1. Institute of Advanced Islamic Studies
The Anglican Bishop of West Malaysia, Ng Moon Hing who is the current President of the Council of Churches of Malaysia, its General Secretary, Rev Dr Hermen Shastri and Rev Thomas Philips, President of the Malaysian Consultative Council on Buddhism, Christianity, Hinduism, Sikhism and Taoism (MCCBCHST) invited me to attend the event at the International Institute of Advanced Islamic Studies–Malaysia. IAIS pursues high calibre academic research on Islam in contemporary context, with the aim of elaborating ethical and intellectual principles of Islam and promoting interfaith dialogue.
IAIS had invited Rev. Dr Olav Fykse Tveit, General Secretary of the World Council of Churches to speak on “ Future of Muslim-Christian Dialogue: Prospects and Challenges.” Dr Tveit was in Kuala Lumpur to attend the General Assembly of the Christian Conference of Asia. He was moderator of the Church of Norway - Islamic Council of Norway contact group and the same for the Jewish Congregation contact group. He also was a member of the Inter-Faith Council of Norway.
The host who presided at this important event was Professor Dr. Datuk Osman Bakar, now Emeritus Professor of Philosophy at the University of Malaya in Kuala Lumpur, and Deputy CEO of the International Institute of Advanced Islamic Studies–Malaysia. He is currently a Senior Fellow at the Prince al-Waleed Center for Muslim-Christian Understanding at Georgetown University, Washington D.C. When we met him before the meeting he recalled that he first participated in the Interfaith event in Kuala Lumpur organized by the Christian Conference of Asia in the seventies when I was the General Secretary. It was good to re-establish this link.
Dr Tveit in his address shared his experience in Christian-Muslim dialogue in Norway where the Christians are in the majority with Muslims as a tiny minority. The situation is the opposite here where the Muslims are in the majority. There are lessons to be learnt of dialogue between Christian-Muslim relationships. It calls for tolerance and respect of differences as we engage in building bridges of understanding between faith communities leading to a peaceful society.
2. High Tea with Anwar Ibrahim
Following this event the Christian group was entertained by Anwar Ibrahim, the Opposition Leader in the Malaysian Parliament to High Tea at his private residence for over two hours even though he was busily engaged in the campaigning in the Hulu Selangor bye-election immediately after our meeting.
At the outset he recalled his connections with the Christian community when he acknowledged my first meeting him in the “ceremah” or dialogue sessions in the home of the former Opposition Leader, the late Dr Tan Chee Khoon. He also acknowledged the assistance given to him when he first started Abim’s (Malaysia Islamic Youth Movement) school for drop-outs from ecumenical sources in the early seventies. He participated in a few CCA events subsequently.
Anwar Ibrahim had just returned from his visit to the United States and was promised support from the leaders there as well as other countries in his current Sodomy Trial. He is optimistic about his prospects of acquittal. He has furnished irrefutable medical evidence that the sexual act did not occur.
We dealt at some length about the use of the name Allah and he expressed his concern. We discussed other issues arising from the present political and religious situation in the country.
The group expressed their appreciation for his contribution to Malaysian politics and assured him of their support. An old friend from the early sixties, Goh Keat Peng, is the liaison person.
3. Prime Minister Najib Razak
The Christian Conference of Asia concluded its business officially and the Prime Minister, Najib Razak, met with the remaining less than one hundred delegates who were waiting to board their planes to travel home the day after it ended. Najib had returned from Japan early on that day of the event at the Grand Seasons Hotel which coincidentally also houses the offices of vocal Malay rights group, Perkasa.
At this encounter he narrated his 1Malaysia concept for religious and racial unity in Malaysia. I expected the PM to repeat his speech which he delivered to the Foreign Correspondents Club meeting in Singapore recently. I did not bother to change my flight to take part in this event.
Present were the newly-elected general secretary of the CCA, Reverend Dr Henriette T. Hutabarat Lebang, who is also the director of the Institut Telogi Gereja Toraja in Indonesia; Anglican Archbishop of Perth Roger Herft; and the Vatican’s diplomatic representative to Southeast Asia, Salvatore Pennacchio.
Malaysian Insider, an influential online news portal, reported that the Malaysian delegates “felt the words still rang hollow, and expressed doubts that Malaysia was moving from mere tolerance to acceptance and mutual respect as espoused by the prime minister.”
“Utusan Malaysia should be here,” the church leader said on condition of anonymity, referring to the Malay-language national newspaper.
The Umno-owned daily has been at the forefront of criticism against a recent Cabinet-endorsed committee to promote harmony and understanding among religions in Malaysia.
Another local church representative noted that the PM’s speech steered clear of mentioning religion, and focused instead on the social and economic elements to promote unity and mutual understanding among communities from diverse backgrounds.
‘There’s a place under the Malaysian sun for everybody’,” the church leader said, citing the PM, but he appeared skeptical of Najib’s sincerity in his own message.
“He may say this here but he likely says something else in front of a different audience,” he pointed out.
“He’s got to add substance to his stand,” he added, noting that as a Malaysian delegate, he was hoping to hear “something more tangible” from the PM.”
4. Interfaith Project for Reconciliation in Sri Lanka
Preman Niles in his D T Niles lecture at the General Assembly traced the development of CCA from the beginning of a Movement of Friends to the Movement of Movements to the present stage of Movement of Churches. There is always the danger of institutionalizing any movement. There is also the risk of having a movement which is cut off from the churches.
Perhaps the time has come for Christians to partner people of other faith communities to engage in a common project of service to the whole human community. Increasingly we find ourselves as a Christian community in a human community which is religiously diverse and including those who do not hold any religious conviction. We then link up into a network of local projects/programmes for mutual enrichment and support and then seek further linkages regionally and globally.
One such effort is for me to work with Bhante Dr K Gunaratne, a Sinhalese Buddhist who is resident in Singapore for over ten years. We met one another in the Inter-Relgious Organisation in 1995. When he was engaged in a relief mission last year at the conclusion of the Civil War in Sri Lanka I decided to join him to visit the Internally Displaced Persons camp for the Tamil Tigers undergoing re-education.
We have now moved on to establish an Education Center for enrichment classes including English and Computor classes for upper secondary students. It will also provide interfaith education and reconciliation initiatives. Located in Vavuniya which has a Tamil majority in the north we will enhance the dialogue programme which is already in existence among different religious leaders in the community.
Bhante Gunaratne made a special trip to Kuala Lumpur to meet with the church leaders from Sri Lanka and the Sri Lankans in diaspora from Australia, United Kingdom and the United States. It was a time of clarification of the project which aims to engage in the process of reconciliation between the Sinhalese and the Tamils and moving forward to a new future for the country.
5. Good Samaritan Metroplitan Community Church
Delegates to the CCA General Assembly were dispersed in small groups to different churches in the city for the Sunday Worship Services. I posted the notice introducing Good Samaritan Metropolitan Community Church (GSMCC) for them to register so that the logistics could be arranged.
A group of eight chose to attend the Good Samaritan Metropolitan Community Church which was organized a little over two years ago. Within the group were a Pastor from the Uniting Church in Sydney, Australia, CCA staff responsible for the programme of HIV/AIDS, two journalists from India and Pakistan.
The journalist from Pakistan filed her report of the visit to the Church. I was surprised it was published in the Conference Daily newsletter the following day.
Naveen quoted Pastor Joe Pang: “This Church welcomes absolutely everyone - regardless of their gender, race, denomination, religion, sexual orientation and cultural background. The Church contains a diverse group of members including people from the “gay community.” We aspire to be a church of diversity. We believe in the power of love and healing” says Pastor Joe. The discrimination we face due to our sexual orientation makes us feel isolated. We ask the churches to hear our story, but we often refused a listening ear” he further added.
Pastor Joe ended by saying: “ We are glad CCA participants attended our worship. We pray with you and support the theme of the Assembly: Called to Prophesy, Reconcile and Heal.”
6. Personal Notes
My relationship to the Christian Conference of Asia was early in my ministry in the beginning of the sixties. I was invited to attend the 3rd General Assembly in 1964 in Bangkok. Early I had met the founder, D. T. Niles of Sri Lanka of what was then known as the East Asia Christian Conference. He was a leader with great charisma of the Methodist Church in Ceylon and became the first General Secretary of EACC. He took the liberty to select the members of the Continuation Committee and I was included in his list and was elected to that office. In the 5th Assembly which met in Singapore I was elected General Secretary in 1973 and served till 1985. The name was changed to the Christian Conference of Asia since then
I have made many friends since I was related to CCA and made new ones till today. A General Assembly is an occasion to renew and form friendships in the ecumenical movement. The meeting is a time to review the ecumenical programme and to chart new directions of mission and service for the churches in Asia.
We look forward to another five years of witness and service to the people in Asia by individual Christians, member churches, and CCA.
Thursday, April 22, 2010
Wednesday, March 24, 2010
Home > ST Forum > Online Story
Mar 24, 2010
Profits should not be charities' aim
I REFER to last Saturday's report, "Charity commissioner questions City Harvest" and the letter from the Ministry of Community Development, Youth and Sports, Urban Redevelopment Authority and Inland Revenue Authority of Singapore, on the same day ("Drawing the line on commercial deals"), which said: "A charity's main purpose is to provide public benefits through its charitable activities."
Churches like other religious organisations are classified as charitable institutions. The core business of a religious community is to cater to the religious needs of its members and to provide charity to the poor and needy. Funds from members and the public are solicited primarily for that purpose. Its purpose is not profit-making and accumulation of financial assets for further investment in the business and commercial sectors.
Historically, business activity in printing and publishing, religious supplies, media and communication is meant to enhance the religious outreach. The investment of surplus funds is directed to equity blue chip stocks and rental of properties. As has been rightly pointed out by the Government they are "not to subject the charity's assets and resources to unacceptable risks". And that includes speculating in the stock market. It is further questionable for the religious community to set up a separate business entity in order to avoid taxation.
Whatever surplus funds the religious institution gets each year is not meant to be accumulated for the purpose of engaging in business and commercial activities. Exceptional risks are taken in profit-making activities and they deviate from the nature of charitable institutions.
The relevant authorities should provide regulations and enact legislation to address this situation.
Yap Kim Hao
Mar 24, 2010
Profits should not be charities' aim
I REFER to last Saturday's report, "Charity commissioner questions City Harvest" and the letter from the Ministry of Community Development, Youth and Sports, Urban Redevelopment Authority and Inland Revenue Authority of Singapore, on the same day ("Drawing the line on commercial deals"), which said: "A charity's main purpose is to provide public benefits through its charitable activities."
Churches like other religious organisations are classified as charitable institutions. The core business of a religious community is to cater to the religious needs of its members and to provide charity to the poor and needy. Funds from members and the public are solicited primarily for that purpose. Its purpose is not profit-making and accumulation of financial assets for further investment in the business and commercial sectors.
Historically, business activity in printing and publishing, religious supplies, media and communication is meant to enhance the religious outreach. The investment of surplus funds is directed to equity blue chip stocks and rental of properties. As has been rightly pointed out by the Government they are "not to subject the charity's assets and resources to unacceptable risks". And that includes speculating in the stock market. It is further questionable for the religious community to set up a separate business entity in order to avoid taxation.
Whatever surplus funds the religious institution gets each year is not meant to be accumulated for the purpose of engaging in business and commercial activities. Exceptional risks are taken in profit-making activities and they deviate from the nature of charitable institutions.
The relevant authorities should provide regulations and enact legislation to address this situation.
Yap Kim Hao
Tuesday, March 2, 2010
Who has the Exclusive Claims to Absolute Truth?
Who has the Exclusive Claims to Absolute Truth?
The Christian Post (Singapore) published recently an article by a Protestant theologian which includes this passage: the missionary document of the Second Vatican Council of the Roman Catholic Church, Nostra Aetate: "The Catholic Church rejects nothing of what is true and holy in these religions." This does not yet mean that these religions are "vehicles" of salvation. They are, to use the term coined by the early Fathers of the Church, merely a "preparation for the Gospel". In some sense the nuggets of truth found in these religions loosen the soil of the hearts of pagans and make them receptive to the Gospel. But salvation is found only in Jesus Christ, "for there is no other name under heaven given to men by which we must be saved" (Acts 4:12).
Is this the current belief of the majority of the Christian community? I fear there are people of other faith communities who have the same view as stated by these Christians. When we refer to one another as pagans and have similar exclusive claims to absolute truth then it becomes a stumbling block to dialogue and interfaith relations that we have to contend with. It is time for all of us to critically evaluate such truth claims honestly and with integrity in our pluralistic society.
The Christian Post (Singapore) published recently an article by a Protestant theologian which includes this passage: the missionary document of the Second Vatican Council of the Roman Catholic Church, Nostra Aetate: "The Catholic Church rejects nothing of what is true and holy in these religions." This does not yet mean that these religions are "vehicles" of salvation. They are, to use the term coined by the early Fathers of the Church, merely a "preparation for the Gospel". In some sense the nuggets of truth found in these religions loosen the soil of the hearts of pagans and make them receptive to the Gospel. But salvation is found only in Jesus Christ, "for there is no other name under heaven given to men by which we must be saved" (Acts 4:12).
Is this the current belief of the majority of the Christian community? I fear there are people of other faith communities who have the same view as stated by these Christians. When we refer to one another as pagans and have similar exclusive claims to absolute truth then it becomes a stumbling block to dialogue and interfaith relations that we have to contend with. It is time for all of us to critically evaluate such truth claims honestly and with integrity in our pluralistic society.
Sunday, February 28, 2010
A Project in Reconciliation in Sri Lanka
A Project in Reconciliation in Sri Lanka
On February 24, 2010 the Venerable Dr K.Gunaratana and I launched our project of reconciliation in Vavuniya in the north in Sri Lanka. We conducted a ceremony of Laying Foundation Stone for the Chen Su Lan Education Centre. After three decades of Civil War between the Sinhalese and the Tamils with loss of lives and property the war came to a decisive end. Survivors have to set their hearts on relief, rehabilitation and reconciliation.
The decision was made to establish an Education Centre for service and reconciliation in the area of Vavuniya where the majority of the population are Tamil Hindus, Christians and Muslims. Venerable Gunaratana is a Sinhalese Buddhist working for some years in Singapore as Spiritual Advisor to Maha Karuna Society. I represented the Chen Su Lan (Christian) Trust in Singapore. There is the ecumenical and international aspects of this venture.
Mr Namal Rajapaksa who is the son of the President of Sri Lanka was approached earlier and he endorsed our request for a piece of land. On the eve of Nomination Day for his own candidacy for election to Parliament, he was gracious to give us an appointment to meet and personally thank him. We drove all day in the hot sun for about 300 miles along a single lane two way traffic from the north down to the very south to do so.
The Government Agent, Mrs. P.S.M. Charles (Christian) who is also the District Secretary approved our application and allocated over half an acre of land without cost in the city for our project.
Mayor Mr. S.N.G. Nathan (Hindu, National Tamil Alliance-TNA Party), Chairman of the Urban Council, helped us to negotiate with the squatters who were living besides the land earmarked for our use. He participated in our launching event.
The ceremony of the Ground Breaking and Laying of the Foundation Stone for the Chen Su Lan Education Centre was honoured with the presence also of Major General Kamal Gunaratne, Commander of the 53rd Division of the Army who led the final battle and now in charge of the Internally Displaced Persons programme and security of the area. We have visited him a few occasions before and appreciated the hospitality of the Guest House under his Command. From the very beginning he supported our efforts. In his speech he thanked us for our contribution.
Senior Superintendent of Police, Mr Senaratne is the Police Chief in the area graced the occasion as well. Two Parliamentary candidates, one a Sinhalese, Mr Upul Balasuriya and the other a Tamil, Ms Geetangalee were also present.
Ms Geetangalee, a Tamil Christian, is a feminist and entered the political arena to serve the women particularly in the war torn areas in the northern region. She herself survived the war. Her husband who is an Anglican priest is still missing for the past nine months. She suspects he was kidnapped by political rivals. She has a list of 1,900 such “disappearances.” They had demanded money from her for she is working as an administrator in an International School. They threatened her two children and she sent them off for their personal safety to school in Ukraine. The present government offered her round the clock security officers to protect her. She is gifted and has great passion for social justice and women’s rights. She recounted to us the utter misery of the women and children in the war torn areas with nothing left for them. They are without the basic necessities. They have to fend for themselves after the men gave their lives in the battlefield.
Local religious representatives of the Buddhist, Hindu, Christian, Muslim faiths were present to chant and offer prayers to bless the occasion. The religious leaders have been engaging in dialogue and we intend to intensify the programme and provide interfaith education. As a form of community service we will offer education first in English and computer skills for the O Level and A Level students irrespective of race or religion.
We visited a local school in Vavuniya which had to accommodate 3,000 Internally Displaced Persons who had come from the neighbouring areas to the city to secure an education. They were sitting literally shoulder to shoulder in a few old classrooms, temporary huts, and even under tents and trees. Classes are being conducted in all levels of primary and secondary education under extremely limited conditions. Most of the students have lost their homes or parents and seek shelter in the city to receive the free education offered by the State.
Under military escort we traveled to Kilinochchi which was the centre for the Tamil Eelam movement where fierce battles were fought. It was for some years the de facto capital of the LTTE (Tamil Tigers) until the city was re-captured. The Battles for Kilinochchi resulted in the loss of 70,000 lives. Almost a year after the war ended, shophouses along the main road still stand roofless and abandoned. A large artillery shell lodged in a wall now serves as a War Memorial. The town’s water tower was blasted and tumbled on its side just off the main road. Churches and temples were damaged and yet to be restored. The civilians in this war zone had to keep moving every day caught between the two opposing forces. Their homes were leveled, their land was mined and they sneaked through the battle lines at great risk. At the conclusion of the war about 300,000 displaced persons both civilians and Tamil Tigers were placed in camps. We were informed at present only about 60,000 remain. Out of that number are about 10,000 Tamil Tigers militia undergoing re-education and rehabilitation. Meanwhile the land is being de-mined and made safe for the civilians to return to farm their land and rebuild their homes.
War-wearied, the people are looking for whatever assistance that can be provided to start life from scratch and to restore their livelihood. They were made the wretched of the earth. The process of reconciliation is desperately needed to help one another to realise their hopes for a peaceful future.
On February 24, 2010 the Venerable Dr K.Gunaratana and I launched our project of reconciliation in Vavuniya in the north in Sri Lanka. We conducted a ceremony of Laying Foundation Stone for the Chen Su Lan Education Centre. After three decades of Civil War between the Sinhalese and the Tamils with loss of lives and property the war came to a decisive end. Survivors have to set their hearts on relief, rehabilitation and reconciliation.
The decision was made to establish an Education Centre for service and reconciliation in the area of Vavuniya where the majority of the population are Tamil Hindus, Christians and Muslims. Venerable Gunaratana is a Sinhalese Buddhist working for some years in Singapore as Spiritual Advisor to Maha Karuna Society. I represented the Chen Su Lan (Christian) Trust in Singapore. There is the ecumenical and international aspects of this venture.
Mr Namal Rajapaksa who is the son of the President of Sri Lanka was approached earlier and he endorsed our request for a piece of land. On the eve of Nomination Day for his own candidacy for election to Parliament, he was gracious to give us an appointment to meet and personally thank him. We drove all day in the hot sun for about 300 miles along a single lane two way traffic from the north down to the very south to do so.
The Government Agent, Mrs. P.S.M. Charles (Christian) who is also the District Secretary approved our application and allocated over half an acre of land without cost in the city for our project.
Mayor Mr. S.N.G. Nathan (Hindu, National Tamil Alliance-TNA Party), Chairman of the Urban Council, helped us to negotiate with the squatters who were living besides the land earmarked for our use. He participated in our launching event.
The ceremony of the Ground Breaking and Laying of the Foundation Stone for the Chen Su Lan Education Centre was honoured with the presence also of Major General Kamal Gunaratne, Commander of the 53rd Division of the Army who led the final battle and now in charge of the Internally Displaced Persons programme and security of the area. We have visited him a few occasions before and appreciated the hospitality of the Guest House under his Command. From the very beginning he supported our efforts. In his speech he thanked us for our contribution.
Senior Superintendent of Police, Mr Senaratne is the Police Chief in the area graced the occasion as well. Two Parliamentary candidates, one a Sinhalese, Mr Upul Balasuriya and the other a Tamil, Ms Geetangalee were also present.
Ms Geetangalee, a Tamil Christian, is a feminist and entered the political arena to serve the women particularly in the war torn areas in the northern region. She herself survived the war. Her husband who is an Anglican priest is still missing for the past nine months. She suspects he was kidnapped by political rivals. She has a list of 1,900 such “disappearances.” They had demanded money from her for she is working as an administrator in an International School. They threatened her two children and she sent them off for their personal safety to school in Ukraine. The present government offered her round the clock security officers to protect her. She is gifted and has great passion for social justice and women’s rights. She recounted to us the utter misery of the women and children in the war torn areas with nothing left for them. They are without the basic necessities. They have to fend for themselves after the men gave their lives in the battlefield.
Local religious representatives of the Buddhist, Hindu, Christian, Muslim faiths were present to chant and offer prayers to bless the occasion. The religious leaders have been engaging in dialogue and we intend to intensify the programme and provide interfaith education. As a form of community service we will offer education first in English and computer skills for the O Level and A Level students irrespective of race or religion.
We visited a local school in Vavuniya which had to accommodate 3,000 Internally Displaced Persons who had come from the neighbouring areas to the city to secure an education. They were sitting literally shoulder to shoulder in a few old classrooms, temporary huts, and even under tents and trees. Classes are being conducted in all levels of primary and secondary education under extremely limited conditions. Most of the students have lost their homes or parents and seek shelter in the city to receive the free education offered by the State.
Under military escort we traveled to Kilinochchi which was the centre for the Tamil Eelam movement where fierce battles were fought. It was for some years the de facto capital of the LTTE (Tamil Tigers) until the city was re-captured. The Battles for Kilinochchi resulted in the loss of 70,000 lives. Almost a year after the war ended, shophouses along the main road still stand roofless and abandoned. A large artillery shell lodged in a wall now serves as a War Memorial. The town’s water tower was blasted and tumbled on its side just off the main road. Churches and temples were damaged and yet to be restored. The civilians in this war zone had to keep moving every day caught between the two opposing forces. Their homes were leveled, their land was mined and they sneaked through the battle lines at great risk. At the conclusion of the war about 300,000 displaced persons both civilians and Tamil Tigers were placed in camps. We were informed at present only about 60,000 remain. Out of that number are about 10,000 Tamil Tigers militia undergoing re-education and rehabilitation. Meanwhile the land is being de-mined and made safe for the civilians to return to farm their land and rebuild their homes.
War-wearied, the people are looking for whatever assistance that can be provided to start life from scratch and to restore their livelihood. They were made the wretched of the earth. The process of reconciliation is desperately needed to help one another to realise their hopes for a peaceful future.
Thursday, February 18, 2010
Absolute Truth
In my recent explorations about the “parting of the ways” between Judaism and Christianity and in the origins of early Christianity, I discover different truth claims in antiquity. The various groups each claim its own to be absolute, exclusive and universal truth. Each is a sincere conviction believing in faith that God has revealed it to them only. They therefore deny the validity of the other claims to truth. I was struck by the sea of diversity in the early Christian movement.
It was from the fourth century C.E. (common era or after Christ A.D.) when Emperor Constantine embraced Christianity, it became the one true official religion for the State and its people. The Church Fathers like Augustine provided the theological justifications for the Christian Church to claim that it has sole possession of absolute Truth. They formulated the creeds and official teaching The Church through the office of the Pope was given the power to define the dogma of the community.
History further informs us that the Eastern branch of the Church separated from the Rome in the West to form different Orthodox Churches with their center in Constantinople. The Reformation further developed denominational churches and separated themselves from the Roman Catholic Church. Independent Churches now distanced themselves from the orbit of the mainline churches. The unavoidable question even within the Christian movement is whose claim of absolute truth is THE real absolute TRUTH.
Even though we believe in revelation from God there are various receptions and perceptions of divine revelation. This is the human condition and the only valid understanding we have is that it is a claim that each individual or group makes and views it to be absolute, exclusive and universal. Hence the concept of truth-claims. Call it relativistic if you must but what is the alternative. Your perceptions may be shared by some but will be different from others. There is no choice but to admit differences, diversities and pluralities. Otherwise, we will have to enter into conflict and conquer by the sword.
The theologian Wolfhart Pannenberg adopts the position that "every religion is incomplete pointing to a fulfillment in the future beyond itself. That religion which knows this and so interprets itself thus represents an absolute position in its very relativity."
Canon Max Warren of the Anglican Church Missionary Society in the early eighties advanced this classic attitude towards people of other faiths:
“Our first task in approaching another people, another culture, another
religion, is to take off our shoes, for the place we are approaching is holy.
Else we may find ourselves treading on men’s dreams. More serious, we forget that God was here before we our arrival.”
In my recent explorations about the “parting of the ways” between Judaism and Christianity and in the origins of early Christianity, I discover different truth claims in antiquity. The various groups each claim its own to be absolute, exclusive and universal truth. Each is a sincere conviction believing in faith that God has revealed it to them only. They therefore deny the validity of the other claims to truth. I was struck by the sea of diversity in the early Christian movement.
It was from the fourth century C.E. (common era or after Christ A.D.) when Emperor Constantine embraced Christianity, it became the one true official religion for the State and its people. The Church Fathers like Augustine provided the theological justifications for the Christian Church to claim that it has sole possession of absolute Truth. They formulated the creeds and official teaching The Church through the office of the Pope was given the power to define the dogma of the community.
History further informs us that the Eastern branch of the Church separated from the Rome in the West to form different Orthodox Churches with their center in Constantinople. The Reformation further developed denominational churches and separated themselves from the Roman Catholic Church. Independent Churches now distanced themselves from the orbit of the mainline churches. The unavoidable question even within the Christian movement is whose claim of absolute truth is THE real absolute TRUTH.
Even though we believe in revelation from God there are various receptions and perceptions of divine revelation. This is the human condition and the only valid understanding we have is that it is a claim that each individual or group makes and views it to be absolute, exclusive and universal. Hence the concept of truth-claims. Call it relativistic if you must but what is the alternative. Your perceptions may be shared by some but will be different from others. There is no choice but to admit differences, diversities and pluralities. Otherwise, we will have to enter into conflict and conquer by the sword.
The theologian Wolfhart Pannenberg adopts the position that "every religion is incomplete pointing to a fulfillment in the future beyond itself. That religion which knows this and so interprets itself thus represents an absolute position in its very relativity."
Canon Max Warren of the Anglican Church Missionary Society in the early eighties advanced this classic attitude towards people of other faiths:
“Our first task in approaching another people, another culture, another
religion, is to take off our shoes, for the place we are approaching is holy.
Else we may find ourselves treading on men’s dreams. More serious, we forget that God was here before we our arrival.”
Thursday, December 31, 2009
Hope for the Uncertain Future
We have come to the end of a troubled year brought about largely by the global financial crisis and natural disasters. It has resulted in business losses, unemployment and economic downturn that affected every one of us. We share in the agony of the people caught in the whirlwind of the typhoons, the swirling waters of the floods and the shattering tremors of the earthquakes in neighbouring countries. Although our suffering is not as acute as theirs we feel the pain too. The big question is Why?
In the midst of misery we wonder and we despair. People ask the question: “Where is my God or wonder if there is a God?” It is not surprising that one would abandon the God whom they worship and make their offerings and offer their prayers for help. Others question human ingenuity to overcome the trials and tribulations. Help we need but misery persists.
This year when the LTTE (Liberation Tigers of Tamil Eelam) fighters were defeated after 26 years of civil war in Sri Lanka, I visited one of the military camps for the re-education of teenage soldiers. Can we imagine the plight of these idealistic youths after their defeat. They are Tamil Hindus, Christians and Muslim youths and the victorious government army is predominantly Sinhalese Buddhist. When a Sinhalese Buddhist monk and I, a Chinese Christian, representing a charitable trust visited them with relief supplies, what did they see in us. Is there a sign for lasting peace and reconciliation?
Living in a multi-racial and multi-religious society in Singapore we are vigilant in maintaining peace and harmony so as to ensure not only economic success but also social cohesion and political stability. We are aware of the fragility of our relationships. We must not allow racial and religious conflicts to visit our shores. Everyone is responsible to safeguard our survival. It is encouraging that our political leadership is embracing diversity and promoting common engagement not only for national security but community solidarity.
192 political leaders of the world gathered in Copenhagen to negotiate on the urgent need for climate control in reducing carbon emissions. They are convinced that they must reach agreement for the preservation of our precarious planet and for human welfare and survival. The more developed nations need to curb their consumption of non-renewable resources and share their wealth and expertise to assist the less developed countries in their growth without depleting more resources. It is reassuring that our leaders internationally are committed to negotiate further on climate control.
The Christian community just celebrated Christmas. It is a season of giving and receiving gifts among family and friends. This is done as an expression of the message of peace and goodwill. People in every faith community and in secular society need to embrace this message and communicate it. It is good to become peace-keepers and good-will ambassadors.
As we look back across the years we have made significant progress for the betterment of our human community. Important contributions in science and technology made our lives more healthy and comfortable. Significant advances in the social sciences made our life more enjoyable and meaningful. Ahead of us we sense the danger of terrorism and the threat of nuclear holocaust. This forward movement is not inevitable and we cannot be naïve to believe we are on automatic pilot. Most of the time we have muddled through and it has been a roller-coaster ride. Humankind will continue to advance and retreat and progress cannot be assured.
It is undeniably an uncertain future we face. Our survival is threatened. Is there hope? From a distance we hear the whisper that there is hope and we must move on.
Religious faith communities feel resurgence. Religions will not wither and God is not dead. Secular people are realizing there is something beyond the physical and material.. They have questions about prevailing nature of religion in terms of its static institutional form, dogmatic theological doctrines, routine rituals and practices.
Harvey Cox, influential theologian in Harvard University has released his new book, The Future of Faith. In it he observes that Christianity is moving from an “Age of Belief” which focuses on doctrines, creeds, rituals and hierarchies to an “Age of Spirit.” The secularization that he advanced before has moved to become a new form of spirituality.
People are disappointed with the lures of materialism and promises of secularization. Evangelicals recently are raising questions about the perils of the gospel of health and wealth despite its popularity. Lausanne’s Theology Working Group says its overall view is that "the teachings of those who most vigorously promote the 'prosperity gospel' are false and gravely distorting of the Bible." It declared pointedly “prosperity teaching as incompatible with evangelical biblical Christianity,"
More people in both religious and secular communities consider themselves as spiritual but not religious. This convergence emerges in highlighting the spiritual dimension in life. It is this renewed and enhanced form of spirituality that is relevant today to manage the opportunities, cope with the challenges and overcome the crisis in daily living.
This is clearly evidenced by the rich and famous Bill Gates, Warren Buffet and Rev Rick Warren in using their accumulated wealth to reach the poverty stricken African countries in dealing with HIV/Aids and malaria control as well as freeing those caught in the poverty trap.
Business tycoons and heads of corporations here who are religious and/or secular establish Charitable Trusts and exercise Corporate Social Responsibility expressing their concern for the less fortunate. Voluntary Welfare Organizations respond to various needs of the community. Even the poor lend support to one another with their limited resources.
The search for meaning and purpose proliferates among us. In our affluent society there is developing disenchantment with the material but growing endearment for the spiritual. Enough is enough as far as material things are concerned. But more is needed of love and care, mercy and compassion reflecting the spiritual element of human existence. When we are aware of this we nurture hope for the uncertain future.
May the New Year of 2010 be one of hope for you.
Yap Kim Hao
We have come to the end of a troubled year brought about largely by the global financial crisis and natural disasters. It has resulted in business losses, unemployment and economic downturn that affected every one of us. We share in the agony of the people caught in the whirlwind of the typhoons, the swirling waters of the floods and the shattering tremors of the earthquakes in neighbouring countries. Although our suffering is not as acute as theirs we feel the pain too. The big question is Why?
In the midst of misery we wonder and we despair. People ask the question: “Where is my God or wonder if there is a God?” It is not surprising that one would abandon the God whom they worship and make their offerings and offer their prayers for help. Others question human ingenuity to overcome the trials and tribulations. Help we need but misery persists.
This year when the LTTE (Liberation Tigers of Tamil Eelam) fighters were defeated after 26 years of civil war in Sri Lanka, I visited one of the military camps for the re-education of teenage soldiers. Can we imagine the plight of these idealistic youths after their defeat. They are Tamil Hindus, Christians and Muslim youths and the victorious government army is predominantly Sinhalese Buddhist. When a Sinhalese Buddhist monk and I, a Chinese Christian, representing a charitable trust visited them with relief supplies, what did they see in us. Is there a sign for lasting peace and reconciliation?
Living in a multi-racial and multi-religious society in Singapore we are vigilant in maintaining peace and harmony so as to ensure not only economic success but also social cohesion and political stability. We are aware of the fragility of our relationships. We must not allow racial and religious conflicts to visit our shores. Everyone is responsible to safeguard our survival. It is encouraging that our political leadership is embracing diversity and promoting common engagement not only for national security but community solidarity.
192 political leaders of the world gathered in Copenhagen to negotiate on the urgent need for climate control in reducing carbon emissions. They are convinced that they must reach agreement for the preservation of our precarious planet and for human welfare and survival. The more developed nations need to curb their consumption of non-renewable resources and share their wealth and expertise to assist the less developed countries in their growth without depleting more resources. It is reassuring that our leaders internationally are committed to negotiate further on climate control.
The Christian community just celebrated Christmas. It is a season of giving and receiving gifts among family and friends. This is done as an expression of the message of peace and goodwill. People in every faith community and in secular society need to embrace this message and communicate it. It is good to become peace-keepers and good-will ambassadors.
As we look back across the years we have made significant progress for the betterment of our human community. Important contributions in science and technology made our lives more healthy and comfortable. Significant advances in the social sciences made our life more enjoyable and meaningful. Ahead of us we sense the danger of terrorism and the threat of nuclear holocaust. This forward movement is not inevitable and we cannot be naïve to believe we are on automatic pilot. Most of the time we have muddled through and it has been a roller-coaster ride. Humankind will continue to advance and retreat and progress cannot be assured.
It is undeniably an uncertain future we face. Our survival is threatened. Is there hope? From a distance we hear the whisper that there is hope and we must move on.
Religious faith communities feel resurgence. Religions will not wither and God is not dead. Secular people are realizing there is something beyond the physical and material.. They have questions about prevailing nature of religion in terms of its static institutional form, dogmatic theological doctrines, routine rituals and practices.
Harvey Cox, influential theologian in Harvard University has released his new book, The Future of Faith. In it he observes that Christianity is moving from an “Age of Belief” which focuses on doctrines, creeds, rituals and hierarchies to an “Age of Spirit.” The secularization that he advanced before has moved to become a new form of spirituality.
People are disappointed with the lures of materialism and promises of secularization. Evangelicals recently are raising questions about the perils of the gospel of health and wealth despite its popularity. Lausanne’s Theology Working Group says its overall view is that "the teachings of those who most vigorously promote the 'prosperity gospel' are false and gravely distorting of the Bible." It declared pointedly “prosperity teaching as incompatible with evangelical biblical Christianity,"
More people in both religious and secular communities consider themselves as spiritual but not religious. This convergence emerges in highlighting the spiritual dimension in life. It is this renewed and enhanced form of spirituality that is relevant today to manage the opportunities, cope with the challenges and overcome the crisis in daily living.
This is clearly evidenced by the rich and famous Bill Gates, Warren Buffet and Rev Rick Warren in using their accumulated wealth to reach the poverty stricken African countries in dealing with HIV/Aids and malaria control as well as freeing those caught in the poverty trap.
Business tycoons and heads of corporations here who are religious and/or secular establish Charitable Trusts and exercise Corporate Social Responsibility expressing their concern for the less fortunate. Voluntary Welfare Organizations respond to various needs of the community. Even the poor lend support to one another with their limited resources.
The search for meaning and purpose proliferates among us. In our affluent society there is developing disenchantment with the material but growing endearment for the spiritual. Enough is enough as far as material things are concerned. But more is needed of love and care, mercy and compassion reflecting the spiritual element of human existence. When we are aware of this we nurture hope for the uncertain future.
May the New Year of 2010 be one of hope for you.
Yap Kim Hao
Thursday, December 24, 2009
Let’s Get Real This Christmas
Free Community Church
December 20, 2009
I have been studying the origins of the Jesus Movement in preparing this sermon about what really happened at the First Christmas. Hence my sermon title: “Let’s Get Real This Christmas.” Not virtual – sugary, syrupy, sentimental, superficial Christmas. Not what someone has described as a consumer Christmas - buying and giving gifts that we do not need; drinking and gorging glorious food that we should not do. Accumulating things that cluttered our earth, depleted the limited natural resources, caused climate change and polluted the environment. Consumerism has catered to our selfish greed and not our actual need. Christmas is a time for each one of us to remind ourselves to be serious about our lives and values and to be aware of our common precarious future, to make the commitment to change and to seek an alternative future.
Let’s begin and look at the people around the manger on what we regard to be the first Christmas night in Bethlehem.
We have the baby Jesus, Mary sitting and Joseph standing next to her and the donkey, the shepherds and their sheep gathered around and the Three Wise Men bearing gift boxes and the three camels A tableau of the Adoration of the Christ Child - depicting the traditional Christmas stories or legends from the Bible.
The Four Gospels are more theological than historical. Each presented its perspective and interpretation for his audience. They view the same events from different lenses. When I read the earliest Gospel of Mark which most critical scholars claim was written in 70 AD for the Greek speaking non-Jews, the story of Jesus birth is not there.
When I read the Gospel of John which was directed to Jews and Gentiles acquainted with Greek philosophy and written in 90-100 AD, the nativity story is also missing.
When I read the letters of Paul which were written earlier than the Gospels, there is no mention of the birth stories.
When I read the Gospel of Matthew which was written by the converted Jewish-Christian around 70-100 AD, there is no story of the shepherds. On the other hand, the Gospel of Luke written by a Gentile Christian in around 80-90 AD, no Three Wise Men following the Star appeared. We are the ones that put the Three Wise Men and the shepherds arriving together at the manger. Matthew and Luke are the only two that carried the nativity stories. They both had Mark to refer to as well as the Lost Sayings known simple as the letter Q for source,
Another Gospel which was not included in our Bible was discovered as late as 1945 known as the Gospel of Thomas - a Coptic version of a Gospel which has only sayings and no historical narrative of Jesus that resemble the Jesus sayings in the Four Gospels but no nativity story. The date of this Gospel varies from the time of the Four Gospels to the later date of the 2nd century.
The stories about Jesus were circulating at the beginning by word of mouth in what is called the Oral Tradition for almost forty years after the Crucifixion before they were written down in Greek. They were only gossiping the gospel from the very beginning. Jesus was an illiterate and he spoke in Aramaic.
The conclusion is that depending upon which Gospel you want to agree with there is either no manger scene or a different portrayal of it between Luke and Mathew. Matthew was attempting to historicize ancient Jewish prophecy. The Four Gospels are interpretations of Jesus and they come to us as portraits rather than photos of Jesus. The real fact that we can be sure is that Jesus was born of Mary. Information about his infancy and childhood are extremely limited. It is incontestable real human life in this real world.
The study of the historical Jesus in the Gospels must be supplemented by secular sources especially from Josephus (AD 37 – c. 100), a widely recognized Jewish historian. Josephus's two most important scholarly works are The Jewish War (c. 75) and Antiquities of the Jews (c. 94). The Jewish War recorded the Jewish revolt against Rome (66–70). Antiquities of the Jews narrated the history of the world from a Jewish perspective. They described the social and political history in which the birth of Jesus was embedded.
Josephus was a priest and military leader in Galilee who fought the Romans in the First Jewish-Roman War of 66–73 AD. He was captured but later gained favour with the Roman authorities and granted the coveted Roman Citizenship
The important fact is that his secular work mentioned the existence of Jesus who is the brother of James who was crucified. He did not write about the birth of Christ.
There are other important personalities identified in the stories of the Nativity. Briefly The Roman Emperor Caesar Augustus who issued the decree, according to Luke "that all the world should be taxed." (KJV Luke 2:1.) Other translations say "that all the world should be registered" (NRS) or "that a census should be taken of the entire Roman world" (NIV).
Herod Antipas was appointed by the Roman Emperor as Tetrarch or local ruler of Galilee during the whole life of Jesus, He ruled from
4B.C. to 39A.D. He is mentioned a number of times in the gospel. His divorce and subsequent marriage to Herodias (his niece and the former wife of his half-brother) was criticized by John the Baptist whose head was severed and placed on a platter.
According to Luke, a population census was taken for tax purposes in 6/7 AD during the reign of the Emperor Augustus who was appointed Guirinius governor of Syria. But Matthew places the birth about a decade earlier (c. 4 BC), during the rule of Herod Antipas. Many scholars agree that Luke made a mistake.
The Roman Emperor and their local officials, governors, and the appointed High Priests form the political and religious establishment who ruled over the people. In referring to them they help in setting the dates of the birth of Jesus.
The Gospel stories are basically religious documents with interpretations of Jesus, each one with similarities and differences, and not meant to give a biography of Jesus nor a historical account of that period. However they influence the gossips and the shaping of the Christian faith. The message is culturally conditioned and historical determined even though they all claim to be divine revelations from Yahweh to inspired human beings.
As religious documents they do not cover all aspects of life and especially the political, economic and social. So we have the branch of study to complement what is written in the Gospels to fill out the religious story of the birth and the life of Jesus in order that we can get real about the life of Jesus in the social setting in his own Jewish community and in the Roman Empire. We cannot emasculate Jesus by de-politicizing or domesticating Him to remain only in sacred space and leave Him out of the secular arena. In fact Jesus was rarely seen in the sacred precincts of the Temple and left home and family wandering around the rural villages of Galilee most of his life.
In 4 B.C. there occurred yet another in a long series of protests, riots, revolts, rebellion, uprisings, insurrections and wars of the Jews against their Roman rulers. Josephus recorded that in that year, Judas a social bandit (Robin Hood) led villagers in Galilee to attack the fortress in Sepphoris. They took back what the Herodian officials had taken from the villagers - goods related to taxes and foreclosures on loans that the rebels viewed as belonging rightfully to the people.
Life under an oppressive and authoritarian government will always foster conflicts and antagonisms. Living under a colonial or authoritarian form of government will naturally engender opposition and violence. Those were revolutionary times with violent uprisings and social upheavals before and after the first Christmas.
The Roman Conquerors exacted tributes. The local governors collected taxes. The religious hierarchy commanded tithes and offerings. Galilee was an agricultural area. The Galileans had to pay and pay and pay these three levels of taxation out of the meager produce from their land. The rate of taxation was high and many farmers were compelled to sell their land and resorted to renting land. When they could not pay their rent they become landless workers and many were sold or conscripted as slaves. Others took to social banditry and plain robbery.
Joseph was reputed to be a carpenter and therefore classified as an artisan around Nazareth, one social rank above the farmer. In his time Herod Antipas was building a new cosmopolitan city of Sepphoris about four miles north of Nazareth. He must have worked in building this city that grew to a population of 30,000. Jesus later must have worked in the city too. From the taxes of the people the new city was built to honour their Emperor. Can you imagine what thoughts went through Joseph’s mind that night with another mouth to feed and taxes to pay. It is strange that Sepphoris was never mentioned in the Gospels and it can safely be assumed that Jesus was no country pumpkin but one knowledgeable about life in the city. Jesus in his teaching referred to the opulent and extravagant lifestyle of the city folk, fine apparel and lavish feastings, debts and repayment, robbers and social bandits, labourers and wages in his parables.
What was the hope of Mary and Joseph on that first Christmas. Prior to the birth and what is called the Annunciation, Luke wrote that an angel had announced to Mary that she will bear a son and call him Jesus:
He will be great and will be called the son of the Most High; and the Lord God will give to him the throne of his father David and he will reign over the house of Jacob forever and of his kingdom there will be no end.
This cannot be anything else but a political announcement which will fulfill the hopes of the faithful Jews like Joseph and Mary living under Roman domination and harbouring the hope of the restoration of the former rule by King David.
Luke composed this Song of Mary known as the Magnificat which included these verses
He has shown strength with his arm, he has scattered the proud in the imagination of their hearts, he has put down the mighty from their thrones, and exalted those of low degree; he has filled the hungry with good things, and the rich he has sent empty away,
This is certainly a manifesto for revolution and liberation from Roman captivity like their ancestors from Pharoah and other pagan Kings that conquered Israel in the past.
Then when the angel appeared to the shepherds in the fields they along with the heavenly hosts singing in the midnight air:
Glory to God in the highest, and on earth peace and good will among men.
This is the message of hope that the wretched of the earth, the tired, the lonely and the weary need.
When these shepherds stood before Joseph and Mary they reported what they saw and heard; Mary kept all these things, pondering them in her heart. How is Jesus going to realize the hope of their people like the shepherds and the wise men in the midst of their suffering. How can they offer peace and goodwill to all. In our time we need peace and goodwill just as much if not more. Let’s get real this Christmas in proclaiming the Christmas message which brings hope.
When the Three Wise Men from the East came with the gifts of gold, frankincense and myrrh before the Christ Child they symbolize the valuable gold for the King, the rare incense for the priest, and the anointing oil for His death. Proclamation is easy but fulfillment of hope is difficult down to the centuries. Let us get real this Christmas in acts of costly sacrificial love.
Jesus was given different options of mission and ministry available in his time among His people in that period. They were in their social and political history people movements resulting in boycotts, demonstrations, riots and wars which were swiftly suppressed by the overwhelming might of the Roman power. He could no longer depend upon his own religious leaders who were already co-opted to overcome the Roman oppression.
The distinctive and significant feature of Jesus ministry and mission was to develop an alternative community. The villagers responded to the call and regarded it as a new teaching given with authority. He invited the people in the villages to follow Him to join this community. It is not catering to the ruling elite and the economic czars. It is through giving special attention or preferential option to the poor and oppressed. He offered the guidelines of living under the rule of God. He called this alternative the Kingdom of God. It is a different kingdom from the Roman kingdom. It is not built through violence and warfare, control and domination. He was realistic and aware of the limitations of power. The change is achieved through acts of mercy and compassion, freedom and equality.
It is to bring to real life the prophetic tradition of Micah where “they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war any more; but they shall all sit under their own vines and under their own fig trees, and no one shall make them afraid.”
The alternative community to that of the Greek/Roman which Jesus initiated calls for conversion of the individual and the transformation of society. Personal and social change was advocated. In advancing alternative values and forming authentic creative Christian community, we will find we are usually in a minority as was the Jesus movement. Jesus not only preached but exemplified in this own life what he preached. Message and the messenger must be in synergy with one another. He had to make personal sacrifices to validate His ministry. This is the challenge that which Jesus accepted and the first Christmas embodied. This is the Jesus movement that was initiated and continues in our time.
N. T. Wright, Anglican Bishop of Durham and an evangelical New Testament scholar ended his Christmas sermon with these stirring words which I did not expect him to do.
“Jesus’ birth is not an invitation to a private religion into which we can escape and feel cozy, but a summons to us, as it was to his first followers, to sign on under his authority, to celebrate the birth of the Wonderful Counselor, the Mighty God, the Everlasting Father, the Prince of Peace, and to work under that authority for the growth of his promised kingdom of endless peace, of justice and righteousness…
Christmas is about God acting in the real world. It’s about people who go out into the world and make a difference in the name of Jesus. It’s about people like you. I am praying that God will call several of you here not only to trust him for yourselves, to come to know him in and through his incarnate Son, but also to put your shoulder to the wheel, to work in prayer and faith, and social and political skill, to carry forward the work of the kingdom that was launched at the first Christmas.”
This is a powerful and enlightened message from an evangelical leader whom we associate usually with private and personal religion and not public faith and social responsibility.
Just as Jesus ministry was related to the hopes and aspirations of the rural people living under Roman rule, we individually and in the FCC community are to relate to the victims of our present systems of domination. We are challenged to witness in the different situations in our homes, workplace and in our society. We are to labour to the end that we can restore peace wherever there is conflict and bring about goodwill wherever there is hatred. We are called to sacrifice in order to realize the hopes and expectations of our people. Let us begin by enhancing our faith, enriching our spirits, esteeming ourselves, electing a responsible lifestyle especially sexual, engaging in HIV/Aids ministry, enabling migrant workers, empowering the poor and embracing Sista Magdalene so that others may see we are Christians by our inclusive love.
Are these enough? No. Most of you will agree with me. We need to intensify these initiatives already taken. We must do more. There are people out there wailing and lamenting, crying for help. Let us work further in developing wider areas of concern, touching with our hands the lives of people, making a difference to them and to ourselves in our private and public faith as responsible Christians and faithful members of FCC. It is not just doctrine but the lifestyle stemming from what we believe and demolishing the stereotype of the gay lifestyle.
We as a church have a mission to help GLBT people in reconciling with their sexual orientation. We must further guide our community to adopt a lifestyle in all aspects following the example that Jesus set before us. Let us be like these stars shining above us and go out into the world to shine “to give light to those who sit in darkness…to guide their feet into the way of peace” and to offer hope to those who dwell in despair. There is no room at the inn at Bethlehem this Christmas as the city's hotels are fully booked, something mayor Victor Batarseh. "We need peace … From this little town of Bethlehem, I ask for all the free world to put pressure on Israel to … stop building settlements and accept peace.”
Therefore, let us take off our lenses and our masks that we are wearing outside and even inside the Church. Let’s get real this Christmas
Free Community Church
December 20, 2009
I have been studying the origins of the Jesus Movement in preparing this sermon about what really happened at the First Christmas. Hence my sermon title: “Let’s Get Real This Christmas.” Not virtual – sugary, syrupy, sentimental, superficial Christmas. Not what someone has described as a consumer Christmas - buying and giving gifts that we do not need; drinking and gorging glorious food that we should not do. Accumulating things that cluttered our earth, depleted the limited natural resources, caused climate change and polluted the environment. Consumerism has catered to our selfish greed and not our actual need. Christmas is a time for each one of us to remind ourselves to be serious about our lives and values and to be aware of our common precarious future, to make the commitment to change and to seek an alternative future.
Let’s begin and look at the people around the manger on what we regard to be the first Christmas night in Bethlehem.
We have the baby Jesus, Mary sitting and Joseph standing next to her and the donkey, the shepherds and their sheep gathered around and the Three Wise Men bearing gift boxes and the three camels A tableau of the Adoration of the Christ Child - depicting the traditional Christmas stories or legends from the Bible.
The Four Gospels are more theological than historical. Each presented its perspective and interpretation for his audience. They view the same events from different lenses. When I read the earliest Gospel of Mark which most critical scholars claim was written in 70 AD for the Greek speaking non-Jews, the story of Jesus birth is not there.
When I read the Gospel of John which was directed to Jews and Gentiles acquainted with Greek philosophy and written in 90-100 AD, the nativity story is also missing.
When I read the letters of Paul which were written earlier than the Gospels, there is no mention of the birth stories.
When I read the Gospel of Matthew which was written by the converted Jewish-Christian around 70-100 AD, there is no story of the shepherds. On the other hand, the Gospel of Luke written by a Gentile Christian in around 80-90 AD, no Three Wise Men following the Star appeared. We are the ones that put the Three Wise Men and the shepherds arriving together at the manger. Matthew and Luke are the only two that carried the nativity stories. They both had Mark to refer to as well as the Lost Sayings known simple as the letter Q for source,
Another Gospel which was not included in our Bible was discovered as late as 1945 known as the Gospel of Thomas - a Coptic version of a Gospel which has only sayings and no historical narrative of Jesus that resemble the Jesus sayings in the Four Gospels but no nativity story. The date of this Gospel varies from the time of the Four Gospels to the later date of the 2nd century.
The stories about Jesus were circulating at the beginning by word of mouth in what is called the Oral Tradition for almost forty years after the Crucifixion before they were written down in Greek. They were only gossiping the gospel from the very beginning. Jesus was an illiterate and he spoke in Aramaic.
The conclusion is that depending upon which Gospel you want to agree with there is either no manger scene or a different portrayal of it between Luke and Mathew. Matthew was attempting to historicize ancient Jewish prophecy. The Four Gospels are interpretations of Jesus and they come to us as portraits rather than photos of Jesus. The real fact that we can be sure is that Jesus was born of Mary. Information about his infancy and childhood are extremely limited. It is incontestable real human life in this real world.
The study of the historical Jesus in the Gospels must be supplemented by secular sources especially from Josephus (AD 37 – c. 100), a widely recognized Jewish historian. Josephus's two most important scholarly works are The Jewish War (c. 75) and Antiquities of the Jews (c. 94). The Jewish War recorded the Jewish revolt against Rome (66–70). Antiquities of the Jews narrated the history of the world from a Jewish perspective. They described the social and political history in which the birth of Jesus was embedded.
Josephus was a priest and military leader in Galilee who fought the Romans in the First Jewish-Roman War of 66–73 AD. He was captured but later gained favour with the Roman authorities and granted the coveted Roman Citizenship
The important fact is that his secular work mentioned the existence of Jesus who is the brother of James who was crucified. He did not write about the birth of Christ.
There are other important personalities identified in the stories of the Nativity. Briefly The Roman Emperor Caesar Augustus who issued the decree, according to Luke "that all the world should be taxed." (KJV Luke 2:1.) Other translations say "that all the world should be registered" (NRS) or "that a census should be taken of the entire Roman world" (NIV).
Herod Antipas was appointed by the Roman Emperor as Tetrarch or local ruler of Galilee during the whole life of Jesus, He ruled from
4B.C. to 39A.D. He is mentioned a number of times in the gospel. His divorce and subsequent marriage to Herodias (his niece and the former wife of his half-brother) was criticized by John the Baptist whose head was severed and placed on a platter.
According to Luke, a population census was taken for tax purposes in 6/7 AD during the reign of the Emperor Augustus who was appointed Guirinius governor of Syria. But Matthew places the birth about a decade earlier (c. 4 BC), during the rule of Herod Antipas. Many scholars agree that Luke made a mistake.
The Roman Emperor and their local officials, governors, and the appointed High Priests form the political and religious establishment who ruled over the people. In referring to them they help in setting the dates of the birth of Jesus.
The Gospel stories are basically religious documents with interpretations of Jesus, each one with similarities and differences, and not meant to give a biography of Jesus nor a historical account of that period. However they influence the gossips and the shaping of the Christian faith. The message is culturally conditioned and historical determined even though they all claim to be divine revelations from Yahweh to inspired human beings.
As religious documents they do not cover all aspects of life and especially the political, economic and social. So we have the branch of study to complement what is written in the Gospels to fill out the religious story of the birth and the life of Jesus in order that we can get real about the life of Jesus in the social setting in his own Jewish community and in the Roman Empire. We cannot emasculate Jesus by de-politicizing or domesticating Him to remain only in sacred space and leave Him out of the secular arena. In fact Jesus was rarely seen in the sacred precincts of the Temple and left home and family wandering around the rural villages of Galilee most of his life.
In 4 B.C. there occurred yet another in a long series of protests, riots, revolts, rebellion, uprisings, insurrections and wars of the Jews against their Roman rulers. Josephus recorded that in that year, Judas a social bandit (Robin Hood) led villagers in Galilee to attack the fortress in Sepphoris. They took back what the Herodian officials had taken from the villagers - goods related to taxes and foreclosures on loans that the rebels viewed as belonging rightfully to the people.
Life under an oppressive and authoritarian government will always foster conflicts and antagonisms. Living under a colonial or authoritarian form of government will naturally engender opposition and violence. Those were revolutionary times with violent uprisings and social upheavals before and after the first Christmas.
The Roman Conquerors exacted tributes. The local governors collected taxes. The religious hierarchy commanded tithes and offerings. Galilee was an agricultural area. The Galileans had to pay and pay and pay these three levels of taxation out of the meager produce from their land. The rate of taxation was high and many farmers were compelled to sell their land and resorted to renting land. When they could not pay their rent they become landless workers and many were sold or conscripted as slaves. Others took to social banditry and plain robbery.
Joseph was reputed to be a carpenter and therefore classified as an artisan around Nazareth, one social rank above the farmer. In his time Herod Antipas was building a new cosmopolitan city of Sepphoris about four miles north of Nazareth. He must have worked in building this city that grew to a population of 30,000. Jesus later must have worked in the city too. From the taxes of the people the new city was built to honour their Emperor. Can you imagine what thoughts went through Joseph’s mind that night with another mouth to feed and taxes to pay. It is strange that Sepphoris was never mentioned in the Gospels and it can safely be assumed that Jesus was no country pumpkin but one knowledgeable about life in the city. Jesus in his teaching referred to the opulent and extravagant lifestyle of the city folk, fine apparel and lavish feastings, debts and repayment, robbers and social bandits, labourers and wages in his parables.
What was the hope of Mary and Joseph on that first Christmas. Prior to the birth and what is called the Annunciation, Luke wrote that an angel had announced to Mary that she will bear a son and call him Jesus:
He will be great and will be called the son of the Most High; and the Lord God will give to him the throne of his father David and he will reign over the house of Jacob forever and of his kingdom there will be no end.
This cannot be anything else but a political announcement which will fulfill the hopes of the faithful Jews like Joseph and Mary living under Roman domination and harbouring the hope of the restoration of the former rule by King David.
Luke composed this Song of Mary known as the Magnificat which included these verses
He has shown strength with his arm, he has scattered the proud in the imagination of their hearts, he has put down the mighty from their thrones, and exalted those of low degree; he has filled the hungry with good things, and the rich he has sent empty away,
This is certainly a manifesto for revolution and liberation from Roman captivity like their ancestors from Pharoah and other pagan Kings that conquered Israel in the past.
Then when the angel appeared to the shepherds in the fields they along with the heavenly hosts singing in the midnight air:
Glory to God in the highest, and on earth peace and good will among men.
This is the message of hope that the wretched of the earth, the tired, the lonely and the weary need.
When these shepherds stood before Joseph and Mary they reported what they saw and heard; Mary kept all these things, pondering them in her heart. How is Jesus going to realize the hope of their people like the shepherds and the wise men in the midst of their suffering. How can they offer peace and goodwill to all. In our time we need peace and goodwill just as much if not more. Let’s get real this Christmas in proclaiming the Christmas message which brings hope.
When the Three Wise Men from the East came with the gifts of gold, frankincense and myrrh before the Christ Child they symbolize the valuable gold for the King, the rare incense for the priest, and the anointing oil for His death. Proclamation is easy but fulfillment of hope is difficult down to the centuries. Let us get real this Christmas in acts of costly sacrificial love.
Jesus was given different options of mission and ministry available in his time among His people in that period. They were in their social and political history people movements resulting in boycotts, demonstrations, riots and wars which were swiftly suppressed by the overwhelming might of the Roman power. He could no longer depend upon his own religious leaders who were already co-opted to overcome the Roman oppression.
The distinctive and significant feature of Jesus ministry and mission was to develop an alternative community. The villagers responded to the call and regarded it as a new teaching given with authority. He invited the people in the villages to follow Him to join this community. It is not catering to the ruling elite and the economic czars. It is through giving special attention or preferential option to the poor and oppressed. He offered the guidelines of living under the rule of God. He called this alternative the Kingdom of God. It is a different kingdom from the Roman kingdom. It is not built through violence and warfare, control and domination. He was realistic and aware of the limitations of power. The change is achieved through acts of mercy and compassion, freedom and equality.
It is to bring to real life the prophetic tradition of Micah where “they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war any more; but they shall all sit under their own vines and under their own fig trees, and no one shall make them afraid.”
The alternative community to that of the Greek/Roman which Jesus initiated calls for conversion of the individual and the transformation of society. Personal and social change was advocated. In advancing alternative values and forming authentic creative Christian community, we will find we are usually in a minority as was the Jesus movement. Jesus not only preached but exemplified in this own life what he preached. Message and the messenger must be in synergy with one another. He had to make personal sacrifices to validate His ministry. This is the challenge that which Jesus accepted and the first Christmas embodied. This is the Jesus movement that was initiated and continues in our time.
N. T. Wright, Anglican Bishop of Durham and an evangelical New Testament scholar ended his Christmas sermon with these stirring words which I did not expect him to do.
“Jesus’ birth is not an invitation to a private religion into which we can escape and feel cozy, but a summons to us, as it was to his first followers, to sign on under his authority, to celebrate the birth of the Wonderful Counselor, the Mighty God, the Everlasting Father, the Prince of Peace, and to work under that authority for the growth of his promised kingdom of endless peace, of justice and righteousness…
Christmas is about God acting in the real world. It’s about people who go out into the world and make a difference in the name of Jesus. It’s about people like you. I am praying that God will call several of you here not only to trust him for yourselves, to come to know him in and through his incarnate Son, but also to put your shoulder to the wheel, to work in prayer and faith, and social and political skill, to carry forward the work of the kingdom that was launched at the first Christmas.”
This is a powerful and enlightened message from an evangelical leader whom we associate usually with private and personal religion and not public faith and social responsibility.
Just as Jesus ministry was related to the hopes and aspirations of the rural people living under Roman rule, we individually and in the FCC community are to relate to the victims of our present systems of domination. We are challenged to witness in the different situations in our homes, workplace and in our society. We are to labour to the end that we can restore peace wherever there is conflict and bring about goodwill wherever there is hatred. We are called to sacrifice in order to realize the hopes and expectations of our people. Let us begin by enhancing our faith, enriching our spirits, esteeming ourselves, electing a responsible lifestyle especially sexual, engaging in HIV/Aids ministry, enabling migrant workers, empowering the poor and embracing Sista Magdalene so that others may see we are Christians by our inclusive love.
Are these enough? No. Most of you will agree with me. We need to intensify these initiatives already taken. We must do more. There are people out there wailing and lamenting, crying for help. Let us work further in developing wider areas of concern, touching with our hands the lives of people, making a difference to them and to ourselves in our private and public faith as responsible Christians and faithful members of FCC. It is not just doctrine but the lifestyle stemming from what we believe and demolishing the stereotype of the gay lifestyle.
We as a church have a mission to help GLBT people in reconciling with their sexual orientation. We must further guide our community to adopt a lifestyle in all aspects following the example that Jesus set before us. Let us be like these stars shining above us and go out into the world to shine “to give light to those who sit in darkness…to guide their feet into the way of peace” and to offer hope to those who dwell in despair. There is no room at the inn at Bethlehem this Christmas as the city's hotels are fully booked, something mayor Victor Batarseh. "We need peace … From this little town of Bethlehem, I ask for all the free world to put pressure on Israel to … stop building settlements and accept peace.”
Therefore, let us take off our lenses and our masks that we are wearing outside and even inside the Church. Let’s get real this Christmas
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