One of a thousand tongues in Papua New Guinea: Translating the Bible into Mauwake
The Bible doesn't talk about 21st century politics, so what should we do?
Can patriotism be Christian?
CITYOFGOD
PASSPORT
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Dr Anthony Goh
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Janice Khoo
Tan Chiu Ai
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The official monthly publication of The Methodist Church in Singapore. Published material does not necessarily reflect the official view of The Methodist Church. All Scripture quoted is based on the English Standard Version unless otherwise stated.
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Contents
/ Bishop’s Message /
/ News /
3 Methodist schools and educators honoured as FamChamps celebrates 10 years of raising young family champions
/ Feature / 5 We are not a company
9 One of a thousand tongues in Papua New Guinea: Translating the Bible into Mauwake
14 Methodist Social Principles: The Bible doesn't talk about 21st century politics, so what should we do?
/ Outreach / 17 Politics and John Wesley's urban mission
20 Final farewell: A daughter's journey through grief
/ Opinion / 22 Soundings: Can patriotism be Christian?
/ Relationships / 24 You & Your Family: Responding to the miracle of life – Thoughts from a new grandparent
26 At The Well
/ Worship / 33 Worship leadership
– Learning from biblical and secular wisdom
/ People / 35 Chapel and devotions at ACS(J) planted the seed of faith in me
ABOUT THE COVER: The Christian's dual citizenship As Christians, we are citizens of a country, and also citizens of God's kingdom. In the illustration, we have taken inspiration from Augustine's "City of God".
Disciples, the Bible and politics
I urge, then, first of all, that petitions, prayers, intercession and thanksgiving be made for all people—for kings and all those in authority, that we may live peaceful and quiet lives in all godliness and holiness.
1 Timothy 2:1-2 (NIV)
We don't have kings in Singapore, but we do elect leaders to receive authority to govern our nation. The Bible here urges us to pray with thanksgiving for our nation's leaders. May God grant them the wisdom and discernment so "that we may live peaceful and quiet lives in all godliness and holiness" .
But the Bible doesn't just urge us to pray for our political leaders. It also gives us positive examples of believers who served in politics. At the age of thirty, Joseph was appointed by the Pharaoh to serve as Prime Minister of Egypt. Joseph is credited for having guided Egypt through long periods of abundance as well as famine (see Genesis 41:33-57). The Bible explicitly says that it was God who "gave Joseph wisdom and enabled him to gain the goodwill of Pharaoh king of Egypt. So Pharaoh made him ruler over Egypt and all his palace" (Acts 7:10 NIV).
Daniel is another example of a believer in the Bible involved directly in the politics of governing a country. God is again described as the one who orchestrated the rise of Daniel to a position of great political influence in both ancient Babylon and Persia (Daniel 1:17; 6:3, 26-28).
Whilst God is not explicitly mentioned in the biblical story of Esther's rise to Queen, her courageous involvement in the dangerous political world of ancient Persia has inspired many to do their part in politics.
As Singapore celebrates her 59th birthday as a nation this month, let us pause to pray for all people, and especially for all who serve in the sphere of politics, "that we may live peaceful and quiet lives in all godliness and holiness"
Joseph was appointed by Pharaoh to serve as Prime Minister of Egypt (Source: Shutterstock.com)
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Methodist schools and educators honoured as FamChamps celebrates 10 years of raising young family champions
(top left)
GMSS alumnus
Jamie Lee sharing about how Mr Michael Koh, former teacherin-charge of FamChamps, had inspired her and many other students (top middle) PLMGS students receiving the Outstanding Family Service Project Award
(top right)
Mr Peter Tan (left) and Mr Michael Koh, recipients of the FamChamps Milestone Award, praying together
"If we want to strengthen families, we must reach the youths," shared Jason Wong, the founder of FamChamps®, at FamChamps Awards on 6 July 2024.
FamChamps is a community movement by local Christian charity Focus on the Family Singapore that equips and empowers youths to believe in, live out and champion Family. In 2014, FamChamps was birthed from a series of visions God had given Mr Wong about turning the hearts of fathers to their children and turning the hearts of children to their fathers (Malachi 4:5-6).
"We need to find a way to help youths restore their belief in the institution of marriage and family," he said. "We want to help youths to believe that they can be part of the solution."
For the past eight months, participating youths underwent experiential learning and intentional mentoring under the FamChamps Camp Experience. This included opportunities for them to practically apply the principles and handles learnt, and to share these concepts to equip their communities.
Held at Paya Lebar Methodist Girls' School (Secondary) (PLMGS), FamChamps commissioned its 9th batch of young Family Champions at this year's FamChamps Awards—a platform that celebrates youths' achievements in making a difference to Family in their homes and schools.
The award ceremony also acknowledged individuals, schools and organisations that have demonstrated excellence and consistency in championing Family. Fairfield Methodist School (Secondary) (FMSS) was one of the recipients of the Sustained Impact Award for their participation in FamChamps initiatives since 2016 and for strengthening families by customising family-friendly initiatives in the school's student development programmes.
As FamChamps celebrates 10 years of God's faithfulness in the ministry, it specially recognised the contribution of several notable individuals in the FamChamps journey.
Mr Peter Tan, a retired educator and recipient of the FamChamps Milestone Award, recounted the first time he heard about FamChamps when he was the principal of Anglo-Chinese School (ACS) (Barker Road). "The idea of bringing together students from various backgrounds and empowering them to make a positive change in their families and schools resonated deeply with me," Mr Tan said.
Mr Tan believes that by empowering young people to do their part in nurturing family bonds, FamChamps contributes to their holistic development as responsible individuals. As such, ACS (Barker Road) became part of the pilot FamChamps Camp.
Methodist schools and educators honoured as FamChamps celebrates 10 years of raising young family champions
Mr Hakim Hisham was one of the students who joined the Camp in 2014, and whose life was greatly impacted by Mr Tan.
"In Secondary 4, I moved to ACS Oldham Hall so I could stay focused on preparing for the major exams at the end of the year," Mr Hisham shared.
"Mr Tan was also staying at Oldham Hall then and would always check in on me whenever we bumped into each other. He always saw the best in us even though we proved otherwise," he reminisced.
"He is a principal who cares deeply for his students, and I am a beneficiary of that."
Beyond blessing the students under his care, Mr Tan shared the vision of FamChamps with other secondary school principals and rallied them to be part of the pioneer FamChamps Camp.
One of these schools was Geylang Methodist School (Secondary) (GMSS). Mr Michael Koh, who was the teacher-in-charge of FamChamps in GMSS, also received the FamChamps Milestone Award.
Ms Jamie Lee, a GMSS alumnus from the first batch of FamChamps and president of the first FamChamps Council, shared about how Mr Koh had been an inspiration to her: "He went beyond the call of duty and made an effort to be present at Camp, where he could often be seen chatting over supper with his students … His commitment has cultivated a generation of young advocates like me, who believe that youths can be a voice for Family."
At this 10-year milestone, the youth initiative also celebrated the trailblazing spirit of FamChamps with the FamChamps Legacy Trail—an overnight 53-kilometre cross-island relay that featured 10 Family Champion stories and included 10 FamChamps schools as pitstops, including FMSS, ACS (Barker Road), GMSS and PLMGS.
Comprising three legs where participating alumni and volunteers pass on the baton from one group to the next, the Trail symbolises the collective strength and growing movement of people who champion the cause of Family through the years.
"We believe that to transform generations, we need to meaningfully engage the emerging families—children and youth who will start to form families in the next 10 years and beyond," shared Delia Ng, CEO of Focus on the Family Singapore.
"By grounding them in a healthy belief of Family, equipping them with practical skills in communication and conflict, and mentoring them to navigate their family life journey, we are ensuring the baton of Family gets passed on for generations to come," she added.
(left) FamChamps Legacy Trail: Trailblazers from the final leg of the 53-kilometre cross-island trail concluding their walk at PLMGS
(top) Installation of the 3rd FamChamps Council, a leadership programme to raise youth advocates of FamChamps. Jamie Loh (second from left) is an FMSS alumnus, and Noah Phan (second from right) was part of the ACS (Barker Road) group which joined the pioneer FamChamps Camp in 2014
To continue the good work of empowering more youths to believe in, live out and champion Family, make a gift at www.family.org.sg/CelebrateFamChamps
(below) Commissioning the young Family Champions of FMSS
Rev Dr Chiang Ming Shun is a lecturer in Church History at Trinity Theological College (TTC). He is an ordained minister with the Trinity Annual Conference (TRAC) of The Methodist Church in Singapore and is currently attached to Kampong Kapor Methodist Church.
We are not
a company
When I was serving as a pastor in a church, I was very much struck by the pastor and author John Piper's 2002 book, Brothers, We Are Not Professionals . John Piper dramatically argues that pastors "are being killed by the professionalizing of the pastoral ministry". He rails against "cultural expectations of professionalism", "the pride of station" and "the borrowing of paradigms from the professional world". He longs instead "for radically Biblesaturated, God-centred, Christ-exalting, self-sacrificing, mission-mobilizing, soul-saving, culture-confronting pastors". Piper quotes Methodist pastor Edward McKendree Bounds, "The preacher … is not a professional man; his ministry is not a profession; it is a divine institution, a divine devotion." While I largely
agree with the general thrust of Piper's argument, I think the problem these days is not so much the professionalisation of ministry but the corporatisation of the Church.
By this I do not mean that good management and governance are unimportant or unnecessary. John Wimberly has shown clearly in The Business of the Church: The Uncomfortable Truth that Faithful Ministry Requires Effective Management that … well, the title says it all. Modern churches and congregations are complex and require good management and leadership. In Singapore, the requirement for effective management is enshrined in a Code of Governance for Charities and
Institutions of a Public Character which churches have to adhere to. Churches are required by the Code to submit a Governance Evaluation Checklist that the public can view. Transparent, effective management is a good thing.
I also do not mean that businesses should be neglected. I heartily affirm that we should be good stewards in business and that the Kingdom of God must be proclaimed in the marketplace. "Business" is not a dirty word. Gea Gort and Mats Tunehag have written about the Business as Mission (BAM) global movement to integrate business with mission. They give inspiring stories about how Christians from all over the world have been able to use their businesses to share the gospel not just in innovative ways but in challenging situations. They show how businesses can be shaped for God and for the common good. Our God is the God of business and the marketplace.
By corporatisation, I mean the adoption of a business mindset that makes only financially-based decisions in the church and not faith-based ones. What I object to is the unthinking, wholesale adoption of secular business practices in churches without considering whether these are appropriate or even Christian in nature and effect. So the human resource board of a church offered staff salaries below the market rate not because that church could not afford them but because the board wanted to see if desperate applicants would be willing to take less. This may be what companies do but is it what a church should do? How is this being generous, gracious, and Christ-like?
In 2017 Edwin Alston submitted to Liberty University's School of Divinity his doctoral project entitled Corporatization of the Church Compromises Christian's Priorities, Purpose, and Practices. Writing about churches in America
and drawing on the work of a wide range of researchers, Alston argues that a corporate mindset focuses on the church and not on Christ. So the church is built up as a corporation or a businessmaking enterprise at the expense of ministry. Policy, structure, finances, branding, according to secular models, these become key, and the building up of God's Kingdom using God's methods is sidelined. As Alston put it, "[m]any corporate-minded individuals in churches believe they can run God's house better with practices learned from business principles instead of the Word of God and the Holy Spirit."
churches make these practices better for use? What should best practices in the church look like? We have to find our own Christian way.
Yes, in Luke 16:8 we are told, "[t]he master commended the dishonest manager for his shrewdness" and we should be shrewd. But remember what Isaiah 55:8-9 says:
For my thoughts are not your thoughts, neither are your ways my ways, declares the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts.
We do need inspiring, sacrificing and competent church workers, missionaries and pastors. We need lay people embedded in the marketplace who are able to draw out the best from secular models and practices. We need them to be skilled not just in handling the Word, in motivating and shepherding people, but also in managing churches, missions and programmes. All I am saying is that we have to be careful in using the methods of the world uncritically. The world has much to teach the Church, but the churches should adapt business practices and not just adopt them. Can
Let's think about what God's ways are. God's ways can include some modern management and business practices. But we have to keep asking ourselves, "How can we be counter-cultural when we uncritically accept prevailing business culture in churches? How can we hope to change the world if we blindly follow it?" Because we are a Church and a family, not a company.
This article was first published in The Trumpet April - July 2024 issue and has been reproduced with permission.
Janice Khoo serves in the Choir and Media & Comms Ministry at Kampong Kapor Methodist Church. / Photos courtesy of Kwan
and Wycliffe Singapore
One of a thousand tongues in
Papua New Guinea
Translating the Bible into Mauwake
"God knows me well," says Kwan Poh San, 79. She saw that her identity as a Cantonesespeaking Chinese woman who was born in Japanese-occupied Singapore to the secondary wife of a businessman, and the circumstances in which she grew up, were all part of God's plan for her.
As a schoolgirl, she juggled household chores with schoolwork, netball practice and tutoring other students to earn money for her school expenses after her father's business closed down. All this was on top of her responsibilities as president of the youth fellowship at Fairfield Methodist Church, where she still worships today. She would not have known then that God was preparing her to be self-sufficient and disciplined for a calling in a faraway location years later. Eventually, she would be instrumental in making God's Word accessible to a group of people more than 4,000 km away from Singapore.
Poh San
(top) Poh San during Wycliffe Singapore's 40th Anniversary celebration in 2023
(bottom) The village house that Poh San lived in for 24 years
Port Moresby
Moro
Madang
Ukarumpa
Preparation for the mission field
"For many years, I had been interested in missionaries and missions. I had also been interested in the life and cultures of people of other countries," 1 says Poh San. She responded to the call from God and left her teaching job at Silat Primary School to prepare for full-time service. "I'm just an ordinary person called by the Lord." (When asked if this writer should address her as "Ms Kwan" or by name, she said, "I am plain Poh San.")
"He has gifted me with language skills and I use them for his glory for whatever purposes he wants me to fulfil," she says. These language skills that she refers to include the ability to speak English, Mandarin, Cantonese, Hokkien, Teochew and Malay. Later at Bible college, she learnt Greek and Hebrew.
In 1973, Poh San enrolled at Singapore Bible College. A few years later, she went to Sydney to attend a linguistics course conducted by Summer Institute of Linguistics (SIL), which would
prepare her for her work with Wycliffe Bible Translators. This was the first of many steps taken that would eventually culminate in the translation of the New Testament into the Mauwake language that is used by one of the people groups in Papua New Guinea. The translation effort took 18 years. In all, Poh San spent 24 years in Papua New Guinea. She chronicles this journey that God led her on in her book, Called by Grace, Led by Grace
For safety reasons, single female missionaries had to find a teammate before the missions organisation would send them to a village in Papua New Guinea to begin their work. Poh San told God, "If you want me to go, give me a partner."
God answered her prayer in the form of Liisa Jarvinen from Finland. "I had to adapt to Western culture," says Poh San of her partnership with Liisa, in which Liisa, too, had to adjust to Poh San's culture and habits. This was in addition to adjusting to the
(top left)
Poh San (second from left) with her colleagues Eunice, Jean and Keiko circa 1984 (top right) Poh San (in cream skirt) and Liisa with the translation team holding the Mauwake New Testament Bible
One
culture of the village in Papua New Guinea that they were living in. Inevitably, there would be differences of opinion.
Poh San recalls, "We struggled together and, as Liisa would laugh and say, 'Sometimes we both want to be the leader and other times we both don't want to lead.'"
A
She adds, "Sometimes, we hurt each other unknowingly. I tried to defuse tension by using humour or introducing a different point of view. Similarly, Liisa helped to defuse my anger by helping me see things with a different perspective. I am really thankful for the partnership all these years." They worked together in the field for 24 years and shared many an adventure. Not long after Poh San left Papua New Guinea in 2001, Liisa returned to Finland where she met someone whom she would marry and return to Papua New Guinea with to serve.
"How the Lord has provided for each of us," 2 reflects Poh San. The two remain firm friends.
are strong, I can accept you, but you need to accept me. I expect us to be different but at the same time, we can do God's work together."
(top left)
Poh San (right) and Liisa checking the Mauwake translations of the New Testament
(top right)
visit by Fairfield Methodist Church members
Nonetheless, there were times when loneliness struck. "Liisa noticed that whenever I was homesick, I would go to my room and sing to myself," shares Poh San. "I love Chinese songs from the 50s and 60s. Singing them reminds me that in the midst of these English-speaking Americans, Australians and Europeans, and Papua New Guineans, I am Chinese and I have my own culture."
Getting used to life in a rural setting was not a huge obstacle for Poh San. On the contrary, living in a village in Papua New Guinea reminded her of the times when she was younger, when she would visit her aunt in a kampong in Pek San Theng (Bishan today).4 There, the city-bred girl would immerse herself in village life, with the scents and sounds of the pigs, chickens and ducks, where she would be awakened by crowing roosters.
"I love the smell of earth and pigs," she says. "It is not pleasant but it is the smell of real life. City life is comfortable but rural life allows you to be close to the earth. That is life." As such, there was little culture shock for Poh San when it came to adapting to the physical aspects of village life in Papua New Guinea. In fact, she likened the rural aspect of her mission field to the "vacations" she used to enjoy in her youth in Pek San Theng.
"That was the only time I experienced fear," says Poh San. "I was worried but I trusted God to take care of me." She elaborates, "Poverty drives the people to crime. It is not hostility against us. We just have to take precautions." One
Dealing with danger
Poh San and Liisa were adopted by the villagers in the locale that they were posted to and enjoyed their protection. Away from the village, the women had to take extra precautions for safety. Poh San found herself in a particularly hairy situation on one memorable occasion. She had to travel to Ukarumpa, which is the operations base for SIL in Papua New Guinea. To get there, she had to leave the village and stay overnight at a nearby town from which she would catch a morning flight to her destination.
Due to a combination of factors, Poh San ended up staying alone in a part of town where unsavoury characters would roam the streets at night with the intent to commit crime. Although Poh San's lodging was guarded by two Rottweilers, the troublemakers were known to feed the guard dogs so that they could break into buildings to rob and assault the inhabitants. Before bedtime, she made the sign of the cross at every door and window at the front of the house. That night, she slept well. Whenever she awoke, she would hear the Rottweilers growling or snoring and she would fall back asleep.
Poh San (centre) saying goodbye to her friends in the village before returning to Singapore for good
A teacher at heart
"What is my reward in doing all this?" Poh San asks rhetorically of her work. "When people say to me, 'You are teaching us something new about ourselves and the Bible, and in our own languages.' That 'wow moment' that they experience is what I look for because I am a teacher at heart. That makes everything worth it."
Today, Poh San does translation consulting in an Asian country and applies her skills to teaching other translators. Her passion for serving God and for bringing God's Word to his people remains strong.
"I wept when I said goodbye that Sunday morning when I left Papua New Guinea (at the end of my posting)," Poh San recalls. "I had spent 24 years in that country. Not every moment was a good moment, but I had so many friends."
She is thankful for the many people God brought into her life, whether as working partners, supporters in prayer and practical matters, or as those who taught or were taught by her. Poh San says in her book, "I praise God for them. And I praise God for himself. He is the Almighty God; he made it all come to pass." 5
1 Kwan Poh San, Called by Grace, Led by Grace (Singapore: Kwan Poh San, 2023), 9.
2 ibid., 67. / 3 ibid., 41. / 4 ibid., 7. / 5 ibid., 130.
Moram Mua Maneka miiw mua manek akena wia kookalep ona Muuka kuisow akena nain sesekak
Naapeya wi mua eena o opora wiar miimap opimik nain wi iiwawun me mesenalikuan
Mua Maneka wameiya - pa anane eliw akena ikaikuan.
John 3:16 in the Mauwake language
To read more on Poh San's story, visit https://www.wycliffe.sg/ called-by-grace-led-by-grace
Rev Dr Nathanael Goh is an ordained elder in the Chinese Annual Conference of The Methodist Church in Singapore. He is a Lecturer at Trinity Theological College where he teaches Christian ethics, sexual ethics and political theology.
Methodist Social Principles
The Bible
doesn't talk about 21st century politics, so what should we do?
Every Christian aspires to obey God, avoid evil and do good. But some modern-day predicaments are not discussed specifically in the Bible. How, then, can we apply biblical principles to our lives? In this 9-part series, The Methodist Church in Singapore shares reflections on its Social Principles which, more than ever before, can help believers live by God's firm principles in today's volatile and complex world. This instalment discusses The Sphere of Politics. Here, Rev Dr Nathanael Goh looks at how the Church can respond to political discourses of the day through a biblical lens, by the grace of the Holy Spirit.
/ Part 5 of 9 /
There is a certain unease, even cynicism, regarding politics. The implication is that noble souls should refrain from involvement in politics, and men of the cloth even more so.
Why should a pastor have anything to say to fellow Christians about politics?
Why do Christian social principles even include a sphere of politics? Shouldn't we eschew politics to be above the fray—to seek the things above, as it were? Did not our Lord say that his Kingdom is not of this world?
What does faith have to do with politics?
An essay about Christianity and politics might, at first glance, evoke a chilling response.
What's worse, to discover that the essay's author is a pastor adds an additional layer of intrigue. After all, a well-known acerbic quote, dubiously attributed to the Irish playwright George Bernard Shaw, is that "politics is the last resort for the scoundrels".
These are but a few of the questions one rightly has upon discovering that The Methodist Church in Singapore's Social Principles includes reflections on "The Sphere of Politics".
Three areas are mentioned: political responsibilities, military service and a world community.
These broad headings deal with a wide range of issues, such as the role of civil society, the right use of power, the separation of Church and State, democratic participation, the work of justice, just war, a global world order,
human trafficking, sex tourism, fair trade, refugee crises and more.
Since it would neither be profitable for the reader nor possible to attempt a substantive reflection of even a handful of topics listed, we will focus on why Christians living in procedurally secular societies should have a Christian political ethic at all.
Christ in heaven and on earth
What are the Social Principles on politics? We might begin by clarifying what they are not.
In an age of expressive individualism, a cherished ideal of modernity (especially in places influenced by the West) is that all religious ethics should be private, and public ethics should be secular.
In this construal, Madonna may be a Kabbalah follower, and Tom Cruise might be a Scientologist, but nobody should really care about either, unless or until they attempt to moralise on public issues.
Since we live in a plural society, individuals should be free to follow their own codes of conduct so long as they don't offend or harm others. In other words, religion is to politics what an open flame is to dry gunpowder: potentially explosive.
The Social Principles, however, are not an attempt to outline a political manifesto.
Still less are they an unwelcome incursion into a hostile realm that they should leave untouched. This assumes that Church and State are two separate spatial territories, the borders of which can be clearly delineated. The public square would simply be a place where we debate ideas.
In this way of thinking, social principles are ideas that must be denuded of any Christian content to be granted admission into the political space.
The problem with this is that we can scarcely identify where the Church ends, and the State begins. Does the territorial integrity of the State terminate at the doors of the Church? Does the Church cross a border into another world at the end of every worship service?
Against such a strict spatial distinction between the two entities of Church and State, Christianity has traditionally thought of the secular as less of a "space" and more of an "era". The question Christians ask is chronological, not spatial; the question is not "where are we?" but "what time is it?"
There are many ways to explain this, but the fundamental ground is in the person of Jesus Christ: "For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him. He is before all things, and in him all things hold together" (Colossians 1:16-17 NIV).
Faithful in this age
Christians know that we live in a time where Jesus Christ is not universally recognised as Lord over all, but we also confess that the time will come when "every knee should bow, in heaven and on earth and under the earth, and every tongue acknowledge that Jesus Christ is Lord" (Philippians 2:10-11 NIV).
The story of God's redemption of the cosmos is not the story of saving souls for eternal life, but how, in the Incarnation, Crucifixion and Resurrection, God has announced his plan to reconcile all creation back to himself.
The biblical story is not some white noise in the background that recedes when the secular story begins. It is rather the story of Creation itself, as it moves in time towards the glorious end for which it was made. And since this is our confession, we who are alive today have no recourse to arbitrarily consign parts of Creation away from his Lordship—as though this world is our immurement from God's design for Creation.
The Bible doesn't talk about 21st century politics, so what should we do?
If Jesus is Lord, he is Lord of all—including our political ethics.
This way of thinking is applicable in so many ways, that an entire discipline—Christian ethics—has sprung up from Christian reflection on how we are to live and act in this time before the end of all time.
The Social Principles on The Sphere of Politics, therefore, are simply the way Methodists are attempting to be faithful in this age, even in the political sphere, to the one Scripture tells us is Lord of lords. In this regard we have a long tradition, for inscribed in the pages of Scripture is the witness of how the people of God have sought to do this in every age.
Wesleyans can also look to historical evidence of political activity such as activism against slavery, hostility to
alcoholism, promotion of literacy and education, and the encouragement of the visual arts.
What this means is that the Christian life cannot be reduced to simply opposing or supporting politics, as though politics should have first right of refusal over our moral order. It is always at once filtered through the lens of what it means to love God and our neighbour.
Service to the common good is ennobling because it is service to Christ. Politics is not a necessary evil. It is the first school for heavenly citizenship.
Instead of leaving us cold, therefore, may our social principles help Christians to keep politics strangely warmed.
This article was first published in Salt&Light on 23 April 2024.
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Outreach
Rev Erick Tan is the Director of the Centre for Missions Analysis, Reconstruction and Development, Methodist Missions Society.
Politics and John Wesley's urban mission
The word "politics" is derived from the Greek word politiká , which means "affairs of the cities", and is based on the word polis , meaning "city" or "city-state". The main idea is about governance, organisation and the affairs of communities and societies. Enter John Wesley proclaiming, "The Gospel of Christ knows of no religion, but social; no holiness but social holiness." I pray that readers here will include this Wesleyan norm for cross-border missions in increasingly urbanised fields.
Humanity began when God "planted a garden in Eden, in the east, and there he put the man whom he had formed" (Genesis 2:8), but culminates in "the holy city, new Jerusalem, coming down out of heaven from God" (Revelation 21:2). In between Eden and the new Jerusalem, the
Bible is peppered with man-made cities, full of shortcomings. In John Wesley's Explanatory Notes upon the Old Testament, he commented on the first city built by Cain, providing some perspective towards politics and mission while highlighting implications of this early urbanisation, which is eerily similar to his and even our contemporary experience:
1. Beginnings of civilisation
In Genesis 4:17, Cain built a city and named it after his son Enoch. Wesley notes that this establishes "the first human cultural institutions: urbanisation, pastoral agriculture, music and metallurgy". Humanity seemed to flourish despite his earlier actions (the murder of Abel) and Cain's subsequent banishment from Eden.
2. Human industry and culture
The descendants of Cain, particularly Jabal, Jubal, and Tubal-Cain (Genesis 4:20-22), are credited with significant contributions to early human culture, such as livestock herding, music and metalworking. Wesley sees these developments as evidence of human creativity and industry. He acknowledges these abilities as gifts from God, even though they are being used by a lineage marked by sin.
Cities during John Wesley's time were plagued with social and moral issues. Wesley's holistic ministry addressed many of these issues through spiritual guidance and practical interventions. For example, working tirelessly to bring about social reform and improve the lives of the coal miners in Bristol, he sought to address both the spiritual and physical well-being of the people he served—not for popularity, but increasing longevity—fostering a sense of community, all of which he believed were essential for individuals to pursue and attain Christian perfection.
Sadly, Wesley and the people called Methodists came under fierce criticism from the bishop of Exeter, George Lavington, who must have felt like herding cats when he thought of John Wesley. Since "The Georgian Church of England prided itself on its rationality, its moderation, its staid and decorous worship," he attacked the Methodists with countless sermons and pamphlets for their "enthusiasm and manifestations: ecstatic visions, raptures, and mortifications, wailing, and convulsions." 1 The philosopher and historian Elie Halévy, on the contrary, recognised the Methodist movement during John Wesley's time as an antidote, potentially sparing England from undergoing a revolution similar to the French Revolution. In his work, The Halévy Thesis—A Working Hypothesis? English Revivalism: Antidote for Revolution and Radicalism 1789-1815 , Halévy proposed the idea that Methodism in the 18th century played a crucial role in addressing social grievances and providing a moral and spiritual outlet for the working classes, which in turn helped to mitigate revolutionary fervour in British society.
Halévy argued that the Methodist movement promoted social cohesion and moral discipline, offering a sense of community and purpose that potentially diverted energies that might have otherwise been directed towards divisive and destructive revolutionary activities. This, he suggested, helped stabilise English society during a period of significant social and economic changes that could have led to unrest and rebellion.
Our social principles in The Book of Discipline (BOD) have captured the Wesleyan norms for cross-border missions. In the section The Sphere of Politics (BOD ¶86.3) is a clarion call to building a world community . The wisdom and insight of those who wrote the social principles serves to guide our missionary service in the context of cities. The Methodist Missions Society (MMS) now has ministries in seven countries, many being Creative Access Nations (CANs), where traditional missionary activities are intentionally targeted by local governments. The situation calls for innovative yet culturally relevant methods of discipleship and spiritual formation. Even under systemic opposition, we still see churches planted, communities helped and nations uplifted. Glory to God!
By supporting faith communities strategically positioned in urban centres to usher the gospel holistically, we are asking God to fill the cities that we serve in with his presence, offering community of the triune God to all. As the first homegrown denomination-based missionary-sending agency in Singapore, may we "affirm our historic concern for the world which belongs to God and strive for all persons and peoples to enjoy full and equal membership in a truly world community", even amid divisive and destructive activities, in the Wesleyan spirit!
1 Colin M. Haydon, "Bishop George Lavington of Exeter and The Enthusiasm of Methodists and Papists Compar'd," Southern History 37 (2015): 62.
Final farewell: A daughter's journey through grief
When Eunice Goh's beloved father was diagnosed with pancreatic cancer in June 2021, her world came crashing down. To the 32-year-old, he had always been her best friend, closest confidante and lifelong mentor.
"Daddy was a very systematic and organised man," recounted Eunice. "On the day of his diagnosis, he resigned and handed over responsibilities, and compiled important documents for the family. His diagnosis shattered our world, but he remained calm and focused."
In the following months, Eunice helplessly watched as her biggest cheerleader withered to a shadow of his former self.
"Despite the poor prognosis, Daddy bravely chose to undergo chemotherapy. He
endured the pain and suffering quietly, never complaining. Sadly, the cancer continued to spread," said Eunice.
Unwavering faith
Yet, through it all, her father's Christian faith held firm.
"He spent much of his time praying, asking us to join him, and reminding us that God is sovereign," said Eunice. "After stopping chemotherapy, he had one good month where he even went back to work. But as the cancer spread, he began experiencing pain."
"As his suffering worsened, I wondered if he had changed his mind about God. So I asked, 'Daddy, are you angry with God for not healing you?' He simply said, 'God is sovereign, trust in God.'"
Eunice Goh (left) learning from MWS nurse clinician Melissa Fong how to prepare and store her father's medicine in syringes, during his final days at home
(top right) Eunice and her father in his final days together
Journey through life's final chapter
Eventually, Eunice's father became bedridden.
"There was a point when Daddy started throwing up what looked like coffee grounds—it turned out to be digested blood," said Eunice.
Her father was rushed to the hospital, and Eunice recalled "it was all a blur". Upon returning home, the team from MWS Home Care & Home Hospice (HCHH), a service offered by Methodist Welfare Services (MWS), was activated. Eunice and her family received comprehensive support from a multi-disciplinary team of doctors, nurses, social worker and chaplain.
The medical team visited to adjust Mr Goh's pain medication and taught Eunice and her brother how to care for him at home, including preparing and storing his prescriptions.
"MWS nurse clinician Melissa Fong also prepared me for what to do if Daddy died at home, texting me a detailed breakdown, which I found very reassuring," said Eunice. "Despite my frequent questions, the nurses never made me feel like a bother. They were kind, encouraging and supportive, helping me stay calm and brave."
The team also arranged for Mr Goh's hospice stay as he wished, while Rev Dr Norman Wong, Head Chaplain from MWS, prayed with the family and visited in his final days.
"Eng Kwang himself has a heart of compassion," shared Rev Norman. "He dedicated his life to ministry, from running a Christian daycare for adults with disabilities to missionary work in an orphanage. He was also a former colleague, serving as the Director of our welfare home for the destitute, MWS Christalite Methodist
Home." For the MWS HCHH team, it felt a little surreal caring for one of the organisation's own, although Mr Goh had left MWS by then.
"The MWS HCHH team was a godsend," shared Eunice. "With their support, I had one precious week to care for my father at home—a week where he accepted my care without pushing me away. Without their help, he would have gone to a hospital or a nursing home he might not have liked. I'm incredibly grateful for that."
Life after death
When her father took his last breath in February 2022, Eunice took her first as a bereaved daughter, learning to navigate life without her "steadfast anchor".
Reflecting on her father's life, Eunice feels immense pride and strives to carry on his legacy. "I will work hard, love fiercely, and be compassionate and kind. I will try my best to lead a life that would make Daddy proud," she said. "I find comfort knowing he is in heaven and hold onto the hope that one day, after running my race, I'll join him in paradise."
Watch Eunice's account of caring for her terminally ill father at home, with the support of MWS Home Care & Home Hospice (HCHH).
MWS HCHH
home-bound patients with chronic or lifelimiting illnesses, along with emotional and practical support for their caregivers. Learn more at mws.sg
Soundings
Dr Roland Chia is Chew Hock Hin Professor of Christian Doctrine at Trinity Theological College and Theological and Research Advisor at the Ethos Institute for Public Christianity. / Photo courtesy of Dominique Wang
Can patriotism be Christian?
On the topic of patriotism and the Christian, we need to examine a few basic questions:
What is patriotism? Can a Christian really be patriotic? Can patriotism ever be Christian?
• What does it mean to love one's country and one's nation? Does it mean that we should never criticise the state?
The Bible clearly enjoins Christians to practise civil obedience. But are there justifications for civil disobedience?
• If there is indeed such a thing as Christian patriotism, what might it look like?
These are big and important questions, which deserve serious and sustained attention. In this brief article, I would like to highlight a few important truths from the teachings of the Bible and the Church that would guide our reflections on these matters.
Patriotism has its roots in the Greek and Latin words for "father" (Greek: patéras ; Latin: pater ). To be patriotic, therefore, is to love one's country as one's fatherland (of course, we could also speak of our country as our "motherland" or "homeland").
In his captivating book The Four Loves, C S Lewis likened the love of country to the love of home and community in which we were raised. Our love for our country, for Lewis, is a natural love for the place where we grew up and to which we belong: it is the "love of old acquaintances, of familiar sights, sounds and smells".1
Christians are typically associated with the country in which they were born or citizens of the nation to which they belong to, and they are enjoined to love their homeland.
But all Christians hold a dual citizenship. While they are citizens of the earthly nation, their citizenship is also in heaven, as the apostle Paul reminds the Christians at Philippi (Philippians 3:20).
Thus, as Christians actively participate in the civic life of the earthly city and contribute to its welfare, they (like Abraham before them) look forward to the heavenly city, "a city which hath foundations, whose builder and maker is God" (Hebrews 11:10 KJV).
Dual citizenship suggests (if not implies) dual loyalties.
As a citizen of the heavenly city, the Christian must be loyal to God. He must align his will to the divine will and purpose, and honour God in everything that he does. But as a citizen of a nation, the Christian must submit to the authority of the state (Romans 13:1) and play an active role in contributing to its wellbeing and flourishing.
To put this in the familiar language of Scripture, the Christian must "[r]ender to Caesar the things that are Caesar's, and to God the things that are God's" (Mark 12:17 KJV).
This means that Christians are called to love and serve both God and country. Faithful Christians— who love and serve God—can and must also be patriotic citizens who love and serve their country or nation.
However, the Christian does not love his country in quite the same way as he loves God. The Christian must love God above all else: self, family, community, and country. Patriotism for country is always subordinate to loyalty to God.
Put differently, the Christian must never allow his love for his country to rival—much less usurp— his love for God. To put this once again in the language of Scripture: we may give to Caesar what belongs to Caesar, but must never give to Caesar what belongs to God.
Needless to say, this has profound implications for the Christian understanding of patriotism.
It means that the Christian's patriotism must never be blindly docile or uncritical. It also means that should there be a conflict between what the state demands and what God requires, the
Christian must always submit to God—even if this is tantamount to civil disobedience.
This attitude and approach must not be hastily judged as signalling disloyalty to one's country.
From the Christian standpoint, they are the fundamental requirements for responsible patriotism. "Loyalty to the civitas", writes Richard John Neuhaus perceptively, "can safely be nurtured only if the civitas is not the object of highest loyalty." 2
Neither does criticism necessarily indicate a lack of love for one's country. In some cases, the opposite is true. As Martin Luther King Jr famously put it: "Whom you would change, you must first love." 3
This means that while Christians can be truly patriotic, they can never do so without "great dis-ease", as William Willimon points out.4 This is because in showing their love for their country, Christians must at the same time refuse to allow their allegiance to become idolatry by venerating it in a way that is inappropriate.
Christian patriotism is never naïve, but always critical. Yet, this is patriotism in the best sense of the Word!
In order to practise such patriotism, Christians must be faithful to God and obey the doctrines of Holy Scripture, which Saint Augustine has so boldly described as "the salvation of the commonwealth". 5
In sum, then, the Christian patriot loves and obeys God above all else. He is determined that his love for God should shape and order his loyalty to his country.
1 C. S. Lewis, The Four Loves (New York: Harcourt, Brace & World, Inc., 1960), 41.
2 Richard John Neuhaus, The Naked Public Square: Religion and Democracy in America (Grand Rapids: Eerdmans, 1984), 75.
3 ibid, 237.
4 William H. Willimon, 'Can Christians Be Patriots?', in Michael G. Long and Tracy Wendy Sadd (eds.), God and Country? Diverse Perspectives on Christianity and Patriotism (New York: Palgrave Macmillan, 2007), 100.
5 Augustine, Epistula ad Marcellinum, 138.
You and Your Family
Benny Bong has over 40 years of experience as a therapist, counsellor and trainer. He also conducts regular talks and webinars.
Benny has helmed the You & Your Family column for more than 17 years and is a member of Kampong Kapor Methodist Church.
Responding to the miracle of life
Thoughts from a new grandparent
My wife and I recently entered a new phase of life. We became grandparents. When sharing this news with family and friends, many responded with, "Congratulations!" Not only did they say it, but some also actually expressed feelings of joy on our behalf.
I must confess being somewhat befuddled by these effusive responses. This is not to say that a child's arrival is not an event to celebrate. But the congratulatory messages to me as a grandparent suggest a recognition that I had some part in bringing it about. Short of the fact that the mother of the baby is my daughter, my role in the birth of this new life is mostly indirect. The parents should be the ones to receive all the congratulations and of course it is God, who has given us this miracle of life, who should be thanked.
The miracle of life is a topic with which we can all connect. After all, we have all experienced this miracle by the sheer fact of having been given life.
When I recall meeting couples trying unsuccessfully to conceive their own child, it strikes home that conception is not a given. Some have to go to great lengths and expense to conceive. Then there are those who have suffered the tragedy of miscarriage or stillbirth. Often, this happens even after the best care is given.
The fragility of new life hits us when we look at Afghanistan's Infant Mortality Rate of 103.06 deaths per 1,000 births. Or when considering the reality that 110 infants out of 1,000 in Chad will not live beyond five years of age, we realise that being alive cannot be taken for granted. In light of these facts, statements of congratulations to parents and other caregivers are well deserved for the love and care they diligently give to their infants.
My work also brings me into contact with expectant mothers who view their pregnancy as a crisis. It may be unplanned or an extra burden to their already monumental stress. Sometimes, it is a pregnancy that is unwelcomed by the biological parents and their families. These women and girls face the hard choice of carrying the pregnancy to full term or terminating it. The implication of this choice is life altering and goes well beyond giving birth. The best outcome for these mothers and their unborn babies requires sustained effort by many. Simply telling the expectant mother to act responsibly is too simplistic a response.
Being entrusted with the miracle of life, whether as parents or the extended family, one is made aware that it is undeserved. This awareness is often quickly followed by a sense that no matter how prepared we may be, the task of raising a healthy child is enormous. Any celebratory feelings should thus give way quickly to profound gratitude. Then may come sharing of needs and requests. Such a humble mindset is relevant not only with the birth of a child but also when we cross the annual milestones of any birthday.
May we always be filled with wonder and appreciation of the gift of life. And may we, as parents or grandparents, be good stewards of such a precious gift.
Benny Bong has over 40 years of experience as a therapist, counsellor and trainer. He also conducts regular talks and webinars. Benny has helmed MM’s You & Your Family column for more than 17 years and is a member of Kampong Kapor Methodist Church.
Rev Tay Li Ping is currently pastoring at Christalite Methodist Chapel. Trained as an Industrial-Organisational Psychologist before becoming a pastor, Rev Tay is particularly interested in the intersection of Psychology and Theology. She is married and has five sons.
Koh Ai Jin is a registered clinical counsellor with extensive experience in marriage and family counselling, mental health concerns and psychological trauma. She runs her own practice and currently serves as Vice-President of the Association of Christian Counsellors (Singapore).
Need advice? Scan the QR code or visit https://www.methodist.org.sg/mm-atthe-well/ to submit your question. Due to space constraints and repetition of topics, we may not be able to feature all questions submitted.
Dating & Marriage
My wife says she is "okay" but doesn't want to talk about masturbation
I read the question and answer on masturbation in At The Well, MM Feb 2024. My wife has medical issues, therefore she's okay with it. I do only think of her in this. But we've talked about it, and she wants me to leave her alone about it. Help.
Mr B
Benny says
Dear Mr B,
(Readers, please refer to the February 2024 issue for more context.)
As you mentioned, she is "okay with it" which I take to mean that she is okay if you find some personal physical and psychological relief through masturbation. This I surmise reflects her understanding of your needs and is a demonstration of her love for you. I hope that this decision does not reflect any sense of personal failure on her part. The fact that it stems from a medical problem may help reduce any unnecessary guilt. The inability to satisfy one's partner's needs may weigh heavily on a relationship as it goes to the core of what many believe is the purpose of a marriage—that we are there to love and support one another.
Your question may resonate with many couples, who, for various reasons may find their sexual lives declining or stopping altogether. If this is so, it is good, although somewhat awkward, to talk with each other about this. Such conversations may provide greater clarification and relief. In some situations, the lack of sexual desire may be medically related and a visit to a physician may be called for.
You further added that "she wants me to leave her alone about it", which I take to mean that she may feel somewhat uncomfortable and would prefer to be left out of it. As masturbation is an act of stimulating oneself, her active involvement may not be necessary. However, I do wonder if her reservation reflects some inner inhibition felt towards the subject of sex. Many raised with more conservative views and values or those who may have had traumatic experiences linked to sexual intimacy may find it hard to approach this topic. If couples desire to deepen their sexual lives but face emotional, psychological and even physical hindrances, they may consider consulting a sex therapist.
Finally, discussing an important and personal topic like this is not complete without acknowledging the critical foundation of love that must permeate all marriages. It is easy to be loving and accommodating to each other when our needs are met and when there are no major conflicts and disagreements. But when our needs are not met, does it mean we stop loving? In such times, the dominant emotion may be disappointment, frustration or even anger. However, we can still practise patience and love, or to be more exact, sacrificial love, towards each other. You are right to think that this matter is beyond ourselves. How true it is that we then must rely on the font of all love for God's help.
Dating & Marriage
Can a divorcee remarry in a Methodist church?
My friend (a Catholic) divorced her husband because he had lied to her regarding a loan shark. For more than four years, she faced a horrible life in debt. She managed to help him and save him from the debt, but she couldn't forgive his behaviour and was traumatised by the experience. Now, after years of trauma and trust issues, she is interested in a Methodist guy and wants to remarry. Will this be allowed in Methodist churches?
Chris
Li Ping says Dear Chris,
The short answer is: it depends. There is no uniform position on divorce and remarriage among Methodist ministers in Singapore; each holds to a position in accordance with their conscience and biblical interpretation of key biblical texts. The key areas of contention are: (1) whether divorce is allowable, (2) on what grounds, and (3) if remarriage is allowable. In your friend's case, the minister will have to decide firstly, that her divorce was legitimate. While some texts at face value seem to teach that divorce is never permissible (Mark 10:1-11; Luke 16:18), others (Matthew 5:32; Matthew 19:9) permit divorce if there is a legitimate reason, i.e. sexual immorality.
Further, some ministers recognise reasons other than sexual immorality due to Exodus 21:10-11, which indicates that the neglect of food, clothing and marital rights (i.e. basic necessities in marriage) are legitimate causes for divorce. Abuse, whether physical, emotional or mental, would be an extreme form of neglect. Your friend's case of facing financial hardship and trauma due to her ex-husband's loan shark activities could plausibly be seen as falling in this category. That said, while permitted, divorce is never compulsory, as marriage is ideally for life (Matthew 19:8). Forgiveness and reconciliation should be pursued, where possible.
Some ministers may allow for divorce, but not remarriage, based on texts (Romans 7:3; 1 Corinthians 7:39) that seem to teach that only death releases one from the marriage covenant. However, others see that if a divorce is legitimate, then logically, remarriage should be legitimate and permissible as well.
Finally, many ministers (even if they deem the prior divorce as legitimate and remarriage as permissible) will want to assess—through pre-marital counselling— if your friend (and her partner) are truly ready to be married, before agreeing to let them do so.
Friendships
My friends accuse me of things and fat-shame me
I had a big breakup with two of my secondary school friends. Since the start of the year, we had multiple one-sided arguments and they hurt me unknowingly (or maybe not). I stay in the northeast, and they stay in the central area. Once, they scolded me for not compromising to their request to meet in the central area, but most of the time, I do, in fact, meet them there. Recently, I gained a lot of weight due to health issues and they have been fatshaming me, saying my ugliness and weight gain is the cause of my singleness. What should I do?
n
Ai Jin says Dear n,
You must be feeling hurt, accused and misunderstood by your two friends. Because you care about their opinions and friendship, you have inadvertently let what they say about you affect you.
In the book Boundaries: When to Say Yes, How to Say No? , Dr Henry Cloud describes boundaries to be like fences. We need boundaries to keep things that will nurture us inside our fence and keep things that will harm us outside. Inside, you have your own thoughts and feelings, and you are responsible for them. If we want others to know what we think and feel, we
must tell them. Conversely, we need to question the comments made by persons outside our boundaries before we let them in. Keep unkind words outside your fence and do not let them have power over you. We don't always have to agree and let them become our thoughts. Consider the words of others before letting them in: is it what you believe to be true about yourself?
The Bible says you are fearfully and wonderfully made (Psalm 139:14) and created in the image of God (Genesis 1:27). May you let God's truth have a nurturing presence over your heart.
Abide in God's love and assurance for you (John 15:9). It is also God who
judges (Psalm 75:7). Let's entrust your two friends to God. If you want, you can approach them, one on one, to let them know how you truly feel. They might not be aware of how they've hurt you or they might disagree with you, but at least you were able to speak up to honour yourself. It may also be helpful for you to seek out other supportive friends who can come to your defence, or talk things through with your small group leader, pastor or a counsellor to give yourself clarity and the support you need.
This will be Koh Ai Jin's last month with At The Well. Methodist Message thanks her for her valuable time and advice. At The Well will pause for the September issue and resume in October.
Walking alongside you with compassion and care ESTABLISHED SINCE 2000
For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.
Romans 8:38–39
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Worship
Gwendolyn Tan is the Senior Programme Executive for Worship & Music at the Methodist School of Music and a member of Barker Road Methodist Church.
Worship leadership
Learning from biblical and secular wisdom
Leadership is not just a title; it is an attitude and a commitment to serving others. In the context of worship, everyone takes a leadership role wherever they are placed. This means taking the initiative without being told. This includes the choir, musicians, ushers and even the flower arrangers, each contributing to the collective worship experience.
Unlike management leadership, which often focuses on achieving organisational goals through the planning, organising and controlling of resources, worship
leadership is rooted in spiritual guidance and service. It is about inspiring others through faith, humility and a deep connection to God. While both types of leadership involve guiding and motivating people, worship leadership uniquely emphasises humility and servanthood.
At its core, worship leadership is about guiding others towards loving God and one's neighbour. In the Bible, leaders like Moses, David and Paul not only led their people but also worshipped and praised God fervently. Their leadership
was marked by humility, courage and a deep relationship with God—traits they encouraged in others. This shows that everyone has the potential to lead by fostering love and compassion in their communities.
Humility is a key trait in effective worship leadership, exemplified by Jesus Christ. By washing the feet of his disciples, Jesus demonstrated that true leadership serves others selflessly. In Philippians 2:3-4 (NIV), Paul advises us to imitate Christ and "[d]o nothing out of selfish ambition or vain conceit. Rather, in humility value others above yourselves, not looking to your own interests but each of you to the interests of the others." This principle underscores that worship leadership is about uplifting others rather than seeking personal glory, encouraging each individual to lead with humility and service in their respective roles.
Worship leadership also requires the courage to step out in faith, address difficult issues and make decisions that align with God's will, even when they are unpopular or challenging. Throughout the Bible, leaders often faced daunting challenges with courage and conviction by relying on God's assurance. Joshua, who succeeded Moses after his death, was encouraged by God with these words: "Have I not commanded you? Be strong and courageous. Do not be afraid; do not be discouraged, for the Lord your God will be with you wherever you go" (Joshua 1:9 NIV). This courage is something that all believers are called to exhibit in their daily lives, each in their own spheres of influence.
Similarly, worship leadership can incorporate secular leadership principles such as organisational skills, team building and adaptability. These skills help manage the worship flow smoothly, coordinate musicians and technical teams, and respond to unexpected changes during worship. These are qualities that everyone can develop and apply in their respective contexts, making leadership a collective effort.
Whether in worship leadership within a church or managing a team in a workplace, effective leadership principles resonate across both biblical and secular contexts. By embracing humility, courage and a servant-hearted approach, worship leaders can inspire others towards a deeper spiritual experience. In doing so, they honour their role as leaders and their commitment to serving God and their community with excellence and grace.
Lucas Puah worships at Barker Road Methodist Church and serves as a Connect Group Leader in the Young Adults Ministry. / Photos courtesy of Lucas Puah
(top left)
Lucas (back row, first from left) and his small group (top right)
Lucas (third from right) with his former youths, now young adults serving in the Youth Ministry
CChapel and devotions at ACS(J)
planted the seed of faith in me
oming from a non-Christian family, I was only exposed to Christianity when I started attending ACS (Junior) and heard about Jesus through chapel and morning devotions. I remember Pastor Barnabas Chong preaching about Jesus every week, and we also used to have Fun Time where we would watch VeggieTales and sing and dance to Christian songs. I never grew up with these things at home, so I found it fun and exciting. More importantly, as I listened to stories from the Bible and different people talk about their faith, I became intrigued in this God whom I could pray to anytime and who loved me so much that he died for me.
Kopi kakis by Lau Peng Leong, Yen Tun I and Zachary Yong
Some relatives invited my family to visit Barker Road Methodist Church (BRMC) a couple of years later, and this is where I began to attend Sunday School and Youth Ministry. I began to learn more about God and the Bible, although it still felt very conceptual and I had a lot of doubts. Eventually, it was at a Youth Camp in 2011 where I finally accepted Christ as my God and Saviour. In a life that previously felt meaningless and full of despair, I suddenly found so much comfort and joy in knowing the God of all creation loves and cares for me. And once I decided to follow Jesus, there has been no turning back! It was the beginning of my relationship with God—one where I continue to find my source of comfort and strength, of joy and hope.
PAUL AND HIS GOSPEL
28 August, 11 September, 2 & 16 October (Wednesdays), 7.10 p.m. – 10.00 p.m., online via Zoom
19 October (Saturday), 7.10 p.m. – 10.00 p.m., in-person at The Bible Church Online via Zoom and in-person at The Bible Church, 152 West Coast Road, S127370 Register by 25 August via https://courses.bgst.edu.sg/collections $300 per person
Three times Paul describes the good news he proclaims as "my gospel" (Rom 2:16; 16:25; 2 Tim 2:8). What does Paul mean by "my gospel"? Typical understanding of Paul's gospel includes the death and resurrection of Christ and the offer of salvation by grace through faith but we do not examine the outworking of "my gospel" in the complexities of life and relationships in the Christ-assemblies in Early Christianity. In this course, we examine how "my gospel" guides and influences Paul's thoughts on politics/empire, ethnic relations, economy, reconciliation, gender and family amongst others and analyse how radical his approaches to these issues would have been in the 1st century.
The course instructor is Rev Dr Lim Kar Yong. He teaches New Testament Studies at Seminari Theoloji Malaysia (STM) and is an Anglican priest with the Diocese of West Malaysia.
Organised by Biblical Graduate School of Theology
STORIES FROM THE FIELD | EXPERIENCING GOD'S LOVE THROUGH MUSIC AND THE ARTS
3 September (Tuesday), 8.00 p.m. – 9.30 p.m.
Online via Zoom
Register by 2 September via https://www.wycliffe.sg/events Free
Does becoming a Christian mean rejecting your traditional culture? It doesn't have to. Come and hear stories of how God moves in different communities as Scriptures are engaged with and experienced through music and the arts.
Roce Anog-Madinger is the speaker for this session. She was a music teacher for 15 years, then trained in Ethnomusicology and the Arts at Payap University, Thailand. Since then, she has served many minority communities in Asia.
Organised by Wycliffe Singapore
CONNECT2 MARRIAGE PREPARATION WORKSHOP
Session 1: 12 September (Thursday), 7.00 p.m. – 9.30 p.m., online via Zoom
Session 2: 19 September (Thursday), 7.00 p.m. – 9.30 p.m., online via Zoom
Session 3: 28 September (Saturday), 9.30 a.m. – 12.30 p.m., in-person at the Focus Singapore office
Online via Zoom and in-person at Focus Singapore, 9 Bishan Place #08-03 Junction 8 Office Tower, S579837
Register via https://family.org.sg/event/connect2-marriage-preparation-workshop-sep24/ $380 per couple (inclusive of participants' workbooks, online relationship assessment and $70 rebate, subject to conditions)
The Connect2 Marriage Preparation Workshop is facilitated by a trained husband-wife couple and aims to help couples address issues that they may face as newlyweds, build a solid foundation in the early years and learn how to really love each other for life! Designed for couples who are considering marriage, engaged, or in their first year of marriage, learn to:
Understand what love, marriage and your vows symbolise
Identify each other's differences and love languages for effective communication
Manage healthy conflict and have a good grasp on your family finances
Understand sexual intimacy, the importance of romance and family planning
• Learn how to manage expectations from your spouse, children and in-laws while balancing work-life
Organised by Focus on the Family Singapore
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