hemakesallthingsbeautiful

[hemakesallthingsbeautiful]

The Tension of Being

There will be days when the tension between what humanity and the world ought to be and the reality of life as it is in all its suffering and injustice appear to be so irreconcilable, that it seems inevitable and insurmountable. These will be the times when you will be most tempted to resign to the reality of a broken world rather than hold onto a future promise of restoration. Where hope seems audaciously immature and even naive, where the suffering and injustice is so jarring and heart-wrenching that you wonder alongside the world “if there is a good God, then why does injustice and suffering and evil exist?”. There will be days and moments and sleepless nights of lament- when the world is on fire, when the nations are at war, when refugees are fleeing, when the marginalized and weak and the poor are neglected, ignored and rejected. There will be days when you cannot fathom the reality of children being sold into brothels for a family’s subsistence, and workers being exploited and subservient to endless bondage and labor due to debt and deception, where migrant workers are exploited for profit and gain, when wealth and mammon are pursued mindlessly without a care for the injustices it perpetuates, when the caregivers in your city are depicted as ethnic minorities, foreigners and outcasts, when the loss and grief of loved ones and communities become too overwhelming, where the pervasiveness of discrimination against ethnicities, ignorance of diversity and cultures, and oppression of the poor shatter your belief in humanity’s possibility for goodness and compassion, and when news of shootings and violence leave you in utter shock and disbelief. But do not let the brokenness and sin of this sin-filled world turn you into a cynic. Lament but don’t despair, cry out but do not lose hope, weep but do not remain in sadness, may your heart break but may it not remain broken, may the Lord mend its broken pieces and may you steward it towards redemption. Do not become bitter, lest you become a critic and bystander as the world is on fire. Do not become ignorant and idle and immune to the suffering, relegating to the creature comforts of a disengaged and complacent life of individualism and the materialistic pursuits of consumerism. Do not be marked by an anger that seeks to pursue vengeance with worldly wisdom, forgetting that ultimate Justice will be enacted by the Lord, and the Lord alone. You must remain in this tension, and you must hold onto the promise. You must remember that though mourning fills the night, joy comes in the morning. You must engrave this truth in your heart. 

For there will be also be days when your heart swells with hope and possibility, where the tension temporarily dissipates, and where the glimpses and vision of the kingdom seem palpable, where your prayers “your kingdom come your will be done” on earth as is in heaven, seems like an answered one- at least for a moment in time. There will be days when redemption is not only possible, but a lived reality, no matter how partial it may be, it will be enough, sufficient to sustain us until its fullness arrives. Conversations with strangers will feel life-giving as you stare into their eyes and see the image-bearer God has created them to be; your beloved community and neighbors will reveal to you a fraction of the beauty of the diversity of nations gathering in communion before the Lord in the age to come, your mending relationship with your family will instill in you the possibility of reconciliation and forgiveness; the brothel turned vocational training for survivors will show you how God is capable of transforming the space of the broken into the space of healing. There will be days when the long line at the convenience store is not an inconvenience, but an opportunity for you to pray and bless those in front and behind you, when serendipitous conversations cultivate your empathy, when you’re told that the project you’re working on has blessed and transformed a person and perhaps even the community- bearing fruit beyond any worldly measure of impact. You will taste the humanity’s capacity for goodness, be awakened to the potential for justice, experience the depth of loving relationships, explore the possibility of generosity and abundance, and witness the beauty of creation -where the mundane becomes the awe-inspiring. Your thoughts will be occupied by the good, the true, and the beautiful and you will be captivated by the unconditional love and extraordinary grace of the faith you profess. Take courage, friend, restoration is coming and the Kingdom is imminent. Remember to imagine the kingdom that will be, remember to attend to the brokenness, and woundedness suffering before you, remember to create something beautiful out of this brokenness. Remember to see the spiritual realities, put on your redemptive lens, and remain in the tension as you anticipate an imminent resolution. The new creation is coming, but on this side of heaven, of eternity, of the eschaton- let hope arise.

For this is the tension of being. 

[hemakesallthingsbeautiful]

[hemakesallthingsbeautiful]

Jeremiah 29-33

Amidst the Israelites' exile and punishment, God's mission is being carried out amongst the Israelites and extending to the nations which they now occupy. Not only so, but the Israelites continue to be agents of God's mission. Though they are prone to sin and often wander from His presence and will, the Lord is still committed to fulfilling His promise to them, and proclaims that as they immerse and intercede for the well-being of their new neighbors, they too will find blessing (29:7-14).

The restoration of Israel in many ways precedes and is bound up in the possibility and plans of redemption for their surrounding nations. There is a language oscillating between punishment and promise (30:10-11) and a call to remembrance to the blessings and inheritance that the remnant of Israel will receive, and the blessing to come will be witnessed before the nations, and where the rescuing of the Israelites is both distant yet imminent (31:10-14). As Wright articulates: "The restoration of the elect is not for their sole benefit but so that the mission of God, for which they had been elect in the first place, can be accomplished among the nations" (Wright 2006, 259).

And although Jeremiah, the prophet to the exiles, an appointed agent of God's mission is confused by why God unravels His purposes through the unjust and evil leadership of the Babylonians (32:26), God does not hesitate to assert His sovereignty and control over the circumstances which seemingly point to how Israel has lost favor with their God; a reminder that the mission of God often plays out in ways that are beyond the grasp of limited human wisdom and how even unjust individuals and circumstances are submissive to God's larger purposes (32:30-34). Yet the impending punishment is necessary in order for the Israelites to return to the Lord, and the very means whereby God will re-ignite the hearts of His chosen missionary people. But the wastelands of Judah and Jerusalem will flourish once more (33:10), and the Israelites will not cease being recipients of God's future promise, but will be refined and restored in order to be better carriers of God's mission.

Reference

Wright, Christopher J. H.. 2006. The Mission of God : Unlocking the Bible's Grand Narrative. Downers Grove: InterVarsity Press

[hemakesallthingsbeautiful]

I parted with my belongings, but he parted with his beloved

Bumped into Mr.Chau outside the elevator

As we introduced ourselves, I told him I was new to the building and asked him if he was living with his family

He vulnerably shared that he is currently living alone but lived with his mother until just January of this year

He suddenly Lost his mother who he lived with for a very long time just and she was 91

Had a Lung infection and within fourteen days she was gone

As he shared, My tears could not help but flow and he too, took off his glasses to wipe his water works

He pulled out two tissues disclosing that this is the first time he shared his heartbreak and shed tears in public, much less with a stranger

Within our first few minutes of meeting, We weeped in the elevator from the thirteenth floor all the way to the lobby

The night before, the Lord invited me to pray for this new building, these new neighbours, Lord what does it mean to love my neighbor

Continue to show me what it means to have compassion

To rejoice with those who rejoice and to mourn with those who mourn

Oh Lord, how gracious you are in allowing the Holy Spirit to orchestrate this precious moment of unplanned and spontaneous vulnerability

Thank you for inviting me into these sacred moments

Father fill me with compassion to mourn even those I never knew

To mourn the loved ones not only of myself, but of my neighbours

And to remind others that you are the God who washes away every tear, who collects them in your bottle, who renews our strength and remind us that “blessed are those who mourn” for they shall be comforted

[hemakesallthingsbeautiful]

(Dis)Embodied Image bearers: The redemptive and the fallen nature of Technology & the internet //

The internet has enabled the church to expand its reach locally and globally in unprecedented ways. The internet has facilitates connections and access to knowledge, cultures, people beyond the realms of our geographical existence, allowing for new and innovative ways to evangelise and disciple; creating unique opportunities to build and cultivate relationships and pursue the Great Commission. The past year of the pandemic has shown just how much we rely on the internet to maintain our roles, tasks and relationships- (work from home, streaming online church/small groups, keeping in touch with distant family and friends). Zoom has become the Church's upper room- the place of (online) gathering in the midst of mandated social distancing. Without the internet this past year during the pandemic, once can imagine how many spiritual opportunities we would have missed out on, or how our (spiritual) lives would have been affected in the absence of the internet/technology.

We witness the abundance of spiritual opportunities offered by the internet in our individual spiritual disciplines, and our corporate liturgies. The internet has provided access to resources and platforms and created tools where we are able to engage in evangelism and discipleship by cultivating relationships in diverse contexts and across geographies. We are able to equip missionaries and pray with and alongside distant communities with an internet connection. Through the internet, we are made aware of the news of injustice, inequality and suffering happening not only in our locales, but across the globe; and we are given the opportunity to respond by prayer and intercession, but also through generosity and advocacy. Where in the NT, Paul and his accompanying missionaries had to physically travel from Church to Church to carry the alms collected to the communities and the poor in need, today we are able to do that by the click of a button.

Amidst the height of the pandemic in India, the Church was able to respond to the needs of the local Church and community; and now amidst the volatile and urgent circumstances in Afghanistan, we the global Church are able to remain connected with brothers and sisters in Afghanistan (Links to an external site.), and find ways to respond faithfully to the immediate and growing needs amidst the dire political situation that is unfolding.

Still, we are embodied selves; Christ is God incarnate, word became flesh, Immanuel- God with us. (Herzfeld, 54). Even as we drown in the plethora of meaningful spiritual opportunities facilitated and enabled by the internet, as the readings and Professor Salvatierra suggest, we cannot use the internet uncritically and without thoughtful discernment. In a fallen world, the internet and technology is tainted by human sin, and where data and technology can become idols that breed distraction, unethical behaviour, and practices that encourage more dis-embodied, impersonal and transactional interactions between human beings/individuals.

As Cheong poignantly argues, "the datafication of religious user behaviours become problematic when missional concerns or behaviours are inferred from limited quantitative measures (Cheong, 85).  Image bearers are at risk of becoming impersonal data points rather than beloved members of the community meant to be discipled and cared for relationally rather than analysed technologically. Furthermore, over-reliance on internet and technology may lead to the normalising behaviours of isolation, furthering our culture's emphasis on individualisation- where 'Virtual' Church replaces physical gathering, and where online bible reading takes the place of community bible study. It is important that the internet does not replace the corporate dimension of worship and mission. The Church must not see physical gathering and community (when it is safe and possible!) as an option amongst many, but the priority and the desire of believers.

As Professor Salvatierra reminds us, one of the ways in which we are to mitigate the spiritual damage caused by the internet, is to adopt a practice of sabbath resistance. We must learn to prevent ourselves from being overdependent on the internet and technology in being the primary mediator of our connections and spiritual disciplines, lest we be formed into dis-embodied image-bearers. While we should seize the opportunities of the internet that will enable us to conduct outreach, advocate, evangelise, and disciple, we should also be wise in discerning what is lost in such opportunities, and how to restore and redeem them. Just as sabbath is made for Man, not man for sabbath, may we be reminded that the internet was made for image bearers, not image bearers for the internet. My prayer is that we would not become slaves to technology or the internet, and the temptation to make it our idol whether knowingly or unknowingly, but may our use of the internet fall under the Lordship of Christ.

[hemakesallthingsbeautiful]

A Prayer for Afghanistan // August 2021

Heavenly Father,

Our hearts lament for the people in Afghanistan. Amidst this sudden and volatile Taliban takeover in power, we are at a loss for words, and overwhelmed with a sense of helplessness amidst the seemingly hopeless situation.

We intercede for the people who are fleeing in fear of their lives and freedom. We lift up the women, girls and the most vulnerable in society, whose lives and safety are at risk, who have been separated from family and loved ones, who are too afraid to show up to school, work, and public spaces, and who are at risk of being pursued and persecuted. We commit their lives and well-being up to you Lord. Provide pathways for safety, encounters marked by miracles, escapes when possible, and safety should their only choice be to stay in the city.

We pray for the military personnel, authorities, and those in 'power'. May you grant them wisdom, compassion, and gentleness as they find the best ways and opportunities to evacuate and secure the livelihoods and futures of the fleeing Afghan community.

Father, we pray for the Taliban leaders and soldiers. Lord, soften their hearts, give them visions of your love, of the gospel and invite them into your grace. May they meet you like Paul did on the road to Damascus in the midst of his work of persecuting the church. Would you instil in them hearts of compassion and gentleness. May they not be blinded by the pride and privilege of power. Grant them understanding to recognize the fear of the people of Afghanistan and their desire to flee from their rule. Show them your loving Goodness, that they may have a taste of your freedom and peace, that they too may extend it to your people.

Lord, move in the hands and hearts of the international community. May they respond swiftly and compassionately, opening their borders and offering up their resources and the abundant storehouses to meet the needs of the Afghan community- their neighbors.

Father, we pray that you would raise up intercessors, peacekeepers, advocates, pastors, missionaries, community leaders- those in formal roles, those in the local Church, ordinary citizens- move them to speak, act and respond to the plethora of material, practical, emotional, mental, and most importantly, spiritual needs in this moment of chaos and crisis.

Jesus- bring forth your mercy and your Kingdom. Wipe away every tear, and bring peace to this broken world. We cling onto the peace you leave with us; your peace that surpasses that of the world. We will not be troubled, and we will not be afraid, holding onto your stedfast love. We know you are the God who sees, and you are the God who acts. Your kingdom come, Your will be done Lord, in Afghanistan as it is in heaven.

In your name we pray,

Amen

[hemakesallthingsbeautiful]

Pure mathematics and the presence of God

Pursued because they are beautiful in and of itself not as a means for something we want to obtain other than itself

Contemplating infinity and eternity and that which is mysterious and unfathomable

Does that which brings us into awe and wonder necessarily pragmatic?

Or is it in our ability to value its essence rather than its utility?

[hemakesallthingsbeautiful]

The Call of the Church

I think the Church's responsibility and call with regards to globalization is to affirm the power of the Gospel and Christ's redemptive work on the cross, and forthcoming Kingdom as being the motivating and sustaining source of our pursuit of mutual human flourishing, justice and shalom in this life.

Firstly, I believe that the church must be committed and grounded in the truth of the gospel when articulating a theological vision for what mission and the great commission looks like when responding to the needs and inevitable outcomes of globalization. We must be reminded of our complicity in failing to uphold the dignity of our fellow image-bearer, and how our individual and collective action or inaction has contributed to the suffering and injustice of our fellow neighbors- God's beloved. For is this not what it means to know God? As the book of Isaiah says: "He defended the cause of the poor and needy, and so all went well. Is that not what it means to know me?” declares the Lord. “But your eyes and your heart are set only on dishonest gain, on shedding innocent blood and on oppression and extortion.” (Jeremiah 22:16-17)

As Thatcher argues, such must go beyond self proclaimed acts of illusory or even fickle charitable 'giving', through individual philanthropy or collective aid for the poor, vulnerable and downtrodden- but an acknowledgment and repentance in our complicity and culpability in our and our nations' shalom-breaking (Thatcher, 42). The idea of 'reparations' and acknowledging our individual, church, and culture's complicity in systemic or structural sin that has perpetuated unjust circumstances in institutions and for particular communities, unfortunately is a contested issue in Western Christianity. I would even argue that the disunity and 'theological' disagreement within the church on the nature and breadth of sin is what cripples us from witnessing in a unified and collective way and to secular culture and institutions on what pursuing shalom and human flourishing looks like. As Thacker poignantly states, individualism has become unchecked, and the corporate dimension of redemption and salvation has been lost (Thacker, 144).

Secondly, I think we as the Church must act as the body- empowering believers to be obedient, bold and hopeful in stewarding our respective callings and collective and interdependent calling in pursuing the common good. Aside from our 'contingent' callings which may come in the form of our specific, or unique vocational careers, the specificity of these callings are meant to be subsumed into our shared collective callings- to bear the image of God, and restore the image of God as author Andy Crouch speaks of in his book Strong and Weak. Furthermore, as Myers reminds us: "human beings are to be actors in God's world", and that we possess or rather have been gifted and entrusted with human freedom and agency to bring forth human flourishing or correct any conditions that diminish it (Myers, 22).  I'm often awestruck at God's intent and purpose for creation and human beings and desires to use us in his unfolding redemptive plan to bring forth His kingdom, and I wonder how we, the Church can empower and encourage one another to be aware of the enormous task God has entrusted us with. As we witness the injustices brought forth by globalization, especially how it has failed to uphold the dignity of our neighbors and their capacity to flourish; Will we live it our faith, and remember that we indeed are our brothers' keepers? And will we respond prayerfully, obediently, and with great hope in response to the calling to pursue and co-labor with God in the restoring of shalom and mutual flourishing of the world, particularly for the least of these- in our churches, careers, relationships, advocacy, volunteering- and wherever and in whatever sphere of influence we find ourselves?

Myers, Bryant L. 2017. Engaging Globalization: The Poor, Christian Mission, and Our Hyperconnected World.  Grand Rapids: Baker Publishing Group.

Thacker, Justin. Global Poverty: A Theological Guide. London: SCM Press, 2017.

[hemakesallthingsbeautiful]

Advancing Tangible Hope in the Global Order

The United Nations (UN) was birthed out of the aftermath of the two tragic world wars. Prior to the establishment of the UN, was the short-lived League of Nations which was proposed after the First World War in an effort to achieve and maintain peace and security in the global order. Its failure to prevent the Second World War led to yet another attempt at creating an international alliance and global commitment towards preventing the devastation of war, with 26 nations uniting to fight against the axis powers in 1942. Eventually, global delegates from 50 countries convened to prepare the Charter of the UN, which was finally signed on 26 June 1945 (Basic Facts about the United Nations, 4).

The role and purpose of the UN is to maintain a peaceful, just and stable global order. As stated in its charter, it exists to “save succeeding generations from the scourge of war, to reaffirm faith in fundamental human rights, in the dignity and worth of the human person, in the equal rights of men and women and of nations large and small, to promote social progress and better standards of life in larger freedom”; and ultimately for these ends: “to practice tolerance and live together in peace with one another as good neighbors, and to unite strength to maintain international peace and security”. It aims to solve international economic, social, cultural and humanitarian problems and promote respect for human rights and fundamental freedoms, by being a centre for “harmonizing the actions of nations in attaining these common ends” (Basic Facts about the United Nations, 5).

In many ways, the United Nations is a symbol of tangible hope; hope for all that’s possible and that can be achieved should nations have the courage and humility to acknowledge our common humanity, and accept the responsibility and sacrifice it requires of us to realize it. Its tangibility lies in the UN’s pragmatic and preventative agenda, a forum where sovereign nations assemble together to prevent anarchy in the global order and the dangers that come from freely pursuing self-interests and unregulated power and growth. Still, in another sense, it’s hopeful and imaginative. It envisions a global order that is capable of affirming our common humanity- each individual and nation equally dignified, honored and free. The United Nations does not simply seek to protect individuals and nations freedom from war, violence and poverty, but enables freedom towards human flourishing, a necessary means of true development as proposed by Amartya Sen (Lanoszka, 36). Furthermore, this cannot be done through the co-existence of sovereign actors but rather, willing collaboration. The UN is the forum where the first global collective effort towards addressing poverty was pursued as a shared social issue with measurable targets towards progress that were integrated for accountability and impact (Myers, 101). This global vision towards collective change continues to evolve, with the latest edition of the UN’s collective efforts creating a framework for addressing the globe’s most pressing issues materialized through the 2015 UN Sustainable Development Goals (SDGs), which lays out the possibility for international, multi-sector, institutional and grassroots social change to be pursued cooperatively and in unity.

Inevitably, as with all large institutions, the UN can be plagued by politics and bureaucracy. The power imbalance between nations with power and economic prowess and those without are palpable. Who gets a seat at the table at the Security Council? Who has veto power? Who has resources to use diplomatic efforts to set agendas and influence decision-making? We must be mindful of recognizing the inevitable power dynamics that exist within the UN Structures, and attentive to whose voices we need to amplify in order to ensure their needs are not ignored, dismissed or drowned out by those with permanent megaphones. Furthermore, the bureaucratic nature of the UN is also something that has been often criticized. In moments of urgent need to respond to humanitarian conflict, there is no time for delayed action, and in times of necessary collective responses to issues such as climate change and the global refugee crisis, patience is not a virtue. But still, we often return to this unshakeable reality: the UN does not have formal judicial or institutional power to regulate or penalize the action or inaction of sovereign nations. The limits of the UN’s power as an institution can be frustrating, but perhaps even in its absence to coerce or mandate necessary action, it can continue to be a voice of our global conscience. It can continue to advocate with perseverance, amplify the voices of the powerless and the vulnerable, and mediate as the peacekeeper who has faith in the inherent good of mankind, (particularly for those who govern) and for their propensity towards choosing good and not evil, to take action rather than be bystanders amidst the need and suffering and injustice faced by our fellow man and woman. The UN in all its potential and its imperfections reminds me of the common grace that God has blessed humanity with that allows for secular institutions such as the UN to pursue justice and neighborly love in global contexts and with such fervor and conviction.

In my graduating year of University, Former UN Secretary General (UNSG) Mr. Ban Ki Moon gave a keynote address to a lecture hall filled with wide-eyed students with hearts set on dedicating their lives to global social change. He quoted another former UNSG Dag Hammarskjold on maintaining the balance between realism and idealism. “Realists are tempted by the illusion of cynicism, and idealists are tempted by the illusion of utopia” and reminded us: “Keep your head above the clouds and your feet firmly planted on the ground."

Five years since that speech, I’m still more caught up in keeping my head above the clouds than having my feet firmly planted on the ground. Maybe because the vision of the Kingdom of God surpasses any worldly utopia, and comes with a hope that sustains far beyond what idealistic optimism could; and empowers us to pursue justice and meaningful social change not with cynical pragmatism, but a vision towards the promised new creation . And perhaps such is the invitation, that even as we sojourn in this temporary home of ours, to seek the welfare and flourishing of this world and all those in it, for in it we will find ours.

References

Basic Facts about the United Nations. United Nations Publications, 42nd Edition. 2017. ISBN: 978-9211013504.

Lanoszka, Anna. International Development: Socio-Economic Theories, Legacies, and Strategies. New York: Routledge, 2018

Myers, Bryant. Engaging Globalization: The Poor, Christian Mission, and Our Hyper-Connected World. Baker Academic, 2017.

[hemakesallthingsbeautiful]

Globalization and Grounded Hope

Through the efforts of the United Nations, we witness how political globalization has enabled the collaboration and convening of sovereign nations to address complex social issues faced by the world (climate change, global pandemics(!), human rights, poverty, economic recovery). The ubiquitous nature and reality of the most pressing issues inevitably requires the acknowledgment of collective responsibility, and thus collective effort.  As Lanoszka articulates, "individual states, and even regional clusters of states, cannot effectively address global warming, acid rain, pollution of air and oceans, public health crises, large scale migration of people...Such problems have an environmental dimension transcending the political boundaries of states" (Lanoszka, 178). The 2015 Sustainable Development Goals adopted by the UN (UN SDGSs) GA in 2015 is a milestone in providing the framework and establishing institutional commitments and accountability in ensuring that the most urgent, pressing and necessary social issues are being addressed at a local and global scale. The voluntary contributions of member states and from the private sector is a hopeful reminder of the desire and willingness to leverage resources towards necessary and meaningful social change.

Furthermore, UN Agencies like the United Nations Development Programme (UNDP), even with its budget of nearly 5 Billion per annum (Basic Facts about United Nations, 32), have even built measures, infrastructure, and systems (Links to an external site.) to demonstrate transparency in their efforts, and I would argue invite and empower the broader public to be part of its progress in greater ways.

On the other hand, some of the negative forms of political globalization would be when it is used to accomplish individual nation (or party/corporate/affluent) interests or maintain the existing hegemonic order in ways that are detrimental to collaboration in the global order.  As Zakaria aptly states: "The U.S. retains considerable ability to set the agenda and thereby confer legitimacy with regard to what constitutes a problem, crisis or outrage. American ideas and ideas still dominate the debates over Dafur, Iranian nuclear weapons, and Burma", and as he poignantly argues: "Washington needs to understand that generating international public support for its view of the world is a core element of power, not merely an exercise in public relations" (Zakaria, 273). Thus during the last presidency, when the U.S. withdrew from the Paris Climate Agreements (Links to an external site.), a global response to climate change- it leads us to ponder and question the U.S.'s willingness or abilities to lead the global order towards sustainable development, social and progress and human flourishing. Is it capable, and would it take on the responsibility to 'lead' not simply by example in economic terms- but social and moral terms? I am hopeful and I'm sure many are confident that it possesses the unique ability and authority to do so, but can it and will it maintain its role as the gatekeeper and global advocate of human rights and 'freedom'?

The current power dynamics among the global order is palpable. As the U.S.'s hegemonic position is threatened by the rise of China, it is inevitable that political agendas will be played out on the world stage, including through global platforms such as the U.N. An example of this is how China's involvement in the development of various countries in Africa has resulted in inevitable power dynamics, whereby those benefitting from China's development efforts may be left in a position of vulnerability and dependency,  (Links to an external site.)albeit economic assistance. We can also see how recent vaccine distributions by developed nations to developing nations have been utilised as diplomatic strategies (Links to an external site.). While it is difficult and unfair to judge motives and intentions of entire nations, and one can argue that the positive outcomes that result from political globalization efforts outweigh any supposed hidden agendas, I think that it is also important that we are attentive to the self-interests being pursued in political globalization decisions, and its large-scale and long-term impacts it may have on developing and dependant nations who may sometimes be pawns in a larger game towards maintaining or establishing a hegemonic position.

I think that non-Economic forms of political globalization that are most useful and just are those that hold us (sovereign nations & governments) towards upholding a universal standard of justice, dignity and human rights. The UN agencies and efforts addressing global issues, especially those faced by the most vulnerable in the global order among and within nations, such as the UNDP and UNHCR are sound examples of how the pooling of resources and political will by sovereign nations can propel development and change in ways that are grounded in accountability, compassion and generosity. We are also able to see how international alliances such as the G20 are able to convene and lay out visions, plans, and opportunities to address climate change  (Links to an external site.) and economic recovery for vulnerable countries due to COVID. (Links to an external site.)

The United Nations' raison d’etre is birthed out of the tragedies of the two world wars, and thus its very existence and purpose is beyond ‘economic’ well-being for its member states, and in its very charter states its determination to “save succeeding generations from scourge of war’ and to ‘reaffirm faith in fundamental human rights in the dignity and worth of the human person, and the equal rights of men and women and of nations large and small’, and ‘to establish conditions under which justice and respect for the obligations arising from treaties and other sources of international law can be maintained’ and to promote social progress and better standards of life in large freedom” (Basic Facts about the United Nations, 4). Still, as a believer, while I am thankful for the common grace that enables secular pursuits towards progress and change for human flourishing, I am also reminded that our limited human wisdom and efforts will always be imperfect- confined and tainted by human sin and selfishness. Still, we press on precisely because of our hope as Christians, grounded in the truth of all that Christ has already accomplished and will one day complete, and thus now as co-laborers with Christ in the redemptive work in the world.  As the former Secretary general of the UN, Dag Hammarskjold said: "The UN was not created to take mankind to heaven, but to save humanity from hell". Yet, as Christians, our hope is not simply in being saved from hell, but towards communion with God through the coming of the Kingdom of God in the new creation. And through our faith in Christ, lies the promise of this ultimate reconciliation, and the hope in which all other visions and acts of pursuing of flourishing reside, liberating us to pursue social change with a hope that far exceeds that which this world offers.

[hemakesallthingsbeautiful]

Seminary Discussion Reflections //

I resonate with your thoughts on the mobility of the tabernacle, how God's presence is always dwelling among us, and where our encounters and experiences with Him are not restricted to sanctuaries and cathedrals, but in the seemingly mundane places and spaces that are made sacred because in our seeking Him, He draws near to us. I also think that the mobility and the ubiquitous nature of God's presence also is a way to expand and extrapolate our view and understanding of what "worship" and communion with God means and encompasses.

For if entering into God's presence and worshipping him is not restricted to our Sunday services, worship nights, small group discussions, and ministry activities, then perhaps in our constant communion and awareness of His presence , and his dwelling among us is what enables to see every act- mundane or grand, every encounter with a fellow image bearer- stranger or loved one, ever job, role and responsibility-at work and in the world, to be one that is done with a heart of worship and a desire to serve and glorify God. For what does it look like when our entire lives have been so fully immersed in God's presence, that there is simply no distinction between the sacred and the secular because our whole lives have been surrendered to God as an act of submission and service?

This beautiful quote by A.W. Tozer comes to mind:

“It is not what a man does that determines whether his work is sacred or secular; it is why he does it. Let a man sanctify the Lord God in his heart and he can thereafter do no common act. All he does is good and acceptable to God through Jesus Christ. For such a man, living itself will be sacramental and the whole world a sanctuary. His entire life will be a priestly ministration. As he performs his never-so-simple task, he will hear the voice of the seraphim saying, Holy, holy, holy, is the LORD of the hosts; the whole earth is full of his glory."

[hemakesallthingsbeautiful]

2am thoughts on a virtual notepad - unedited

Presence before praxis

Praxis led by theology

Theology not theory

We need theology that does not remain theoretical

And praxis that does not privilege the practical

But integrates the ideology of our theology

Formed by the reading and wrestling with the very word of God and our time spent dwelling coram deo in His loving presence and sweet communion

Then and only then can our

Engagement with the world be shaped by our

Engagement with the creator Of the World

We create culture

Challenge culture by being counter cultural

Flip the world on its head

I’m following Christ

Leading the way with a light that invites

Let the world follow the Way and let us show the way to the way the truth and the Life

His love and His light are a force to be reckoned with

Christ’s loving sacrifice

Redeeming and reconciling

Reminding us daily

That by grace we have Been saved through faith

Jesus the name above all names

All glory to you

[hemakesallthingsbeautiful]

JOSEPH, EXODUS & MIGRATION

The Joseph and Exodus story sheds light on the dire social circumstances that may lead to forced migration, and explores the nuances that inform the limited and distressing decision-making process that individuals and families undergo when preparing for this journey.

In Genesis, Jacob wrestles with the decision to send his beloved son, Benjamin to Egypt that they may obtain food during a famine. “Take your brother also and go back to the man at once. And may God Almighty grant you mercy before the man so that he will let your other brother and Benjamin come back with you. As for me, if I am bereaved, I am bereaved” (Genesis 43:13-15). And in Exodus, Moses’ mother boldly makes the decision to place her Hebrew infant in a homemade papyrus basket and into the river unaccompanied in the hopes that his life will be saved. The decision for a parent to separate from their child for the sake of survival and overcoming danger is a narrative that may sound familiar to us today.

In Cuellar’s Migrant-Centric reading of Exodus, he describes the reality faced by families in Central America and the violence and danger that they are desperate to escape. I think so often, political and public rhetoric has framed migration simply as an illegal act of criminal nature, and it eclipses the ability to empathise with the struggle, trauma, and risks that are endured through the attempt of migration. Rather than seeing migrants as unethical opportunists who are seeking to indulge in a nation’s country social welfare resources, take away job opportunities, or pose dangerous threats to the community; it is important to recognise the desperate courage and insurmountable risk that is required and necessitated by migration, including separating with one’s child and accepting the potential dangers that they may encounter (e.g. the trustworthiness of the paid accompanying stranger, the likelihood of extortion and kidnapping, and the likelihood of never being reunited with your child) for the mere possibility that they will be able to escape the threatening environments they are in back home (Cuellar, 512). I believe that there needs to be a more proactive effort not to view migrants as a monolithic group, but rather fellow image-bears, individuals and families that are facing unique and often uncertain and unfavourable circumstances and left with limited decisions for survival and subsistence. Perhaps only then, would arrivals at borders be met with humane social action rather a response shaped by criminalising myths advocated by mass media and disproportionately shape public discourse and influence government policy towards privatised detention facilities and mass deportations (Cuellar, 510). And perhaps then, we'd be able to see greater national and international initiatives and policies like Canada's Private Refugee Sponsorship Program (Links to an external site.)" which is an initiative that is also currently being explored in the U.S. (Links to an external site.).

Furthermore, in our contemplation of these migration narratives,  perhaps we will be able to more thoughtfully consider our theology of migration, and respond to Yahweh's commandment not to "wrong a sojourner or oppress him, for you were sojourners in the land of Egypt" and seek out tangible opportunities to uphold the UN's Declaration of Human Rights (UDHR) affirmation that "Everyone has the right to seek and to enjoy in other countries asylum of persecution (UDHR Article 14) in our respective roles, communities and institutions as we witness the humanitarian crises before us. (Syria (Links to an external site.), Myanmar (Links to an external site.), Central America (Links to an external site.))

Though Joseph being sold to slavery by his brothers leads him to a rise to power and the eventual reunion with Jacob and his brothers and Moses’ spared life settles him into an upbringing in a home of privilege and power, where eventually he is called by God to bring forth the deliverance and successful migration of the vulnerable Israelites; Will migrants that are fleeing persecution and seeking refuge chance upon compassion and merciful encounters with people in positions of power like Joseph and Moses had when they were in Egypt? And can they too, one day obtain the agency to cooperate and confront the powers and principalities before them that they may provide a gateway for survival and opportunity for their own migrant families and communities just as Moses and Joseph had?

[hemakesallthingsbeautiful]

exchanges about a blog post:

I love what you wrote, and how you expounded on a lot of ideas from the original blog post. 

I think you’re hitting so many key points right now- each of which can become mini-essays of their own:

How the pursuit of ‘justice’ has been tainted because of human sin- especially in GENZ and through the conflation of performative justice and being JUST because that’s what it mean to be HUMAN

How the absolute of forgiveness has not been addressed or recognised- and how that eclipses our understanding of God’s CHARACTER of being just and enacting justice

The role of the church in forming and discipline the younger generation and facilitating conversations that allow for them to lament and be grounded in God’s truth when addressing evil and injustice in the world

I also love what you’re saying here, and I wonder if you can expound on it for 1-2 more paragraphs?! I feel like you are hitting such a climax here- and it can really used to empower the reader towards integrating forgiveness into their pursuits of justice, and why that act is so redemptive and necessary. But also more importantly, how the gospel, and the story of the cross, is what precisely enables us to adopt postures of reflection and repentance, rather than judgment and condemnation. This also speaks reminds me of the Parable of the Unforgiving servant- and that if the power is given to us to forgive, why we must not withhold forgiveness.

I also see how every aspect of the gospel story is being brought to light through your piece:

CREATION:  The question of what it means to be human is returning to the story of creation- of how God created humanity in His image with dignity and honour, and we are image bearers worthy of being loved. This is where we derive our belief that all human beings are to be protected, cared for, loved. 

FALLENNESS: Because of sin and brokenness, we have fallen short of the glory of God and are no longer in right relationship with Him or in right relationship with one another. It is in this season/movement that many people are parked at right now, and it’s a narrow and short-sighted view of the world, as it is the only part of the gospel story that the world knows. And if our desire for change rests in the fallenness without a view for any other of the movements of the gospel narrative- we become hopeless pursuers of justice. The problem with this cultural moment, is that we are fixed on this question which you raised: “How is our humanity compromised?”

REDEMPTION: We want the broken things in this world to be reclaimed and renewed, we want change and activism, but we do not want sacrifice. What is our cross?! What is the sacrifice we’re willing to bear? Jesus redeemed us with HIS LIFE. If we want to redeem something broken in the world- broken systems policies relationships histories- and contemplate on the things we are willing to sacrifice in our own lives to take on these redemptive pursuits. It’s the sacrifice of time and resources and comfort, complacency, lifestyles, ideal careers— and for the church? “Can the body of Christ uphold the space in which people can co-exist transcending the screen, reasserting the real by defining the living according to the life that was raised for the dead, so that HUMANS can LIVE in the full confidence of our worth?” This is so good!! This very question captures redemptive possibility through the role of the church!!

RESTORATION: We must have a vision for holistic justice that leads to peace and reconciliation, harmony and unity. Justice is not the final outcome. We do not end at punishment, we do not end at the cross, we end with unity- reconciled with christ, and as such and with one another. Thus, THIS must be the truth and the foundation of our blueprint of what justice is moving towards- the unity and reconciliation that we’ve been called to for it is in these moments His kingdom is brought to earth, and the question of “How is our humanity realised?” Is finally being answered.

Also, I think it’s interesting because when I read this, I can see both GENZ and the Church being convicted by this. But I think your final paragraph actually says a lot- you are inviting the church into action, into serving and reaching out to GenZ in a way that acknowledges the brokenness that they’re experiencing, and yet it’s such an opportunity for us to recognise the roles we play in facilitating these conversations and ensuring that we are rooted in God’s word and the gospel narrative enough, that we are seeing the world through it, and not the other way around. 

[hemakesallthingsbeautiful]

Last year’s l(am)ent converged and collided with this year’s and 

It seems that a year has came and gone like an eon 

Reminding me to reflect on the the steward I’ve been with this time I’ve had

So graciously been entrusted with

The world comes to a pause 

The sun was still and the moon stopped

One year on, and 

we are still struggling to rest in this liminal space 

between “It is finished” and “He is Risen”

The already and the not yet

Holding onto the resurrection that reconciled us for eternity 

As we hope towards the final resurrection for all humanity

Jesus; how holy could Saturday be if it is pure darkness and silence?

I know It’s just a day and we know now with certainty what tomorrow brings

The empty tomb, the face to face encounters, the reconciliation with the Father

the curtain torn in two in the temple 

So we ran into the sanctuary in desperate cry of your presence

Do not delay any longer, Oh Father

“Come Monday, All will be new and well”

Be patient, dear Child, you say to me.

I am risen.

you are risen, indeed.

[hemakesallthingsbeautiful]

Reflections on Job, Injustice & Pastoring

The book of Job contributes to the theology and practice of Christian pastoral care by providing us insights on human suffering and divine justice. It is a profound reminder not to dismiss the lived experiences of pain and injustice by simply searching for a rational explanation or attributing it to sin or wrongdoing; but to have the courage to lament, contend, and wrestle with God in the absence of explanations and answers, while remaining anchored in humility and recognizing our insignificance and limited human wisdom against the vastness and often enigmatic purposes and sovereignty of God. (Job 38-41)

The attempt of Job's three friends to comfort Job at first read may seem reasonable and even edifying in its rebuke of Job’s pride and righteousness before God. And though we are well aware that the three friends are condemned by Elihu and God himself, I wonder if we as believers resemble the three friends in their theology and practice more than we’d care to admit in our own fears or lack of willingness to 

engage in dialogue with God regarding his justice. The friends’ declarations: “Does God pervert justice? Does the Almighty pervert what is right?” (Job 8:3) and “Can you fathom the mysteries of God? Can you probe the limits of the Almighty?” (Job 11:7) seem to be questions arising out of faithful convictions about the sovereignty of God and perhaps well-intentioned in its hopes to bring perspective to the one who is frustrated or confused with the purpose and reason of their suffering. As I reflect on my own and perhaps even the church’s responses towards addressing not only individual but collective injustice and suffering, I wonder if our words and prayers of well-intentioned comfort and encouragement can sometimes be received as sanctimonious platitudes.

Rather than silence the Jobs among us and within each of us in our seasons of suffering, or command ourselves and others into ceremonial repentance in hopes that God will reveal the sin that warranted the circumstances before us, how can we as believers re-imagine the sanctuary as the place where we discover our voices and are empowered to address God directly? As Balenstine argues: “With mouths opened in the image of the creator, human beings are birthed into created life with a capacity not only to receive God’s words but also to speak their own words not only of praise and thanksgiving, but also of complaint and protest”. (Balentine, 70) As believers and as the church, we must acknowledge the need to empower one another to have the courage and audacity to listen well to one another’s laments without judgment, as such may lead to a lost opportunity for an individual’s sincere encounter with God as they cry for justice inside the sanctuary (Balentine, 71)  that can be formed into an act of worship?

is it possible that lament too, can be a form of worship? As we confront circumstances of innocent suffering, how can we meaningfully oscillate between affirming the truth of God’s unfathomable justice and yet have the audacity to protest against the reality of suffering we fail to comprehend? As believers, how do we cultivate a spiritual discipline of lamenting alongside one another in community as we witness suffering not just of individuals, but of entire communities, nations and global injustices?

[hemakesallthingsbeautiful]

Reflections on Lament- Seminary Writings / April 2021

I believe lament is a spiritual discipline that is crucial to our spiritual formation as believers, and yet is often overlooked or dismissed in Christian communities. Though the majority of Psalms are laments, I think more often than not, we gravitate towards the Psalms of praises and thanksgiving and often forget to mourn before we dance by rushing into joy before we've wept. (Psalm 30)

But in the absence of teachings on how to lament well and a community to lament alongside us, to lead us into postures of lament when we witness the injustice and suffering in one another's lives and beyond that- in our communities, the nation, and the world at large; will we have the courage, boldness, and spiritual guidance to do so?

I was really moved by Balentine's piece on "Inside the Silence of the Sanctuary" where he beautifully writes:

"when we limp toward the sanctuary with bruises and wounds exceeding any sin we may have committed, no one will block our entrance by saying, "No protesters allowed beyond this point." By the same token, we likely feel more authentically human, more empowered to meet the moral and ethical demands of life, when we can cry aloud to the heavens-inside the sanctuary-for justice. Given the tragic sense that defines so much of life in this world, "the chiefest sanctity of a temple," as M. de Unamuno says, "is that it is a place to which men go to weep in common. A miserere sung in common by a multitude tormented by destiny has as much value as a philosophy," or, I would add, as any theology.38 Such are the moral demands of innocent suffering on the rituals of worship." (Balentine, 71)

My prayer is that we as believers and the church, become the kind of people who are singing and crying out laments in the sanctuary alongside and with those who are hurting and suffering and for those who are experiencing horrific injustices and pain. Across the spectrum of emotions God has given us the capacity to express, I think emotions of mourning, grief and sorrow (especially when it is expressed for the suffering and injustice of our neighbours) reflect two very important truths: firstly, our capability for compassion and empathy for our fellow brethren which as believers I trust is grounded in our recognition that they are God's beloved and made in the image of the creator; and secondly, our recognition that something is not as it should be; that humanity's fallenness has brought forth a particular circumstance, situation and reality which is broken and not yet redeemed. Thus, I believe their lament can be a form of worship too- as we learn to respond and rest in the unwavering truth of God's goodness and sovereignty while humbly advocating for the very redemption and restoration that we know God will bring forth one day for the individual, the community, the nation, and the world who is suffering, experiencing injustice and enduring hardship.

I believe that as we develop greater boldness in our ability to lament with hope for the restoration that is to come, that this hope empowers us into tangible acts of intercession and prayer for those we are lamenting for; and from prayer and intercession to meaningful action. Personally, as I lament the humanitarian crisis in Myanmar and the hundreds of lives, including many children that have been taken due to the abuse of power in the nation, the endless number of people who are fleeing and seeking asylum; as I lament the violence and hatred that is arising against the Asian American community in the U.S., as I lament the financial, emotional, and physical hardship that is being faced by the vulnerable due to the pandemic; I am becoming more aware that God is not simply asking me to stay in the sanctuary; but to live out the second commandment "Love your neighbour as yourself" through a commitment of love, sacrifice, and generosity.