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April 29, 2008

Disorder in Court

These are from a book called Disorder in the American Courts, and are things people actually said in court, word for word, taken down and now published by court reporters who had the torment of staying calm while these exchanges were actually taking place.


ATTORNEY: Are you sexually active?

WITNESS: No, I just lie there.
_________________________________________________

ATTORNEY: What gear were you in at the moment of the impact?

WITNESS: Gucci sweats and Reeboks.
_________________________________________________

ATTORNEY: This myasthenia gravis, does it affect your memory at all?

WITNESS: Yes.

ATTORNEY: And in what ways does it affect your memory?

WITNESS: I forget.

ATTORNEY: You forget? Can you give us an example of something you forgot?
_________________________________________________

ATTORNEY: What was the first thing your husband said to you that morning?

WITNESS: He said, 'Where am I, Cathy?'

ATTORNEY: And why did that upset you?

WITNESS: My name is Susan!
_________________________________________________

ATTORNEY: Do you know if your daughter has ever been involved in voodoo?

WITNESS: We both do.

ATTORNEY: Voodoo?

WITNESS: We do.

ATTORNEY: You do?

WITNESS: Yes, voodoo.
_________________________________________________

ATTORNEY: Now doctor, isn't it true that when a person dies in his sleep, he doesn't know about it until the next morning?

WITNESS: Did you actually pass the bar exam?
_________________________________________________

ATTORNEY: The youngest son, the twenty-year-old, how old is he?

WITNESS: Uh, he's twenty-one.
_________________________________________________

ATTORNEY: Were you present when your picture was taken?

WITNESS: Are you shittin' me?
_________________________________________________

ATTORNEY: So the date of conception (of the baby) was August 8th?

WITNESS: Yes.

ATTORNEY: And what were you doing at that time?

WITNESS: Uh.... I was getting laid!
_________________________________________________

ATTORNEY: She had three children, right?

WITNESS: Yes.

ATTORNEY: How many were boys?

WITNESS: None.

ATTORNEY: Were there any girls?

WITNESS: Are you shittin' me? Your Honor, I think I need a different attorney. Can I get a new attorney?

April 27, 2008

Authentic Dialogue

For as long as I've been involved in ecumenical dialogues - both interfaith and intrafaith - one issue I've been extremely concerned about has been the inclination for dialogue partners to remain at the comfortable level of superficial pleasantries and convenient alliances.


Beyond establishing friendship within such contexts of dialogue, I've often felt that authentic friendship also involves mutual searching for truth (however it is defined), together with mutual help rendered in one another's search. This is something I have, rightly or wrongly, observed to be largely absent in most dialogues.


I'm delighted to have come across Cardinal Jean-Louis Tauran clarifying the following:


Interreligious dialogue is certainly a bridge-building exercise. […] It includes creating harmony in society, encouraging development of friendship and spirit of tolerance. But it goes beyond the niceties of polite conversation which encourages people to stay where they are and avoid talking about the grey areas of disagreement. It is a journey in search of the truth.


[ Read more ]

April 25, 2008

How Little I Know

Just a very brief reflection before I shut down for the day. I'm in the midst of teaching a course at a local parish. It's a course on the differences between the major Christian traditions. The course is well-attended with some 50 participants. I think we're having fun so far.


This evening, we had a brief moment of mid-course assessment and evaluation forms were handed out to the participants. When I returned home, I looked through the responses in the evaluation forms and came across something which I'm unlikely to forget anytime soon:


Question: Briefly share one major lesson you have learned from this course so far.


Response: How little I know.


To call this apophatic theology would be an understatement. It sounded to me like the cry of a heart that truly thirsts after the splendour of God's truth.


Lord, please make me humble like that. How little I know.

April 24, 2008

The End, A Beginning

sprinter.jpgI have just completed what I think is the final editing of my doctoral dissertation entitled The New Asia, and will be handing it in this weekend.


I’m told that my examiners will be a professor of Divinity from Cambridge University (external examiner), an associate professor of History from the National University of Singapore (external examiner), and a professor of Systematic Theology from Trinity Theological College Singapore (internal examiner).


Results are to be known in a couple of months’ time, while a publisher for the dissertation is already at hand.


Sure, it makes me shiver and quiver. But honestly, even if I failed, I wouldn’t regret the past nine years of my theological journey. Every bit of it has contributed to the very convictions I embrace today; from the elementary learning of Greek alphabets to the philosophical articulations of theological discourses.


Also, it’s not often that seminarians get to say that they’re glad they read Theology in the seminaries they've graduated from. But I’m truly privileged to be able to say with a deep measure of healthy pride that I read Theology at the feet of some truly brilliant and competent minds, as well as some deeply spiritual people. I’m proud of my alma mater.


Ironically, my theological journey has taken me to a place where I least expected I’d be at when I first stood before the starting line. It has shocked many, and will continue to shock more others.


But here I stand, more confident than ever about what I believe in.


The past six months has seen me engaging in one of the most intensive and extensive theological research efforts throughout my spiritual and intellectual journey. I’ve studied Theology in the past six months as if it was an issue of life or death – because I believed it was so. Had it not been owing to a crucial faith decision that stood before me, it would’ve probably taken me two years to attain all this understanding. It’s strange what conviction does to a person.


And in just six months, my framework of understanding has been further revolutionised, my depth of wisdom challenged, my discernment of life and spirituality deepened. I’ve studied like never before, prayed like never before, queried like never before, and found answers like never before. I look backward and I see a helpless juvenile standing in the shadow of the past.


There is only one way to move on from here: forward.


Looking ahead, I'll be working on the editing of a book on Malaysian contextual theology, the co-writing of another book on Asian theologies, and the possible co-writing of yet another book on the social teachings of the Church.


Yet with much fear and trembling, and with much fervent prayer.


For the rest of this journey, I invoke the prayers of the Holy Mother, the saints from the past, the Fathers and the Doctors of the Church: ora pro nobis.


May I embark on these new challenges with a spirit of awe at God's veritatis splendor.


The end is but a new beginning.

April 22, 2008

Minds, Molehills and Mountains

It’s been hardly three years since I moved up north from down south. Prior to that, it’d been a rather long time since I’d been in touch with a more “conservative” ethos of the Malaysian life. For one thing, most of my young adult life had been spent in the more urban settings. For another thing, I spent quite a number of years being immersed in life in a neighbouring country that’s utterly modern; in fact, very Western in many aspects.


Although I’ve often considered myself as being very much of a kampong boy (“village boy”), I’m beginning to wonder if perhaps I’m suffering from some form of culture-shock, or rather, a reverse culture-shock.


Here’s one big thing that alarmed me during the first few months here, and continues to alarm me: I realised that people here like to make mountains out of molehills. This is true even in the Christian context (or should I say, especially in the Christian context?)


Heck, it's true even in the context of the seminary where Christian ministers are trained. I know, because I taught in one. So let me just use this context as an example, because this was where I suffered the greatest shock after all.


Imagine, the slightest variance from the prescribed dress codes would earn you a spiritual exhortation (by this, I mean just a negligible difference between a collared and a non-collared t-shirt, between having your shirt tucked in and not tucked in). The slightest defiance of a rule, no matter how senseless it might be, could cost you a spiritual tongue lashing.


I’ve also found that the formation of Christians ministers in Malaysia is centred on rules. It’s not uncommon to hear comments like, “It’s the policy” or “I hope you understand, I’m just following the procedures”, no matter how ridiculous or archaic these policies and procedures may be. No one bothers to review the rules – and when someone does review the rules, you can almost always expect that it means a couple of other new rules will be coming up soon. I can’t seem to get used to such legalism. And I couldn’t get used to telling people that they had to somehow abide by such legalism just because “it’s the way things are”. Some people are busy making rules so that things can start running mechanically without them having to think through issues too much.


Another thing I’ve discovered about the formation of Christian ministers in Malaysia – they’re formed in an environment where every molehill becomes a mountain. Make a slightest mistake, no one forgets and no one stops talking about it. Earn yourself a bad reputation, it almost never leaves you and your reputation only gets worse and worse. Challenge the system when it shows itself to be unreasonable, and you’ll get more people cringing at how you’re not guarding your behind than people who’ll buy into your cause. And what’s worse, it gets blown up, blown up, blown up, until it becomes the talk of the entire community.


And here we are, hoping to see Christian ministers becoming people who have a mind to exercise sensible discretion, who don’t abide by rules simply because they need to guard their behinds, who stand up for what is right. We get frustrated when we see ministers toeing the line just because they’re politically intimidated, even if they know what the right way should be. They’re just not being incubated in an environment that embraces such values throughout their formation. The present ethos is making them become that which we least desire for them to be as spiritual leaders in the church.


When you unthinkingly order people’s lives by rules in the present, it’s inevitable that they learn to unthinkingly order their own lives by rules in the future.


So, that was just an example using a context in which I previously worked. It's unfortunate that this context happens to be a seminary - it makes me wonder where the Christian community is heading towards.


And then, at the wider level, it also makes me think about the state of things in Malaysian society, if this seminary context is not perhaps reflective of a wider reality as well. And to think we wanted leaders in society who could actually think.


Sure, there's a bunch of people who are astute thinkers in the Malaysian society - we call them "opposition". If I'm not mistaken, that's what they call such thinkers in the seminary where I taught too.

April 21, 2008

Ora Pro Nobis

The Church Triumphant, the unseen counterpart of the One Holy Catholic Apostolic Church visible here on earth – composed of our friends, all saints and martyrs – is a gift from God.


Comprising one Church, visible and invisible, tangible and mystical, we look to these our triumphant friends, our Fathers of the faith, our cloud of witnesses (Heb 12:1) , to pray for us to the Lord our God as we journey through the rough terrains of life.


Lord, have mercy;
Christ have mercy;
Lord, have mercy;
Christ, hear us.


Saint Michael, pray for us;
Saint Timothy, pray for us;
Saint Elisabeth, pray for us;
Holy Mary, pray for us;
Ora pro nobis, ora pro nobis.


Juan Diego, pray for us;
Catherine Drexel, pray for us;
Saint Francis, pray for us;
Saint Lucy, pray for us;
Ora pro nobis, ora pro nobis.


Saint Nicholas, pray for us;
Saint Cecilia, pray for us;
Saint Joseph, pray for us;
Saint Gabriel, pray for us;
Ora pro nobis, ora pro nobis.

April 19, 2008

Theology and Kenosis

For theology to be a spiritual discipline, it must be a kenotic exercise.


Some segments of the Church - some Christians - are inclined to think that theology is a matter of opinion, that one is entitled to the right of private judgement in matters of faith and morals. All this is undertaken in the name of relevance, academic enquiry, and the virtue of freedom.


Freedom, there is. But freedom presents the obligation for the pursuit of truth, not opinion. And truth - be it in propositional or relation form - must correspond to the aggregated experience of the faith community's encounters with the Lord of the Church throughout human history.


Theology is an exercise that requires the kenotic, self-emptying exercise of thinking and feeling with the Church. Inasmuch as the kerygma of the Church may at times be difficult to reconcile with our experiences and opinions, she is nevertheless a Church that has been given the Holy Spirit Who guides her and preserves her in all truth.


Mother Church never errs. Not because her people are infallible, but because the Spirit Who animates her is infallible. That some people in the Church have throughout the course of history failed to live up to her doctrinal and moral standards does not in any way mean the Church has failed. She is, after all, the One Holy Catholic Apostolic Church.


Already, I can hear voices muttering "I beg to differ" and "I disagree" from a distance. For as long as we are stuck in the rut of the "pick-and-choose" Christianity, we remain far from God's purpose of giving us the gift of the Church. He cannot have God for his Father who does not have the Church for his Mother.


Fides quaerens intellectum.

April 18, 2008

Right Lefty

Having always been perceived as a left-winger where I came from,
It feels very strange to be pronounced "right" and "orthodox" where I am now.

April 16, 2008

HolyFatherBenedictXVI.jpg

A Very Blessed 81st Birthday to you, Holy Father.


We - together with the Blessed Mary and all the saints - pray for you and all the shepherds whom God has in His loving grace given to His Church, that through you and them, the Spirit of God may continue to guide His people in all truth.

April 15, 2008

Ouch! That Really Hurt!

Political Tsunami: the Aftermath

SacredHeartJB.jpgSo the general election of Malaysia is over, and the Cabinet has been appointed.


There you have it, the people you have chosen now sit in the offices to which they have been appointed.


After this political tsunami, what's next? Tricia Yeoh, Director for Centre for Public Policy Studies (CPPS), expresses her hopeful observation that


...Malaysians are now pointed in the direction of democratisation, an equitable society, social justice, principled governance (over and above race-based politics), public accountability, and freedom of expression.


How may Christian individuals in Malaysia participate in this struggle?


What might be some appropriate theological responses to these issues confronting Malaysia?


What sort of spirituality can Malaysian Christians embrace in the light of these realitise?


Topic:
Blessings Amidst Blunders... A Contextual Liberation Theology for Malaysia


Resident Instructor:
Revd Dr Jojo Fung, SJ


Invited Speaker:
Sherman Kuek


Venue:
Sacred Heart Cathedral,
Taman Sri Tebrau,
Johor Bahru, Malaysia


Date/Time:
22 April (Tuesday) @ 8 pm

The Human Heart

Yours is a lie,
Mine is a justification.


Yours is complacency,
Mine is relaxation.


Yours is self-deceit,
Mine is a psychological barrier.


Yours is control,
Mine is planning.


Yours is a wrong,
Mine is a mistake.


Yours is a sin,
Mine is a weakness.


Yours is hypocrisy,
Mine is etiquette.


Yours is wishful dreaming,
Mine is hope.


Yours is superstition,
Mine is faith.


The human heart is self-deceiving, always comparing its best with the worst in others, and its worst with the best in others.

April 14, 2008

Categories, Categories

There seem to exist multiple categories of theology, and people are often confounded by these categories. To explicate the meanings of some of these important fields of theological specialisation, I have adapted the following information from What Theology Is by Aidan Nichols, OP. Together with that, I have done some minor additions which I find useful:


What is faith based on?
This is fundamental theology.

Fundamental theology helps one to help other people keep the faith, by removing difficulties they may have about believing. It also helps one to convert others to the faith, by suggesting considerations relevant to the truth of Catholic Christianity.


How has it come down to us in history?
This is historical theology.

Historical theology helps one to discern the impression which Jesus Christ made upon those who first met him (the New Testament), the situation he lived in (the Old Testament) and the way his image and teaching have been preserved and presented in the Church (the history of doctrine). In these ways, historical theology enables one to put over the faith in a way that is concrete, circumstantial and historically correct.


How is its content a unity?
This is systematic theology.

Systematic theology helps one to show people how the faith hangs together, how it all makes a satisfying design which is an inspiration to live by.


How does it sound when articulated in the language and culture of particular communities?
This is contextual theology.

Contextual theology helps one to explain the faith in a culturally relevant way to particular groups of people. These groups may consist of clusters of peoples reflecting similar races, languages, nationalities, genders, etc.


What does it imply for living?
This is moral theology.

Moral theology is useful in showing people how they might be growing personally in relation to God and their neighbour.


What does it imply for the rest of what we know?
This may be termed practical theology.

Practical theology shows them the relevance of their religion to their professional work or private concerns, to their general knowledge or the social situation.

Blog Meme

My my my... here's a really interesting blog meme. And since I've been targeted by the Lonely Dissertator (well, he is the Lonely Dissertator, ya know), I'll do it:


1. Provide a list of the books you’re currently reading.

Bruce Davis, Monastery Without Walls (Berkeley: Celestial Arts, 1990).

E.A. Burtt (ed.), The Teachings of the Compassionate Buddha (NY: The New American Library, 1955).

John Paul II, Crossing the Threshold of Hope (NY: Alfred A. Knopf, 1994).

John Paul II, That They May Be One: On Commitment to Ecumenism (Rome: Vatican, 1995).

Richard P. McBrien, Catholicism (NY: HarperSanFranciso, 1994).


2. Pick up the nearest book.

3. Open to page 123.

4. Find the fifth sentence.

5. Post the next three sentences.

Since we are not called upon to be anything in particular, we need no space. We are free. If we were anything, we would not be free.


6. Tag five more people.
Blogpastor
Drifting Sojourner
Dr Alex Tang

Sivin and Wilful Sunflower have been tagged. Really, I don't know anyone else who reads my blog and who might respond to being tagged. So I'll have to settle with just three.

Political Correctness

You fool! Since when have I ever been politically correct?


I didn't give up all those things in life to be politically correct just so I'd be able to occupy all those chairs of vanity in which you sit to exalt yourself.


I'm more dead to myself than you think.

April 11, 2008

Church and Politics

vote.jpgMany Christians seem almost entirely unsure about the role of the Church in the political arena.


Some Christians, on the one hand, seem to relegate the role of political partisanship to the Church, as if it was the responsibility of the Church to sway people either towards or away from particular political inclinations and parties.


Some other Christians, on the other hand, seem to think there is no role at all for the Church in politics and that she should maintain a posture of absolute silence on anything within the domain of the secular state.


One must remember, the ultimate concerns of the Church of Jesus Christ are not of this world although they find their temporal embodiment in the present circumstances of this world. The Church, beyond elections, democracy and government (all of which are legitimate mechanisms for the regulation of the temporal world), finds her prophetic calling in the upholding of peace and justice in the world, for these deal with the higher and eternal values of the Christ who established His Church in the world.


Elections, democracy and government are therefore – in the eyes of the Church – nothing more (and nothing less) than instruments for the promotion of peace and justice. She of herself is to be a non-partisan, non-political entity.


The Church’s task as the visible Kingdom of God in the world is to articulate and proclaim its concern for justice and peace, and to strive towards upholding it. This task at times involves the expression of support for specific causes that coincidentally favour particular political positions and organisations; but these are merely coincidental, for the Church’s other articulations of peace and justice may very well coincidentally condemn the causes of those very same political positions and organisations her previous articulations seemed to endorse.


It is therefore not the particularities of any one political entity’s positions the Church seeks to endorse or illegitimise, but rather, the causes and values for which these particularities stand. Christians should therefore make no mistake about it. If the Church’s expression of support seems to endorse the cause of any political entity, it is entirely coincidental. Likewise, if her expression of condemnation impinges upon the cause of any political entity, it is also not the political entity itself, but rather, the cause she seeks to condemn.


Therefore, the position of the Church is neither one of utter indifference nor political partisanship. Her position is one of justice and peace, this being a position that coincidentally presents profound implications for the express stances of political entities.


Having understood that, the individual Christian is then called to vote for the cause of justice and peace, and not in accordance with the law of partisanship. The Church together with her leadership are also to refrain from telling people, “Vote for…” or “Do not vote for…”; this is not her calling. Her calling is to execute and sustain the consciousness of people in matters of justice and peace, to be the righteous voice of Christ in a partisan political world.


Of Himself, Christ is neither government nor opposition, Labour nor Conservative, Democratic nor Republican. Christ is Christ.

April 8, 2008

Civilisations & Religions

Civilisations are a strange thing.


Some civilisations admire the man who pushes his way to the top in any walk of life, whilst some others admire the man who abandons his ego.


Most world religions claim to admire people who abandon their ego, but are embodied by institutions manned by people who strive to push their way to the top.

April 6, 2008

Were Not Our Hearts Burning?

Today we recall the Emaus experience, together with the lostness, despair, and helplessness which accompanied the friends of Jesus as they were walking away from Jerusalem in utter disappointment.


But then came a strangely unfamiliar face who performed a familiar action. Through the breaking of bread, they recognised who this person was as he held himself in his hands, as he lifted up the offering of the bread and wine:


When he was at the table with them, he took bread, gave thanks, broke it and began to give it to them. Then their eyes were opened and they recognised him, and he disappeared from their sight. They asked each other, "Were not our hearts burning within us while he talked with us on the road and opened the Scriptures to us?"


I wonder if we ever still recognise Jesus in the normalcy and monotony of life - even in disappointment and despair - anymore. I wonder if the experience of burning hearts at Christ's revelation of himself in the breaking of bread still holds true.


Lord, I'm not worthy to receive you, but only say the word and I shall be healed.

April 3, 2008

Commentary on 12th Malaysian General Elections

Dear Friends,


Below is a commentary on the results of the 12th Malaysian General Elections which took place last month. This commentary is written by Tricia Yeoh on behalf of RoH Malaysia.


In several months' time, RoH Malaysia aims to publish a book consisting of various papers written by the members of our Team. This book will contain a fuller assessment of where we think Malaysia is now in her journey towards a mature society. Complementing this assessment will be our theological, pastoral, and spiritual responses towards these observed Malaysian realities.


For now, here's a foretaste...


Commentary on Malaysia’s 12th General Elections 2008
For Revolution of Hope (RoH Malaysia)

by Tricia Yeoh
April 2008

Tricia is currently the Director of the Centre for Public Policy Studies, at which she engages in national socio-economic issues through research, analysis and fostering policy dialogue. This covers a wide range of issues, dealing for example, with inter-faith dialogue and economic policies. Her work involves interacting closely with the country's socio-political environment. She hopes to work constructively toward a matured and united Malaysia, and envisions faith and vocation as one, as we seek common goals and platforms in the long-term nation-building process. She blogs on www.egalitaria.wordpress.com.


For those who have toiled many years fighting injustice in Malaysia, the results of the 12th General Election was considered vindication. Growing frustration with the administration led to what has been called a “political tsunami”, leading to the stronghold Barisan Nasional coalition losing its two-thirds majority at Parliament level. More shocking was its loss of four states, leaving the loose Opposition coalition to lead five State Governments in total, also unprecedented since Malaysia’s independence in 1957.


There were certainly a host of factors leading to this watershed event. Touted very much as an elections in which people exercised punishment votes, the percentage of popular vote for the coalition Government fell from 63% in 2004 to 51.2% in 2008, showing only slightly more than half of Malaysia’s voting population showing support for the present administration. These “push” variables have been charted out in analytic terms, listed in simple order as state corruption, inflation, displeasure with the New Economic Policy and its accompanying preferential policies for the Bumiputera community (made up of Malays and natives of the land) resulting in gross intra-ethnic socio economic disparity, issues of religious freedom, the economy, and the general perception of institutional and structural failures (the judiciary and police are two in particular).


One of the more significant “pull” factors was Anwar Ibrahim, Malaysia’s ex-Deputy Prime Minister, who, after his recent release from seven-year imprisonment, went on massive rounds all across the country to rally for candidates in his party (Parti Keadilan Rakyat, originally formed on the premise of highlighting political injustice that was served him in 1998). Anwar’s ambition is to shoot for power, namely as head honcho of the state, and observers see these results as steadily laying the bricks in that very direction. The fact that the nation’s ex-Prime Minister, Tun Dr Mahathir Mohamed (arch enemy of Anwar), launched a series of strong criticism against the present Prime Minister Abdullah Badawi added fuel to the fire.


In a complexity of sorts, Malaysians had a plethora of issues and platforms to choose from, in voting against Barisan Nasional. All seemed to work in favour of the opposition, even if this was not considered a viable alternative. If one were not necessarily an Anwar supporter, one would weigh carefully the once-considered-wisdom of Dr Mahathir. If one were not necessarily an advocate for human rights and social justice, one would cite the dwindling economy as a reason to awaken the seemingly slackening Government. In either corner one turned, one was hit smack in the face with endless issues 360 degrees all around. The degrees and complexities to which each issue lent itself to the fabric of dissatisfaction remains to be explored. Some, for example, have argued that the Government’s last-minute decision to withdraw the use of indelible ink (earlier promised tooth and nail to enhance transparent election processes) was the straw that broke the camel’s back, proving the insincerity and potential fraudulence of the system.


As results streamed in steadily on a late Saturday night, into an early Sunday on March the 9th, Malaysians awoke to a new dawn. This new Malaysia was one characterised by an empowerment that although ironically belonged to the people, was also unrecognisable. For so long had frustrations simmered silently, until no longer could a storm in a teacup remain still. Despite initial hiccups, political instability within the opposition groups (PKR, DAP, PAS) and Government (UMNO, MCA, MIC, and others), this momentous event marks a positive step for Malaysia’s democratisation process as a whole. People now acknowledge their role as participatory citizens in the future of the nation, the very element necessary in any democracy.


Perseverance and longsuffering take on a new meaning in light of this new Malaysia. Many strived towards achieving a goal, although this goal was nowhere near in sight. Underlying this was a belief, real or imagined, that someday their work would reap good fruit. Now, whether or not these results would have been harvested in one’s lifetime is irrelevant, since dedication to a cause (for social, economic and political justice) should not be influenced by one’s belief in its ease of attainment. No, many should (and would) have continued working anyway, in creating a better society, whether or not the Elections resulted in opposition obtaining zero or 82 Parliamentary seats.


The point is, sweet victory was tasted and it is a welcome reminder that little “kingdoms on earth” can be exemplified right here, right now. Why the results of the Elections are considered a victory is not because Barisan Nasional lost numerous seats, nor was it because the Opposition control five out of 13 state Governments, a fivefold achievement. It is because Malaysians are now pointed in the direction of democratisation, an equitable society, social justice, principled governance (over and above race-based politics), public accountability, and freedom of expression. For all political parties to recognise this is a giant step for the country. Now begins the actual work in putting rhetoric into practice. Malaysians are holding their breath, but they acknowledge this. That this outcome has been a blessing of the most extraordinary kind.

Sherman YL Kuek



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A theological researcher. A conversationist on theology, spirituality, and culture.

A pilgrim seeking to inspire the world to live in the way of Christ.



A friend. Journeying towards relational, formative, missional, authentic, transformative, meaningful, kingdomic and communal faith in the redemptive Spirit of Christ.

I entreat your frequent visitations, for it is in the company of community that life is authentically formed and meaning is shared.



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