MCI (P) 163/02/2015
AUG 2015
With Thanksgiving
and Tenacity
Tan Kim Huat
R
“Stand at the Crossroads … ask for the Ancient Paths,
ask where the Good Way is, and Walk in it” (Jer 6:16)
egardless of race, language, religion or political persuasion, Singaporeans may be united in thanksgiving
at the upcoming Jubilee celebrations. There are many reasons for this.
Overflowing with Thankfulness (Col 2:7)
What we have achieved is truly remarkable. It is hard to think of another nation that has made similar progress
in a mere fifty years. Of course, we are far from perfect. We have our fair share of mistakes and wrong
turns. Even so, we still have the right to be proud of what we have accomplished, and none can
begrudge us. Indeed, we have surpassed many nations that were once ahead of us in
development. This is no mean feat, especially for a small nation that is without natural
resources or a hinterland for wealth generation.
INSIDE…
However, if truth be told, not all that we have is a result of our achievement.
a special
In some cases, we are simply blessed by what some would regard as
a lucky coincidence of circumstances. Of course, Christians will look
Jubilee
at it differently: not luck or blind chance, but the unseen and gracious
celebration
hand of God. We may not fully understand why we have been given such
supplement
blessings, but grateful to him we certainly must be.
cont’d on p2
“TRUMPET
CELEBRATES SG50”
1
In this light, religions in Singapore have a crucial role
to play. Despite the variations in beliefs and practices,
they all serve as reminders that blessedness is not
due entirely to human beings. Hence, no political party
or charismatic figure can claim to be the sole architect
of our success. That said, credit must be given where
credit is due, without, of course, negating the need for
constructive criticism.
their disciples, since they regard themselves as the
enlightened ones in this benighted world, and the final
bastion of justice and equality. Only recently are we
known as being ‘first-world’. So why isn’t this newbie
striving to be fully like them? It is not surprising it was
said recently that new winds will test the mettle of the
nation’s soul and ask questions about the Singapore
identity.
Without a thankful heart,
human beings cannot resist
the slide towards arrogance
and selfishness
The prophet Jeremiah faced a similar situation.
New challenges came his way, and his people were
tempted to abandon the longstanding covenant that
God had graciously made with them. The word that he
brought to his people was that at the crossroads, they
must ask for the ancient paths (Jer 6:16). These must
not be confused with the antiquarian type. Instead,
they are thus called because they have stood the test
of time. Of course, not everything new is bad. There is
much to learn and we must be nimble-footed in order
to progress. But the feet mean nothing without the
soul.
“
”
One other important reason is that being thankful is a
sign that we are not self-absorbed, as it is pointless
giving thanks if we think we are entirely self-made.
Instead, we recognise that many people have helped
us along the way, even if some of them have now
been surpassed. If the one can mature only in the
context of the many, what it means is that we must
commit ourselves to building a strong and cohesive
society. A thankful heart binds society together and
oils the interactions of its members. Without a thankful
heart, human beings cannot resist the slide towards
arrogance and selfishness.
“
Christianity is marked by an overflowing thankfulness
to God for his immeasurable gift in Jesus Christ our
Lord and all that results from it (Col 2:17; 3:15; Heb
12:28). Significantly, the one sacrament that makes
the Church distinctive is the Eucharist, a word derived
from the Greek for giving thanks. It is also instructive
to note that Paul’s letters are almost invariably
prefaced with thanksgiving (except in the letter to the
Galatians). This giving of thanks is not Paul’s tactical
ploy to ingratiate himself with his readers. On the
contrary, it sets the tone for his theological exposition
and practical exhortation. The point is that Christian
beliefs and praxis are coloured by thankfulness and
not compulsion.
“
Christian beliefs and praxis
are coloured by thankfulness
and not compulsion
”
Stand at the Crossroads … Ask for the Ancient Paths
(Jer 6:16)
The rumblings can already be heard. Our nation
may be standing at the crossroads. The familiar old
is gone and many new suitors seek to fill its place:
new perspectives on running the nation, new ways of
doing business, new ways of defining the family, and
new values to negotiate an increasingly ambivalent
world. Just to name one that is looming on the
horizon: same-sex marriages are legalised in many
of what may be known as ‘first-world’ countries. Some
of these countries have a great commission to fulfil
if the press reports are to be believed. They have
no qualms putting pressure on other nations to be
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… at the crossroads, we must
ask for the ancient paths (Jer
5:16)
”
To ask for the ancient paths means for us to couple
thankfulness with tenacity. The tyranny of the trendy
must be countered with the ancient rock of values.
Two of these values that have helped build Singapore
to be the marvel it is today spring easily to mind.
As difficult as it may be, we cannot abandon the
commitment to stand for integrity and fight corruption.
The recent high profile cases serve as a reminder
that we lose easily and quickly what was hard won
over many years. Furthermore, what has nurtured us
in our days of little mustn’t be set aside. In the past,
stories abounded on how very poor students still
managed to complete varsity degrees, because their
parents sacrificed much. These parents depleted
their lives to raise the next generation. In so doing, the
foundation for progress was laid. But we now deplete
our earnings on our own lives. Sadly, the stories that
abound today are about families breaking up, the
abandoning of aged parents, and the enthroning of
the bratty. Respect for parents, and commitment to
the family are values we lose to our detriment.
As we approach our Jubilee year, we remain thankful
to God for all that we have received. But it is also a
time to recommit ourselves to tread the ancient paths,
and pray that our nation will not abandon the values
that have built it and made it great against all the odds.
Dr Tan Kim Huat
Chen Su Lan Professor of
New Testament
Academic Dean
A Word from the Principal
SG50 and the TTC Story (Part Two)
A Theological Institution serving Church and Nation
I
n the previous issue of the Trumpet, I shared
about the journey of Trinity Theological College
from 1965 to the point when it had to leave its original
Mount Sophia campus in 2001. Like our nation, the
journey of our college over these years was fraught
with significant challenges and uncertainties. By God’s
grace, however, we matured in our mission at home
and abroad.
In September 2001, TTC relocated to new premises at
Upper Bukit Timah Road. This is close to the Dairy Farm
Nature Reserve, which creates a pleasant environment
especially conducive for ministry formation. It is our
hope to make this our permanent home, but we are
constantly alert to the fact that our lease renewal is
due in 2046.
“
The relocation of TTC is a reflection of a common
experience in Singapore life—the need to constantly
adapt to change as we live in an ever changing
landscape of a nation in pursuit of economic progress.
Indeed, change was our experience soon after our
move for very quickly numerous housing developments
encroached on our once tranquil retreat. But we
cheered the unexpected news that a new MRT line,
opening in December 2015, has situated the Hill View
station at our doorstep.
“
The rigour of our bi-lingual
degree programmes…allows
our students to imbibe
an ethos of spiritual and
intellectual integrity
”
The turn of the century also brought fresh opportunities
for TTC’s development. In 2002, the college was
blessed by the first of its endowed professorial chairs.
Our commitment to Christian scholarship was further
strengthened when TTC offered its own Doctor of
Theology (DTh) degree mainly to prepare faculty for
seminaries in Singapore and the region. But nurturing
the laity was also a priority of TTC. So in 2005 we
introduced the Master of Theological Studies (MTS) to
enable them in their witness in the public square.
For more than a decade, the National Council of
Churches in Singapore (NCCS) has relied on TTC for
theological research and publications. This led to the
formation of the Ethos Institute in 2014 jointly set up
by the NCCS, TTC and the Bible Society of Singapore.
This functions as a Christian think-tank, helping
Christians to reflect on important issues in its witness
to society.
Our curriculum continues to build a solid theological
foundation for its students to address a largely
educated society. The basic course in theology, if
undertaken on a full-time basis, covers only three
years, after which the graduate enters a lifetime of
ministry. For that reason, the college prefers not to
dilute its curriculum with skills-based courses such as
church music, counselling or management which can
be acquired after basic theological studies. However,
Field Education internship in local churches and church
related organizations continues to provide practical
training for our students.
may Singapore develop its
role as peace maker as well as
become an agent of blessing
upon the peoples of SouthEast Asia
”
TTC has come a long way since 1965. It no longer
depends on foreign funds, and 90% of its faculty are
Singaporeans. Yet it enjoys an international repute,
leading to numerous opportunities for collaboration
with seminaries in the region and beyond. The rigour of
our bi-lingual degree programmes, offered to students
from a variety of denominations and church traditions,
within the context of an international community,
allows our students to imbibe an ethos of spiritual and
intellectual integrity.
We are also encouraged that the ministry of TTC over
the past 50 years has been beneficial to our nation,
as we exhorted individual Christians and churches
to be more committed to the love of both Christ and
neighbour. In response to this call, many have spent
their time, money and other resources to bless the
lives of people in the wider society. Having fostered
the spiritual wellbeing of Christians, which leads in turn
to lives of altruistic giving, the college has contributed
in quiet but profound ways to the last five decades of
nation building.
So, in celebration of SG50, and recognizing our
critical role as stakeholders in society, we thank God
for allowing our college to journey together with our
nation through the past decades. We fervently pray
that Singapore will continue to progress and to grow in
stature. In a region which faces political tensions and
the possibility of conflict, may Singapore develop its
role as peace maker as well as become an agent of
blessing upon the peoples of South-East Asia.
Rev Dr Ngoei Foong Nghian
Principal
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Christian Spirituality (2)
Consequently, the practice of the presence of
God helps us to remain centred in God, especially
through the stresses and storms in life. We might
add that, perhaps, Brother Lawrence also did
not allow the concrete walls of the monastery to
blind him from the beauty of God’s creation. So,
through the ages, God’s people have also learnt
to notice God’s presence by looking at creation
as a mirror that points to God. A contemporary
work by Belden Lane, Ravished by Beauty
(2011), bears testimony to this practice.
Major Themes in
Christian Spirituality
I
n the previous article, I proposed a triperspective of Holy Scripture, spiritual
theology and Christian Tradition as criteria in
our search for an authentic Christian spirituality.
However, an authentic Christian spirituality does
not merely rest on good criteria. It must become
a lived reality in a Christian’s life. In other words,
Christian spirituality is as concerned with good
practice as it is with good foundations. The
emphasis on practice arises from the theological
understanding that there is a mutuality in our
relationship with God. In other words, we must
intentionally act upon the grace that we received
from God with the help of the Holy Spirit. This is
the cooperative effort of which the apostle Paul
wrote: “work out your salvation with fear and
trembling, for it is God who works in you to will
and to act according to his good purpose” (Phil
2:12-13). For this reason, I wish to focus on the
dimension of practice in this article; and I do so
by exploring several major themes in Christian
spirituality, centring them upon the doctrine of the
Trinity, and observing how “a cloud of witnesses”
practiced them.
Beginning with the foundational theme on God,
Scripture tells us that we were created in the
image of God (imago Dei). But our first parents,
Adam and Eve, fell into sin and that image was
terribly marred. Still, the image of God persists
in humanity. So there is in us a yearning for God
that manifests as a perpetual restlessness, and
where respite cannot be found anywhere but in
God. Thus, St. Augustine exclaimed: “you made
us for yourself and our hearts find no peace until
4
they rest in you.” Christian spirituality therefore
possesses a foundational focus on God, which
echoes the Psalmist’s refrain: “be still and know
that I am God” (Ps 46:10).
“
authentic Christian spirituality
does not merely rest on good
criteria. It must become a lived
reality in a Christian’s life
”
The focus on God has been pursued in various
ways in Christian history. A prominent one is
that by Carmelite lay Brother Nicholas Herman,
popularly known as “Brother Lawrence.” He
devoted his life to the Practice of the Presence
of God (1692). Although he worked as a kitchen
helper in the monastery, he did not allow his
menial labour to prevent him from cultivating
a continuing sense of God’s presence. On
the contrary, he wrote that if we faithfully paid
attention to the presence of God, it will lead to
“the simple grace, [which is] the long sight of
God everywhere present.” It is an attentiveness
to God which he described as “the most holy, the
most solid, the easiest, [and] the most efficacious
manner of prayer” (The Practice of the Presence
of God, 110). Brother Lawrence’s practice of the
presence of God is his way of prayer. It reminds
us of the early Church Father, Origen, who said
that “the entire life of the saint taken as a whole
is a single great prayer”; for it unites “prayer
with deeds required and right deeds with prayer”
(Origen, On Prayer, 104-5).
While creation points us to God, the knowledge
of God is, however, most fully revealed in Jesus
Christ in whom all God’s fullness dwells in bodily
form. We are redeemed and reconciled to God
through Jesus’ birth, life, death and resurrection.
Not only so, Jesus will one day return to judge
the living and the dead as attested to at his
ascension. This is the hope that is held out to
us in the gospel (Col 1:15-23). Consequently,
the practice of Christian spirituality is as
fundamentally rooted in Jesus Christ as it is
focused on God. It is through Christ the Son that
we come to know the God the Father.
Hence, another major theme in Christian
spirituality is the imitation of Christ; echoing
Paul’s words: “Be imitators of me, as I am of
Christ” (1 Cor 11:1). A prominent advocate of
this in the Middle Ages is Thomas á Kempis,
best known for his treatise, The Imitation of
Christ (c.1441). He urged that “whoever wishes
to understand fully the words of Christ must try
to pattern his whole life on that of Christ” (I, 1).
While á Kempis wielded significant influence in
medieval spirituality, it was Ignatius of Loyola
who systematized it into a set of practices for
the cultivation of the Christian life. The Spiritual
Exercises of St. Ignatius are based on the life,
death and resurrection of Christ in the gospel
accounts, and serve as a set of notes that provide
guidance on Christian growth through the stages
of purgation, illumination and, ultimately, union
with Christ – the traditional Catholic way of
interpreting spiritual progress in the Christian
life. These exercises, some of which include
the “examination of conscience, meditation,
contemplation, [and] vocal or mental prayer”
are normally done under the watchful care of a
spiritual guide (SpEx 1). I will elaborate on them
in the third article in this series.
While Ignatius adopted the traditional Catholic
understanding for the pursuit of the Christian life,
John Calvin, arguably the father of Reformed
spirituality, rested his pursuit on the themes
of mystical union with Christ and communion
with God as elaborated in The Institutes of the
Christian Religion (1559). Calvin’s spirituality is
based on his understanding of the twofold grace
of justification and sanctification. They reflect
his understanding of God’s redemptive work in
Christ and the progress of our life in God through
the Holy Spirit. Resting upon the firm assurance
of being united with Christ by grace through faith,
Calvin charts a life-long pursuit of deepening
communion with God through the habits of
repentance and prayerful contemplation. They
express a persevering faith in the worship of
God and service to humankind. On our union
with Christ, Calvin asserts: “He must … become
ours, and dwell within us. … as I have observed,
whatever He possesses is nothing to us, till we
are united to Him” (Inst. 1.3.1).
“
A deepening communion with
God, however, cannot be pursued
by mere human effort. It comes
through the grace of Christ and
the help of the Holy Spirit
”
A deepening communion with God, however,
cannot be pursued by mere human effort. It
comes through the grace of Christ and the help
of the Holy Spirit. Calvin calls this “the secret
energy of the Spirit” who helps us to know Christ
more and more (Inst. 1.3.1). The Holy Spirit is,
therefore, our primary enabler in the pursuit
of intimacy with God. John Wesley testifies to
this truth when he wrote that the Holy Spirit
guards against the degenerating of our Christian
practice into “mere formality” and “works upon
the soul by His immediate influence” to help us
to live as the children of God (Works of John
Wesley, V:123-134). This assurance helps us to
“keep in step with the Spirit” (Gal 5:25). Hence,
we grow in deepening communion with God in
Christ through a Spirit-enabled faith.
Rather briefly, we observe that the practice of the
Christian life follows a primary focus on the Triune
God along themes that engages with creation,
work, prayer, and other spiritual exercises. There
are also communal and missional dimensions
which, to my regret, I am not able to elaborate
in this brief article. Nevertheless, I hope that this
article gives you the sense that our Triune God
is using all means of grace to draw you into a
richer participation of the life in Him. This is a
reality that is attested to in Christian antiquity –
and very much available to us today.
Rev Dr Jimmy Tan
Lecturer in Pastoral and
Practical Theology
5
Theological Education
for Christian Service and Ministry
Jasper Ngoh is a 2nd year MDiv student
T
TC students come from every walk of life. Ranging from the young fresh-faced graduate
to the 60 year old retiree, all like-minded in responding to God’s call. Student life
in TTC is an incredible formative journey that trains them to integrate this theological
education with practical ministry in the world.
Orientation week. “It was a joy to watch seniors work tirelessly at settling their school
mates into the TTC community.” Student Council president Mak Sue Ann reflects, “A spirit
of oneness permeated the grounds of TTC; this helped to build strong camaraderie between
new and old students alike. What better way to kick start a new academic year!”
The TTC Orientation and Retreat is an annual event held at the start of each new academic
year serving to help both staff and student ready their hearts and minds for the year ahead.
Jonathan Huang, chairperson of the Orientation Committee shares his views on the
programme; “We invited various seniors from diverse backgrounds to share about their lives
in TTC and ended the Orientation with a commemorative service. Students were invited to
pen down their convictions on their calling to TTC, which will be kept until their graduation.
All these things emphasised the need to walk together as a Christian community.
Hailing from 11 different countries around the region, 67 new first-year students arrived
at the college on Monday, 6 July 2015, with little clue what lay in wait for them during
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7
Trinity Lectures 2015
Intimacy with Death
O
eath is a topic that is often avoided in
public and private discourse, not just in
Asia but also in the West.
n 23 June 2015, after many years of
creative gestation and untold hours of
careful crafting, scoring, editing and email
exchanging, Let the Asian Church Rejoice!, a
new Asian hymnal was born!
In his provocative study entitled, Modernity
and Self-Identity: Self and Society in the Late
Modern Age (1991), the famous sociologist
Anthony Giddens argues that one of the most
distinguishing features of modernity is the
sequestration of death.
Professor Abraham is Albert Cook Outler
Professor of Wesley Studies at Perkins School
of Theology, Southern Methodist University. He
is author of numerous books on a wide range of
topics, including the award-winning Canon and
Criterion in Christian Theology (1999).
A New Asian Hymnal for the Church
Mark Chan is Director of CSCA and teaches Homiletics
D
In the Trinity Lectures 2015, Professor William
Abraham grabs the bull by its horns and reflects
on some of the most difficult theological and
pastoral issues surrounding what the Apostle
Paul calls ‘our last enemy’ (1 Cor 15:26).
Voices in Praise
Beginning with an account of the death of his
own son, Timothy, Professor Abraham explores
the anguish that death brings that leaves those
who mourn with the inability to articulate their
grief and make sense of their situation. The
‘apophatic’ character of death, as he calls it,
requires that we recognize that all attempts to
explain (or explain away) the mystery that is
death are ultimately inadequate.
Yet, the Christian tradition offers invaluable
resources that help us to make some sense of
human death, however tragic and untimely, in
light of the overarching plan of God. Professor
Abraham emphatically insists that insights into
the mystery of death and eternal life can only be
gleaned from God’s revelation in Scripture, and
not from philosophical speculation.
Jointly published by the Methodist School of
Music (Singapore) and Trinity Theological
College’s Centre for the Study of Christianity
in Asia (CSCA), this is a multilingual pan-Asian
hymnal – with original languages and English,
Chinese or Indonesian translations. The 135
hymns, written in 23 languages or dialects
from 18 countries, are original compositions
by Asian Christian musicians that reflect the
varied melodic styles of Asia. The hymnal
testifies to the rich variety of musical and poetic
gifts (traditional and contemporary) that Asian
Christians are blessed with.
The collection has its roots in a research and
publication project of CSCA on popular spiritual
movements in Asia under the leadership of
its then director, Canon Dr Michael Poon. An
editorial committee comprising musicians and
theologians was formed to oversee the project.
Eminent Asian Christian ethnomusicologist
Professor I-to Loh provided editorial leadership
alongside Mary Gan and Judith Mosomos from
the MSM. Successive gatherings of the Asian
Composers’ Forum (ACF) served as the platform
for the emergence and gathering of these songs
of praise.
This collection of hymns and liturgical settings
are, in the words of the editorial committee,
offerings that together form “a firstfruit of the
Spirit, with hope-filled expectation that their
theological depth, poetic beauty and artistic
expression will mature in the years to come.”
It is the committee’s hope that this collection
will “inspire more seminarians and the younger
generation to consider seriously how they can
use God’s special gifts to them to write, compose
and sing new songs to the Lord.”
Besides the usual indexes, the hymnal includes a
Leader’s Guide and comes with a demonstration
CD. The Asian Hymnal represents Asia’s small
contribution to the universal hymnody by
widening the universal church’s repertoire to
include Asia’s rich and unique musical heritage.
The relationship between Christian hope and
certainty is then explored. Professor Abraham
argues that the dynamics of hope and certainty
can only be understood within the context of the
believer’s relationship with God, a relationship
that is established on faith (trust) made possible
by divine grace.
In the final lecture, Professor Abraham offers a
reflection on Job’s suffering. He examines Job’s
existential and intellectual struggles with what
appears to be underserved suffering in light of
the incomprehensibility of God and his ways and
explores the significance of Job’s encounter with
God in the closing chapters of the book.
Judging from the energetic discussions each
night, the issues that Professor Abraham raised
and addressed in his lectures struck a chord
with the audience.
The Trinity Lectures is a biennial event where
internationally-renown Christian scholars are
invited to address some of the most important
issues in Biblical and theological studies.
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To enquire about purchasing the hymnal, email [email protected] or [email protected], or
call (65) 67675258 or (65) 67676677.
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Trusting and Resting in God the Way Forward
College Retreat 2015
his year’s theme for the Retreat was
‘Entering God’s Rest’, with TRAC president
Rev Dr Gordon Wong sharing his insights
on the subject. He drew from Isa 30:15 for
his exhortations that encouraged students to
place their trust in God by championing right
relationships over outcomes; and to rest in God,
rather than giving themselves over to irritability
and impatience.
Ian Chew, this year’s Retreat committee
chairperson shares, “We were overjoyed to see
everyone participating enthusiastically in the
activities planned for them. Thanks be to God
for moving so mightily in our midst to refresh
and empower us for the new year ahead!”
Another highlight of the Retreat was ‘Welcome to
the Neighbourhood’, an outdoor bonding activity
which also served to orientate new students
around the various amenities available to them
within a stone’s throw of the College.
Congratulations to ...
Dr Lee Mee Onn (MTh 1994) on his installation
as the Principal of Malaysia Bible Seminary on 26
March, in Selangor, Malaysia.
Jasper Ngoh is a 2nd year MDiv student
T
Punctuations . in . Time
Kim Jung Hun, a new post-graduate student
from South Korea said, “My heart melted when I
saw so many people of different races, speaking
different languages, coming together to pray
and sing in one Spirit to one God. I know that
God will lead me in my life and studies here in
TTC.” The retreat ended meaningfully as the
community came together to seek and pray
for God’s leading and blessings for the new
academic year.
As the dust settles on the College Retreat, the
students hunker down and prepare to hit the
books running. Essays beckon, assignments
rear their unforgiving heads, stress levels inch
ever upwards and we, human as we are, are
prone to fall back into our old habits. As busy
seminary students, the act of trusting and resting
in God is easily forgotten. We invite you to pray
for us as we strive to combine academic rigour
with a commitment to spiritual formation.
Rt Rev Caleb Soon Seow Chong (MDiv 2000) on
his election as Moderator of Gereja Presbyterian
Malaysia (GPM) at its General Assembly in March.
Chennakesavan Saravana Kumar (MDiv 2014) and
his wife Sivakumar Suganthi on the birth of their
second baby, Jaden on 1 April.
The following alumni in the Anglican church on their
ordination on Sunday, 17 May, at the St Andrew’s
Cathedral.
TTC depends fully on the generosity
of well wishers in Singapore
Your gifts will be used to train
men and women
for Christian Outreach and Ministry
in Singapore and the region
We invite you to consider
the following ways
to contribute to our ministry:
To the Diaconate:
Rev Chan Wei Han Christopher (BD 2010)
Rev Peter Jeremy Ponniah (MTS 2010)
By Cheque payable to ‘Trinity Theological College’
Mail to: 490 Upper Bukit Timah Road, Singapore
678093
To the Priesthood:
Rev Charles s/o Tewer Sahyam (BD 2011, MTh
Year 2)
Rev Dino Veerasamy Thangamany (BD 2013)
Rev Wong Kok Yean (MDiv 2007)
By Bank or ATM transfer to our DBS current account
033–017261–3
Rev Shaun Chong Jiawei (BD 2011) and his wife
Rulin on the arrival of their first child, Elijah Chong,
on 26 May.
Rev Prem Bahadur Tamang (BD 2011) on his
ordination to the Diaconate in the Deanery of
Nepal by Bishop Rennis Ponniah of the Diocese
of Singapore on 3 June at the Nazarene Church,
Kathmandu.
Esther Kasinathan (MDiv 2004) & her husband
Marcel on the arrival of their third child, Elessa Guy
Clement on 10 July.
Condolences to ...
Patsy Lye-Hwa (Mrs To) and the family of the
late Rev Albany To Shiu-Kin (BTh 1961) aged 83,
who was called home to the Lord on 18 April, in
Maryland, USA.
Rev Edmund George De Souza (BTh 1982) and his
wife Jessie on the demise of his mother, the late
Mdm Lim Swee Neo, on 22 April.
The family of the late Rev Ezra Loke Cheng Wah
(MTh 1980), aged 74, who was called home to the
Lord on 11 May, in Petaling Jaya, Selangor, West
Malaysia.
Bishop Yong Chen Fah, former Warden of St Peter’s
Hall, whose beloved wife Mida, passed away on 2
July in Sabah.
Rev Dr Kow Shih Ming (MDiv 1992) on the passing
away of his father, the late Mr Kow Choon Chuan,
aged 86, on 17 July.
Bishop Dr & Mrs Wee Boon Hup (MDiv 1984) on the
demise of his beloved mother, the late Madam Tan
Lee Neo. She went home to be with the Lord on 17
July at the age of 95 years.
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Thank You for Your Partnership
in Theological Education
By way of Bequests to TTC. We shall
be pleased to discuss this plan with you.
You may email the [email protected] or call us at:
67676677
Thank you for blessing
Trinity Theological College
Evening Classes
Course A: Being Faithful In Troubled Times
Lesson from 1 & 2 Peter
Dates: 16 September - 4 November
(8 Wednesday evenings)
Time: 7.30pm - 9.30pm
Venue: St. Andrew’s Cathedral
Course B: Science Triumphant? Exploring
Issues of Science and Faith
Dates: 17 September - 12 November
(8 Thursday evenings, no class on 24 Sep)
Time: 7.30pm - 9.30pm
Venue: TTC Lecture Room
Contact: Esther Lee @ 67613624
or visit our website: www.ttc.edu.sg
The Trumpet is published in
English and Chinese
To view the Chinese edition,
please visit our website
www.ttc.edu.sg
11
Peace-Building in Church and Society
CSCA Workshop on Mediation
Leonard Wee teaches New Testament
A
small group of 30 participants, comprising pastors
and active lay leaders, were given a rare treat from
30 April to 2 May 2015, when a team of highly-qualified
mediation practitioners conducted a three-day workshop
on Christian Mediation, organised by the TTC’s Centre for
the Study of Christianity in Asia (CSCA)
One key feature of this course is to enable participants to
acquire the practical skills of mediating a conflict. It is one
thing to understand how to manage a conflict in theory, but
quite another thing to acquire the actual skills of working
with the parties involved in a mediation session. Participants
are also taught the valuable skills of leading the mediation
through its various phases, and the process of moving from
exploration to solution.
According to CSCA Director, Rev Dr Mark Chan, the
Christian Mediation Workshop is an extension of the
Faith and Society initiative of CSCA. It was prompted by
a desire to provide a platform for Christian leaders to be
equipped with the necessary skills of mediation and conflict
management. He hopes that the workshop will contribute
to the fostering of a peace-making and peace-building
culture in our churches across denominational lines.
In fact, conversations have now begun on what the next
step ought to be, though there is as yet no specific plan
to schedule the next training. However, judging from
the feedback, there is interest to see this training made
available to other Christian leaders.
Another participant, the General Secretary of the Synod
of the Presbyterian Church in Singapore, Rev Tan Cheng
Huat commented, “This is a timely
workshop as we see the world
around us getting more and more
into conflict situations. Moreover, we
also find more Christians bringing
one another to court. The demo and
practice sessions in the workshop
are most helpful.”
Indeed, the workshop ended with
three conclusions that were generally
agreed by those who attended. First,
there is a need for the Christian
community to set up a network that
would provide help and resources for
Christians to resolve any differences,
should these arise. Second, this
course should be repeated if possible,
as it meets an important need in the
church today. Third, all participants
agree that the workshop is simply
top-notch, and kudos must go to all
the instructors for being meticulously
prepared for each session.
TRUMPET EDITORIAL:
Ms Nie Yicong, Ms Dawn Lee, Dr Tan Loe Joo, Dr Leow Theng Huat,
Ms Eunice Low, Rev Yap Seok Chin (Editor for Chinese),
Rev Dr Ngoei Foong Nghian (Editor)
12
TRINITY THEOLOGICAL COLLEGE
490 Upper Bukit Timah Road
Singapore 678093
Email: [email protected]
Website: www.ttc.edu.sg
Tel: (65) 6767 6677
Printed by Print & Print Pte Ltd
… a special Jubilee celebration supplement
“TRUMPET CELEBRATES SG50”
Courtesy of Lee Yi Huei
TRUMPET CELEBRATES
T
rinity Theological College joins all Singaporeans
in
celebrating
Singapore’s
fifty
years
of
independence by offering some theological reflections
on matters of public interest. Such engagement has
August 2015
always been part of Christianity’s self-understanding from its inception. Christians believe that because
the whole universe is God’s creation it is inescapably
linked to its Creator who holds the key to creation’s ul-
timate meaning. Human beings made in God’s image
and endowed with a divine vocation have an especially
significant role to play in unveiling and advancing God’s
ultimate purpose. In this issue of the Trumpet three
of our theological educators set out their respective
theological perspectives on the man who made Singapore
what it is today (Mark Chan); the problem of inequality (Roland Chia); and the precarious nature of religious
freedom (Lim Teck Peng). Hopefully, their thoughts
will serve as a catalyst for church leaders in Singapore
to recognize the critical importance of theological
reflection for societal flourishing.
1
Uncommon Man, Common Grace
Founding Father Lee Kuan Yew
God’s gracious and sovereign will. Through the divine
ordering and providential convergence of people,
circumstances and events, God sovereignly brought
about those conditions conducive for Singapore to
flourish.
Rev Dr Mark Chan
Director of the Centre for the Study of
Christianity in Asia (CSCA)
G
aining independence from
Malaya in 1965 was greeted
by the budding nation of Singapore
more with trepidation than jubilation. A geographical pygmy with
no natural resources to call its own,
the island state had to fend for itself
and somehow forge a new nation in
the face of political disappointments
and regional uncertainties. Not many
thought this tiny state would survive,
let alone thrive and prosper.
And prosper Singapore did! That it
is today a first world country and
an economic powerhouse is in more
ways than one an aberration of history. There is therefore much for which
the people of Singapore can be thankful in this our jubilee year of celebration. As we savour the achievements
of the past fifty years, we owe the
pioneer generation and all who came
in their wake our gratitude for their
sacrifices.
At the same time, we give thanks to
Almighty God, without whose favour and blessings we would not be
where we are today. Scripture is clear:
nations rise and fall at the behest of
2
Thanking God for his providential blessings does not
take away from or diminish in any way the contributions of the countless men and women who gave their
lives to build Singapore; especially the part played by
our first generation of leaders led by founding Prime
Minister, the late Mr Lee Kuan Yew.
The passing of Mr Lee on 23 March 2015 was greeted
by a weeklong nation-wide outpouring of grief that
was at once heartfelt and spontaneous. And rightly
so too, for whatever one may make of the man it is
incontestable that he played a pivotal role in putting
Singapore on the world map. He expended his life
to make a secure, peaceful and prosperous home for
Singaporeans where none existed. Together with his
equally stout-hearted comrades, he worked tirelessly
and tenaciously to transform a once sleepy backwater
port into a thriving modern metropolis.
It is the measure of the man’s impact that thousands
of Singaporeans from all walks of life braved the elements and lined the streets to pay their last respect to
their first leader. The expression of heartfelt gratitude
at the funeral of Mr Lee is a good change from the
usual litany of complaints from the lips of Singaporeans. To pause, reflect, and give thanks for all that we
now enjoy is indeed tonic to the soul of Singapore.
Giving thanks is after all a Christian thing to do, for
we are enjoined in Scripture to give thanks to God
always and in all circumstances. All things that make
life possible, meaningful and enjoyable come to us
from the gracious hands of God: life, health, family, community, nation, earth, beauty, culture, work,
security, peace, and yes, even a tough-minded and
no-nonsense politician like Lee Kuan Yew.
Through the life work of Mr Lee, the blessings of
God’s providential care were mediated and continue
to be mediated to the people of Singapore and beyond.
For this reason we thank God for him. To be sure, the
man had his faults (who doesn’t?) as his political opponents and critics are wont to point out
and even his admirers acknowledge. Yet when
one takes into account the overall arc of his
life, it is incontrovertible that he did well. To
think otherwise would be wilfully jaundiced
and churlish.
From a Christian standpoint, God is the ultimate giver of all that makes for human flourishing. He inspires the good that humans do,
and works in and through people everywhere
to accomplish his good purposes in history,
whether they acknowledge him or not.
By his own admission, Mr Lee was an agnostic
when it comes to religion. Yet regardless of his
own faith or the lack of it (in this regard we
are all agnostics), inasmuch as the man gave
his life to improve the lot of his fellow Singaporeans, inspire hope, instil courage, bring
order out of chaos, combat corruption, restrain
evildoers, uphold the rule of law, educate the
masses, provide employment, foster social cohesion and ensure honesty in government, he
did the things that resonate with all that God
desires for human society.
“
God is the ultimate giver of all that
makes for human flourishing. He
inspires the good that humans do,
and works in and through people
everywhere to accomplish his
good purposes
In the language of Christian theology, what
Mr Lee did was an expression of the common
grace that God extends to all people indiscriminately. Theologians distinguish between
God’s special grace that reaches out to save all
who believe in Jesus Christ, and God’s common grace that describes his sovereign care for
all human beings, regardless of their spiritual
or moral states.
Without diminishing in any way the need for
faith and spiritual relationship with God, it
is important to note that God is not just Redeemer but also Lord of creation. The God of
the Bible is not a parochial deity who reserves
his blessings only for Christians; he cares for
everyone in the world and exercises control
over everything that happens in the world.
While God lavishes on Christians “every
spiritual blessing in the heavenly places” (Eph
1:3), it does not mean that he has no concern
for unbelievers. Neither does it mean that God
cannot work through those who are ostensibly outside the fold of faith. Even a pagan
ruler like Cyrus the Persian king is described
in Scripture as God’s “shepherd” (Isa 44:28)
and, incredibly, as God’s “anointed” (Isa 45:1).
God’s sovereign rule over the world means
that all earthly authorities function under his
superintending control.
“
common grace ... entails positive
divine enablement, such that
even unbelievers are motivated to
practise virtues and pursue worthy
tasks that benefit the human race
Scripture abounds with examples of God’s
providential goodness: “The Lord is good to
all, and his mercy is over all that he has made”
(Ps 145:9). He makes the “sun rise on the evil
and on the good, and sends rain on the just
and on the unjust” (Matt 5:45; cf. Acts 14:17).
The birds frolic and sing for believers and
unbelievers alike; and the beauty of a sunset
is for all to savour, whether one is a dedicated
sinner or a devout saint.
In addition to making life both possible and
enjoyable in the world, common grace also
entails positive divine enablement, such that
even unbelievers are motivated to practise virtues and pursue worthy tasks that benefit the
human race. So whether it is the cultivation of
the arts and sciences, or making improvement
to the physical and social conditions of society, or setting up institutions that protect the
vulnerable and promote the rights of people,
God is the ultimate source of all that is lifeaffirming and all that contributes to human
well-being.
“Every good and perfect gift,” the writer of
the letter of James tells us, “comes down from
above… from [God] the father of lights” (Jas
1:17). And sometimes, hard as it is to fathom,
God’s good gifts come through ungodly rulers
whose political calculations and machinations
are providentially taken up by God to realise
his purposes (Rom 13:1-7; 1 Pet 2:14).
One manifestation of common grace is the
restraint that God erects against the full flowering of sinfulness in the world. Given the
wicked propensity of the human heart, life in
society would be unimaginably oppressive
and unbearable if not for the restraining work
of God’s Spirit. Whether negatively in terms of
3
thwarting evil or positively in terms
of the good works that people do,
God guides and directs the world to
realise his intentions in history.
God’s common grace is operative in
the world through people who give
their lives to serve others – like the
late Mr Lee, who had bequeathed
to us a clean, green, safe and wellordered nation, a place where all its
inhabitants are afforded opportunities
to excel regardless of race, language
or religion.
Historians will in years to come provide a more nuanced assessment of
his legacy; and there will no doubt be
those who would question the probity of some of his leadership decisions. Nevertheless, insofar as Mr Lee
helped put in place sturdy legal, social and economic
platforms for Singaporeans to stand firm and stand
tall on, he may be said to have served the beneficent
purposes of God.
Lee Kuan Yew was an extraordinarily gifted leader
– intelligent, insightful, intense, indefatigable, intimidating and inspirational. As Prime Minister Lee Hsien
Loong said in announcing his death to the nation,
“Singapore will never see another man like him.”
Through the sheer force of conviction and commitment, and with “iron in the soul,” Mr Lee, together
with his comrades, overcame great odds to transform
Singapore into a nation that its people can be proud of.
We who make Singapore home are all beneficiaries
of God’s common grace through the life of this most
uncommon man. Mr Lee will be sorely missed at this
year’s jubilee celebrations. As we count our many
blessings as a nation this anniversary, may we do so
with gratitude to God for the life of Lee Kuan Yew! n
not all forms of inequality are unnatural or
unjust. While all human beings created in
the image and likeness of God are equally
loved and valued by their Creator, each is
given unique talents and abilities. And in this
life, these talents and abilities carry unequal
rewards, one of which is income.
“
… helping the poor and
addressing the discrimination and
stratification that inequality can
engender is the responsibility of
every member of society
Income inequality is therefore a fact of economic life. It should be pointed out that far
from being unjust, some income inequality is
actually the sign of fair distribution of income
based on factors such as abilities, experience,
productivity and work ethic. Thus, a society
that ignores these factors and pays everyone
equally may be said to be unjust.
This means that income inequality per se is not
the problem. Neither can it be regarded as an
indication of the economic health of a country.
The Gini co-efficient, which is often used to
measure income inequality, does not present a
reliable picture of the economic flourishing of a
country. For instance, it tells us nothing about
its living standards.
Mind the Gap
ments in their lives and are much better off than
people in most other countries. But at the lower end,
incomes have risen slowly, especially in real terms.”
Dr Roland Chia
Chew Hock Hin Professor of Christian Doctrine
I
n his speech during the 2011 Presidential Address Debate, Prime
Minister Lee Hsien Loong alluded to
the rising income inequality in Singapore when he said: “the most successful Singaporeans will continue to
do very well. The average Singaporeans will be able to make improve4
Scholars have been tracking the rising income inequality in Singapore for more than ten years, taking their
cue from the Gini co-efficient and other income inequality metrics like the Palma or Hoover indices. Although this trend is a matter of concern for some, what
is perhaps even more worrying is that it is accompanied by wage stagnations and slowing social mobility.
This phenomenon is, of course, not unique to Singapore. The United States and many countries in the
European Union are experiencing rise in inequality, as
are developed Asian countries like Japan and South
Korea.
But as some scholars have pointed out, “What makes
Singapore’s inequality picture stand out is the speed
at which it has increased as well as the level which it
has increased to.”
In responding to this issue, it is crucial to see that
Take, for example, Bangladesh and the Netherlands, two very different countries that had the
same Gini index of 0.31 in 2010. While these
two countries had the same level of income
inequality, their per capita incomes were
vastly different: US$1,693 in Bangladesh and
US$42,183 in the Netherlands.
If inequality is not the problem, what is? The
simple answer is poverty.
Armatya Sen defines poverty as a condition of
having less than what is required to function.
Notice that poverty is not defined as a condition of having less than others. Sen’s definition
underscores the important distinction between
income inequality and poverty: there can be
income inequality without poverty.
Is there poverty in Singapore?
Singapore does not have an official poverty
line. But in a 2011 study, which used household income of S$1,250 to S$1,500 per month as
the poverty line, it was estimated that 10 to 12
per cent or 110,000 to 140,000 Singapore resident households fall below the mark. A 2008
study, which set the poverty line at S$1,500 per
month, arrived at the same ballpark figure of
130,000 to 150,000 Singapore resident households.
Although income inequality alone is not an
issue, extreme inequality mixed with poverty
makes for a lethal cocktail for any country.
This is precisely the challenge that Singapore is
currently facing.
As the report on domestic poverty published
by The Lien Centre for Social Innovation and
SMU School of Social Sciences states: “Rising
inequality does not necessarily denote the existence of poverty. However, rising inequality
combined with evidence of poverty indicates
that the poor are left behind, and this appears
to be what is happening in Singapore.”
In addition, extreme inequality plus poverty
can arouse an amorphous but real sense of
antipathy towards prevailing economic and
political policies, which in turn can threaten
social stability.
“
SG50 should not only be an
occasion for celebrating past and
present successes. It should also
be an occasion for Singaporeans
from all walks of life to renew
their resolve to stand in solidarity
and to work together for the
common good and build a better
future for all
Singapore must therefore focus on helping the
poor.
The Bible has much to say about God’s pref-
erential option for the poor. The people of
God are enjoined to take care of the poor, the
vulnerable and the unprotected (Deut 16:11-12;
Exod 22:21-27, Isa 1:16-17). There is a profound
sense in which the justice of a society is tested
by the way it treats the disadvantaged.
Justice to the poor is not about eradicating
income inequality (even if that were possible)
but about ensuring that they are not forgotten,
that their conditions are improved.
The Singapore Government has always understood this. Its fiscal policies are designed in
such a way that lower income citizens receive
most of the benefits while higher income earners pay most of the tax revenues.
But helping the poor does not only have to do
5
with the distribution of resources.
The question that must also be asked
is: Do the people at the bottom of the
economic ladder have opportunities
to move up that ladder? Or are they
hopelessly trapped, no matter what
they do?
The Government is well aware of
the importance of social mobility. It
has put numerous measures in place,
such as education, home ownership
and skills upgrading, to ensure that
mobility is not thwarted.
As a result, in Singapore 14 per cent
of young adults from families in the
poorest one-fifth of income earners
have moved into the top one-fifth of
income earners compared to 7.5 per
cent in the US and 9 per cent in the
UK. The Government understands
that meritocracy requires a society in
which fair equality of opportunity is
satisfied.
However, due to a confluence of
factors sustaining such fluidity in
the future would be more and more
challenging.
Singapore is well placed to meet these challenges.
Thanks to the leadership of its late founding Prime
Minister, Lee Kuan Yew and his exceptional colleagues,
Singapore has established a social compact that has
served the country well.
And although this compact needs to be tweaked and
enhanced, the principles upon which it was established
– individual responsibility, self-reliance, economic
growth, jobs for all and a security system based on savings and home ownership – continue to be sound.
But helping the poor and addressing the discrimination and stratification that inequality can engender is
the responsibility of every member of society.
As Deputy Prime Minister Tharman Shanmugaratnam has put it, “we must preserve a sense of compact
among Singaporeans, a sense of obligation on the part
of those who are doing well to help others in their own
society. We cannot build an inclusive society without
the spirit of inclusiveness. It is not just a matter of getting the right policies.”
SG50 should not only be an occasion for celebrating
past and present successes. It should also be an occasion for Singaporeans from all walks of life to renew
their resolve to stand in solidarity and to work together for the common good and build a better future
for all. n
Celebrate a Fragile Freedom
T
here are many reasons why Singaporeans should
celebrate the 50th birthday of their nation with a
strong sense of accomplishment and gratitude. Some of
these reasons are pretty obvious, some less so. Among
the less obvious reasons, I would include the freedom
of religion our secular state guarantees to its citizens.
Rev Dr Lim Teck Peng
Associate Dean,
Lecturer in Christian Education
6
Article 15(1) of the Constitution of the Republic of
Singapore states: “Every person has the right to profess and practise his religion and to propagate it.” To
many Singaporean Christians, such freedom is a given.
Many a time, our liberty to worship the triune God
publicly is taken for granted rather than seeing it as
something we need to fight for or worry about.
Our being oblivious to religious freedom is
itself an achievement and progress. It reflects
how such liberty has become a part of our lives
that no conscious effort is needed to exercise
it. However, in celebrating Singapore’s Golden
Jubilee, this freedom rightfully occupies a special place among the reasons why Christians
should be grateful to God for this nation. In
fact, we should not just offer prayers of thanksgiving because of the liberty we enjoy; we
should also give thanks on behalf of the nation
because the provision of such freedom is not
only a blessing to the church but to our nation
as well.
At the 66th Anniversary of Inter-Religious
Organisation held on 12 May 2015, Prime Minister Lee Hsien Loong mentioned: “Singaporeans are becoming more religious, and taking
their faiths more seriously. This is in itself positive, because religious faiths are strong anchors
for good morals and caring communities.” In
1972, when commenting on the educational
and social services provided by the Methodist
Church in Singapore and Malaysia, the founder and chief architect of Singapore’s economy
Dr Goh Keng Swee had the following words
to say: “By any standard, these add up to very
substantial activities, contributing in no small
measure to the progress of the two countries”.
These are encouraging words. They remind
us how religion in general and Christianity in
particular have over the years made significant
impact on society. Such social contributions,
however, would not have been possible if the
religious population, which according to the
2010 population census occupied 83% of the
resident population, had not been given the
freedom to demonstrate their faiths in a socially significant way.
For the social service and good works that
Christians are permitted to do, and for the freedom therein, it is only right and fitting that we
offer unto God our prayer of thanksgiving. We
reckon that this freedom and its fruit are truly
gifts from God to the church and to the nation.
It cannot be overemphasised how precious this
gift is to both the church and the nation.
As we celebrate the precious gift of religious
liberty and its fruits, our celebratory mood,
however, should not blind us to the fact that
religion has become such a sensitive if not
problematic subject nowadays; and that from
time to time both the church and society have
to deal with the problems of prejudice and
religious excesses. These challenges remind us
of how fragile our freedom is.
Prejudice can lead to suppression of religious
expressions and, in its worst form, persecution as witnessed in some parts of the world.
This is of course not new to the church. The
Apostle Paul told the Corinthian church: “we
preach Christ crucified: a stumbling block to
Jews and foolishness to Gentiles” (1 Cor 1: 23).
The Apostle Peter urged his readers who were
living in a hostile environment to follow Jesus’
footstep: “When they hurled their insults at
him, he did not retaliate; when he suffered, he
made no threats. Instead, he entrusted himself
to him who judges justly” (1 Pet 2:23). For different reasons, some of which are not without
vested interests and an ideologically-driven
agenda, Christian faith continues to be seen by
some as a stumblingblock to the progress of
society.
“
we should also give thanks on
behalf of the nation because the
provision of such freedom is not
only a blessing to the church but
to our nation as well
Faced with overt and subtle prejudice, Christians should exercise their freedom and right
in defending their faith and values in a manner
that honours the lordship of Jesus Christ. In
this respect, the celebration of religious freedom is not a trivial matter; it challenges our
social imagination and affects the way we live
and relate to one another in a multi-religious
society.
Of course, there is little we can do about prejudice from outside, especially when it is driven
by ideology. On the contrary, the problem of
religious excesses can only be adequately addressed from within the church rather than
from outside.
After making the positive remarks on religious
contributions quoted earlier, PM Lee continued
by saying that “religious fervour can also lead
to separation and mutual exclusion between
different groups. People’s social circles tend to
shrink down to only their own group, leading to less mixing between different faiths and
people may feel less respect and tolerance for
other groups and may proselytise more aggressively, offending others”. Is it right that we
offer prayers of thanksgiving to God without
giving thought to concerns such as these? The
answer is clearly ‘no’. In fact, these are not
only socially problematic, they also reflect an
inadequate or skewed theological understand7
ing of Christian social responsibility and practice such as evangelism.
Religious excesses hinder social understanding, deepen suspicion and invite intolerance
of religious particularities. However, it is more
than a social problem to the church when
Christian evangelism is turned into insistent
hard-sell that ignores the role of the Holy Spirit
in conversion, or into a battle for political
influence and power that Jesus himself never
sought. Such truncation and deviation reveals
the danger of Christian passion without theology. Following Paul, we can say that “their
zeal is not based on knowledge” (Rom 10:2).
Such religious excesses serve to remind us of
the importance of developing an adequate
theological understanding as we cultivate
passion to witness for Christ. Therefore, our
celebration of religious freedom should lead us
to a renewed commitment to Christian teaching and learning that seek to develop sound
Christian thinking that undergirds our exercise
of freedom in word and deed.
The problem of proselytization may lead some
to confine religious faith to the private realm.
Our constitution, however, allows the religious
population to share their faiths with others.
It uses the term “propagate”, a word that has
now acquired a negative connation associated
with brainwashing. However, we read from
the Oxford Advanced Learner’s Dictionary
that “propagate” simply means to “spread
(views, knowledge, beliefs, etc.) more widely.”
In this descriptive sense, “propaganda” is a
neutral term referring to the dissemination of
information in order to persuade the recipients
to accept certain ideas.
“
the celebration of religious
freedom is not a trivial matter; it
challenges our social imagination
and affects the way we live and
relate to one another in a multireligious society
As we reflect on our communicative liberty,
it is worth pointing out that Christians are
not the only people who enjoy the liberty to
share their faith with others: the Buddhists
have hong fa (弘法) which means proclamation of the message of Buddha, and Muslims
dawah meaning an invitation to Islam. As part
of a multi-religious society, and in view of
so much misrepresentation of religion, it is
indeed fitting that Christians should support
measures that allow religious communities to
8
share their faith with liberty and authenticity.
In fact, while any form of coercive proselytisation – religious and secularist alike – should
be rejected, accessibility to authentic religious
knowledge remains important for the flourishing of any human culture.
“
While we give thanks to God for
the external environment that
allows us to profess, practice and
share our faith openly, ultimately,
it is the freedom in Christ that
enables us to love and serve God
and our neighbours under all
circumstances
In view of the various forms of prejudice and
distortion, it is now apparent that churches
should support programmes and activities that are not aimed at converting but are
nevertheless important in promoting a better public understanding of Christian faith
and practices. This is the reason why Trinity Theological College has responded to the
invitation from Peking University and Fudan
University for exchange programmes and
academic collaboration. Although such endeavour is not conversionistic in purpose, we
believe it is important and can contribute to
a better understanding of Christianity. While
the church should move beyond a more than
conversionistic view of Christian witness,
our society needs to reckon with the myth of
western Enlightenment that religious conflicts
can be resolved or prevented by silencing the
voices of religious communities in the public
realm. In this respect, a confessional yet nonconversionistc space of public discourse can in
the long run benefit our society as much as the
church.
While we give thanks to God for the external
environment that allows us to profess, practice
and share our faith openly, ultimately, it is the
freedom in Christ that enables us to love and
serve God and our neighbours under all circumstances. The sacrificial love of God on the
cross that is freely given to humanity remains
the only basis and ultimate guide for Christian
liberty. As various forms of prejudice, religious
excesses and extremism continue to grab our
attention and evoke anxiety and suspicion
globally, let us be thankful for the freedom
we have and be mindful of its complexity and
fragility and the responsibility that religious
freedom entails. n