千里之行，始于足下

Subject: Basic Counseling Skills                                     10.07.09

 

Self Introduction

I am 44 years old and have been married to Vincent Cheah for 19 years now. I had smooth growing years until I was 28 when my eldest son Victor is born. My growth chart went down to negative level due to the difficulties in bringing up a multi-handicapped child. Victor is now 16 years old, he is born with severe neurosensory hearing lost and has autistic feature. My second son Andrew, 11 years old is a chubby young man. I went into fulltime ministry at the age of 40 and has been pastoring a church since the age of 35.

 

1.  What is the purpose and process of the helping relationship?

The purpose of “helping relationship” is so that the helper can help the client (in my contact, it will be church members and friends) through counseling and guidance; giving the client help in term of listening, assisting them to make sense of what is going on, and help them to move on. A helper is also to help them to deal with difficult situation like worrying feelings or sense of having missed opportunities. The final goal of a helper is to promote self-help skill to the client and eventually, leading the client to know how to solve one’s own problems and draw on one’s own inner strengths to face the situation.

 

2.  What makes you think that you can help anybody?  What strengths and abilities make you effective in working with other people?

My initial respond to the question on “what makes you think that you can help anybody” is that I am not capable of helping anyone! Knowing that I myself am not perfect in anyway and do not have answers to many questions, how could I be helping anyone? But on the other hand, the little that I have and know, I would like to share with those who need it. Through the years, I realized that I am reliable, goal oriented, analytical and demonstrate a consistent adherence to a set of values and have the desire to improve things for the good of all. My weaknesses include dealing with my own anger, managing my perfectionism, and being overly critical of self and others.

 

3. How have your family experiences and the way you were raised affected your approach to working with people?

I am convinced that I have inherited some good values from my mother, especially in the area of self-discipline and having a systematic approach to problem. But I believed she has also influenced me to be very detail-conscious and over-expect a high performance of oneself.

 

In the years of raising my eldest son, I have learned not to give up on someone or something easily (I have given up many things when I am not able to cope with, eg: give up on piano lesson, give up on relationship, etc). I have learned to accept people who have slower learning ability and I show more sympathy when people do not do well in life.

 

I have not thought of how to commit suicide, but I did think of “disappearing” from the world. During those years when things didn’t work out well with my husband in my marriage, I would want to escape to the outer space or dig a whole underground to hide myself. Another issue that made me felt hopeless is my health. Though I am a left brain person who thinks systematically and able to put my feelings into compartments, but I do realized that the slightest sore throat will affect my enthusiasm of working. So that is not a good time to be a helper.

 

In this class, I am reminded that my role is NOT to help people fix their problem and neither am I responsible for my client to turn things out well in their life. I cannot make them change if they do not want to. And by forcing them to change will only bring disaster later. I will be patient to wait for the client to realize and determine that change is needed in his life and his willingness to change. Successful and effective counseling will lead the client to have some change in thoughts, feelings and behavior. From now on, I will not get upset if the client don’t change and don’t bother to progress!

 

4. What values or prejudices/biases do you hold that might affect work with clients? What client population(s) will prove most difficult for you to work with (other races, cultures, sexual orientation, faiths, etc.)?

I have learned not to impose my value and my opinion on my client. But I tend to judge them quickly. My perfectionist character will comment them (in my heart) for not doing their best. I am impatient for those who think respond and understand slowly. Most of my clients are English or Chinese speaking Chinese. English speaking and Chinese speaking clients do have some different in perspective toward people and situation. This is due to the English speaking received education and cultural influence most the west and Chinese speaking received influence most the east.

I have Christian and non Christian clients. Christians clients are slightly easier to deal with because they somehow have the reverence of God and know that God cares for them. But it is heartbreaking to see Christians knowing God loves them and yet still want to do things that are against biblical teaching. As for non Christians, I will try to deal with them according to their level of moral standard and understanding.

I meet mostly ladies (youth, adult, married and elderly) but I do have men who are younger than me came to see me personally. I find it difficult to talk to men who are at my age (peer) but I do not have problem counseling elderly men (man in 60s and above). I do counsel couples.

 

5. How will your Christian faith enhance and at times hinder work with clients?

As a pastor, I am very much involved in counseling Christians; at times I do get very frustrated with Christians who do not take Christian living seriously. They are one day up and two days down, one step forward and two steps backward. Knowing very well that Jesus came to give abundant live and yet some just again and again let go of the promises and strength from God to fall into temptation and sinned.  I had come to realize that imposing my faith and value in God to them is not going to help them but would only further strain the relationship between the client and me. I will take the advantage of being able to pray for them, encouraging them through teaching, listen to them when they needed a pair of listening ear. With the skills I have learned in counseling classes, I am now a better listener and able to response with greater empathy. When the client is willing, I will draw up a treatment plan for them and at appropriate moment, I will even practice the confrontation skill which I have learned.

 

----- end of report ----

 

gillian said (3rd Nov 2009. 6:03 PM):
 Comment for your blog: "I find you an effective 'helper' - you listen very well and draw out from people things that they are unable to share with others because of that. You are patient to listen and do not hurry people or try to give them advice so early on that they are unable to share anymore.
gillian said (6:04 PM):
 It is true that you are analytical and goal oriented... whilst these things are your strengths, I do not find you impose your 'goals' on other people and can wait for them to find their own path and develop the strength to walk on that journey.
gillian said (6:05 PM):
 You have a gift of encouragement - that is one of the great strengths that assists you in this area. And you are naturally easily moved.
 May God increase you in wisdom to be able to speak His answer in the most effective way to help others."

 

学生：王美玲  神学文凭科课程：灵修神学     日期：23/6/2005

学习心得

This is my 1^st trimester in BCM. After 20 years of waiting and hearing God’s calling for the 3^rd time, I am finally in BCM now. And, Spiritual Theology is my 2^nd subject for this term.

On my 1^st chapel service in BCM, I heard the testimony from Ps Yee Tham Nam. He mentioned that during his early years of ministry, his church leaders did not require him to have any former training in theology. However, Ps Yee said, he was serious in his calling and wanted to be properly equipped for His good work. Therefore, he chose to be trained in BCM. When I heard that I just had to hold my tears. I am so encouraged by God Himself that morning, for I am in the similar situation as Ps Yee.

On the following week, during the 1^st chapel of the week, God spoke to me again through Rev. Sophia. From her pioneering stories, I could hear that God was comforting and assuring me that He was with me and He will be with me. I realized that what God is looking for in His people is a contrite spirit.  Psa 34:18   Jehovah is near to the broken-hearted; and saves those who are of a contrite spirit. Psa 56:8   You number my wandering; O put my tears into Your bottle; are they not in Your Book?  I am so thankful to Papa God that He knows my needs!

The following are some of the lessons I have learn during the two weeks :

1) Solitude with God. I realized that men have a natural longing in knowing God. Throughout the history, men have developed lots of theories, methods and terminologies to explain God and to know Him. In my opinion knowing God can be easy if we come to him like a little child and this child has a conducive environment. But most of the time and most of the people find it difficult to hear from God because, the cares of the world have polluted the environment and our hearts. Learning to be still is necessary in the process of our Christian walk. I have learned from this class how men searched after God and the development of Christian Spirituality. One tried to improve from another depending on the time and space that he is in. Maturity is a lifelong process. Loving God and men should be the focus of our lives and we need to deliberately take time to nurture it.

2) Some questions crossed my mind. -- Is God really that far and beyond our reach? Can we do without all the method? How about the primitive native, how do they know GOD, by instinct? Where they don’t have access to what we are having, can they too, know God?

3) The suggested exercises in the text book have helped me to experience the various ways of conducting personal and group devotion. In the past I only knew of one method, the one mentioned in Chapter 2 – ACTS. I learned this in secondary school and have been using this method for the past 20 over years!

4) The following are the new terms I have learned from this class:

理性对感性、想象对倒空、恩赐对恩膏、真我对假我、心灵的富足对外界的贫穷、自我中心对跟自己建立关系、唯我独尊对认识自我、独权对主权、浅薄对深度。

5) During this period I have come in contact and read some books related to this subject. There are Celebration of Discipline by Richard J. Foster, History of Christian Spirituality by Dr James M, Houston, Thirsty for God by Bradley P. Holt, As if the heart Mettered by Gregory S. Clapper, Jesus’ Spiritual Exercise Christian Spirituality by Dr Arnold Yeung, In the presence of God by Samuel Y.C. Tang.

6) I specially like the 研究的操练。 I made a study on myself ‘Why do I get angry when my order/request is being turned down?’ For example when my colleague do not carried out my order.  I will be angry. Was I too sensitive and afraid of being rejected or 恼羞成怒 or I felt my authority is being challenged? My staff turn me down was because she is not competent of the job or she simply feels that the order is ridiculous! I can see my insecurity in this area. On the issues of rejection. I remember when I was young, I have been excluded from the peer group for some reasons and I am extra sensitive in this area. This time I admitted my feeling and share my insecurity with my colleague. I explained to her that the reason I wanted to get the job done is because I am accountable to the people (church). I would ask her for her reasons of not carrying out my order.  I begin to have a clearer picture of myself and as we shared with an opened heart.

7)  In August, I am going to share what I have learned in this class with my church members. I am going to share on ‘灵修’. One and a half hour class for ten lessons. Each session consists of one hymn and half an hour of ‘alone with God’. Introducing the various suggested methods of time out with God and learning from history the progress of Christian spirituality.

8) I enjoyed the charisma of our lecturer. She has inspired me. She is a woman of God. She is a wife, a mother, a pastor and a good counselor too. The many testimonies that she shared during the class has helped to clear lots of my ‘unspoken questions’. She has made a great impact in my life. 

In conclusion, being a 20-year typical charismatic Christian in a spirit filled church, I thanked God that at this juncture of my life, I am expose to this subject – Spiritual Theology. This learning has opened up my horizon. I needed this knowledge in order to have greater discipline in my spiritual growth (especially to add in the ‘理性’ part to be a balance Christian). Add flavor and variety to my daily devotion time with God. I believed the Lord has good things prepared for me as I set my heart to know Him deeper through the spiritual exercise. Deep calls to deep.

                                               **********

 

 

 

 

刚完成了六个星期的宣教课程。这是我第一张从神学院得来的证书。

Week 2 Daily class interaction paper

Day 1: Perceptions of spirit world

Being a Christian for 28 years, I am used to the present of God (blue) and am conscious about God in every decision making. Life priority has been set, primary allegiance is clear. I don’t think I am classifying God into “other world” even though I don’t see Him.

On the other hand, I am well aware of the “spirit world” (green) because of the people (Chinese, Malays and Indians) that I associated with everyday. For example my mother in law will choose the year for house moving, the month for wedding, the day for haircut and the hour for new business dedication. I am also used to their way doing these things know that they depend very much on the spirit world for protection and blessing.

My greatest concern now is how to reach out to people in the empirical world (brown) to accept Jesus as God (blue) and not as one of the god/spirit in the green; where they think Jesus could be hired as one of the god that could meet their needs. In Malaysia, to accept Jesus as one of the god is not a problem, but to realize Jesus as the most high God is not easy. 

Day 2: “Spiritual world and Chinese Ancestor Worship”

Bible believing Christian knows that there is no two-way merit system. Once the person dies, he is no longer on earth. The dead has no power to bring misfortune or evil disturbance to the living. The living will not suffer harm nor receive blessings from the dead. Filial piety to parents when they are alive and remembering their good deed when are gone is to be encouraged.

One of the major obstacles to the Christians’ effort in evangelism and missions in Malaysia is the ritual of Chinese ancestor worship. Malaysian Chinese believed in the continual existence of the departed ancestors. The core of ancestor worship is the belief in the continuing existence of the dead. The dead is closely related to the living, and continue to influence the affairs of the living. The spirit of the decease can be communicated – Necromancy, like the one mentioned in the visit of Saul to the woman of Endor. The dead also has the power to inflict the living with bad luck, sickness or disaster if the decease is not pleased with the living. This caused the living to be very conscious about not “offending” the spirit of the decease.

Besides burning joss stick daily at the ancestor altar, during qing ming Festival (Tomb-sweeping Festival) family members have to bring food and burning items (paper made items like clothes, car, hand phone, etc) to the tomb for the decease. On the seventh month in the lunar calendar, ritual of feeding the hungry ghost is performed so that no hungry spirit is offended. And during that month, night activity is greatly reduce, everyone tries to go home early just in case they might meet some hungry ghosts that is rooming in town.

These are complicated but very real issue in the non believers’ lives. Missionary or Christian who wants to work with them has to understand this area of their animistic believed.

Day 3: My attitude towards the animist and the fear they are experiencing.

I have to confess that though I am living among the animist, I do have the tendency to ignore them. I realised that I am not only ignoring the existence of the spirit world, but I am ignoring the feelings of the people whom God loved (the unsaved).  I have often brush aside their believed by not engaging with them in the conversation, or at times making them feel that they are just being unknowledgeable and superstitious.

We cannot deny the existence of the spirit world but we also do not want to over emphasise on what the spirit world can do (one hand is nothing but on the other hand is big thing). To the Christian who has encounter with the green, we should point them to God. Let the power and Spirit of God transform them. But to non Christian who are very conscious about the spirit world, we can let them know that we understand what they said and believed in what they are saying.

By knowing the spirit world concepts, vocabulary, operation, we will soon understand that the animist are living in fear. They are living in a world of supernatural power, but the power is capricious, malevolent in intent. Unless an animist understand the supremacy of the power of Christ, they will be controlled by Satan’s trump card of “the fear of death”. (Heb 2:14-15)

Day 4: “what is my role among the people with animistic background?”

Just imagine, I am asked by my aunt to pray for my sick uncle in the hospital. When I arrived, I found that my aunt has also invited a Chinese monk and a Malay Bomoh to pray for him. At that moment I wish I could perform what Moses did in front of Pharaoh, where my stick turn into snake and swallow theirs!

 I realised just preaching in the room loudly and argue on all the school of thoughts and theologies will not have any impact on the lives of animists in this occasion. I don’t seem to be demonstrating the dynamic of my ministry if I am not able to help my uncle restore his health. What I am going do in the hospital now? I can sense that my aunt, in her desperation, wish that one of our god could perform a miracle of healing.

I think I have to be down to earth from now on. I have been avoiding the animists around me. I need to conscious about my relationship with God, regardless of external factors. I need to learn to be empathetic, contextualized Bible teaching to help others understand the primary difference in the rule of relationship rather than the rule of ritual.

Day 5: “animist coming to faith in Christ”

Finally I am able to understand why it is hard for animist or even Christian with animistic background to fully consecrate themselves to the Lord Jesus Christ.

I will list out some of what I have got:

1) Animist is used to order/control the spirit world to work for them but Christian is living a life that is submissive to the Spirit of God.

2) Animist is gripped by fear of the spirit world but Christian speaks the language of love and hope.

3) Animist has lots of rituals, Christianity is relationship building.

4) “spirit” is a power that work for animist, Holy Spirit is a person  whom Christian will want to work for.

When someone with an animist background came to know the Lord, if he did not have the “power encounter” which will help him to know from the bottom of his heart that the existence of the almighty God, the missionary or the local church has to coach him. In the city, we are so used to having bible classes and seminars to help them. But if the convert is illiterate and living in the urban, what shall we do? What will be the best functional substitute for their new life now?

I am glad this is not the end of the course; I am looking forward for the next module where I believe I will have the answers J

 

 

Week 1 Daily class interaction paper

 

Day 1: “The decision making contrast. Individualistic society vs Embedded society”.

I do agree with preacher when they say, “accepting Christ is a personal decision and you have to make the decision your own.” But somehow I feel for the person who is going to make the decision because when he goes home, how is he going to face the family members, his friends and relatives?

 I accepted Christ during high school days. Many of us became “underground Christian” for sometimes (time varies from some months to some years) before we dare to tell our parents that we have become a Christian. I suppose making the decision is an individual decision but to live out the decision in the embedded society needs lots of boldness and courage.

 

Day 2: “Human Responsibility in God’s Plan”.

Matthew 28:19 is a familiar Great Commission known by Christians. I agreed with our class note that said God does worked in people’s heart through the Holy Spirit but God uses Christians to build the information bridge over which the gospel will travel to the unreached. I once heard this saying, “without God, man can’t do it” but “without man, God wouldn’t do it”. There is a balance on God’s sovereignty and human’s ability. This means human are taking important role but not over God’s role in carrying out the great commission.

 I am thankful for the many missionaries who had fulfilled their responsibilities by making themselves available to the land of Malaysia. Many convent and brethren schools have served the Malaysian and the result is well recognized and accepted by all races in the land. The work of the Holy Spirit continues till today and many local Christians have been raise to partnership with God since then.

 

Day 3: “Agent of Directed Culture Change”.

Is a challenge to me when Kevin conferred us with the title: “agents of directed culture change”. I used to think that “culture” is beyond change. But in the class I was told that “culture can be learned and culture will change even if we don’t do anything to it”. I have witnessed the Kuala Lumpur city folks changed their travelling culture. We used to move about in a “sardine can” mini bus in the city but now we are happily travelling using LRT (Light Rail Transit) and Monorail system. The Mini Bus era has extinct and now even the senior citizens like my father is moving comfortably and enjoyed the modern transportation.

I realised, as an “agent of directed culture change”, I have the responsibility to share the Gospel because the Gospel works! I am convinced that the answers to the many problems faced by our society can be changed with the power of the Gospel. If the local church does not raise up to bring good change, the society is going to be influenced and changed by others.

 

Day 4: “Form and Meaning”.

“Meanings are communicated through cultural forms. Forms already have their own meanings with a culture”. How can I kept the meaning but be flexible with the form? How can I celebrate the true meaning of Christmas and Resurrection Sunday with a form that Malaysians Chinese understood? How to contextualize the story of God’s salvation plan through His son Jesus Christ? And how could I help the Chinese to understand the cruel death executed by the Roman government upon the innocent Jesus? I should have a good time to work this out.

 I am reminded that when dealing with these issues, I should be having a good balance between over contextualizing and syncretism. If I hold the forms as constants, then the meaning will change. But if I decide to make the meaning constant, then the form will invariably change. Therefore I should apply wisdom to accommodate the forms and transform the meanings if possible.

 

Day 5: “Life Cycle” to Simba, the main character in the Walt Disney movie - Lion King.

“It's the Circle of Life … through despair and hope, through faith and love. Until we find our place, on the path unwinding…” (The Lion King theme song, Elton John 1994)

Simba, the young lion prince born in Africa, got his rite of initiation at a grant gathering of animals at Pride Rock. He was anointed by the wise old mandrill, Rafiki. He then had to go through a few rites of passage before he could incorporate himself to the rightful throne.

First he has to go through a horrible passage of separation when his dad was killed in Scar’s plot and Scar led him to believe that it was his fault, so he has to flee the kingdom in shame. His years of transition were spent in the jungle and he tried to forget his identity as king to be. After years of exile he is persuaded to return home to overthrow Uncle Scar and claim the Kingdom as his own thus completing his “Circle of Life”.

It is worth mentioning that Simba had a culture shock when he meet Timon and Pumbaa in the jungle. Their eating habits were totally different from his homeland . (Timon and Pumbaa are herbivore and Simba has to be vegetarian now). He was mentor and raise in the carefree lifestyle of “Hakuna Matata”. Simba integrated well and grow up in this 2nd culture.

Story line reference: http://en.wikipedia.org/wiki/The_Lion_King (Accessed Sept 5th 2009)

 

1.    INTRODUCTION

Malaysia is a land full of colourful heritage and amalgamated with variety of religions and cultures. The 21.8 millions[1] Malaysians are made up of Malays, Chinese, Indians and many other smaller ethnic groups who have lived together throughout many generations. The racial composition is as follows: 65% (14.2 millions) Malays, 26% (5.7 millions) Chinese, 8% (1.7 millions) Indians, and 1% (0.2 million) other minority ethnic groups. [2]

 

Chinese, mostly descendants of “Diaspora Chinese”[3] during the 19^th century, is the second largest ethnic group and it is said that most of the Chinese consider themselves Buddhists. They practise a heterogeneous mixture of Chinese religious beliefs derived from Buddhism, Taoism and Confucianism.[4] As for Chinese who embraced Christianity, year 2000 census shows Christianity in Malaysia is a minority religion practised by 9.1%[5] of the population, mostly living in East Malaysia and is only estimated to have 2% of them living in West Malaysia.

 

One of the major obstacles to the Christians’ effort in evangelism and missions is the ritual of Chinese ancestor worship. This paper does not intend to answer questions or solve problems on the age-old tradition. Instead, its aim is more on reflecting the issues from a localized point of view since I am[6] an indigenous Malaysian Chinese Christian. Two major issues[7] to be discussed here are Malaysian Christian’s approach on ancestor worship in funeral service and filial piety among the Chinese community, specifically in West Malaysia. I will present related contextual approach for Christian to engage with ancestor worshipper and in applying sensible alternative; Christian should be more effective in witnessing to non-Christian in accommodating the issue of ancestor worship.

 

2.    Malaysian Christian approach on ancestor worship in funeral service

 

Hock Soon[8] is a member of a Chinese church, his father accepted Jesus Christ as personal Saviour at his death bed; being the only son, he invited his pastor to conduct the funeral. But when the relatives and the clansman association members came, they criticise and accuse the family of desecrated their deceased father and warn them of the punishment the family ancestors will befall on them. Being fearful of the misfortune and evil disturbances and out of respect to the family ancestors, his mother beg his son to let go of the Christian funeral ceremony and in turn ask a Taoist priest to do chanting in the funeral.

 

The Chinese believed in the continual existence of the departed ancestors. The core of ancestor worship is the belief in the continuing existence of the dead and in close relation between the living and the dead, who continues to influence the affairs of the living, as The New Encyclopaedia Britannica defines it.[9] It is believed that the dead will benefit from the actions of the living descendants and that the living and the dead exists in an essentially symbiotic relationship. Bible believing Christian knows that there is no two-way merit system. Once the person dies, he is no longer on earth (Job 7:9-10). The dead has no power to bring misfortune or evil disturbance to the living. The living will not suffer harm nor receive blessings from the dead.

 

The Chinese also believed that they have to pray for a “smooth journey”（好上路） for the departed. This is to make sure the soul of the deceased would not wander around and be a nuisance in the world of the living. In contrast, God’s word never states any journey after the soul departs from the body. When the thief that was hanging on the cross next to Jesus turned to God, Jesus promised him that, the very day, he shall be with Him in Paradise. (Luke 23:43)

 

Malaysian Chinese parents are afraid of their children becoming Christians, because they know that Christian do not worship the dead and will not “feed” the ancestors. On the other hand, some children dare not accept Christ because they are afraid that when their parents pass away, their pastor do not allow them to pay respect to the deceased or they are afraid to be criticised by the family members and relatives when they do not worship the deceased. This is especially obvious if he is the only Christian in the family. The amount of pressure faced during the funeral by the only Christian at home can become a real predicament.

 

I would like to make some suggestion as substitution for Christian during Chinese funeral service; this could be use either for the grieving family members or visiting guests. Firstly, instead of holding joss-sticks to show respect and love for the deceased, Christian could offer flowers or wreaths near the coffin and pay a silent moment of respect to the dead. For the Christian as the deceased’s immediately family member, do not join in the superstitious religious rituals. But it is appropriate for the Christian to sit on the floor (or follow the walking ritual around the coffin) near the deceased as a sign of togetherness with other family members. Secondly, the handling of funeral service must not be over simplify as though the deceased had died in vain. The Principle of Malaysia Bible Seminary, Rev. Tan Kim Sai suggested:

There must be control but no suppression of filial and natural emotion. The note of hope and peace must be there, but there should not be a sense of frivolity which is interpreted as a lack of respect.[10]

 

Other Chinese funeral customs and traditions can be followed with tact and sensitivity. For example, bowing as an act of respect and wearing of mourning uniform or a piece of small rectangular piece of sackcloth material pinned on the existing clothing is acceptable for Christian to comply with.[11] Money (also known as “white gold”（百金）) can be collected or given to pay for the expenses spent on the funeral service.[12] I believed funerals are the best time to show our love and concern to the mourning family. As a pastor, I grab hold of the opportunities to share the eternal kingdom message of God, bringing comfort in contrast to the fear and uncertainty about the karma life. This is also a best time to show the oneness in Christ, especially when the church brothers and sisters come together to sing and show support to the family. Christians, especially local church leaders, can effectively substitute practices that not only honour their ancestors but that are a witness to the living Christ who has conquered death.[13]

 

3.    Clarifying filial piety from the Christian perspective

Closely tied with the practice of ancestor worship in Chinese culture is the virtue of filial piety.[14] Filial piety within ancestor worship is different from filial piety in the Christian perspective. The Bible teaches the Christians to respect and care for their parents and elders when they are alive. Even before the Chinese started ancestor worship, the Almighty God has ordained filial piety thousands of years ago during the passing down of the Ten Commandments by Moses from Mount Sinai. This most honourable act is accompanied by a promise of having a blessing in return from God.

          Exodus 20:12

Honor your father and your mother, that your days may be long in the land that the LORD your God is giving you. (ESV)

 

In the New Testament, Apostle Paul wrote in:

 1 Timothy 5:8 

But if anyone does not provide for his relatives, and especially for members of his household, he has denied the faith and is worse than an unbeliever. (ESV)

From both the Bible verses, we could see clearly that the recipients of filial piety is only restricted to those who are still living physically on this earth.

 

The teaching of filial piety is the backbone of the Chinese ethical system and religious thinking. Taoist Master Lim Teck Seng wrote in a local magazine on Deities, Myths and Chinese Traditions and Customs,

The Chinese emphasizes on filial piety and they always remember of the good deeds their Ancestors have done for them in the past and one of which, is the display of filial piety in venerating the Ancestor. [15]

“When one lives one should think of his progenitor, and when one drinks one should think of the spring from which the water comes” （生来不忘其本，饮水而思其源）[16]is a well-know saying frequently quoted and used to encourage the practice of ancestor worship as means of remembering one’s origin.[17] Confucius teaches serving the dead as though they are living is the highest achievement of true filial piety. It is important for the children to practise “sheng yang si zang” （生养死葬）which literally means “alive feed, dead bury”. According to Confucius, respect to one's father while he is alive is a given -- something that even animals do. But, to be a filial child, one must respect his parents even after their death.[18]

 

But unfortunately, some responded wrongly to the living and the dead. Recently, I witnessed a scenario of “honoured the dead but despised the living” in a new convert’s family. An elderly widow who was getting ready to be baptised, was making arrangement to remove the idols altar from her home. The eldest of the four daughters agreed to help remove the idols and the altar table but strongly objecting the idea of removing her father’s ancestral tablet from her mother’s house. Although the daughter was married for many years, she still had the sense of responsibility to look after the welfare and needs of the deceased father even though he is physically not living on the earth anymore. She often come back to pay homage and offer food for her late father. She burst out in tears to express her concern that her late father will become hungry ghost （饿鬼） if the ancestral tablet was being removed. The elderly widow was in dilemma over the decision of getting baptised. Finally, receiving the bible knowledge from her pastor and encouragement from the senior citizen cell group in the church, she break the news to her daughter that she has decided to be baptised and move the ancestral tablet to a Chinese temple. Upon hearing the mother’s decision, she reacted angrily and cried in front of her late father’s ancestral tablet. Complaining to her father that her mother is abandoning him and asked the father to inflict trouble and misfortune on her mother if she were to embrace Christianity!

 

In my opinion, Christian should be pragmatic in the issue of filial piety. Filial piety is not a duty to obey[19], but an expression of love towards our parents. I do agree with Confucianism that one should be serving one’s parent when they are alive, burying them when they die but I disagree to spreading a sumptuous feast before the altar after they die. Tan Eng Boo in his article, Filial Piety and Burial Customs explained,

In a famous essay by Ou Yang Shieu, a noted scholar and statesmen in the Sung Dynasty recorded,

It is more important to provide respectfully and affectionately for the needs of the parents when they are alive, rather than worship them by burning paper money and spreading a feast before ancestral tablets which are mere superstitious practices.[20] 

I would like to suggest to Malaysian Chinese, to the best of one’s financial ability, one should cook or bring their parents out for sumptuous meal as often as possible and, provide for the needs when they are alive. For Christian, be a positive witness for Jesus Christ at home by helping in household chores or visit their parents often (for those who are not staying together) and giving financial assistance regularly. I believe these will speak louder than observing all the rituals after they are dead.

 

4.    Conclusion: The positive Christian approach

Ancestor worship is consistently and widely practised by the Chinese in different states and dialect groups in Malaysia[21]. The fine line between ancestor worship and culture had blurred and integration had already taken place.[22] Accepting Christianity would mean abandoning the ethnicity identity and forsaking ancestor worship. In order to overcome this phenomenon effectively, Christians are advised to refrain from the acts of condemning, syncretising and compromising the traditional ancestral rites but in return, show more respect and concern in the area of Chinese cultures.

 

Although Jesus was born in the Middle East, but Christianity was very much perceive as a Western religion by majority of the Buddhist in Malaysia and become a serious missiological problem. This is largely due to the presentation of Jesus by the Western Missionaries[23]. Dr KS Tan , in his article The Problem of an Alien Jesus for Asian Christianity  had to say of the situation:

The problem of an alien Jesus has to do with the many portraits of Jesus communicated through cultural accretions, with minimal contextualization, resulting in Jesus being viewed by a majority of cultures as alien and foreign to the local people. [24]

 

Much research and suggestion have been done on the issue of Malaysian Chinese ancestor worship by overseas and local scholars, evangelists, sociologies and missionaries. I believed serious efforts in contextualizing Christianity for the Malaysian Chinese has to be done by Malaysian Christian ourselves. Let us pray in accord that one day Malaysian Christian will be able to portrait “Jesus Christ from the West” to be “Jesus Christ for the Malaysian Chinese.”[25]

 

BIBLIOGRAPHY

 

Book.

1.        Rin Ro, Bong. Christian Alternatives to Ancestor Practices. Asia

         Theological Association. 1985.

2.       Hunt, Robert; Lee Kam Hing,John Roxborogh. Christianity in Malaysia - A Denominational History.  KL: Pelanduk Publications 1992.

3.       Scott W.Sunquist. edited by. A Dictionary of Asian Christianity. Grand Rapids, Michigan/Cambridge, UK 2001.

4.       Steven, Wong. Exposing Chinese Ancestor Worship. Firstfruits Sdn Bhd 2007.

5.       Tan, Kang-San. Elements of a Genuine Encounter with Chinese Buddhists in Southeast Asia in David Lim and Steve Spaulding. Sharing Jesus in a Buddhist World. Pasadena: William Carey Library 2003.

6.       The New Encyclopaedia Britannica. 2007. Vol. 1.

 

Electronic article.

7.       Eng Boo, Tan. Filial piety and burial customs. The Burning Bush. (Vol. 9, No. 2, July 2003). (Accessed Aug 10, 2009)

URL: http://www.febc.edu.sg/BBVol9_2d.htm

8.       Population and Housing Census of Malaysia 2000. Year Book of Statistics Malaysia 2007. (Accessed Aug 10, 2009)

URL: http://www.statistics.gov.my/eng/index.php?option=com_content&view=article&id=401&Itemid=191

9.       Religion Statistics > Southeast Asia > Religions (most recent) by country.

                   NationMaster.com website. (Accessed Aug 17th 2009)

URL:

http://www.nationmaster.com/graph/rel_sou_asi_rel-religion-southeast-asia-religions

10.     Robert Reese. Filial Piety in Chinese Religion. 2003. (Accessed Aug 21, 2009)

URL:  http://www.casawomo.com/essays/filial-piety-in-chinese-religion

 

Magazine.

11.      Teck Seng, Lim. A Survey on Modern Day Tomb Sweeping Magazine. A Time for Filial Display. Seniwara Sdn Bhd, Art No EB009-(08).

 

Journal.

12.     Bernard, Hwang. Ancestor Cult Today. Missiology Journal. (Vol. V, No. 3, July 1977).

13.     Kang San, Tan, The Problem of an Alien Jesus for Asian Christianity, Encounters Mission Ezine. (Issue 16: Feb 2007)

14.     Jesus Christ for the Chinese: A Contextual Reflection. (Accessed Aug 21, 2009)

URL: http://www.missiology.org/missionchina/Jesus_Christ_for_the_Chinese_Nov_20001.pdf

 

  **********

     

By: May Ong

 

1.     INTRODUCTION

This paper aims to explore whether the four marks of the true church are sufficient to identify the true church or should they be extended. In the first section, we will describe briefly what the four marks are, and then we will comment on them individually. Next, we will attempt to answer if these marks are sufficient. In the subsequent section, we will suggest other marks to identify the true church, if there are. The conclusion of this essay is a reflection on the condition of the church today.

 

2.     FOUR MARKS OF THE TRUE CHURCH

The following is extracted from wikipedia, the free encyclopedia, under the ‘History’ of ‘Four Marks of the Church’:

The ideas behind the Four Marks had been in the Church since early times, and allusions to them can be found in the writings of the early Church Father and bishop, St. Ignatius of Antioch, but were not established in doctrine until the First Council of Constantinople in 381. There the Council elaborated on the Nicene Creed, established by the First Council of Nicea 56 years before. They added a section to the end including the following, translated in Schaff's Creeds of Christendom, "[We believe] In one, holy, catholic, and apostolic Church".

 

2.1  ONE

The unity of the church derives from its being grounded in the one God (Eph 4:1-6)[1].

Paul reminds us that there is only one church because of the one gospel of the Lord Jesus Christ. There is no other gospel. All who truly belong to the church are one people and hence the true church will be distinguished by its unity. James Boice wrote:

This unity … is not organizational, where everyone must be forced into the same denomination. The worst times in the history of the church have been when everyone has been part of one large organization. It is not that kind of unity. The unity for which Jesus prayed is a unity patterned on the unity of the Father and the Son. That is, it is a unity of the mind, will, love and purpose.[2]

 

By this standard, the biblical ideal of Christian unity, we not only can be united, but if we are in Christ we are united. His Spirit lives in all true believers and unites us in truth, love, and purpose.[3] The true church is not divided, Paul insists, for there is one church, one body. We have unity, but are now called to maintain and serve it. This explains why Paul uses these terms – humility, gentleness, patience, bearing with one another in love – without which it is almost impossible to maintain unity. We also need to understand unity in the light of diversity.[4]

 

2.2  HOLY

Holiness is a prominent theme in the New Testament teaching about the church. The church is the holy people of God. We have a holy calling (2 Tim 1:9), we are set apart as holy (2 Tim 2:21), we were chosen to be holy (Eph 1:4), we are God’s chosen ones, holy and beloved (Col 3:12). The Bible identifies us as a holy priesthood (1 Pet 2:5), a holy nation (1 Pet 2:9), and a holy temple (1 Cor 3:17, cf. Eph 2:21). In fact, this is why Jesus died on the cross – to present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy (Eph 5:27, cf. Col 1:22). To understand the holiness of the church despite our unholy condition, Philip Ryken wrote:

What we need to understand is that, in spite of our sin, we are counted righteous in Christ. Simul Justus et peccator: at the same time righteous and a sinner. This explains how a church entirely made up of sinners can still be defined as a holy church. The church is for sinners in desperate need of God’s grace. So here is a great mystery: it is as sinners that we belong to the holy church of Christ.[5]

 

It is also important to note the words of Paul in 1 Cor 6:11.[6] The three verbs in this verse are all in the passive voice and in the past tense. In short, it is God who has done the work. The church is holy in the sense that it is separated from the world in consecration to God, and also in the ethical sense of aiming at, and achieving in principle, a holy conversation in Christ.[7]

 

2.3  CATHOLIC

The scriptural basis for a catholic church is taken from Galatians 3:26-29[8]. The word ‘catholic’ comes from the Greek word katholikos, which means ‘whole, entire, complete, general, universal’. Thus the church’s catholicity is the simple acknowledgement that the church is not confined to any one place or people. To believe in the catholicity of the church is to believe that the truth of the Gospel transcends our nationalistic ideologies and cultural predispositions (cf. 1 Cor 1:10-25, Col 2:8-23).[9] Mark Dever wrote: “The church’s catholicity is rooted in and bounded by the gospel’s catholicity. Anytime, anywhere, anyone can be forgiven his or her sins by faith alone in the one and only Saviour, our Lord Jesus Christ. That is the true catholic doctrine of the true catholic church.”[10]

 

2.4  APOSTOLIC

In the New Testament, the church of Jesus Christ is said to be built on the foundation of the apostles – Eph 2:19-22.[11] This is the hint that unravels the mystery of the apostolic foundation for the church: these men had been with Jesus. Philip Ryken identifies the hallmarks of apostolicity as Christ-centred preaching, Bible-based teaching, grace-dependent in its ministry, faith-seeking in its evangelism, and God-glorifying in its vision. The apostolicity of the church therefore lies in its conformity to the apostolic faith ‘once entrusted to the saints’ (Jude 3, cf. Acts 2:42).[12]

 

3.     COMMENTS ON THE FOUR MARKS OF THE TRUE CHURCH

3.1  ONE

In John 17, Jesus prayed for all believers to be one, modeling the relationship between God the Father and God the Son. It is indeed vital for the church to be united, because Christ is the one and only head of the church. Paul makes it clear in Ephesians 4:1-6 that the church is one because there is only one God. The church is also identified as the body of Christ and this is a perfect picture that depicts unity because there is only one body. Although we recognize that unity among believers may not always be at the ideal state, it is nevertheless essential that one of the marks of the true church is ‘one’.

 

3.2  HOLY

The church is holy, because it is set apart for God. Although members of the church may struggle with sin, the church must not be seen as tolerating or condoning sin. The church must always maintain Godly values. God is holy. Therefore we as the church must reflect this virtue of God. The church must view sin seriously, just as God does. At the same time, we recognize the failures of believers. Just like unity, holiness may be a mark that is not so visible in some churches. Yet, what is important is that a true church actively seeks towards being ‘a holy church’.

 

3.3  CATHOLIC

The church must be catholic because the gospel of Jesus Christ is free for all – male and female, young and old, rich and poor, Jews and Gentiles, slaves and free – for every single human being in every single part of the world. Even though each local church has its distinctive characteristics and it may serve specific communities, we must never forget that the church is for all people. If a particular local church is unable to serve a particular individual or group of people, we may need to learn to release this person or this group to another local church, so that no one is left out. Ultimately, the world must be able to see that the church practices no discrimination against anyone.

 

3.4  APOSTOLIC

The church has to be apostolic, i.e. being faithful to the apostles’ teaching, which is the gospel of the Lord of Jesus Christ. However, one must not understand apostolicity as a historic continuity of ministry running back to Christ and his apostles, particularly Peter, through a succession of bishops. This is because there is no substantial biblical evidence for the necessity of a historical succession.

 

4.     ARE THESE FOUR MARKS SUFFICIENT TO IDENTIFY THE ‘TRUE CHURCH’?

Generally, most Christians throughout the world at all times believe that the church must be one, holy, catholic and apostolic, whether or not they are aware of the Nicene Creed. However, to identify the true church, these four marks may not be sufficient. This is simply because sometimes, these marks are not easily visible. The absence of certain marks in a church, or the lack of visibility, should not be carelessly interpreted to mean that ‘the church is not the true church’.

 

5.     SHOULD THE MARKS OF THE TRUE CHURCH BE EXTENDED?

Milne wrote:

While the Reformers did not dismiss these four traditional marks, the controversies into which they were plunged focused their attention elsewhere. They identified two characteristics of the true visible church. ‘Wherever we see the Word of God purely preached and heard and the sacraments administered according to Christ’s institution, there it is not to be doubted a church of God exists’ (Calvin).[13]

 

In order for us to identify the true church, we believe there could be some objective and visible marks of the true church. These can include centrality of the Word, centrality of worship and prayer, mission, and love. We do not include the ‘administering of sacraments’ as a visible mark of the church, because we see this as part of the life of the church.

5.1  Centrality of the Word

The Bible must be the authority of the true church. A church must preach and teach the Word of God. Certainly if the Word of God is not being preached, but simply false doctrines or doctrines of men, then there is no true church.[14] The pulpit ministry is sacred and the preacher must play the role of the priest – speaking the Word of God to God’s people. In the operation of the church, Scriptures must have the final authority.

5.2  Centrality of Worship and Prayer

The church must be seen as a community of worship and prayer, because God is the reason for our existence as a church. Corporate worship is essential when the people of God gather together. This differentiates the church from any other human organization. Likewise, the life of the church must include prayer. A church who does not pray is merely relying on human wisdom, and is therefore not a true church.

5.3  Mission

The church must not forget its mission. Jesus gave us the Great Commission in Matthew 28:18-20. As such, the church is not just a gathering of believers but a church reaches out to the community and to the world. Milne aptly wrote: “A church which neither preaches the gospel, nor experiences a burden for the moral and spiritual welfare of those around its doors, nor expresses concern for the poor and needy wherever they are found, has lost its title to authenticity and is a living denial of its Lord.”[15]

5.4  Love

Just like a true disciple of Jesus is marked by ‘love’, a true church of Jesus Christ should also be marked by this same characteristic: love. The spiritual unity of believers should show itself or come to expression in goodwill, fellowship, and love for one another.[16] 

 

6.     CONCLUSION

The church of Jesus Christ is far from perfect, but yet it has existed for almost 2,000 years. Even though we may differ on what the marks of the church should be, there is a general consensus on the basic and essential ones. The marks are basically to remind us what we ought to be, and church leaders ought to remember this checklist so that the church does not deviate from its primary call.

 

BIBLIOGRAPHY

 

1.     Berkhof, Louis. Systematic Theology. London: The Banner of Truth Trust, 1939.

 

2.     Boice, James M. “Acts: An Expositional Commentary,” (Grand Rapids: Baker, 1998): 92. Quoted in Richard D. Phillips, Philip G. Ryken, and Mark E. Dever, The Church: One, Holy, Catholic, and Apostolic, 28. New Jersey: P&R Publishing, 2004.

 

3.     Erickson, Millard J. Christian Theology, 2d ed. Grand Rapids: Baker Books, 1998.

 

4.     “Four Marks of the Church.” Database on-line. Available from http://en.wikipedia.org/wiki/Four_Marks_of_the_Church. Internet. Accessed 13 February 2009.

 

5.     Grudem, Wayne. Systematic Theology: An Introduction to Biblical Doctrine. Grand Rapids: Zondervan, 1994.

 

6.     Milne, Bruce. Know the Truth: A handbook of Christian belief. 2d ed. Nottingham: Inter-Varsity Press, 1998.

 

7.     Placher, William C., ed. Essentials of Christian Theology. Louisville: Westminster John Knox Press, 2003.

 

8.     Phillips, Richard D., Philip G. Ryken, and Mark E. Dever. The Church: One, Holy, Catholic, and Apostolic. New Jersey: P&R Publishing, 2004.