We live in a world that is being dominated by neo-liberal globalisation which has at the same time imperialised the rest of the world, including erasing national boundaries and local traditional cultures. Now, a timely moment has arisen (
kairos) when the Kin-dom movement summons the emergence of a countercultural movement of believers in religion. This calls for Christian believers, especially intellectuals (in the sense of critical thinkers with professional and academic qualifications) to band together and think more concertedly within our Malaysian context so that we may imagine more globally while we act more locally. This comes in the light of the Asian understanding of knowledge and the local cultural wisdom of our people in Asia-Malaysia, not to mention the untold sufferings inflicted on the marginal communities in our midst (the many poor of the various religions and cultures).
To begin the ripple effect of a countercultural movement, a sizable group of Christian activists-strategists needs to come together on a platform that enables theological reflection (emergent contextual theologies). This is to encourage a critical interface between faith (religion) and society, fostering a rich interaction between theology and the social sciences with the clear goal of analysing pertinent issues affecting our nation/society. And thereafter, these thinkers need to articulate a theological response so that critical thinking Christians are guided (as a church emerging) in their lives. Such a theological response would have a societal impact on public policies, mindsets, worldviews and values of fellow Malaysians in their workplaces and neighbourhoods.
Such critical analyses and theological responses must be “translatable” into effective and concrete efforts that command the attention of diverse stakeholders in our nation. “Stakeholders” here refers to the government with its multiple ministries and other agencies in civil society; so that together we move our nation forward in a manner that is Kin-dom-centred. This is aimed towards the greater good of all in Malaysia, especially the marginal communities.[1]
Such interdisciplinary, intercultural and inter-religous efforts can be seen as our cooperation with God in transforming our nation into the “playground” where Malaysia becomes a more harmonious society wherein all in Malaysia begin to live more and more as equal disciples and equal persons before God.
Ultimately, RoH’s hallmark is its sensitivity to the voice of the Spirit and its capacity to be the dynamism, the sap, the force within that sustains an emergent Malaysia. Out of RoH, there emerges too a host of theologies borne of a Gospel Faith that speaks together with the social sciences so that the Church emerging is seen and heard to be speaking into the joys and sorrows of fellow Malaysians and the wider society.
Note [1]: These marginal communities include the poor, the Orang Asli, oppressed women, persons with disabilities, plantation and factory workers, migrants and refugees, and children at risk, among others.
A Statement on Non-Partisanship
RoH Malaysia is committed to a non-partisan position in our political stance. As a team, we neither stand in support of nor against any political party in Malaysia. Our utmost concern reflects the concern of the Body of Christ: justice and peace. As we seek to uphold the dignity of the marginalised in society, we are committed to articulating our concerns regarding relevant issues in accordance with the theological and ethical standards of the Church. That these articulations pertaining to any socio-political reality implicates upon particular political positions and parties does not at all or at any time reflect a spirit of political partisanship on our part.
