Will you Walk into my Parlour? Said the Spider to the Fly PAS is exploiting its new-found powers in the Federal government to table a new bill on control and restrictions on the development of non-Muslim religions. A major element of PAS new legal initiative is the RU355 which was temporarily shelved in 2017 after … Continue reading “Shariah Law has no Consequences on Non-Muslims? HUMBUG”
Will you Walk into my Parlour? Said the Spider to the Fly
PAS is exploiting its new-found powers in the Federal government to table a new bill on control and restrictions on the development of non-Muslim religions. A major element of PAS new legal initiative is the RU355 which was temporarily shelved in 2017 after it met strong opposition from critics who argued that the bill would make Hudud which is a state-enacted law under the the Federal Constitution become Federal criminal law. As Federal law, Hudud will be applied to all citizens regardless of their religious affiliation. To be sure, Muslim politicians and justices have assured non-Muslims that they have nothing to fear, only to say in their next breath that Hudud must be applicable to both Muslims and non-Muslims. Anyone who accepts their facile assurances should remember the classic children poem, “The Spider and the Fly” by Mary Howitt (1829).
Will you walk into my parlour?” said the Spider to the Fly,
‘Tis the prettiest little parlour that ever you did spy;
The way into my parlour is up a winding stair,
And I’ve a many curious things to shew when you are there.”
Oh no, no,” said the little Fly, “to ask me is in vain,
For who goes up your winding stair can ne’er come down again.”
“I’m sure you must be weary, dear, with soaring up so high;
Will you rest upon my little bed?” said the Spider to the Fly.
“There are pretty curtains drawn around; the sheets are fine and thin,
And if you like to rest awhile, I’ll snugly tuck you in!”
Oh no, no,” said the little Fly, “for I’ve often heard it said,
They never, never wake again, who sleep upon your bed!”
[only 2 out of 7 stanzas reproduced here]
[The materials below were first posted on 10 Feb 2017]
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UMNO will be lending a helping hand to PAS to push a Bill through Parliament which would amend the Shariah Courts (Criminal Jurisdiction) Act 1965, also known as Act 355. The amendments would extend power to the Islamic courts to enforce heavier punishment for Islamic offences. PAS President Abdul Hadi Awang and UMNO leaders assure non-Muslims that the proposed amendments will not affect non-Muslims. Re: Hadi to Make More Amendments to Shariah Bill] [FMT 23 Nov 2016] Continue reading “Shariah Law has no Consequences on Non-Muslims? HUMBUG”
Bad News Don’t Get Outdated: PAS Latest Attempt to Impose Shariah Law on non-Muslims with RUU355 Originally published on 4 March 2017 While the proposed amendments does not mention the word “hudud” nevertheless, the far-reaching provisions would permit the introduction of hudud law and hudud-prescribed punishments in Malaysia Excepts from CFM Fact Sheet on Hudud … Continue reading “CFM Hudud Fact Sheet on Amendment to Act 355”
Bad News Don’t Get Outdated: PAS Latest Attempt to Impose Shariah Law on non-Muslims with RUU355
Originally published on 4 March 2017
While the proposed amendments does not mention the word “hudud” nevertheless, the far-reaching provisions would permit the introduction of hudud law and hudud-prescribed punishments in Malaysia
Excepts from CFM Fact Sheet on Hudud Amendmenet Act 355:
7. The current proposed amendments deal only with the increase in the existing punishments. It is proposed that the current maximum sentences of imprisonment for a period not exceeding 3 years, a fine not exceeding RM 5,000, or not more than 6 strokes of the cane, or a combination thereof, be increased to imprisonment for a period not exceeding 30 years, a fine not exceeding RM100,000, or not more than 100 strokes of the cane, or a combination thereof.
8. “It is clear that while the proposed amendments to Act 355 again do not mention the word “hudud”, the fact is that the increase in the maximum punishments will allow for hudud-compliant punishments to be meted out. Continue reading “CFM Hudud Fact Sheet on Amendment to Act 355”
Introduction: One of the presuppositions held by many contemporary critical scholars of the Old Testament is that it is inappropriate to introduce the idea of revealed truths into their academic discipline. Instead, the Old Testament should be studied like any literary text set within the backdrop of Ancient Near Eastern Texts (ANET). Since the Old Testament inescapably shares the cultural and religious mindset of its milieu, it should be analyzed with reference to the dominant thought forms of the Ancient Near East in order to arrive at an accurate understanding of the text. It is natural that these scholars regard the (spiritual) insights found in the Old Testament to be the fruit of the religious genius of the Jewish people developed through their painful experience of history rather than to be truths of divine revelation.
However, Yehezkel Kaufmann (1889-1963), challenged the reigning paradigm of critical scholarship and argued that the ideas found in the ANET are not comparable to the distinctive ideas that flow from the monotheistic religion of ancient Israel. In this regard, a pertinent question to ask believers who have adopted the fashionable methods of critical scholarship today is whether faith for them is founded on the Old Testament, with the distinctive ideas of the Old Testament as its determining factors or whether faith is built on a sophisticated eclectic system which combines refine ideas of the Ancient Near East milieu. [c.f. Norman Snaith, p. 187] Continue reading “Monotheism in Ancient Israel”
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This course will help students formulate a rational basis for believing in Christian theism expressed as a coherent worldview, followed by a comparison of the strengths and weaknesses of competing worldviews such as Naturalism, Islam and Buddhism.
Next, the course shall explore some of the crucial issues in the debate between Christians and non-Christians: the existence of God, the deity of Jesus Christ, evidence for the truth of the Bible in relation to history and science, the uniqueness of Christ and his salvation in the context of religious pluralism.
Course Outline: 3 hours each topic. Continue reading “Worldview Apologetics in a Multi-Religious Society”
A. Two Fundamental Roots of Christology – Promised Messiah and Resurrection
It is observed that various elements from the Old Testament and Jewish sources were incorporated in the development of the Son of God Christology in the first twenty years of the infant church leading to the development of Paul’s mission after the Apostolic Council. However, the Jewish categories were transformed through a creative process that was stimulated by the extraordinary event of the resurrection of Jesus Christ. Martin Hengel explains:
First and foremost, we must remember that what happened cannot just have been a simple reproduction of earlier Jewish speculations about hypostases and mediators. Earliest christology has a quite original stamp, and is ultimately rooted in the contingent event of the activity of Jesus, his death and resurrection appearances. A history-of-religions comparison can only explain the derivation of individual themes, traditions, phrases and functions, and not the phenomenon of the origin of christology as a whole. At the same time, we must also consider the possibility of ‘unparalleled’ innovation. [Martin Hengel, The Son of God (Fortress Press, 1976), pp. 56-57]
Hengel identifies two fundamental roots of Christology based on Rom. 1:3-4. First, the earthly Jesus is the fulfilment of God’s promise that the messiah is from the seed of David. Second, the crucified Jesus is declared to be the Son of God in power by virtue of his resurrection from the dead. Continue reading “Historical Origin of Divine Christology Part 5. The Son from Pre-existence to the Consummation of Creation”
One of the most distinct differences between the Synoptics and John is the different role Jesus’ sonship to God plays. In the Synoptic tradition, Jesus is reticent to speak of his sonship and God’s Fatherhood. Pater is used by Jesus of God in Mark four times, Q eight or nine, Matthew some twenty-three times. In the Synoptics this form of speech is confined to the latter half of his ministry, and is used by Jesus only when speaking to his disciples. However, Jesus speaks of God as Father 106 times in John, and the usage is not restricted to any period of his ministry or to any group of hearers. He speaks of “my Father” twenty four times in John, eighteen in Matthew, six in Mark, three in Luke. It is obvious that Jesus’ sonship is the central christological idea in John, and that he writes his Gospel to make explicit what was implich in the Synoptics. The Gospel is written that people may believe that Jesus is the Messiah, but more than Messiah; he is the Son of God (John 20:31)… Continue reading “Historical Origin of Divine Christology Part 4 – Reading on the Son of God in the Fourth Gospel”
Why bother to collect water with leaky buckets from distant wells when one can draw fresh water from the well in one’s backyard? [cf. endnote 7]
One of the most dramatic stories in the Bible is the transformation of Paul after he had a vision of the risen Christ. Paul was bent on destroying the church, but he suddenly turned into a preacher whose influence on the development of Christianity is second only to that of Jesus Christ. F.F. Bruce describes the significance of Paul’s conversion experience on Damascus Road,
No single event, apart from the Christ-even itself, has proved so determinant for the course of Christian history as the conversion and commissioning of Paul. For anyone who accepts Paul’s own explanation of his Damascus Road experience, it would be difficult to disagree with the observation of an eighteenth century writer [G. Lyttelton] that “the conversion and apostleship of St. Paul alone, duly considered was of itself a demonstration sufficient to prove Christianity to be a divine revelation.” /𝟏/
The cradle of Christianity was Judaism and Paul could rank himself as among to the finest elite of Judaism: He was born a “Hebrew of Hebrews,” sat at the feet of the outstanding teacher, Gamaliel, who was the grandson of the great rabbi Hillel. He was an emerging leader of the strict sect of the Pharisees who boasted that he was blameless in his observation of the Law (Phil. 3:6). He shared the same dogmatic assurance with his religious cohorts that the tradition handed down to them by their learned rabbis contained the whole truth of the religion. As such, there is no need for new revelation from God. Continue reading “Historical Origin of Divine Christology Part 3 – The Origin of Paul’s Divine Christology”
I. Luke 22:69
It was understandable that Caiaphas demanded an explicit answer from Jesus to the question whether he was the Messiah. Perhaps a display of miraculous power would be in order. After all, God will not abandon his Anointed One in the face of deadly opposition. But Jesus refused to call upon legions of angels to rescue him. What could Jesus be thinking about himself, his relationship with God and his mission when he allowed himself to be arrested and abused by his enemies?
Jesus refrained from any public declaration of himself as the promised Messiah because he did not want to pander to the political and nationalistic expectations of the Jews. His ambiguous answer to Caiaphas was intended to expose the insincerity of his questioner. Nevertheless, he was fully assured that he was God’s chosen servant despite facing adverse circumstances. It is significant that Jesus corrected the high priest by substituting the ‘Son of Man’ for the ‘Messiah’. By referring to the ‘Son of Man’, Jesus answered the question on his own terms and stressed the transcendent character of his mission against all political misinterpretations. /1/ Continue reading “Historical Origin of Divine Christology. Part 2 – Exaltation Christology in Luke-Acts”
The Messianic King
The exaltation of Jesus to the right hand of God means nothing less than his enthronement as messianic King. Peter concludes his first sermon with the affirmation, “God has made him both Lord and Christ, this Jesus whom you crucified” (Acts 2:36). Taken out of context, this saying could mean that Jesus became Messiah at his exaltation and represents an “adoptionist” Christology. However, the context makes it clear that Jesus was the Messiah in his earthly ministry, and the immediate context makes it clear that Peter means to say that Jesus has entered in upon a new stage of his messianic mission. He has now been enthroned as messianic King. Continue reading “The Exalted Christ in the Book of Acts: Reading 1 on Historical Origin of Divine Christology”
Some critics of Christianity assert that the doctrine of the deity of Christ was imposed on the church by Emperor Constantine during the Council of Nicaea (325 AD). Presumably, the early church in the first century began with a lower view of Jesus as an itinerant teacher and apocalyptic prophet of God. However, Jesus was gradually elevated to a higher status as Christianity spread through the Roman Empire. Christianity was loosened from its monotheistic Jewish roots when the new Hellenistic Christian communities surpassed the early Judaistic Christian community. A higher Christology evolved with adoption of elements of pagan religions. The result is the deification of Jesus Christ.
This theory has its roots in the “history of religions school” (Religionsgeschichtliche Schule) in Germany in the 19th century. The school extended its influence into the USA through the seminal works of Wilhelm Bousset, Kyrios Christos (1913) and Walter Bauer, Orthodoxy and Heresy in Earliest Christianity (1934). High profile scholars like Bart Ehrman are essentially theorizing from the framework of Bauer’s theory even as they speculate further that the deification of Jesus Christ was accelerated, purportedly under the influence of Jewish angelology. Continue reading “Historical Origin of Divine Christology. Part 1 – Apostolic Christology vs Mythological Christology”