Those who are friends and supporters of such ministers must lovingly but firmly encourage these ministers to be reconciled, instead of taking sides. The need for forgiveness and reconciliation cannot be sidestepped if the OA Church is to move ahead, for those who cannot forgive cannot minister recon- ciliation.

Secondly, we need to deal with the issue of theological differences. We must acknowledge that many of our differences are not primarily theological, but are often due to our personalities and preferences.

However, what do we do in cases where Christians genuinely want to work together, but struggle with doctrinal differences? Perhaps, it is time for each denomination to take another look at its theological stance, to acknowledge that on its own, it does not have the whole picture. Or perhaps the time has come for the Church to call a ‘council of elders’, as in the Jerusalem Council in Acts 15. Surely God will grant His Church wisdom to tackle this.

Thirdly, we need to understand the spiritual, political, economic and social needs of the OA. In preaching the gospel, we cannot avoid engagement with society on all these fronts. One issue the Church should no longer avoid is that of religious freedom for the OA. There are some segments within the Church that avoid getting involved in the OA ministry for fear of the possibility of repercussions. In the end, it is the OA Christians, and often babes in Christ, who face the reality of harassment and intimidation.

Religious freedom is guaranteed for the OA in the Constitution, but the freedom erodes when the Church does not stand her ground. The few times that the Church had stood and appealed to the authorities, the authorities have responded positively and upheld the right of the OA to choose.

In the same way, the Church must continue to discharge her responsibility as ‘salt and light’ by speaking up for the OA or standing with them on other issues affecting them.

Finally, we – the non-OA – must change our perception towards the OA. We must understand that we are not going to a people who, like blank pieces of paper, are ready to receive whatever we teach them. Their simple mode of living does not mean they have simple minds. We need to go to them and be ready to listen and to learn from them.

Then, we will present the gospel in the words and forms that will penetrate deep enough to challenge their worldviews. But, more importantly, when we go with humility, we will find that they will help us unlock some treasures in the Word of God. They may help us make sense of the world of spirits, and what the Bible teaches about spiritual warfare.

We need to trust in the power of the gospel to transform the OA, and that they, too, can be a blessing to many nations.