Sivin Kit’s Garden

It’s been a while since I posted up some books that I have been reading.  And there is still so much I need to catch up with whether it’s for my Masters (which is stuck in transition), book chapters or articles I owe people.

So, I thought I’ll try and get into the groove with this interesting book.  Now the fact is, these posts I put up are never really books reviews.  I think there are plenty of good ones out there.

What I tend to do is to pull out excerpts which has captured my attention or helps propel my imagination forward. Thus, it tends to be more personal and local.

It was nice to "bump" into this book from the local seminary Malaysia Theological Seminary or Seminari Theoloji Malaysia (STM).  It’s the place where I look for stuff I can’t buy

For starters, I liked the introduction and managed to at least read the chapter focused on Ecclesiology.

The Five Thesis on the "Theoretical Status of Liberation Theology" (pp. 1-5):

Thesis 1: The theology of liberation is an integral theology, treating all of the positivity of faith from a particular perspective: that of the poor and their liberation.

Last Sunday was the first time, I spent a little bit more time on the subject of "prosperity gospel" in one part of the message. The impulse for that is I get the sense that at least for the Church in Malaysia especially the city, most of us have no clue about the plight of the poor and what liberation for them means.  We tend towards spiritualizing our talk about the poor and usually land up just saying how fortunate we are in comparison to them and then end there.  The conversations floating in our heads and often in the space between us tends towards our self-preservation or self-advancement divorced from the wider realities of our "neighbors".

The little theology of liberation I have reflected on shouts to me loud and clear … "Shame on us!".  I was tempted to add some stronger language after that sentence and restrained myself upon second thought. Our hearts are often too hardened that even after exposure to the realities of the poor in Malaysia, we need better language to help us not only think about it, but do something about it. And this "something" must go beyond pity, shame and guilt … that kick is needed, but to take it further long term I found some resource and language from our brothers and sisters in Latin America.

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I must first thank Rev. Dr. Hermen Shastri for being the first who ignited the fire which warms me still about Church History.  That’s why I’m pretty excited about teaching the Lutheran Bible Training Institute (LBTI) Church History Course I starting on March 11, Every Tuesday 8pm at Bangsar Lutheran Church (alternative transitional BLC experiment Site here)

Justo L. González has a beautiful invitation (introduction) to the whole learning process. Let me enter into a conversation with some excerpts:

"From the very beginning, the Christian message was grafted onto human history.  The Good News Christians have proclaimed through the ages is that in Jesus Christ, and for our salvation, God has entered human history in a unique way.  History is crucial for understanding not only the life of Jesus, but also the entire biblical message." (p. xv)

We are often a people with amnesia especially in matters of history or even our own story. We are hurried along quickly to the next and the new, we forget where we have come from.  And even in matters of our faith and beliefs, we are tempted to talk about it devoid of historical content and it generates into free floating statements of shallow slogans emptied of their original punch.

So, when I discussed with the new dean for the LBTI, a nudge inside me strongly pushed me to propose to do a church history course.  The fact is many Christians today tend to jump straight from the Book of Acts to present day church.  Some would at least not ignore the Reformation.  We hear many voices of how God is doing a new thing today, forgetting He has not stopped for a long time

González’s after comment on Luke-Acts draws me deep into what I said above:

"What it means for those who share in Luke’s faith is that the history of the church, while showing all the characteristics of human history, is more than the history of an institution or of a movement.  It is a history of the deeds of the Spirit in and through the men and women who have gone before in the faith." (p. xvi)

There can be more than meets the surface in our grasp of the story of Christianity obviously.  But there’s more …

"Like it or not,  we are heirs of this host of diverse and even contradictory witnesses.  Some of their actions we may find revolting, and the others inspiring.  But all of them form part of our history.  All of them, those whom we admire as well as those whom we despise, brought us to where we are now.

Without understanding our past, we are unable to understand ourselves, for in the sense the past still lives in us and influences who we are and how we understand the Christian message." (p. xvii)

There is no clean slate for anyone.  What is written above can (minus the last part on Christian message or replaced by something else) could have come from a book on human psychological development or even political history (Election fever is running higher now in Malaysia!).

I recall my naive pride put into check when I once blurted out my lack of sympathy for some of the controversies in the early church at a Christian Theology class, only to be reminded they lived in times where much were challenged. And the surrounding fire forced our ancestors in the faith for refining times in thought, word and deed.  We may stand on their shoulders today, but I learnt that we cannot stand in superiority because of our hindsight and relative comfort zones.

"… if we are to break free from an undue weight of tradition, we must begin to understand what that tradition is, how we came to be where we are, and how particular elements of our past color our view of the present.  It is then that we are free to choose which elements in the past — and in the present — we wish to reject, and which we will affirm." (p. xvii)

It’s painful and disappointing when Christians throw so many babies out with the bath water.  Sometimes, I feel when I walk away from a conversation, babies are all over the floor crying because someone has decided on a "feeling" or a "preference", or a "frustration", or an "unknown-but- I-just-can’t-believe-this" rationalization.  

Sure, there will be areas we better leave behind … that we may be freer to move on.  But what are we leaving behind, and what are we bringing with us? Are we honest enough to admit the "colors" which taint our view? Are we willing to change those "colors" if they are hindering us from true freedom? Or is our apparent "liberal" outlook a mere camouflage for our unwillingness to be accountable?  or our "conservative" stands trying to hide our fear that the elements we hold our illusions we need because we don’t like the tsunami of change which is overwhelming?

"It is at this point that doing of history converges with the making of it. When we study the life and work of past generations, and when we interpret it, we are doing history.  But we must remember that future generations will read about our times as past history.  In that sense, like it or not, both by our actions and by our inaction, we are making history.  This is both an exhilarating opportunity and an awesome responsibility, and it demands that we do history in order to be able to make it more faithfully." (p. xvii-xviii)

Sobering challenge … an invitation I can’t resist, I mean, I won’t resist, would you join me? How about a group who would take up this responsibility (even some responsibility)?

I’ve got two more chapters to finish for this excellent 160page book, Tokens of Trust: An Introduction to Christian Belief.  This will be the first Archbishop Rowan Williams book I finished reading (I’ve managed to read a few articles and speeches here and there)

I don’t have much time to blog about it more … apart from Ewan and I found it so refreshing to have our conversations with the Archbishop while enjoying the fresh winds of Cameron Highlands.  I even told a friend it was like having a revival meeting of some sorts here and there.

I’ll just pick out some phrases and head off out of this wi-fi zone.  We’re going home today.

"Bad Religion is about not trusting God, trying to avoid God or even outwitting him", p.8

"God is, in simple terms, sublimely and eternally happy to be God.", p.13

"God always has the capacity to do something fresh and different, to bring something new out of a situation.", p.16

"It’s a choice that may be helped a bit by intellectual discussion but is seldom, if ever, settled by it.", p. 28

"Faith doesn’t try and give you an alternative theory about the mechanics of the world.", p.37

"This is a complex creation, both coherent and fragile.", p.43

"But a god who is only interested in the ‘acceptable’ bits of our life is going to be a sadly limited God.", p.53

"Prayer often runs ahead of ideas.", p.63

"Jesus … is supremely the one who makes God credible, trustworthy.", p. 65

"Jesus, Mary and Pontius Pilate … those three names map out the territory in which we all live.", p.77

He does an excellent job helping me take a fresh look at the Creeds. Fulfilling indeed.  Reading this book has been a high for me after some sleepless nights with multiple children crying in the night!

I have a confession to make. I find these cool long subtitles like “A Vision for Church That Is Always Organic/Networked/Decentralized/Bottom-Up/Communal/Flexible/Always Evolving” quite sexy …

With that off my chest, I think it’s time to share some of the books which have caught my attention the past year. Now, craze right now perhaps is on another book Pagan Christianity, which I managed to scan through somewhat (and might throw in a couple of comments once I get through a few others first), there’s these lingering thoughts from Kester Brewin’s book which I must enter some conversation with before I’m distracted with other urgent matters.

As usual, I’m not much of a reviewer compared to a conversationalist Here’s some reviews from Ryan Bolger, and Jordon Cooper. Jordon’s endorsement makes me sit up

“I think I have read the book probably 20 times and I will soon retire the book as soon as Signs of Emergence comes out in North America for no other reason to give it’s battered binding a must needed break. If I had a list of the ten most important books for the emerging church and for the church in general, I think this one would definitely be on it.”

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Someone asked me what does it feel to be a pastor?  I suddenly realized that I had a pause before I tried to give an answer.  It’s nice to be asked the question, but how many are ready to hear the answers - the honest answers - not sugar coated ones.  Not many would have the stomach to swallow what I could have said, but then there are a minority who would somehow be able to appreciate what I would have said.   In short, I didn’t manage to say much… but then again, there will be another time.

What a delight to get a New Year and Christmas present which was hidden in the boot of May Chin’s car.  I think it’s a kick to start blogging about books again. Many thanks to the one and only Saudara B for this … he should have spent the money on himself… but then he made the gift more precious by his sacrificial sharing.

I quickly glanced through the table of contents … the chapter on “How to avoid becoming the pastor you swore you’d never be and become the pastor you always wanted to be” grabbed my attention.  I’ll pick a few lines which stood out

“Do …take the gospel to your listeners by saying ‘for you,’ as ‘Jesus loves you’ and ‘Jesus died for you.’ “(p.21)

The first time I really appreciated the statement above is when I sat under the guidance of Homiletic professor Dr.Richard A. Jensen’s preaching classes as well as those wonderful conversations when I drove him around in the van!

“Don’t … Worry too much about keeping people happy. The word ‘happy’ appears nowhere in your letter of call, and this doesn’t just apply to you yourself.” (p.22)

While I agree this is true and is something I need to hear again and again, the reality is often it’s written on the hidden expectations of members or those pastors come into contact with.  And the constant battle in the inner mind, is to remember that our role is not to keep people happy even if this is what they want.  There are more important things on God’s mind than our happiness. Some say it’s about becoming holy, perhaps the better way of saying it is to become whole.  But that takes time too.

“Do … Remember the difference between who you serve and who you work for.  You serve the congregation, but you work for God.” (p.22)

This is the kind of statement which is good for me to start the year with.  And will last a lifetime!

“Do … Be real. It’s okay to be a human being. Relax. Play. Life is short.

… Have a life.  That’s what Christ has freed you for. Know your family. Stay healthy.

… Pick one time management tool and use it.”  (p.23)

I’m pretty settled in for the first statement above The “stay healthy” bit is something to work on again and again. As for time management tool … the final lap of last year has been great when I stumbled upon  GTD and ZTD.

it’s simple stuff … but stuff people like us … or pastors like need to hear unceasingly.

I find many gems at the Daughters of St. Paul Catholic bookstore along Jalan Gasing, Petaling Jaya. At the price of RM32.50 it was hard to resist this purchase last month

I confess I have not read the whole book. I managed to scan through it here and there but I paused at the chapter 18 on “The Postmodern Debate”. First, the fact that this 1999 published book had this chapter shows how so many tiring debates on all things postmodern today is pretty dated (or the Catholics were far ahead of us Protestants in these matters). Anyway, I was a little surprised by a number of insights which warranted the use of my marker.

to start the call rolling …

“The “postmodern debate’”means that many of the ideals of modernity have become “debatable,”that is, questionable, open to debate.”(p. 228)

Interesting that the above statement is what I still think about the debate from day one I got to know the word, “postmodern”. Of course, for those who see this as a mere label either for coolness or critique often have more closed ideas of what the process of debate involves. Sadly, the closing of ones mind speeds up when one takes that kind of posture. For m, the word “postmodern” opened up conversation. How did it land up being a conversation stopper? By the way, I’m referring to both those who are either pro or anti –> postmodern. Thus, while the word might still have some value for discussion, I’m well aware of it’s limits and at times irrelevance or even distracting.

And now to one insight which has haunted me for a couple of weeks.

“In discussing postmodern critiques of modern emphases we should keep in mind Gregory Baum’s cautions about “innocent critique.” Instructed by the important themes of critical theory, developed by the Frankfurt School, Baum insists that innocent critique of culture and society must stop. A critique is innocent when it does not critically explore the range of its own implications and possible consequences. Postmodern critiques of modernity are innocent when they jettison modern concerns without remainder — without caring to salvage the grains of truth and value in those concerns.” (p. 229)

Perhaps why the idea of “innocent critique” grabbed my attention is because I seem to have seen and experienced this on turbo the past 7 years in my interaction with myself and those who perhaps deep down want to move on but still get sucked into a whirlpool of paralysis of analysis. One might feel REALLY stuck and sick of life because he or she cannot move on to what the critique of the past is supposed to have liberated us from in order to be free. In short, we still remain in prison. Ouch … not so romantic after all.

The mark of of maturity is to keep a keen eye back on ourselves on whether we have fallen into the trap of “innocent critique”, and lost the energy to actually re-look at the past which actually did bring us to where are now for better or for worse and re-chart a new course forward rather than go in circles. To do that, ironically after even the most severe damning of all that’s wrong with the past, one actually needs to pause and dig for some “grains of truth and value” in what we are reacting against.

The chapters opening discussion on “Self” was spot on …

“Theological anthropology must reject this extremely “innocent critique” in fidelity to the biblical notion of self as person, as the responsible self in relation to others.” (p. 229)

It’s probably a short sentence … but to those who are on a long-suffering journey where they might feel the lost of “self”. A pause is needed in how we view our “self” again. I think what comes up in this paragraph is a good demonstration of the best which can emerge from engagement in conversations like the “postmodern debate”.

“In a postmodern approach that refuses simply to jettison human subjectivity, the modern question, What is the self? yields to the question, Who is the self? The “what” question is the metaphysical search for the unchanging, essential core of the human being. The “who” question invites a story for an answer, a temporal narrative filled with ever-changing situations . It is a social process that is responsible for the appearance of the self as a kind of “multiple personality.” In this process the “who” emerges in its different selves” of our different involvements in language and life against the background of multiple social memories, various customs, habits, and institutional practices revolving around a “responding center,” a personal sphere of interest and concern whence things are said and done. The “who” in a shifting center of initiative and response in the ongoing human “conversation”.”(p. 230)

There’s more but I think I should keep this post short. This little distinction between the “what” and the “who” is so helpful. After listening to many complaints about everything ranging from work/life balance to the busyness trying to get our careers going, from family adjustments to parenting woes, from personal growth to public responsibilities … from quiet reflective moments to sophisticated philosophical musings … the list goes on. We might in all honesty lost asking the “who” question and again and again return to the dis-empowering “what” question.

We need to STOP…. and Stop again and again … it’s plain hard work to keep the “who” question at the forefront .. because I humbly submit when we’re spinning round and round getting nowhere, perhaps no matter what language we use to try to explain ourselves and process our thoughts we’re still in the “what” sphere of reasoning … The “who” question is more life giving to me … and I believe to many who are willing to STOP and keep the big picture before us. I’m glad one chapter from this book helped remind me of that.

For better reviews of the book,

try Clark Pinnock’s review

“…the collection documents in a persuasive manner that theologians have in fact reacted creatively to the challenges of the twentieth century. They have produced insights and have developed perspectives that will (we may be sure) continue to enlighten the churches in the coming years. Despite certain episodes of betrayal, the story of twentieth theology is one of fidelity and of anguish – fidelity to God’s revealed word under changing historical conditions and anguish over the unanswered questions and the weakness of our Christian witness in a sinful world.

A helpful feature of the book is Baum’s own reflections at the end and near (I suppose) the end of his own life. This is a man who has always kept attuned to the development of ideas and the contextual nature of our work. Thus his musings on the witness of this very volume only adds to its conviction and force as he supplies missing connections and profound interpretations to it. One can only appreciate his honesty too about what he himself has learned and how he has learned it. Of great interest to me are Baum’s own latter day thoughts about the value of Marxism for theology. Before the fall of Communism, Baum saw promise in the political left. Now we hear a more chastened witness, but one which still interacts fruitfully with what Marx did contribute, not so much in the field of economics (where he got almost everything wrong), but in the area of a hermeneutics of suspicion and moral outrage.”

or David Gushee’s review.

“Western society is soured by a pervasive sense of victimhood.  It is the underbelly of the mentality of the Free World, the resentment that freedom has not always given the happiness which we had been promised.  People feel themselves to be victims of prejudice, or history, or their genes, or their upbringing.  A particular characteristic of modernity, from North Ireland to the Middle East, is the sense of mutual victimhood, where everyone claims the status of victim.  People even talk of ‘the competition of victimhood’: ‘I am more of a victim than you are.’  This is not to deny that there are people who are profoundly victimized, such as children who are sold for sexual exploitation and women in many parts of the world.  But the Church can never accept that anyone is just  a victim.  Freedom begins when people grasp the choices that they can make, even if they are extremely limited, even if it is just to get up in the morning.  If one passively accepts victimhood then one dies.” (p. 36)

Sometimes surprise buys are pleasant surprises and this particular book is one of them.  When I was dropping by the Archdiocesan Pastoral Centre to check out the new venue for the Arrupe Bookstore (which I have discovered to have many hidden gems especially from the Roman Catholic stream), this book leaped out from the shelf!

While I’m sensitized by our differences in the special local contexts we come from, and yet in the light of globalization and the impact of western thought on our shores I found the insights in this book extremely helpful. In my limited interactions with a wide range of people from my old school mate whom would be more Chinese educated and selling chicken at a local market to young adults who’ve graduated from a degree overseas whom probably have English as their first language, I find what Radcliffe writes provides me resource to reflect specifically on the mindsets of the latter.  Especially in the light of the quote above, and especially in many of the concerns and struggles which occupy our conversations.

I confess sometimes I wonder whether being Bi-lingual (at least in terms of culture - East and West)  is a curse or blessing.  The blessing is the joy of being a bridge for both worlds to connect.  A curse is perhaps feeling not at home fully in either one and bearing the frustration of both!  I find this to be true in many other areas of my life - e.g. between the young and old, between the so called “unchurched” and “churched”, between the “politically active” and “politically apathetic”, between the “pious” and the “secular” … etc.

Perhaps that’s why I’m drawn to words like center, and in the case of this book … “the point” On one hand I get a sense one is drawn to a central point as I read (especially being flooded by often many confusing options) and on the other hand it’s pointing beyond ourselves to another (and thus not an isolated truncated perspective).  Radcliffe’s introductory declaration is fantastic when he comments on the Christian faith: “The point of Christianity is to point to God as the meaning of our lives.”

Well, I leave you with  this particular review which resonates with my current impression of the book until page 36 which I read this morning.  I’m looking forward to the “breeding panda” bit :

“When asked the question “What is the Point of Being a Christian?” Timothy Radcliffe, former Master of the Order of the Dominicans, replied from a standpoint of logic – “Because it’s true.”

But logical truth was not enough for the questioner who wanted to know what kind of difference being a Christian made to one’s life. It was this encounter that led Radcliffe to write this book.

To give a bit of an insight into his thinking on the question, Radcliffe declares in his introduction: “The point of Christianity is to point to God as the meaning of our lives.”

Radcliffe’s style is easy to read and accessible as he confronts key issues for the Christian life in a conversational and reflective way.

He draws on a wealth of experience in his travels and encounters as Master of the Order, as well as his obvious depth in reading and personal reflection.

In comparison, having also recently read and reviewed Rick Warren’s Purpose Driven Life, whilst Radcliffe may not quote scriptures as often, I found greater depth and purpose in his witness to the Christian faith.

Radcliffe is not afraid to tackle difficult issues: the gift freedom, our confrontation with death, issues of sexuality, our consumer society and the problems of the divided church, to name a few.

Yet even in engaging these serious topics there is at times a sense of playfulness and joy in his writing.

I particularly appreciated his metaphor for theologians working towards common understanding being like “breeding pandas”.

I found myself referring to Radcliffe’s thoughts and ideas in conversations, in teaching and in sermons.

This book is certainly worth the read and moreover is worth taking time in doing so to ponder insights on the journey rather than race to the back cover.

Reviewed by Rev Peter Lockhart, a minister with Clayfield and Hamilton Uniting Church congregations”

I think I’ll recuperate fast enough for tomorrow’s session together … Join me if you are free or interested. The study guide we are using can be found here.

When:  11 July, 2007 Wednesday 8pm

Where: Bangsar Lutheran Church Premises

What:

Salvation is God’s way of calling us and the whole world forward toward the kind of life we were always meant to live. While salvation in some sense involves the whole world, people are especially interested in how salvation applies to them. Salvation is both personal (we enter into a new relationship with God) and social (we enter into a new relationship with everyone else). Salvation is often experienced as beginning at a specific point in time, but it also involves a long process of spiritual growth and maturation. Christians believe Jesus is the key to salvation as evidenced in his birth, life, teachings, death, and resurrection. Salvation is not intended to separate us from others, but to connect us to both God and others in new and gracious ways.

Questions Addressed:

* What is salvation in the broadest meaning of the word?
* How are the personal and social dimensions of salvation connected?
* How is it that Jesus saves us?
* How does salvation change people and change the world?

“During the time of the Third Reich church attendance was being frowned upon by the National Socialist regime, and thus became a political act.”

- Footnote 19 on page 210 of Discipleship(Dietrich Bonhoeffer Works Vol 4)

Reading Bonhoeffer sends chills up my spine! While trying to discipline myself to finish a book for a change (rather than just scanning), I was surprised how even a footnote grabbed me.

Before we continue with the next session Hearing God’s Voice, let’s re-look at the people who will be and should be doing the listening

“Our special status as bearer’s of God’s image brings special responsibilities. In particular, we are called to use our gifts and talents in the service of God, in helping others, and in caring for the natural world. We are here to play a positive role in the created order, but we have not always performed very well.” (p. 39)

Gareth and I walked out of the lift one day. We saw some trash on the floor. So, the temptation was to walk pass it (assuming the cleaners would clean it up anyway.) But then we stopped, and then I turned back and said, “Gareth, let’s pick that up and throw it into the dustbin shall we?”

I was tempted to give my 5 year old son Al Gore-Inconvenient-truth speech but then again. Let’s do what needs to be done first and talk later. It’s more meaningful that way. So, this became raw material for our conversation about taking care of the world starting with not simply throwing trash all over the place and picking it up rubbish on the floor.

“… the image of God (or imago Dei) comes from the Eastern Orthodox tradition, which links the image of God freedom and rationality: Like God, human beings can think and decide and act. We are not mechanically determined machines, not are we driven by instinct alone. We are people, and as such, we possess the freedom and the responsibility to determine who we will be.” (p.40)

Even though our thinking might be skewed, our deciding wrong, and we act stupidly …we still bear the consequences of our thinking, deciding and acting. And the accumulation of the results of these will form who we will be. So, every baby step matters.

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