One of the key philosophies of postmodernism is there is no absolute truth. Everything can be subjective and relative. What you think is the truth, it is the truth? Under this philosophy, an individual opinion can become a truth. Whoever is championing the so called ‘truth’ after a while, his idea may be accepted as the truth. You can imagine how dangerous is the thinking. In the midst of it, how do should SCAC train the indigenous Christians to be disciples of Jesus? How do you shepherd them in a circumstance where they are hit by postmodernism.
If the Iban Christians believe that miring, mimpi (dream), manang (bomoh/witch doctor), antu (hantu/ghost) is as good as Jesus, and azimat (tallisman) is as effective as Jesus, how do we help them to realize that these traditional beliefs are not the truths. They worship these beliefs and also, at the same time, worship Jesus as God, it is called syncretism. It erodes their pure faith in Jesus. I pray that a simple summary of the outcome of my research will empower those of us who shepherd the indigenous Christians.
A Biblical Response to the Traditional Beliefs
While each of the above requires a biblical response, but in this small article, I just give a general response to the root of the traditional beliefs. I believe that if the root or the foundation of their old beliefs is addressed, I have addressed the issue quite sufficiently. When I tackle the root problem, all the other surface problems will be taken care of.
The root of their traditional beliefs has to do with their old worldview. Their old worldview is daulistic. Victor T. King says Dayaks (including Iban) have a dualistic view of the cosmos. It is the union of the two deities; one representing the heavens, skies or the upper world, the other, the earth or the underworld. This duality is represented by bird symbols like the hornbill or hawk in the upper world; and in the underworld by the serpent or mythical dragon. The dual conception of the cosmos is also expressed by the association of the skies with maleness and head hunting, and the underworld is associated with femaleness and agriculture. Both the head hunting rites and agriculture ceremonies are central parts of a religion directed towards acquiring and increasing fertility.
Who are the deities in this dualistic cosmos? Iban can use the term ‘petara’ both in the singular and plural sense to represent their deities (gods). However, Petara is commonly used in the plural sense to represent deities of spirits; and the most important spirits with generic titles are the Salampandai, Sengalang Burung, and Pulang Gana. These three deities have important functions in the cosmos: Salampandai is the female spirit and the maker of man; Sengalang Burung (the Bird-chief) is the Iban God of war and the guarding spirit of brave men; and Pulang Gana the deity of the soil, the spirit which presides over the farm work.
Iban Christians cannot worship Jesus with the above dualistic worldview in their mind. Apostle Paul in his letter to the Colossians actually addressed the same syncretism issue experienced. Take for instance, in Colossians 2:8-23, ‘See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the basic principles of this world rather than on Christ…do not let anyone judge you by what you eat or drink, or with regard to a religious festival, a New Moon celebration or a Sabbath day…Do not let anyone who delights in false humility and the worship of angels disqualify you for the prize. Such a person goes into great detail about what he has seen, and his spiritual mind puffs him up with idle notion…Since you died with Christ to the basic principles of this world, why, as though you still belonged to it, do you submit to its rules. Do not handle! Do not taste! Do not touch!...and their harsh treatment of the body, but they lack any value in restraining sensual indulgence.’ Colossian Christians still practice hollow and deceptive philosophy, New Moon celebration, worship of angels and being harsh to their body. They were converted to Christ and yet they still held on to their old worldview of old religion. They practiced syncretism.
How did Apostle Paul responded to the syncretism issue of Colossian Christian? He countered the old worldview by emphasizing on by emphasizing on Christian identity and supremacy of Christ.
By emphasizing on their Christian identity, Apostle Paul is teaching the Colossian Christians that they were believing in doctrines which are different from their old traditional beliefs. They should leave the old beliefs; they should not mix the old and their new beliefs in Christ. Apostle Paul teaches Colossian Christians that they have not only died (Col 3:3) and been buried with Christ in baptism (Col 2:12), but have already been raised with Him to a new heavenly life (Col 2:12-13; 3:1). Paul strongly emphasized the Colossian Christians’ identity in Christ. By participating with Christ in his resurrection, they share in the fullness of resurrection life: Christ delivers the Colossians from the tyranny of the unseen powers. As Iban Christians are firm about their own Christian identity in Christ, hopefully, they will leave their former gods and spirits. This implies that our BM pastors need to teach to strengthen their identity in Christ. With much teaching and training of their minds, their old worldview may be transformed to a new Christian worldview.
Besides, Apostle Paul also emphasized on the supremacy of Christ to teach the Colossian Christians not to be fearful of the spirits of their worldview; just as the Iban Christians are fearful of the spirits of the old worldview which may harm them. Apostle Paul emphasized on the highest power of Christ in 1:15-20. He taught that Christ is the first born of all creation; things visible and invisible, whether thrones or powers or rulers or authorities, all things were created by Him and for Him; He is the head of the Church; He is the beginning and firstborn from among the dead, so that in everything He might have the supremacy; and through Him everything is reconciled with Him. If Iban Christians who are trained in their minds that Jesus is so supreme, I believe they will be courageous and not be scared of the spirits which haunted them in their old beliefs.
In view of their former worldview, besides empowering them in Christian identity and supremacy of Christ, BM pastors also need to train ourselves and our BM congregations to do spiritual warfare. The element of attacks by evil spirits is something very real. If this is not addressed, we may not be able to show them that Jesus is supreme and most powerful.
The Iban Christians whom SCAC BM pastors ministered now do not only have the above syncretism problem only. Many of them are educationally, socially, economically and politically weak. If these issues and needs are not addressed, then, we do not train them to be balanced, holistic and matured Christians. Take for instance, if the education of their children is not looked into, they may continue to be syncretistic. With a better education, they can understand the bible better and they may leave syncretism and embrace a pure faith in Jesus. All these also have very serious implications for BM pastoral ministry.
Proposing a BM Pastoral Disciple Making Model
With the above biblical, theological, educational, social, economic and political considerations, my research propose a BM pastoral disciple making model that should include the following principles.
A. Teaching the Iban Christians on their Christian identity and supremacy of Christ.
B. Equipping BM pastors and Iban Christians on doing spiritual warfare.
C. Doing social concerns to overcome their poverty, educational, social and political problems.
D. Training more Chinese theological students and indigenous Christians to be BM pastors.
Conclusion
I pray that the whole of SCAC, especially all pastors will pay attention to our BM ministry. Do mobilize your church to each out to the Iban and indigenous people of Sarawak by using BM. Many of them who are Christians may be syncretistic in this postmodern age, this challenge should become our opportunity to look into our resources like a great God in the person of Jesus, our connectionalism, financial strength, a great pool of younger generation who is well versed in BM, and the well furnished church buildings to train them to be powerful and matured Christians for Christ. I pray that through our efforts, we will produce the most powerful politicians which can become the chief minister of Sarawak and even the prime minister of Malaysian, the best doctors, engineers, accountants, teachers, and other professionals; and producing the most God fearing disciples of Jesus, indigenous men and women who will impact Sarawak and even Malaysia for Christ. Can you begin to pray more for them and reach out to them?
Written By Rev Law Hui Seng (Miri, 26th May, 2013)
Posted By Teresa Han
