Nowadays the world is plagued with ironies if not contradictions: violence done in the name religion, beliefs and traditional values suppressed in the name of inclusiveness, vocal minority acting as if representing the silent majority, and the like. Christians are of course not exempt from the problem of inconsistency, particularly that of acting in a manner contrary to their professed faith. However, since God in His mercy has given His Word and Spirit to the church to help her witness "in a manner worthy of the gospel" (Phil 1:27), we should through reflection and self-examination strive to bridge the gap between what we profess and how we act and relate to others.
During the seasons of Advent, Christmas and Epiphany, Christians around the globe rejoice over the birth and ministry of Jesus Christ. For many churches, the Christmas period has also become a season of evangelism. Amidst the hype, a reflective heart in the light of the Gospel remains important during this period. In fact, the impetus for reflection is already embedded in the collective remembrance of Jesus' humble birth and His sacrificial ministry to the world. In particular, the liturgical seasons provide a pertinent occasion to reflect upon the problem of Christian triumphalism on one hand, and apathy on the other hand.
Christian triumphalism places exclusive emphasis on Christus Victor, claiming that the resurrected Christ has defeated all His foes and so will the church in the present age (not in the end, but now). Aiming to transform the world with Christian values, Christians with such aspiration inject into the practice of Christian witnessing the agenda of changing the world for Christ. Such ambition, noble in itself and biblical in part, is however vulnerable to a misguided sense of superiority. It ignores the humble entrance and the challenging journey of Jesus leading Him to the cross, and the possibility of God's presence in human suffering.
In contrast to the zeal of triumphalistic Christians to enter and transform the world, there is, on the other hand, an ongoing Christian indifference to the world outside our own skin, our cell group or the four walls of our church. Such apathy, displayed most evidently in the scope of individual and corporate prayer, rises in part from the biblical teaching of separation between the church and the world, and in part from the confusion between the world and the worldly. When leading to a form of social withdrawal or parochialism. such Christian apathy has led to an escapist attitude towards the troubled world.
Christian triumphalism and escapism alike have alienated Christians from the reality of suffering in human existence, rendering Christians to appear as pilgrims and strangers in the world, but for the wrong reasons. The irony is this: it is not uncommon that the more fixated they are on winning the battle of transforming the world and winning souls for Christ, the more estranged they may become from the struggles of others. The humble birth of Jesus, His baptism that identifies Him with both the fallen world and the will of the Father, and His ensuing journey with the people, both friends and foes -- these stories should lead us to rethink the manner we relate to the world.
Christians share a common social space with others. Hence, there will be times when we need to work alongside others to respond to the social reality we all face. It is certainly a presumption that Christians are always the only community providing responses to social challenges and needs. In this respect, what Paul told the Philippians remains relevant: "whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable -- if anything is excellent or praiseworthy -- think about such things" (Phil 4:8).
Commenting on the Christian view of human knowledge. Augustine in the fourth century wrote that "all good and true Christians should understand that truth, wherever they may find it, belong to their LORD" (Teaching Christianity, 2.18). Similarly, John Calvin acknowledged that "in reading profane authors, the admirable light of truth displayed in them should remind us, that the human mind, however much fallen and perverted from its original integrity, is still adorned and invested with admirable gifts from its Creator. If we reflect that the Spirit of God is the only fountain of truth, we will be careful, as we would avoid offering insult to Him, not to reject or condemn truth wherever it appears" (Institutes of the Christian Religion, 2.2. 15"). These words of the apostle and great teachers bring to view the virtue of appreciating others outside the church who have "admirable gifts" to contribute to us and society at large.
The ability to recognize and appreciate others' contributions enables us to go beyond the four walls of the church when responding to a social reality, such as the breaking down of social norm in the face of rampant individualism. In this respect, it is worth mentioning that traditional conventions and Christian values are not necessarily mutually exclusive. Albeit with different undergirding worldviews, values such as integrity, honesty, compassion, peaceful coexistence with others are part of our social values as much as they are part of the Christian ethos.
It is therefore possible and in fact necessary for Christians to work with other religious and non-religious communities to maintain and develop common values shared by the majority in Singapore society. For example, the institution of family, constituted by marriage between a male and female, is not unique to Christian but held across different ethnic groups, and across the religious and non-religious divide. The church with clarity and modesty should therefore strive to work with other communities in upholding the institution of family and in forging common values.
So as we participate in the festive season, may our collective memory of the humble birth and public ministry of Jesus Christ enable us to recognize truth, beauty and goodness, to genuinely share others' joy and happiness, and to embrace the reality of suffering, wherever it is found.
