The Bible + my preferred meaning = 34,000 church divisions.

One of those though provoking blog posts that I just happened to read. It’s entitled, “Does Personal Bible Reading Destroy the Church? (Paul Penley).” The blog post states that apart from denominational splits, one could equate biblical interpretation as an equal source for church splits. That certainly escalated during the Reformation era, which was spearheaded by Martin Luther.

Authorities were misusing their power to bend a certain way of reading the scriptures. They were manipulating the masses with their interpretation. This was the thing that got Luther all fired up. And then the rest is history. The ongoing conclusion that Penley states out is that, the Reformation which often stresses the importance of the bible being read and interpreted by everyone actually is responsible for divisions.

It’s an interesting article. And by that I mean, “I never really thought about that, but I’m not a 100% with you but I want to see how the argument goes.” And so, although it does raise some good points, I’m not fully convinced…just yet. I’ll wait for his other posts to be more in agreement or not.


Note: This was a short message I shared during my grandfather’s memorial service. He passed away yesterday morning.

But Christ has indeed been raised from the dead, the firstfruits of those who have fallen asleep. For since death came through a man, the resurrection of the dead comes also through a man. For as in Adam all die, so in Christ all will be made alive. But each in turn: Christ, the firstfruits; then, when he comes, those who belong to him. Then the end will come, when he hands over the kingdom to God the Father after he has destroyed all dominion, authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death. (1 Corinthians 15:20-26 NIV)

It gives me great honour to be speaking during this time for my grandfather’s memorial service. And it’s kind of an emotional thing to do as well to see Tepu’ being the person that he was and seeing him now.

I have my share of funny stories about tepu’, like the one where the sales person convinced him that the swimming trunk was some sort of superior underwear. Or like how he liked to merge modern clothe wear in his trademark kelabit look.

I can’t say that I know tepu very well but like all grand children we have our memories of how he was when he was with us. For me what tepu was famous for was his story telling, especially his rendition of the palug rayeh and palug eit story of which the one on them looking for wives (sekunuh nekap awan). I don’t know how many times I’ve heard it but somehow the one telling the story always made it enjoyable to hear.

One of my aunties recounted the time when tepu was in hospital a few months back and tepu was very weak. He could not sit up and he was heavy for my auntie to carry up and sit. Tepu was insisting that he wanted to pray and that he had to do it sitting. For tepu, he just had to do it sitting down, because i think he had always done it that way before as a posture he did when it comes to prayer.

And during this time of tepu’s passing, he will always come alive when we remind ourselves back to old stories of our encounters, conversations, friendships with him. Memories invite us to the realm of space where the past comes alive to us in the present.

This thing about memory is also something important to us who hold dearly to the faith in which we profess in Jesus. And like this present circumstance where we are all looking at death in the face, we are reminded about our mortality, the weakness that our bodies are aging day by day, and that at some point of time we too will face this experience.

And as we are presented with this unpleasant future, that we all would face death, we remind ourselves of the memories of the believers of old (1 John 1:1-4 esp v.3 “We proclaim to you what we have seen and heard.”) who experienced the one who overcame death.

That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked at and our hands have touched—this we proclaim concerning the Word of life. The life appeared; we have seen it and testify to it, and we proclaim to you the eternal life, which was with the Father and has appeared to us. We proclaim to you what we have seen and heard, so that you also may have fellowship with us. And our fellowship is with the Father and with his Son, Jesus Christ. We write this to make our joy complete. (1 John 1:1-4 NIV)

We hinge/anchor our hope and faith on the promise of Jesus’ resurrection for it is in this that death, the last enemy to be defeated. 1 Cor 15: 24-28

Then the end will come, when he hands over the kingdom to God the Father after he has destroyed all dominion, authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death. For he “has put everything under his feet.” Now when it says that “everything” has been put under him, it is clear that this does not include God himself, who put everything under Christ. When he has done this, then the Son himself will be made subject to him who put everything under him, so that God may be all in all. (1 Corinthians 15:24-28 NIV)

Although presently death may seem the victor, in the lifeless body of tepu’ today, we should remind ourselves of our own faith in which we profess; on the truth that Jesus has indeed overcome death by him rising up again after dying because when we are in Christ, we partake in his life, where we die to the present way of life by following the ways of the world, and are made alive when we initiate to live according to his ways.

We arm ourselves by reminding ourselves of the faith in which we profess and live so we can echo what Paul said in Romans 15:54-55 “Death has been swallowed up in victory.” Where, O death is your victory? Where, o death is your sting?” Because victory has been given to us who profess and live in Christ (Rom 15:56-57 The sting of death is sin, and the power of sin is the law. But thanks be to God! He gives us the victory through our Lord Jesus Christ.)


Dear Lord, in light of how we remind ourselves of tepu and how alive he is in our memories as though he is still here with us, teach us to remind ourselves of our own lives in the light of the living message of the gospel of your son coming into the world to give us eternal life. “teach us to number our days, that we may gain a heart of wisdom (Psalm 90:12), Keep us always rooted in the faith we profess and desire to live. In Jesus name Amen.


“Come and Die”

It’s been a while since I wrote on reflective stuff since starting this job as a youth and young adult pastor. So, since sleep seems to elude me at this ungodly hour (it’s 2:40am as I’m writing these few lines at the moment), it’s probably fitting to jot something down I guess.

I have to be honest that the two and a half years in completing my theological degree had been my desert moments. Dealing with depression and being delusional because of personal goals that seem to constantly slip beyond my grasp has been a constant struggle to deal with. It’s somewhat a miracle that I still have my faith in tact.

I got myself mentally prepared for the worst in welcoming 2012 to be frank. But the new year has been something different. And I have to mention this up front that, it was not all the theology that defused passion, but it was mostly being disolutioned by structures of church and a lot of it had to do with financial struggles that seem to follow year in and year out (still to this very day) and failed relationships; these were probably the instigators of the wilderness experiences that buffeted on my passion. As far as I knew it, I loved all things academic and theological in nature.

Looking back, the start of my conversion which was in the year 2000, on this very date, marks 12 years of following Jesus. The start of my personal faith crisis started to mount up in the beginning of 2006. I eventually picked myself up again reading books and asking questions. I saw Jesus in a different light reading stuff by N. T. Wright, Scot McKnight and anything to do with the emergent and emerging church conversation. As things were picking up, stuff turned grim welcoming 2009. I was out of ministry and a few months after my 6 year relationship went awry just a few days before I boarded the plane to Kuala Lumpur to continue my theological education. I left Miri, my home town, the place I deeply loved thinking of never returning back again for any job offers. As far as I planned it, work or anything to do with vocation was to be outside of Miri.

Things started to pick up again in 2010, slowly. I was happy with seminary and met this girl who would later become a special someone. But things didn’t work out well after a year and when that happened I stooped into an all time low. Nothing mattered from then on. I was angry! At points I blamed God. At points I was sick of God. But the funny thing was I was still reading books pertaining to God and Jesus. I wanted to hate but somehow I couldn’t put up good reason for my situation and how God was involved in it. I still believed regardless. It got to a point where I contemplated the notion of having enough faith to still believe even if all goals and dreams failed to materialized. I came to the conclusion that, whatever happens, i’d still hold onto this belief in Jesus. And eventually, the church I grew up in called and asked whether I would be interested in being their youth and young adult pastor. I wasn’t all exited but, the old hatred of coming back to Miri eased. That was probably God easing me slowly to accept the possibility that coming back would be ok.

There is more to the story but, after another spell of depression close to deterring me completing my degree, I eventually finished it and flew back. I got aquatinted with the young adult group in the church I am now at and it’s been a roller coaster ride, from being disengaged to getting engaged in hearing God, from a passionless demeanor to being inflamed by the Spirit. I have to say that it’s good be BACK. I’m beginning to dream again, breathe again, live again. It’s a good feeling really. I’ve been through a lot of shit (although I’m not saying my shit is the worst there is. I know that there are other people who have gone through a lot of more trying situations than mine), but it’s good to have perspective again.

I’m learning that the most formative years in my journey has to be the two and a half years of being aimlessly lost. I spent a lot of time alone, writing, reading, reflecting. And as I read back some of the stuff I wrote back then, they make more sense now than when I wrote them. I’m also learning that the journey in faith is something like a marathon. We run but not sprinting to the finish line but having a steady mental focus towards the finishing line. It’s so easy to burn out, so easy to lose passion. Life has a way of ebbing it away. That’s why I think it’s essential that we run this faith race with wisdom. And I’m also learning to learn from those who are younger than me. I may be older but the task of learning is a neverending thing. I’m learning to add compassion in my passion. You can’t move forward and push forward if you can’t love people. I’m learning to trust God more with the future. I’m learning also the way of humility. Even with whatever known experiences that I have, I’m still pretty much a fool when it comes to living life. I find myself giving advise and thinking later that, at times, I’m not even sure if my advises were good or beneficial. I’m certainly no pro when it comes to all things spiritual. But whatever I know that has kept me believing till this point of time, I’ll just share what I’ve learned along the way.

And most importantly, I’m learning to dream God’s dreams more than my own dreams. Jesus came to start a kingdom revolution. And so I must keep that at the very core of the things I want to envision. Self abandonment is no joke. But it’s the only way to go at it.

This love affair with Jesus had its ups and downs. This journey in believing has been both good and bad. I’m thankful for whatever the past had taught me, and what this life of being a disciple will continue to teach me. Each day, is the realization that self abandonment is not an option but that it is the only way when one makes the choice to follow Jesus. Bonheoffer said that when Jesus calls people, it’s a call that reads, “come and die.”

The Gospel in the Key of Minor: Contextualizing the Gospel to a Cynical Generation

Note: This was the last paper I wrote upon completing my bachelors degree in Theology. This one, although being the standard boring papers that probably no one would read, is one that has some sort of emotional attachment when I wrote it. Probably one of the favorite paper I wrote. This post of course is not poetry but theology. I’ve tweaked some parts here and there so this is a modified version of what I handed in to be graded.

Jesus is So Cool
Image via Wikipedia


            Contextualization is not a new concept. It is an idea developed out of certain probing by people who saw that there were problems when relating the Christian message in different cultural settings. Because of the heightened issues that have been gleaned from countless experiences in conveying the Christian message to these cultures, it seems that there should be a guiding principle that should direct how Christians approach how they are to convey the Christian message of Jesus in an understandable way to different people living with different cultural settings. This is where contextualization comes in. This essay will first work through understanding the principles of contextualization. The second part of the essay will then seek to apply some of the principles in an attempt to convey the message to a particular culture or sub-culture, as I have tried to do so to what I ascribed later as a “cynical generation.” The last half of the essay is to seek how contextualization is realized when applied to the setting of discipleship.  

1.      Principles of Contextualization

One of the defining reasons why Christianity has spread so widely over different cultures and regions is underlined by the fact of its adaptability to intersect its message to different cultures and settings.[1] Part of the reason of its adaptability is how the message of Christianity has been shared across cultural and ethnic barriers. Understood simply, the task of contextualization is explaining the gospel in the context of a people that will make sense to them in a way that is relevant pertaining to the way of their context, people groups, cultures and religious groups. Flemming notes that the term contextualization is relatively a new concept[2] which has been largely connected to the scope of missionary fields.[3] Embedded in the construction of the new term, Christians throughout the centuries have tried in their way to communicate the Christian message through creeds or by basing it on their historical context, but there have been dissatisfaction following this in the turn of globalization as most of the ways of expressing the Christian message were mostly Western ways.

            What is culture and the implication of culture?

Culture is something that is pervasive and massive if one is to seek a definite understanding concerning it. According to Kevin Vanhoozer, he tries to give an understanding as to what it means which is “the meaning dimension of social life.”[4] In this manner what Vanhoozer is trying to convey is that the landscape of where people live in stating the social life, is given color by the culture that directs and gives meaning to it. The color that shape cultures are the values and beliefs that inhibit it and that is why “every part of culture communicates something about meaning of the whole,”[5] in this case the social life.

Given the fact that culture is what defines the social life in the way that it gives meaning to it, if it is put then to a grander perspective of globalization, what we have is a plurality of cultural expressions. This is given to the fact that each nation or ethnic race of people has their own definitive cultures embedded in their social life.

Just looking at the landscape of possible definitions of culture as viewed above would see the massive task that is given for those who seek to convey the gospel of Jesus, faithfully and exhaustively in its full meaning and in the case of communicating it for life transformation. This is where contextualization comes in and tries to modulate the radical task of offering dialogue between the Christian message defined by how one explains the scripture with the perspective of life transformation and doing so in a way that would be conveyed meaningfully, taking into consideration the social context of each culture.


            Contextual Theology

Contextualization, the task that it is to undertake has the understanding of communicating a defining narrative controlled by a figure of importance in a way that takes into consideration cultures. What is meant by this is that the gospel message is hinged on the narrative or story of Jesus who is the focus of the scriptures. All tasks of contextualizing the message of the gospel stands or falls under this narrative; the life, death and resurrection of Jesus in an encapsulated way, that Jesus is the pinnacle of God’s encompassing story in his dealings with Israel and mankind as a whole. This is the centre of contextualizing the message as it seeks to dialogue within an existing culture. This infusion is seen as a dialogue between the defining narrative (Jesus’ story) and culture that it engages in. This dialogue is moderated by the non-negotiable centre, the figure (Jesus) that defines the message. The ultimate purpose in this contextual dialogue is not just to open understanding but for life transformation, where the defining narrative takes precedence in proposing a third way to live.

 2.      Communicating the Gospel to a Cynical Generation

Much of the messages that are generally played out by the modern church largely display a black and white reality. That life without Jesus is empty and one that is driven by Jesus is meaningful. I do believe that this is real and true, but to a cynical generation, statements or messages that allude to that form of communication rarely gets heard, or if it does seep into the hearts of hearers, the excitement does not last.

Part of the reason for this is that in more ways than none, it is a disconnected message that entails little or no identification with the struggles people go through in life. In the demographic of living life in the world or what we would call reality, such black and white distinctions very rarely project much truth in them. Take for example the principle of retribution or what is popularly known as karma. This principle that it so plays out in life is that, if one does good things, good things will go their way but if one does bad things, he or she will reap the benefits of the bad thing that he or she had done. The problem with this view is that the dimension of probability in the realms of reality is spaced out. Things in reality do not always work in such black and white terms. Sometimes bad things happen to good people and good things happen to bad people.

The problem that I see is that the bulk of messages coming from churches now follow in some ways a-karma-like-infused principle to spirituality. That if one is in God one will receive blessing and protection and if one is not he or she shall suffer. These for me are seeds that would easily open doors to cynicalism.

Often, cynicalism is a reaction to spirituality that avoids grappling with reality, suffering, meaninglessness, injustice or weakness. The overly infused message of what is projected as the gospel sounds more like positivism that leans towards what I had earlier mentioned as karma infused Christianity. Andrew Byres gives some potent understanding concerning cynicism. He defines it as “an embittered disposition of distrust born out of painful disillusionment.”[6] The cynical disposition according to Byers is a reaction to what he calls “pop Christianity” which refers to,

“the over simplified theology and the trite sentimentality that is so rife throughout the Western church. This is a populist version of Christianity that is “purged of complexities, nuance, and darkness” and lacking “poetry and emotional breadth.” Many illnesses can be identified under the rubric of pop Christianity, to which cynicism has become a common response.”[7]

Although as Byers mentions as sickness in a Western context, much of what is seen in urban churches in Malaysia are similar in nature as well, with what is mentioned as cynicism being a negative response to Christianity, and this, more so with the demography of younger adults.

In contextualizing the message of the gospel to a cynical generation, one presumably needs to consider a modified way of presenting the gospel. Modified as in having wisdom, in not overplaying an overtly hopeful and positive message (although the Christian message is in fact a message filled with hope), but rather detour in a different route. Since what I mentioned earlier concerning much of the message of the church seems to devoid complexities in life, where reality does not go smoothly with one following Christ or not, a good point of consideration is to point listeners or those we are conversing with to the narrative of Jesus’ life, death and crucifixion as a starting point.


            The gospel in the key of minor

The analogy that I use comes from a musical key that in most cases exemplify sounds that would churn mellow moods or for that matter dark moments. Most songs in contemporary culture follow this general principle and this would be a good analogy to use in portraying the gospel to a cynical generation. The analogy assumes an atmosphere of darkness and in some ways Jesus’ death and crucifixion portray this. A good example of how cynics view the complexities of life can be exemplified in the lyrics of this song,

“[chorus:] cause the sun always sets, the moon always falls, it feels like the end just pay no mind at all, keep rolling, rolling, life must go on…[bridge:] we have our misfortunes the darkest of days, we must endure and keep strong, just look to the morning the promise awaits, and know that this life must go on.”[8]


The song above portrays a reality that speaks both about the realistic conditions of life which entails hard times and suffering but in some ways speaks a message of hope and survival. This is typical of most songs which resonate with a cynical generation who holds both the tensions of sufferings and hardships and the necessary mode of surviving through. But missing element to moving on is to the question, “On what basis is one supposed to move on?”

Jesus’ life portrayed one that most would adhere to as exemplary in terms of ethical and moral standards. Ghandi himself was one who was attracted to Jesus’ ethical and moral standards. Jesus could be presented as a man who was highly spiritual and morally robust in how he lived his life. This would be a good model for us to highlight in telling a cynical generation concerning Jesus. Scripture adhered to this as we can find in Luke where on the mouths of those ascribed to as rebels being crucified alongside Jesus spoke and said “We are punished justly, for we are getting what our deeds deserve. But this man has done nothing wrong.” (Luke 23:41).

But taking a radical overture, although being someone who did nothing wrong to deserve death at the arms of authorities, Jesus who was a model of spiritual and ethical virtue in following God and his commands met with a fate that spoke of injustice and meaninglessness. Here we have a narrative of someone who was very much close with God but suffered regardless of how he lived in following God’s command.

This narrative as opposed to one that defies any form of contradicting force in living in the realms of reality bridges the gap for those who are cynical of an overtly positive message of hope, that sometimes exhibits the constrains of protection from God who is largely portrayed by a reductionist form of Christianity that avoids talking about contradictory stances in life. A message portrayed in this direction would, I presume open interest to those opposed to a largely positive message to resonate on that part where life is unfair and even one who followed God closely encountered as well. Jesus is also seen as one who cried out in pain at his abandonment when he wailed “My God, my God, why have you forsaken me.” (Matthew 27:46) This particular scene in the narrative speaks in terms of identification. Jesus, although being someone spiritual and who modelled a life following the moral and ethical demands to God’s command, himself went through a period of abandonment.

But the story of Jesus does not end there. Although it explicitly shows that a life of faith is not a life devoid of suffering and at points the emotional feeling of abandonment of God, it ends on a resonating major note which rings hope. Jesus, after being crucified, dead and buried, rose up from the dead. It is at this point the narrative of Jesus’ life portrayed in all his following of God, through suffering, death and resurrection speak more about how life on earth is. The defining key note here is, hope entails, not a life that is devoid of suffering and meaninglessness but the promise is that in the end God will come through as he has in the details of Jesus’ life.

A cynical generation wants and longs to hear a story not in terms of victory but a connection point that speaks in line with the hurts and longing that they are going through. Jesus’ life is portrayed in such a way that it speaks about that life, one that is steeped in the soils of reality but also one that directs to a better hope than just a strong will to move on.

3.      The Task of Discipling a Generation of Cynics

The task of finding a contextual ground for discipleship to a cynical generation is somewhat hard to construct. There are many things to be addressed and worked out. Because of the brevity of this essay, it can only do so much as to offer some gleanings in the hope of how this can be done. I have to confess that there are no hard and fast rules to what should be considered but this would need further exploration by way of reflection and experimentation.

One of the things that is vitally important for one engaging this generation of cynics is on the model of openness and receptivity of questions pertaining to faith. This mark of engagement that is fuelled with a disposition of not being shaken by questions is the few traits of dealing meaningfully with this generation of people. Rather than refuting questions because they seem off key or in some ways opposed to the gospel or the message of Jesus, one needs rather to respond by affirming the validity of their questions and asking those who have asked them to explain as to why they ask these questions. A good portrayal of this would be in terms of how Paul engaged with the Athenians. Although this seems more like a gospel presentation case for basing communication, I believe it should also be modelled in a discipleship context because many of those who are in the generation that I presumably mention are bible illiterate or have their own pretensions to what they understand as the Christian message. Therefore this needs to be subtly deconstructed to the Jesus message.

The principles introduced by Flemming in his book are those that can be followed in doing so. Flemming observes that Paul addressed Athenians with respect by calling them “very religious” which Flemming says in a term that is “neutral and nonjudgmental sense.”[9] But the address does not end with that, as Paul continues to probe a deeper reality at hand, which ascribes to their need, in the Athenians statue to an unnamed God. This unknowing becomes the platform in which Paul used to address his presentation of this unnamed God as a means of bridging the gap in unravelling a mystery to them.[10]

The principle underlined here works with what I have mentioned earlier. Now to put it more clearly, an example needs to be presented in how this will work in terms of discipleship. Flemming, in the last chapter of his book, briefly addressed some important themes that a postmodern generation longs and in some ways need to understand. The first on the list was on the importance of community. Community is something that the church is missing at the moment in terms of understanding. Part of the reason is due to translating the word church to a place or building when it should be something in connection with community.

Say for example, someone one was discipling asked a question concerning his or her disillusionment about church. And in following Paul’s principle one affirms the questioner’s disillusionment and addressing in a way that this questioner is in some ways right to convey this question and frustration about what she sees as church. Let me assume that this person, is steeped in culture and knows a thing or two concerning heavy metal music and propose to explain church in the context of a community ascribed as metal heads, which are those who are ardent or hardcore followers of a particular subculture which reveres metal music.

I have written a blog post ascribing to what the church can learn from heavy metal communities which details the journey of Sam Dunn[11], who while writing his dissertation paper based on anthropology which focuses on metal heads, in understanding sociological and anthropological insights concerning this group of people. There are three things that I found fascinating in Dunn’s documentary; (1) metal heads were considered outcasts because of the nature of their musical tastes being underground or countering pop-culture (1 Peter 1:1; 2:11; 4:1-5); (2) there was a keen sense of belonging forged from because of the music that connects them; and (3) they were ardent devotees to the group they belonged to as if to say, “Once a metal head always a metal head.”[12] These three points translate well into forming a bridge in terms of modulating cultural trends in a way that it deconstructs a dented view of church and in that way offers a reconstructive passageway in proposing a more biblical model of what church is supposed to mean.

In short what I have proposed above is a conversational way in which those discipling this generation that I have termed cynical. It has more to do with acceptance and openness in conveying biblical truths by way of conversing a cultural trend, deconstructing an old model of thinking and proposing a more biblical view concerning a certain subject.




            The task of contextualization is something that the church should and must consider in the reality that each culture has embedded in it differing beliefs and values. Christians need to understand this at heart in order to be able and clear communicators to those they seek to evangelize and disciple. But it must remember that relevance in terms of communicating the gospel in a given context clearly has to be controlled by what I have mentioned earlier as the defining narrative, and this point to Jesus and Scripture. But the overall purpose of communicating the gospel is not for the purpose of just giving understanding. The ultimate purpose of communicating the gospel is for life change and transformation in following Jesus.



[1] Clark, David K. To Know and Love God: Method for Theology.(Wheaton, Illinois: Crossway. 2003). p.99

[2] Flemming, Dean. Contextualization in the New Testament: Patterns for Theology and Mission. (Apollos: Leicester: 2005) p. 15

[3] According to David Clark the term arose due to a response of how “theology and missions were done in the light of globalization” in 1972, being a term that replaced indigenization “in a report of the Theological Education Fund of the World Council of Churches (WCC).” Clark, David K. To Know and Love God: Methods for Theology. Pg 102

[4] Vanhoozer; Kevin J; Charles A. Anderson; Michael J. Sleasman. Everyday Theology: How to Read Cultural Texts and Interpret Trends. (Grand Rapids: Baker, 2007) Pg.24

[5] Vanhoozer; Kevin J; Charles A. Anderson; Michael J. Sleasman. Everyday Theology. Pg.24

[6] Byres, Andrew. Faith Without Illusions: Following Jesus as a Cynic-Saint. (Downers Grove: IVP, 2011) Pg.9

[7] Byres, Andrew. Faith Without Illusions: Following Jesus as a Cynic-Saint. Pg. 10

[8] The song is taken from a band named “Alter Bridge” entitled “Life must go on” (accessed October 1st 2011)

[9] Flemming, Dean. Contextualization in the New Testament: Patterns for Theology and Missions. Pg 75

[10] Flemming, Dean. Contextualization in the New Testament: Patterns for Theology and Missions.  Pg. 76

[11] A brief description about what Sam Dunn did can be read here with the link of his video documentary which I have myself watched.’s_Journey (Date accessed: October 1st 2011)

[12] The following is taken from a blog post I have written concerning this which can be accessed here: (Date accessed: October 1st 2011)

a hypocrite’s song

if for then the church’s conviction is humanity’s depravity
why then can i not churn in tune to the voice of a broken reed?
why must i hide if sometimes i don’t feel well?
why must i sing a hypocrite’s song and say “i am strong, i am strong?”
why hide when i am a sinner through and though when i am also too a saint?
why must there be voices that say “there mustn’t be a hint of doubt!” when all in scripture prophets wrestled with God thought to them his voice was sound?
as if it were that one decision would make a magical turn in my selfish behavior,
as if i could not hone ever to make some mindless clutter,
some will then slay me with words that say “Unimaginable!” and underneath a subtext of meanings that says “You must be PERFECT!”
and yet we teach of grace,
of forgiveness,
of love!
i for one know they need unpacking,
but on the surface,
we don’t give much hope for those we see as second time partakes of forgiveness when they have fallen.
if then this is your Christ’s teaching,
is there then any possibility of a thing called hope?
because i have to admit i am tired of singing this hypocrite’s song and say “i am strong, i am strong?”

i am not.

prosperity or the cross?

we must have different ways of interpretation
or it’s just me not wearing my glasses
since i don’t have 20/20 vision…
did god promise us
or simply
denial or self and

Matthew 16
24 Then Jesus said to his disciples, “Whoever wants to be my disciple must deny themselves and take up their cross and follow me. 25 For whoever wants to save their life[a] will lose it, but whoever loses their life for me will find it. 26 What good will it be for someone to gain the whole world, yet forfeit their soul? Or what can anyone give in exchange for their soul?

i care but i don’t care


“But Jobs’ discussion about God with Isaacson later in his life leaves us wondering: Did Steve Jobs accept Christ before he died?” (Read the rest of the article here.)

The article was going out well until the part I quoted above. It’s just like saying, “I care about you, really. But only until I know for sure you “accepted Christ.” I don’t think we really do care at all, and that’s how (not) to speak of God.



Perfected space

5-6 days a week, most of us spend it to produce, and create, stuff close to perfection. Anything less is put to the drawing board, to be reworked and critiqued meticulously.

We drive through jammed packed roads, take public transportation (trains, buses and the subway), clock in our shifts and sit at the desk, or do our chores on platforms wielding tools and whatever in the space we call work.

We clock out and come back home or to rooms and unload if we can by resting, conversation with friends, spend time with family, go out for a drink with buddies, shopping if we still have energy- all in the name of unloading from the space we call work.

And that routine continues, day in and day out, 5-6 days a week.

And on the 7th day when most would have it called a day of rest, and some of us go to Church (as I do), it seems sometimes we play out the same routine of the 5-6 days a week.

Perfection is still the name of the game. Something goes wrong with the P.A. system, or the projector is somehow being its unresponsive self when it is supposed to, or the one on the platform says something not quite to our soothing, a seemingly long pause by the one praying because he/she is at lost of words to speak to God (or maybe for the congregation to hear), children being their normal self and making noise and crying, and in all that chaotic mention of things happening people look back and shake their heads- and here I think, holy space means perfected space like the 5-6 days we encounter every week.  

The idea of Sabbath, is supposed to be rest and doing something different from what the 5-6 days we go through. But worship as we call it, becomes like a show and perfection is the name of the game. And the idea of Church being a community, a gathering of people who share the same belief, becomes more like a place where sharing is put to the side. Individualism takes center stage in most cases in gestures that says, “Please respect silence.” (Not that I have anything to discredit why it is needed cause there should be silence when need arises).

But the question I’m posing here is that, why does Church feel like we’re running the perfection game all over again? Where is the space for community? Or has the idea of community something of a foreign concept when it is supposed to define what the word “church” means?  Then what is Church supposed to be if it ceases the community element?


Confining what was meant to go Viral

The title you read above is a short article I wrote that my good friend Kurt Willems posted on his blog. Below is a little snippet of the it:

“Last month I went to the movies and watched “Contagion.” in short it was a movie depicting a wide spreading virus, which was unknown, and untreatable. Well that’s until they found a vaccine to somewhat contain the virus from spreading virally. I am not intending to give my review of the movie, on whether it was great and you should watch it, but there is something that got me thinking about the words “confinement,” “viral,” and in some sense how it relates to Christianity.” Read the rest of the article by clicking the link here