1United Church to Disciple the Nation
by Eugene Yapp
In this issue's editorial, churches are urged to partner with NECF Malaysia in her role to resolve the many challenges and issues affecting the welfare of the nation.
In short, the editorial aspires to see the Christian community - irrespective of ethnicity, denomination, theological persuasion and practices - coming together to be "disciplers of the nation".
The pertinent question to ask is: What does "disciplers of the nation" mean? Ed Silvoso articulates the vision thus:
For the Bible to make sense…a series of paradigm shifts are necessary to allow us to become disciplers of nations, empowered by the redemptive work of Christ to fully reclaim the marketplace and worship God with our jobs so that we can take the kingdom of God where evil is still entrenched so that nations will have the honor and glory restored.1
Is the fulfillment of this vision possible or even viable? What is its biblical basis and justification?
The Bible has a Great Commission for us and calls on all Christians to "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you (Matt.28:19 & 20).
Through the influence of missiologist Ralph Winter and theologian John Piper, the word "nations" has since exclusively been taken to mean "ethnic groups", "people-groups" or "cultural affinity groupings".
The implication in terms of missons strategy and practice is that the church must give priority to reach the unreached people group of the world. Should the word "nations" therefore be understood in this sense only?
While affirming that "nations" embraces the ethnic dimension, rarely has the word come to encompass the geo-political dimension.
Stephen Spaulding comments through his extensive study that the church is no longer interpreting "nations" as geo-political entities but rather as ethnic entities when we read Scriptures, which to his mind is untenable.2 Why?
Spaulding points out that when we talked of the word "nation", we can certainly incorporate the ethnic dimension into this understanding but to cease talking about geo-politics is not possible as a huge part of the word ethne in Scriptures relates to kings and rulers, and this in turn relates to geopolitics in ways that "ethnic groups" will not.
Hence, when we speak of "discipling the nation of Malaysia", it certainly cannot be confined to reaching out to the more than 100 people-groups in Malaysia.
Our emphasis, focus, programme, plans and activities must battle for the 'soul of the nation' with an overarching redemptive strategy that battles sins and prevailing evil in the various domains and institutions, seeking for grace and repentance for every clan, tribe, kingship, association, allegiance; ethnic, cultural, linguistic enclave and political, civic, cosmopolitan state boundaries and affairs.
Is such a massive enterprise possible for any one church or Christian organisation?
In this era of globalisation, where inter-connectedness and inter-relatedness are core essential characteristics, the idea of partnerships is inevitable and it is imperative for churches, organisations, NGOs and others to be open to the possibilities of working together by venturing into constructive partnerships.
By 'constructive', we mean partnerships that are in accord with the kingdom agenda of mission being central and the expectations of parties met through discussions, commitment to each other, mutual understanding and interest in success by the pooling of resources.3
It is only with such constructive partnerships that Christians can ever harbour the hope of becoming followers of Christ in the task of "discipling the nation" - in its true and comprehensive sense of the word.
Partnership prospects
What prospect is there in this venture of constructive partnerships in discipling the nation? In view of the growing racial slurs and accusations uttered against other ethnicities, we will explore the possible potentials in the area of national integration.
Could our constructive partnership be geared towards reforming the "figured world-view" of nationhood in the idea of the sovereignty of the people, equality of citizens in a nation and democratic institutions of society and national identity?
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| "In this era of globalisation, where inter-connectedness and inter-relatedness are core essential characteristics, the idea of partnerships is inevitable and it is imperative for churches, organisations, NGOs and others to be open to the possibilities of working together by venturing into constructive partnerships." |
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To undertake such reforms, it will require input and attempts to alter the prevailing fundamental outlook of Malaysian society.
Historical factors such as the May 1969 racial riot and the implementation of State-led Islamisation policies that saw a progressive and systematic "Islamisation" of state institutions as well as the propagation of Malaysia as 'Negara Islam' has resulted in the coexistence of two dominant ideological strands which set the prevailing fundamental outlook of the social-political landscape in Malaysia.
Consequently, inter-ethnic relation in the country has deteriorated and this has in fact affected national integration and the state of religious liberty in the country. This is illustrated by the various Malay rights groups demanding that the government prohibit other ethnic groups from raising and discussing the special position and rights of the Malays.
This unique context providing the backdrop, as well as enveloping our social-cultural setting, presents a clear challenge for churches to be involved in pursuing a more multi-layered, multicultural worldview as part of Christian mission and witness to society and the nation.
In doing so, the church must take the lead in ensuring the social dynamics are structured along genuine interethnic interaction, but allowing for cultural differences or diversity.
This requires the promotion of a broad-based policy of education and bringing awareness to the population at large to perceive social realities based on mutually agreed universalistic core values rather than affirmative action in favour of one ethnic group over another based on ascriptive criteria.
Such an approach will likely extenuate racial tension and prevent any one group from projecting ethnicity in terms of special privileges or the seeking of advantages in terms of access to benefits and resources solely.
The above scenario and discussion demonstrate that it is imperative for churches to come together in the gathering of resources for the common good of the nation.
No doubt this will require concerted and united prayer, cutting across denominational barriers.
But we believe that in this moment of the "call to truth", the Lord expects more than prayer and spiritual warfare. It demands the church to review and reflect on the following:
- Redefining the church - looking into who we are and what the church is supposed to be doing for the sake of a "One United Malaysia".
In this respect, it is incumbent on Christians to firmly plant our feet in Malaysian soil to take hold of our place as part and parcel of Malaysia and see that we have the rights to ensure a viable future for ourselves, our children, grandchildren and all other fellow Malaysians.
- Refocusing on the task - what constitute the churches' actions and activities in contra-distinction from the world's agenda and how are we to organise ourselves to fulfill this "new" task.
In this respect, churches must avoid a parochial vision of ministry and sectarian interest in favour of shared resources for the benefit of not only Christians but the needs of every community.
- Rethinking on the trajectory - what is the sum total of all that we seek to accomplish and what's in store for all that the church seeks to do.
In this respect, churches must place before them the ultimate hope that is inherent in their calling as the people of God - the hope of reconciliation for all communities that serves as motivation and encouragement to all who persevere.
May God bless our witness to Malaysia!
REFERENCES
(Endnotes)
1 Ed Silvoso, Transformation: Change the Market Place and You Change the World. (California: Regal Books, 2007), 30
2 Stephen Spaulding, "'Nation' and Mission: Reviewing the Target, Task, Trajectory and Temple of Mission", Journal of Asian Mission (2010) 12:1: 33-85, at p.68
3 Viggo Sogaard, "Missiological Education through Decentralized Partnerships" in Missiological Education for the Twenty First Century: The Book, the Circle and the Sandals. Essays in Honor of Paul E. Pierson, eds., J. Dudley Woodberry, Charles Van Engen & Edgar J. Elliston (1997; reprint, Eugene, OR: Wipf & Stock, 2005), 204-205 |
