Francois
de Fenelon, a French archbishop and spiritual director declares, “If the
riches of the Indies, or the crowns of all the kingdom of Europe, were laid
at my feet in exchange for my love of reading, I would spurn them all.” How
we wish we will hear such declarations from our children. As parents we want
our children to read. We know that reading is a beneficial activity for our
children. Unfortunately very few of us actually take the trouble to
cultivate the love of reading in our children. We hope that they will
develop this love on their own. Very few parents will take the time and
effort to help their children to love books. They prefer to spend thousands
of dollars on piano lessons, ballet and art appreciation classes, and course
fees in specialised teaching that may make their child smarter, yet begrudge
spending money in buying books for their children.
Cultivating a love of reading, like all other good habits has to start with
intentionality and action plans. Habits develop easily in children,
especially bad habits. Parents have to decide that they want to cultivate a
love of reading in their children. Once they have this desire, here are five
action plans I suggest they implement:
We live in an age where everything is disposable and is
readily replaceable. In the past, things were made to last and to be used
for decades. Houses have solid walls that break the nail if you should try
to hammer it in. Nowadays, pieces of the wall will probably fall out when
you do the same. In Japan, I have seen disposable hand phones used and
discarded daily as a fashion statement. All it takes is to change the SIM
card. We are all consumers in a throwaway age.
The attitude of disposable and replaceable items may have infiltrated into
our culture concerning people. We see people as assets, commodities and
investments. These are financial terms and underlie our perception of people
as things that either add or take away value. Things are disposable and
replaceable.
“Brother senior disciple Ah Meng is so pious that he will be made Abba soon,” observed Ah Lek as he continued to knead the dough that will be made into mooncakes. Every year, the Sow Lin Monastery will make mooncakes which the monks will distribute to the poor in the surrounding villages. The mooncakes are eaten to celebrate the Mid-Autumn or “mooncake” festival held in the middle of the eighth month of lunar Chinese calendar.
“He prays so fervently that his pew will shake and so much tears flow down his face that he wets his Psalter. He has memorised large chunk of the Bible too. And he is Abba Ah Beng’s favourite.”
Follow
Me gives us a snapshot of the surveyed churches from a consumer attitude
and behaviour perspective. Working within that limitation, it does provide
us with some information of the state of the North American churches. What
is gratifying is that the Willow Creek Community Church and the Willow Creek
Leadership Summit takes these findings seriously and is heeding the call
back to equipping the saints, discipleship, spiritual formation and a more
biblical content-based teaching and preaching. However, there is a need to
move into a deeper ecclesiology of corporate spiritual formation instead of
individualistic ones. It is hoped that the next survey will highlight this
important aspect of spiritual growth.
“Ah,
this is the life,” said Ah Kow with a satisfied sigh as he lay back on the
soft grass in the courtyard of the Sow Lin Monastery. Ah Lek burped in
reply. This is the time of the day these young disciples loved the best;
after a hearty meal and all the chores for the day has been done. They will
laze around and watch the sun set until the call for evening prayers.
“Do you know the Abba who preached at chapel this morning come in his new
BMW X6? Man that was a beautiful car. I wish I could I can have a car like
that,” said Ah Kow wishfully.
Community is increasing becoming prominent in the literature of spiritual
formation. However, there are two ways of understanding community in
relation to spiritual formation: the community that nurtures and the
nurturing community.
This
movies The X-files: I Want to Believe is about faith. Its story telling is
convoluted and at times confusing. However it asks some basic questions
about faith for Scully, Mulder, the FBI agents and of the audience. First,
Scully is a non-practicing Catholic who desperately wants to believe in a
loving God but was unable to do so because of her rational mind and
sufferings in her life. In the movie she is presented with a convicted
homosexual paedophile defrocked Catholic priest, Father Joe, who claims to
receive God's visions that will help to solve the case. To Scully's mind, it
is inconceivable that God should forgive this paedophile priest who abused
his power over his choir boys. What is more gulling is that God will use
such a person to help them find the missing FBI agent. Even when Father Joe
cried tears of blood it fails to convince her. She desperately want to
believe but is not able to.
While
the first film explores the reasons why a man will wear a mask and become a
vigilant in Gotham, this movie explores a few themes. The first is Batman's
resolution to continue to be the Batman. I guess the initial thrill has worn
off and being the Batman is taking a toll on Bruce Wayne. He begins to
realise that he has to give up a normal ordinary life. He starts to look for
a way out. He beginning looking for a reason why Gotham will not need a
Batman and found that in Harvey Dent, a fearless crusader for justice that
the press dubbed as the 'White Knight'.
I
taught a module on Child Health and Nutrition. This is offered as one
of the modules for Certificate in Child Studies, Malaysia Bible Theological
Seminary, Penang, Malaysia.
Session One: Childhood Health and Nutrition
Session Two: Causes of Ill Health in Children
Session Three: Clinical Signs and Symptoms of Malnourishment in Children
Session Four: Basic Communal Health Care Skills in Ministering to Children
for the Purpose of Community Development
Yet
deep in our psyche (soul, mind, spirit), we know the truth. We live in a
fallen world where death and decay reign supreme. In spite of all our
medical and technological advances, we barely extend our death rate over the
biblical three score and ten. Those who do so often live with severe
limitations and poor quality of life. Dylan Thomas underscores our fight
against our mortality by writing:
Do not go gentle into that good night,
Old age should burn and rave at close of day;
Rage, rage against the dying of the light.
The
fictional comic book character, The Incredible Hulk was created by Stan Lee
and Jack Kirby in 1962. The Hulk is the alter ego of mild mannered physicist
Dr Bruce Banner who was accidentally irradiated by gamma radiation. Whenever
he gets angry, he turned into the Hulk, a creature consisting of pure rage
which is invincible and incredibly strong. The angrier the Hulk gets, the
stronger and bigger he becomes. I guess he was green because of the gamma
radiation. Why green and not red? The English expression of becoming angry
is “seeing red.” A red Hulk will be more appropriate.
A Living
Hope through the Resurrection of Christ
Text: 1 Peter 1:3-5 The
highlight of my trip was to visit the monasteries in Meteora. 98% of Greeks
belongs to the Greek Orthodox Church. In fact, religion is so closely linked
to nationalism that to be Greek is to belong to the Greek Orthodox Church.
To leave the Orthodox Church may be punishable by imprisonment and be
shunned by the family and community. The Meteora is situated in the
northwest Plain of Thessaly and is made up of numerous giant rocks amidst a
flat plain. Often called a stone forest, these rocks became a wonderful
place for ascetic monks to be so that they may be close to God. By the late
11th century, there were records of monasteries being built in Meteora.
Meteora means ‘in the air’ because it seems to be suspended between heaven
and earth. During the peak of monasticism during the 16th century, there
were many monasteries. Today there are only six living monasteries left in
Meteroa. They are called living monasteries because there are still monks
and nuns living and praying in them. These monasteries are open to the
public are the Great Meteora or of the Transfiguration, Varlaam, St.
Stephen, Holy Trinity, St. Nicholaos Anapafsa and Roussano.
Contemporary spiritual formation is difficult to study. It is a
multidisciplinary subject involving psychology, sociology, anthropology,
philosophy, education and theology. A review of the literature will show a
large variety of definitions and practices associated with the subject. The
language used, different philosophies and worldviews are different to
different authors. Various authors differ in their approach to theology,
anthropology and psychology. Others struggle between practice and theory.
The fundamental commonality among the different authors is that concept of
spiritual formation is about spiritual growth. However, their different
basis of approach has lead to fundamental differences in their definitions
and outworking of their concept of spiritual formation.
The challenge in studying contemporary education in
Christian faith communities begins with defining Christian education. In
October 1971, British social scientist Paul Hirst in an article titled
Christian education: A Contradiction in Terms? puts forth what he believes
to be a categorical error. He comes to this conclusion when he examines the
relationship between theological and Christian educational thinking and
finds no co-relationship between the two (1971). In a similar vein,
American theologian Rodney McKean challenged the usage of the words,
“Christian education” when he quotes the graffiti, “Christian education is
neither.” What the graffiti implies is that Christian education is neither
Christian nor is it education. When used as an adjective, the word
“Christian” mean many things to many people. Describing something as
“Christian” does not mean it has to be associated to a church; nor because
it is focused on the Bible or theological content. It does not equate with
the United States of America; nor is associated with puritan social values
or with western culture. In fact, McKean writes, “In turn, much of what
passes for Christian education is merely a condensation of classical western
thought and institutional structures with Bible content or orthodox theology
(which was also developed and written with a Western world view)”
Contemporary spiritual formation is difficult to study. It is a
multidisciplinary subject involving psychology, sociology, anthropology,
philosophy, education and theology. A review of the literature will show a
large variety of definitions and practices associated with the subject. The
language used, different philosophies and worldviews are different to
different authors. Various authors differ in their approach to theology,
anthropology and psychology. Others struggle between practice and theory.
The fundamental commonality among the different authors is that concept of
spiritual formation is about spiritual growth. However, their different
basis of approach has lead to fundamental differences in their definition
and outworking of their concept of spiritual formation.
15 years old Tee Hui Yee made headlines last year when she received two heart transplants within a week. Prior to that, in 2006, she was on a mechanical heart for one year in IJN (Institute Jantung Negara), making a record for the longest period anyone is on a mechanical heart. Her own heart was too weak to work. It would not have been comfortable as the mechanic heart need a battery that weighs 9 kilograms.
In October 2007, she received a suitable donor heart from a man in Perak. Unfortunately, her body rejected the donor heart within one week. On 3 October, a 20 year old mechanic was killed in an accident in Johor. The parents agreed to donate their son’s heart and Hui Yee received a second heart transplant. This time, her body accepted the new heart and she was able to be discharged in time for Christmas last year.
“What are you doing? Sign language?” asked disciple junior grade Ah Beng of
disciple senior grade Ah Kong. “Making the sign of the cross,” replied Ah
Kong knowingly.
“Why?” Ah Beng asked again, reaching out for the last piece of bread on the
table. They were having dinner in a large wooden shed. The simple wooden
shed is the site for the Annual Conference of Desert Fathers, Mothers, and
Hermits. Usually the hermits attend by proxy.
“Abba Isaac is doing it, that’s why” replied Ah Kong with an air of
superiority. “I saw him making the sign of the cross over his bread just
before he eats it.”
“Does that make it holy bread?” asked Ah Beng with an air of innocence. “You
trying to be funny,” Ah Kong asked suspiciously, rolling up his sleeves.
Transformational learning occurs through the processes of formation and
transformation. Formation is the ordinary educational and discipleship
activities we use in churches. Formation consists of the catechumenate
process that leads to baptism followed by the discipleship process after.
Transformation occurs through what Loder calls “the logic of
transformation” and consists of five steps: (1) a conflict arises and
persisted in spite of what the human spirit do to try to resolve it, (2) an
interlude for scanning for solution involving both conscious and
subconscious searching, (3) an insight arises and is felt powerfully, (4)
there is a release of psychic energy built up during the search (an “aha” or
moment), and (5) interpretation and a reality check of the insight. When the
Holy Spirit is behind the transformation, Loder named the process
“convictional knowing.” (Loder 1981, 217-220; 1989, 93-122) and transforming
moments. Convictional knowing is when the self meets the Holy and is
transformed. Convictional knowing is the work of the Holy Spirit (Loder
1989,93-122).
When
Jesus of Nazareth was asked about the heart of the spiritual life, he
summarised the Ten Commandments into “Love the Lord your God with all your
heart and with all your soul and with all your mind and with all your
strength.’ The second is this: ‘Love your neighbor as yourself.’ There is no
commandment greater than these.” (Mark12:30-31). Love God and love your
neighbours. That is the essence of our spiritual life or spiritual
formation. However loving God and loving our neighbours are not something we
do naturally. All of us have problems loving God because of our sinful
natures; our rebelliousness against giving up control of our lives to God.
All of us are control freaks. We too have problem loving our neighbours
because basically we are too self-centred. Behind every ‘good deed of love’
is the question of “what’s it in for me?”
Spiritual formation is the process of growing into Christ-likeness; characterised by knowing and loving God, knowing and loving ourselves, knowing and loving other people and experiencing the Presence of God in our everyday lives. The basis of spiritual formation is the call of God the Father, the finished work of Jesus Christ the Son and is empowered by the Holy Spirit.
“Going
to the cinema to watch movies is sinful,” declared Disciple Ah Kow. “No,
it’s not,” countered Disciple Ah Lek who loves to watch movies, “It’s
educational.” Both disciples were washing toilets in the Sow-lin Monastery.
The monastery has this policy that its disciples should share in the
maintenance of the premises. The policy was instituted for building
character in its disciples. The monastery also saves by not employing more
janitorial staff.
“Watching movies corrupts the soul,” Ah Kow continued, “Did not the Apostle
Peter said, ‘Do not love the world or anything in the world.’” “But the
Apostle Paul said, ‘be transformed by the renewing of your mind.’ Going to
movies will renew our minds.” responded Ah Lek. “Sinner!” shouted Ah Kow,
“You just want to watch semi-naked girls.” “Do not,” Ah Lek shouted back, “I
want to watch the movie The Passion of the Christ.” “Liar!” screamed Ah Kow
pushing Ah Lek. Ah Lek responded with a well executed ‘drunken tiger falling
down the hill’ roundhouse kick.
The Good Soil The Matrix of Spiritual Growth in Shalom
Text: Mark 4:26-29
Sermon Statement
The Kingdom of God is shalom. In each of us has a spiritual seed which has
the potential to grow. We cannot cause spiritual growth. Spiritual growth
comes from the spiritual seed and a nurturing soil (environment). The church
can be the nurturing environment for spiritual growth. The components of
S.H.A.L.O.M. provides the nurturing environment –Story (sharing love), Heart
(experiencing love), Action (Acting love), Learning (thinking love), Oneness
(living love) and Maturity (growing love).
Sermon Statement
Jesus taught us that the greatest commandment is love; love for God, for our
neighbours and for ourselves. Love leads to shalom which is the fulfilment
of love. S.H.A.L.O.M. is how a church practices love –Story, Heart, Action,
Learning, Oneness and Maturity.
An
unknown Abbot of Greve prayed, “Lord, may I be wakeful at sunrise to begin a
new day for you, cheerful at sunset for having done my work for you;
thankful at moonrise and under star shine for the beauty of the universe.
And may I add what little may be in me to your great world.” I tried to live
out this prayer for 2007. As in 2006, God taught me many lessons. However, I
have never been a good student, often rebellious and head-strong. I am
blessed to have the Holy Spirit, a loving wife and children, and wonderful
friends to make sure I learnt these lessons.
Here are some of the lessons I have learnt in 2007
Welcome! Come on in, make
yourself a cup
of coffee and let your mouse do the clicking. Look around and may you find
rest for your body , nourishment for your mind and refreshment for your soul.