August 26, 2011
Catholic Bishop hails Dr Asri and lauds Morgan
by Terence Netto @http://www.malaysiakini.com
Catholic Bishop Dr Paul Tan Chee Ing today hailed former Perlis mufti Dr. Asri Zainul Abidin as an “emancipator” and lauded nominal Muslim Barry Morgan’s “candor” in the latest round of exchanges on the vexed question of Christian proselytisation of Muslims.
Asri, fast gaining a reputation as a preacher of unconventional depth, chided the authorities for being negligent of the welfare of the Muslim poor, the more desperate of whom, he said, were forced to seek recourse in Christian charity.
Muslim apathy to their poor, said Asri, was what drove some desperate adherents of the faith to apostasy which was then blamed on aggressive Christian proselytisation.
The issue boiled up on the national horizon after an incursion by Jais on a fundraising dinner in aid of HIV/AIDS victims at the Damansara Utama Methodist Centre on Aug 3.
The presence of 12 Muslims among a crowd of 120 attendees has become a national cause celebre.
In an immediate reaction to Asri’s remarks, Bishop Paul, who is head of Catholics in the diocese of Melaka-Johor, told Malaysiakini:
“When I read what Asri said, I felt the instinctive reaction one poet had for another’s work when he said, ‘I wanted to go to the man that wrote that and say something.’ This from me to Asri would simply be, ‘Thank you, emancipator’.”
Bishop Paul Tan, who is concurrently president of the Catholic Bishops Conference of Malaysia, elaborated: “If I were to say what he said, I would expose myself to accusations that I was intruding on Muslim affairs.
“Asri has said what many of us Christians have wanted to say but could not for fear of offending Muslims: that they should look to their poor before accusing us of proselytising.”
The Jesuit-trained prelate added: “I call Asri an emancipator in the same sense of Christ’s description of the truth as that which will set you free. What Asri has said is true and has set Christians free of bondage to a lie: that Christian charity, which is mandated by the faith and rendered to all who are in need, has in some cases led to Muslim apostasy, which some Muslims regard as subversion.
“This is the lie that Asri’s remarks have nailed; hence my calling him emancipator.”’
Candid views by a Muslim
Bishop Paul Tan said he was delighted to read the comments of Malaysiakini reader Barry Morgan, a nominal Muslim, whose disclosure of his difficulties in nurturing an adopted child “helped to shed needed light on the same issue of Christian help to those in need.”
“Morgan’s candor about his and his wife’s difficulties spoke of the pain many feel in their personal journeys of faith in this world and their encounters with people willing to help.
“Morgan’s story illustrates the insight of a saint Catholics revere. This is Francis of Assisi who said that it is in giving that we receive. Christians are encouraged to give because in doing so they feel they receive God’s grace.”
The Bishop concluded: “One can hide truth for a while but not for too long. Truth has a way of rearing its head and coming down hard on the one who hides it.
“I don’t want to go further because it is in the peculiar nature of religion that it becomes feeble in the utterance. So I shall stop here except to once again iterate my salutations to Asri and my respects to Morgan.”
My advice on the issue of proselytisation
by Barry Morgan@http://www.malaysiakini.com
August 25, 2011
3:52pm
COMMENT: My name is Barry Morgan and I’m 85 years old. I am a Malaysian citizen who arrived from England in 1948 just when the Emergency was commencing.
I worked in plantations and at one time owned an estate in Bruas, Perak. Since the time I sold the property in the late 1990s, I have had more time to follow national issues.
The one that preoccupies me these days is apostasy from Islam. In 1964, I married a Muslim and embraced the faith.
My wife and I had four children and we adopted two others, one an Indian girl. We brought her up as a Muslim but when we attempted to obtain an identity card for her in 1983, it was refused.
The officer at the Ipoh Registration Department made a huge fuss and insisted the girl was Indian and Hindu. My wife, who passed away last year, remonstrated but was unsuccessful in shifting the officer.
As a consequence, my adopted daughter was regarded as a Hindu and treated as such in school. When she was 16 and studying in Kuala Lumpur, she met and married a staunch member of one of the evangelical Christian groups then mushrooming in the Klang Valley.
Her husband worked in a law firm which was owned by an equally fervent member of the same denomination who converted every employee on her payroll.My adopted daughter’s husband was originally a Hindu. His conversion was met with rejection by his family.
My wife and I were unhappy with our adopted daughter’s decision to become a Christian upon marriage but we accepted her right to choose her faith.
Vexed question of proselytisation
The couple had two children before difficulties in the marriage arose. My wife and I were concerned for our adopted daughter and her children. But our concern was no match for that shown by the members of the church at which the couple worshiped. They rendered the family unstinting support and compassion which had the effect of healing the marriage.
Today my adopted daughter and spouse have three children who are happy to attend church services and live a Christian life of admirable fidelity.
I’m amazed at the support their church gives, not only to them but also to anyone in need, whether it is to unwed mothers, abused wives, children in need of daycare, the jobless, and the sick.
The support is stupendous and frequently rendered by tertiary-qualified women. Their dedication is hugely impressive.
In my occasional interactions with this group of dedicatees, I have tried to tell them they should not try to convert Muslims, the ones who resort to them when they are in need and are much taken by the evangelicals’ dedication to their welfare. The reaction to my advice was a polite silence.
Though I’m Malaysian, I’m British by orientation; I know how the British colonial administration handled this issue in India. They strongly discouraged evangelical clergymen from proselytising Muslim Indians because of the social turbulence it caused.
If the British administrators found evangelicals doing so, the latter would be on the ship back to where they came from. In India, the mainline Protestant churches and Roman Catholics abided by the stricture against proselytising among Muslim Indians.
But these churches were not discouraged by the British from converting Indians languishing in the nether categories of the Hindu caste system.
The need to show restraint
In Malaya, the British adopted the same attitude: they discouraged Christian proselytisation of Muslims. But recalcitrants from this stricture were almost non-existent – the mainline Protestants and Catholic churches largely adhered to this restriction, subscribing to the tacit social understanding that they should not convert Muslims.
However, evangelical Christianity is a modern-day phenomenon, an importation from the Bible Belt of the United States. They take Jesus’s instruction – “Go and make disciples of all nations” – before his ascension into heaven in deadly earnest.
The Protestants and Catholics won’t attempt to restrain the evangelicals, although they frown on their missionary fervour. This is because the evangelicals would accuse them of being tepid in their faith and oblivious of Jesus’s commandant.
Also, evangelical churches are independent of each other and reject a centralised, hierarchical authority such as the Catholics have and, to a less rigid extent, the Protestants. Hence the attainment and enforcement of consensus among Christians is difficult to bring about.
One finds that on the issue of Christian proselytisation of Muslims there are a host of complexities resistant to easy resolution.
Despite the reluctance of Catholic and Protestant churches, mindful of the recent intrusion by JAIS into the Damansara Utama Methodist Centre, they must persuade the evangelical churches to show restraint on the vexed question of proselytisation.
To fail to do so will only cause uneasiness among Muslims and encourage more interventions by the Muslim authorities. Finally, the government should take steps to facilitate adoption by Muslims.