Student Empowerment for Transformation Christian Spirituality & Social Responsibility Asia & Pacific SCM - WSCF 18 - 29 June 2000 Singapore.
June 18th
Arrival of delegates from: Aotearoa - Rev. Paddy Noble Bangladesh - Mrs. Lily Gomes Cambodia - Mr. Thano Im Hong Kong - Vivian Chan Hoi Yan India - Idan Topno Indonesia - Mr Nainggolan Hatigoran (Tigor), Ms. Hanna Ritta. Japan - Yoshio Kawaguchi Korea - Chang Byung Kee Myanmar - Nant Hnin Hnin Aye (Snow) Philippines - Jennifer Laurel, Kelly D Lawig (observer CCA Youth); Necta Montes (Regional Women's coordinator). Sri Lanka - Colombege Sandika Manoj Silva Taiwan - Tsai Cheng Tao Thailand - Ms. SanSaNee WanNaLai (Bee) Hong Kong - Rev. Shin Seung Min
Delegate Arrival at a later date and time:
Australia - Mark, Edwina Hunter Taiwan - Rev. Stephen Hsu
Lunch and dinner out, and watched a Chinese Opera. Therefore finishing the evening by discussing and preparing for the morning and opening worship of the SET Programme. We had to think and discuss the symbolism of creating a shelter, and to also offer a symbol in the service that will depict what is needed for others to use to secure a sense of space and comfort that they could call home.
June 19th
Opening worship started 9:30 am with Sister Theresa. The Theme of ‘Christian Spirituality & Social Responsibility'. A sharing was facilitated after the reading of the New Testament: John 1:1-5, with the hymn "Whatsoever you do". This was followed by presenting our individual symbolic offerings to the service: a flag, stone, pictures, clothes, slippers, blowers, bread, sticks, shirt, candles and leaves. The prayers were shared by everyone. Mostly for peace and about enriching our Christian Spirituality.
Necta facilitated a group building programme. Followed by a test of what our individual expectations and fears were throughout the duration of this SET Programme.
Expectations: Learn different cultures for the group to know the situation of the different SCM in the countries represented. To ponder on spirituality with social responsibility, therefore establishing connections and friendships. Express and share opinions.
Fears: Communication - Language problem. Mosquitoes. Being in a unfamiliar place, food and worries of safe water to drink. Having no visa.
Orientation of SET and the Programmes c/o of Rev. Shin (refer to the SET Programme Booklet), with a brief discussion on the time table and trip to Malaysia in the following days.
Community Building c/o Necta. Getting to know each other through games: The Boat is sinking, mention names of everyone.
Four Committees were formed to ensure a good facilitation of the SET Programme, so that all will have an active input to the running of the programme.
Worship - Kelly, Manoj, Idan. Steering- Rev. Shin, Necta, Yock Leng, Thano, Esther. Documentation - Jenny, Lily, Hannah, Paddy. Committee of the Day - Cheng Tao, Snow, Vivian, Bee, Chung.
Key Note Speaker and Address: Dr Ahn Jae Wong, CCA Associate General Secretary. (Attached hand out in the programme booklet)
Group Discussion: "What is the Vision-Mission of SCM?" Who, what, where and how?
Group 1: Yoshio, Cheng Tao, Snow, Paddy.
SCM Mission to people on the margins of society as well as people rich and poor in faith. Finding out who are we as individuals before we can articulate to whom the mission should be done to. Practical and Pastoral care. Have an active role in helping to reform unjust structures (depending on each countries and societies). Living and acting out the gospel.
Taking care of our neighbours in all forms. Mission and Evangelism. SCM provides space and a place of a common ground for all people to live a holistic life. To work and discuss what and where SCM see themselves in the future. To stand with people who need help. Group 2: Vivian, Lily, Thano, Beate, Hannah, Tigor.
Be an instrument, make way to change the society especially to renew the Church. Being in solidarity/integration with the people particularly youth/students. Reach out with non Christians and intellectuals.
Not strictly defined with youth, meet others in alliance with universities, schools and other learning institutions. Making creative programmes that is interesting to raise political consciousness.
Being Christian, wee need to live up to the faith and live the life that Christ wanted us to live. And that we need to be a part of the struggle of the people in matters of social and political issues and face the people.
Groups 3: Kelly, Idan, Bee, Chung.
What? Christ centred and people centred. Who? Us. How? Renewing, struggling and reaching out. Where? Attainment of justice and peace in schools and churches.
Mens & Women Caucasus c/o Necta.
Started in the 80s, to talk and discuss women's issues, gender issues. Part of WSCF work campaign.
We were instructed to write on a paper the issues that concerning the genders in our respective countries. The women to write issues pertaining to them and the same for the men. Therefore in each group were are to discuss the issue that arise out of the opposite gender. We were to watch a video about sex trafficking.
7:50 pm dinner time. Meet SCM Singapore and some senior friends of SCM. 9:00 pm Recap and reminder on the trip to Malaysia Exposure trip to sleep early and pack for easy travel.
June 20th
9:15 am morning worship, singing and scripture reading. Recap on the preparations to the Malaysia Exposure trip.
Singapore Lion City. Brief description of the layout of Singapore. The meaning of Singapura means the Lion City. Singapore is strategically layed out for trading and relations with neighbouring countries. Singapore consist of Chinese, Malays and Indians. Singapore gained independence in 1965. The current population is about 3.85 million people. Covering a diameter of 646 sq km.
Incoming tax relief to women who graduated. Trade, banking, light industries and electronics. Cable TV, Asian TV News, Media, and 4 Newspapers. Not allowed to criticise the government could mean a jail sentence. Human rights/ gay and lesbian issues. Middle class income at about $2000 monthly.
5.20 pm Christianity and Churches in Singapore. Presented by two Theology Students of Trinity Theological Seminary Singapore.
In 820, Christianity arrived in Singapore. Drug addiction and women prostitution was a major social problem. Mainline church have service to offer such as family service centres. The problem encountered was what to do beyond social responsibility. Most people from the church are from middle or upper class; professionals. There is also religious freedom in a country of immigrants. There is also one government representative in religion in Singapore. There are a lot of programmes with few volunteers, because of individualistic attitudes.
Question:
Where is religion freedom at the same time the state has control over. Does this has an effect to the life of Christian Spirituality and Social Action? There are restrictions. Don't speak as Church when you say something against the government.
EXPOSURE TRIP TO MALAYSIA/ KUALA LUMPUR. 20 - 24th June 2000.
June 24th Exposure Trip in Singapore and Malaysia, Sharing & Discussion.
Three groups shared their experiences. a) Urban Poor. b) Indigenous People. c) Plantation Workers.
a) Urban Poor. Presented a post showing drawings of their experiences. Six people went on this exposure, although two of the people in the group had to remain in Kuala Lumpur leaving four people to share their experiences.
The drawings in a set of four diagrams show i) people living separately/ no community. ii) High rise building development the original people forced to move out. They are supposed to get compensated, but this money did not come. The government has now paid some compensation but it is not enough to buy a new house. The urban poor had TVS, Videos, Karioke etc. Compared to elsewhere they are not so poor.
iii) Issue concerning water and availability. NGOs help them to be assertive about their rights. They had to carry water to their houses. We spent time sharing their experiences and compared it to our own countries, which we felt was poorer than this situation. We saw more solidarity than in HK. Though more focus was on the community/ and hospitality.
iv) We ate so much, and danced also. The prepared spicy food. We had a programme until midnight. Hannah danced a lot. She came alive. Our host were proud to work with the other residents. They wanted all the resident to struggle together and move out together. There were no leaders just representatives.
Prostitution/Sex Workers - we discussed this also and compared it to the situation in our own countries. The presentation concluded with a song "We are one in the bond of Love".
b) Indigenous Group. Singapore - analogy: "It is like a beautiful bird in a cage, but when something is wrong with it , it can't get out." by Tsai Cheng Tao.
Attitudes of law - people living constraints. Keeping up standards of living ie Nigel's story of litter. The Singapore People are proud people and by a enforcing a system where one's honour is lowered when someone is caught littering.
Problems in Singapore are similar to many in our own countries. Example: situations os severe punishment/ fairness of division of work between men and women. As well as prostitution. Finally there seems to be a sense of conformity to the political and legal standards that are set out, without any question.
Malaysia experience, was presented in reenacting the visit and questions shared while with the indigenous people. Tigor, Paddy and Jennifer reenacted the part of the indigenous people and villagers. While Esther, Cheng Tao and Shin were the visitors on an exposure trip asking questions about the life of the indigenous people.
Observations were seen that women were more aware of their living situations in the sense of existing as the indigenous people. People of the land who security was uncertain.
During the farewell we gave a Maori farewell song, and gave a Hongi. (Pressing of the noses to give spiritual acknowledgement to each other.)
c) Plantation Workers. One of the members in the group had to remain in Malaysia.
i) Feeling Level. The people were king and hospitable. People were relatively well off. Materially compared to our countries. The group was also encouraged by the sense of community life of the workers. ii) Spirituality/Action. Affects the life of the workers in Malaysia. My pain is your pain and concept that was elaborated more on my the group. The spirituality of the people goes beyond the Church structure to reach out to others. Christian Spirituality should focus on life now, not just life after death. Other religions were very involved in social action, where were the Christians? Why weren't they more active?
Ting Jin answered: The workers are mainly Indian. Palm oil and rubber plantations etc is menial work. Christian are not so concerned with this because of a mixture of class and race. Christianity was imported. They will give old clothes etc to plantation workers. Individual Christians do work through, but not as a church Group. (End of session 1:45 pm) Note: Three members of the SET Programme had to remain in Malaysia due to unforseen circumstances with passports and visas. The History of SCM during 80s & 90s. Presented by Ting Jin, from Malaysia.
History (request to look at the History of ourselves.) "The history of my life and its main influence?" "What is the main idea of my life?"
These questions were responded by writing the negative and positive aspects on a piece of paper. Tigor responded that ‘time' was an issue in terms of responsibility to family, work and study, as we'll as his responsibility to SCM on a national basis in Indonesia. And utilizing time for the basic things in life.
Simba, Hannah, Vivian respond that ‘love' is both a negative and positive part of their lives. Since being in a family who shared that qualities of love became the basis of who Simba has become. Hannah: believes that love isn't eternal in human conditions but everlasting in God. Vivian: found that it is hard to express and articulate love between yourself and family. Love also includes pain.
Shin's response to ‘liberation', shares his experience of liberation in his social context and view as a Korean from Korea.
2. We had to list the most significant issues and happenings from a global, national and local perspective.
Global Events, State Socialism, ‘Success' optimism, globalization, old and new world order. Capitalistic Societies. Classes, racist, sexists and white supremacy.
Success = Progress. Struggle from Patriarchy. Computer/ Internet into an information age and society.
Regional/ National Events and Trends: Colonialism, Neo colonialism, independence and Nationalism.
Dominant Ideologies: Colonialism, Neo colonialism ‘Nationalism'. Foreign power, Authoritarians & Military rule and development. Globalization, industrialisation for new world order.
Response and question, among the presentation of the various Theologies ie Dalit, Feminist, we need to question ourselves on our own Theology. Does SCM, WSCF have their own Theology and can they have their own Theology.
The response to this question shows a profound view point and articulation of Ideology and Theology. Because of the broad range of SCM reps in Asia and Pacific the stories and ideas of these issues face a common ground. Hope and liberation for people who find themselves in an oppressive situation.
To summarise the ideology, we are reminded and brought back to the understanding that Jesus confronted politics with his own ideologies and theologies.
June 25th
Worship: by Chairperson of WSCF Asia & Pacific Rev. Stephen. The main activity was the string exercise. Sitting in a circle and throwing a string to each other telling stories of the social, religious, and political problems facing our countries.
Student Forum I
Feminist Theology from a Maori Perspective, by Rev Paddy Noble (SCM Aotearoa).
Maori Women are natural feminist by nature of who they are as Maori. Shared a creation story (refer to booklet) from Mari tradition. The story of breathing life through the nose of the first women figure created from the land. Comparison to the Genesis Creation Story. Maori Women were respected and fought alongside men in times of battle, and were consulted in concerns of spiritual matters. The dynamics changed under colonialism, now victims of domestic violence, crime, and health problems. Treaty of Waitangi and how affects Maori Women and Maori in general.
Dalit Theology, presented by Idan Topno, (SCM Idia).
Dalit, originally not Hindu, but assimilated as being part of 80% of the current population at the time. Have equal rights technically. This has led to some emancipation, but division rights. * Bulk of the Christian Community are identified as Dalit. The name was give by themselves means - ‘the torn, the crushed'. Is a revolutionary concept. Theology of the depressed class. Caste system is pervasive. Since the 1970 s, Indian Theologians influenced by Latin America, Liberation Theology, drew greater dependence on the Marxist insights. Difference between class & caste. Class - western, achieved status, flexibility. Caste - Indian, descriptive status, religious foundations.
Methodology: Sociologically based on peoples life experiences. Tools = pathos. Takes praxis seriously. One needs pathos in order to do praxis.
There are three ways to Dalit Theology. i) First hand experience (only Dalit's can experience). ii) empathy - those who become close to Dalit's experience, ie like Jesus experiencing pain and torture. iii) Sympathetic - non Dalit's who have sympathy with Dalit's cause.
This theology does not accommodate anti Dalit's into its folds. As Dalit theology is an anti caste identity and stands for the rejection of the caste system. Minjung Theology presented by Chang Byung Kee (KSCF).
Explores the relationship between Minjung and the KSCF, and the Historical Background:
At the end of the 1960s the military regime pondering American colonialism and a Capitalist Ideology. Development of South Korean Society by anti communism/ oppression of people. A development plan was pushed whereas most people were exploited, especially workers and women.
A critical even in November 1970. A worker making clothes set himself on fire and said "we are not machines, we are human beings." He died after 20 minutes of this statement. His death became the starting point of Minjung Theology. Korean Churches verses the conservative society. Therefore the church started to have some concerns.
Minjung Theology = oppressed people. Includes workers, urban poor and farmers. It focuses on people who are resisting the status quo. The concept of Minjung pioneered by young Theologians. Developed into Minjung Theology. It challenged the traditional church with concerning the issues of Social Justice.
Minjung Theology is not an academic Theology. It is a theology of practice with people. During the 1970s it was adapted by SCM in Korea. A catch phrase "we should go into Minjung".
In the 1980s the focus was on colonialism, especially from the United States of America. The KSCF played a key role in the anti Americanism. During the 1980s two strings, i) Marxism (in the 80s) made the traditional church to take notice, saying that the institutional church should disappear. And the other was that the church still went and tried to reform itself through the perspective of the oppressed.
ii) Many Minjung Theologians joined the KSCF in the 1980s. Although in the 1990s the trends changed in matters of democracy and consumerism. This was followed by the collapse of the Soviet Union. Marxist movements slowly disappeared. A civil society appeared.
The current generation continue to reflect on Minjung Theology of the 70s and the 80s. At that time they were to analyse society, focus too much to class concept. Marxist analysis is only one part of society. Try to recapture the concept of life. A new form of Minjung Society, therefore no longer valuable in the 90s.
Homeland Theology, presented by Tsai Cheng Tao (SCM Taiwan).
The Residents: 1 Indigenous People - 10 tribes. 2 Fulau (migrated from China 400 years ago) 3 Haga 4 Outer Island People - chinese who came with KMT in 1949. The History of Occupants: 1622 Netherlands 1624 Spain 1662 Cheng Dynasty 1683 Ching Dynasty 1895 Japan (defeated the Ching Dynasty. Taiwan given to Japan and therefore ruled for 50 years.) 1945 World War II took over. Japan gave up on Taiwan. 1949 KMT, originally in China, defeated by the communist and went to Taiwan. In rule until 1999 - 50 years. Taking control over everything. They still think they will return back to chine one day. A long period of martial law taking most of the benefits. 2000 KMT no longer ruling.
Main issues:
1. People 2. Land 3. Political Power 4. God.
Homeland Theology:
1 Reclaiming Human dignity. Couldn't speak their own mother tongue at school etc. Seems like slavery and started to look to the Exodus story. The SCM concerned with the dignity of the people. A that difference races needed to respect each others culture etc.
2 Land - issues of ‘China' and where that is and what that means.
3 Power - learn from history what happens if you misuse your power.
4 God: Traditionally seen God as a ‘high' position, not a God living and suffering with the people. The people don't believe in a God like this. They think god can't solve their problems. Big task and dialogue with the different faiths, and promoting mutual understandings.
The Theology of Struggle, presented by Jennifer Laurel (SCM Philippines)
Question: "Do we compromise faith when we join the struggle?" Faith is not directed toward a belief, but is put into practice, which leads to the expression of that faith. There is a common notion that activists are not Christians.
Present situation: A former colony of the US, Spain and Japan over a 333 year time span. The Philippines is a rich country in resources and human resources. The 13th President = Estrada, who has forsaken the masses. Low wages, unemployment, lack of social services and health facilities. Corruption, land concentrated in hands of traditional land lords and colourations of exceptional power in the hands of the ruling elite.
The people ask why is this happening? Where is God in this? What should we do now? We need to identify with the victims of injustice and feudal bondage. Theology of struggle is about building heaven here in on earth. To look at the social responsibilities in the Philippines need to work with the common people. A need for social change.
US Policies - semi feudal influence over the Philippines, the farmers relying on the land for a living. Jubilee - Embraced by SCM Philippines. Liberating the news of the Gospel.
Please note: A detailed description on the Theologies presented in Forum I can be seen in full in the SET Programme Booklet given out to each of the delegates, observers and senior friends present while in Singapore.
June 25th, 4:30 pm
What is Theology? Have you found your Theology?
Group 1: Wei Meng (big brother), Kelly, Bee, Shin, Edwina, Vivian.
To answer this question they identify their countries as having no particular fixed Theology. Hong Kong, Singapore and Australia. Society are very individualistic. Therefore they rely much on western theology.
Although there is a sense that the theologies discussed and the SET Programme, and future programmes will help to network and help articulate a specific theology to work from.
Group 2: Paddy, Tigor, Cheng Tao, Tigor, Hannah, Simba (interpreter), Manoj, Yock Leng.
The issue of culture as understood in faith, and being a part of our life. A common ground of trying to understand culture and theology as co existing together. And example is 1 Corinthians 12, the body of Christ. And Acts 10 Pauls cross cultural experience.
A discussion was that being Christian we need to believe in what the Bible. Theology is important in all human life. It describes who we are and where we come from along side our culture.
Theology is sometimes minimal but it does not mean to say that it is not being practised. SCM should therefore try to seek and understand what their own theology and ideology is. Therefore we need to articulate who we are as SCM.
The common things presented in the Theology presented is: Contextual theologies Very realistic approach and perspective Finding an identity All with historical experiences Group 2: Snow, Esther, Idan, Yoshio (and interpreter), Jennifer.
India/ Philippines are a little clear in the approach of theology that they can identify with in matters concerning their own countries. Myanmar, Japan and Singapore are a little unaware of what Theology to identify themselves with.
SCM Japan continues to have Bible Studies and exposure trips to other countries. There are no demonstrations but there are active members in the political and economical arena.
Myanmar, Japan and Singapore are almost the same. Critical of what the media and government say and do. Christianity is the basis and faith of their spirituality but they still need to define what it means to them.
Myanmar recognise the need for more study of theology, as we'll as emphasis on more Bible Study. And that SCM should not be isolated from the Church.
Not all theologies are applicable to all and each country. Therefore there is a need to more studies of Theology (the study of God in our various situations). To understand God and accept the fact that God revealed himself in the society in terms of the liberation of the Israelite people from the institutionalised church of the Pharisees and Sadducees.
Summary:
1 Different Theologies on the basis of spirituality 2 SCM is dependent on the actual situation in the country 3 Direction of movement to reflect.
5 pm SCM towards a New Paradigm.
Indonesia, presented by Hainggolan Hatigoran (Tigor) (SCM Indonesia)
Indonesia consist of 27 provinces, now only 26 excluding East Timor. 200 million is the current population. It is rich in resources and that is why Indonesia found itself colonised by many foreign countries.
The student Movement started in 1908. Its purpose was to achieve Indonesian independence. In 1960-70 many formal student groups were established. For the Christian Student Movement, in 1950 the GMKI was formed, with 56 branches of SCM. In its development it was mostly concerned with the social problems and bringing peace all over Indonesia. To achieve the vision. There is a need to adopt theology. Today, it is in the process of reformation, an example was their active work to the resigning of Soekarno (communist president at the time).
There are also question on the idea that we remain amoral movement or a growing party already? SCM is a mass movement in Indonesia. The challenge is to be more awake and more active in a large Muslim country. There are also questions on the issues of Political Parties. Therefore the final question is fleshed out as what is reformism? And what is change? June 26th
Bible Study was led by Dr. Yap Kim Hao, former CCA General Secretary. This discussion was based on a more broader scope of understanding the Church and its theology pertaining especially to the doctrine of the Trinity. Dr. Yap gives us some very sound theological ideas and understanding of how we need to articulate our faith in the sense of reclaiming ourselves out of the institutional church and western theological doctrine.
1:55pm SCM towards a New Paradigm continues.
Post Colonisation & Post Modernism, presented by Edwina Hunter (SCM Australia)
Introduction: This presentation is based on the identity problems, that Australia is trying to define themselves as being. SCM tries to dialogue with the dominant cultures.
A postmodern society is presented as a snap shot and fragmented society. It is a society that has all its needs, as it is coming from a Capitalist Society. The ideology of postmodernism does away with history, and uses advertisement to generate its users and thinkers. The postmodernist society would be better described as being post colonist.
Post colonialism is a good way to enable this society to seek and reclaim their identity. Therefore in understanding the basic principles of Post Modernism and Colonialism we can articulate and critique the negative and positive aspect of this ideology, therefore this should be marketed according to the needs of our communities.
Media continue to manipulate our understanding of the world, therefore we need to have the ability to decode media miss representation. 2:15 pm
Feminism, presented by Vivian Chan Hoi Yan (SCM Hong Kong)
Provide us with the task of identifying the issues of our society in two categories: male and female .Therefore in several responses we looked at the use of logic as identified from a male perspective. Logic is prevalent in an academic society when we are told to have logic thinking, as taught by the male dominant teachings and teachers.
The women's issues are a reflection to a society that only think from a male dominated society. Therefore the product is that women are expected and stereotyped as being the domestic worker and care taker of the home.
Both men and women share similar qualities between each other when trying to identify the issues that affect them. It is very hard to categorise them as a general assumption between the sexes. Men and Women can both have the logical and emotional qualities about their characters.
3.05 pm
Marxism as a Tool of Analysis, presented by Jennifer Laurel (SCM Philippines)
Compare the Story of Exodus 1:1-23. Foreign control. These people who suffered these kind of problems joined an Exodus group to seek liberation. During the process of the journey there people who gave up and some who faced obstacles on the way to liberation. They discovered that the journey was not an easy task.
Marxism is expressing the idea of freedom and equality. In the Philippines in the 1900s , they had already built themselves up upon the use and understanding of Marxism.
(Note: the presentation on this paper goes into more detail in the SET Programme Booklet).
Thailand towards a new Paradigm, presented by SanSaNee WanNaLai (SCM Thailand)
(Note: this paper was presented as is, as an attachment to the SET Programme Booklet.)
Please note that a detailed description of the various Paradigms, Theologies and Ideologies can be read in full detail in the SET Programme Booklet and attached documents.
June 27th - 28th
In the group discussions we were to break according to our sub regions. To discuss our current situations in our various SCM sub regions and countries. The problems, the current activities, and how this can contribute to our Hope Vision and Mission for the future, and therefore follow up these discussions with an plan of action and recommendations.
Pacific & South Asia: Paddy (Aotearoa), Edwina & Mark (Australia), Idan (India), Manoj (Sri Lanka), *Lily (Bangladesh)
Central Asia: Jenny, Necta (Philippines), Snow (Myanmar), Tigor & Hannah (Indonesia), Yock Leng, Esther, Nigel, Wei Meng (Singapore), Bee (Thailand), *Thano (Cambodia).
East Asia: Chung (Korea), Vivian & Shin (Hong Kong), Cheng Tao & Stephen (Taiwan), Yoshio (Japan), Kelly (Philippines).
Please note *Lily and Thano were not presented at this part of the conference due to visa mishaps while returning to Singapore from Malaysia, but I have included their names and countries as they are still considered part of the Hope Vision and Mission of SCM.
Therefore while meeting in the various groups the following position paper was developed and formularised with SCM's Response to Christian Spirituality and Social Responsibility. Firstly we will look at the various group discussions concerning the Position Paper, on Christian Spirituality and Social Responsibility and summarise the various group responses.
Key Summary: Hopes, Vision and Mission of SCM. Current Situation of SCM. Strengths and Weaknesses of SCM. Recommendations and Plan of Action.
To understand our Hopes, Vision and Mission of SCM we needed to identify a fair amount of issues that affect the different SCM movements in our own individual countries, to the Asia Pacific Region and Globally.
Ting Jin, a Senior friend of SCM in Malaysia took us through a Historical background of SCM from the 80s and the 90s. Giving it from a Social, Political and Economical view point. This required our input in identifying the various social/political issues that affected our societies at the time. From the national and international perspective. From this point of view we can see how the issues of that time can still be seen in various ways as we find ourselves in the new millennium. What has changed? We are faced with issues that are current in this age of information, Internet, mass communication, but we are still caught up in a Capitalist Society.
With Ting Jin's presentation (the History of SCM) at the back set of our minds this became the basis of how we need to identify ourselves in the year 2000. Therefore our beginning focus was identifying the strengths and weaknesses of SCM. Both the strengths and weaknesses were common to everyone present although at different levels.
Strengths:
i) Supportive Senior SCM, and resource people. ii) Stable relationship with the Churches iii) Relationship with CCA, WCC and other Ecumenical Bodies.
iv) Good Staff in the overall facilitation of SCM in the Asia Pacific Region. v) Adequate Networking in and among the various SCM movements locally and regionally. vi) The growing branches of SCM have paved a way for students to become Christians and Ministers in their respective groups. vii) Strong fellowship that discuss and identify the social concerns of their respective countries and environment. viii) Spiritually alive and independent of the institutionalised church. ix) Good Theological discourse and dialogue. x) Active participation in the social issues of the people and the various tertiary and other learning institutions. Weaknesses:
i) Low membership. ii) Questions on our relationship with the church. iii) Communication problems in areas that don't facilitate quick communication, ie email and the Internet, or due to hand written material and geographical distances that hinders the process of effective communication. iv) Student commitment and participation due to a mass amount of issues ie study, family, and financial realities, therefore job search has become a major priority. v) Coming from countries where Christianity is the minority and at times the prosecuted. vi) In need of a clear role and goal of SCM and where it intends to go in the future. vii) Theory and practice need to always have an even working relationship. viii) Need support from the Church in spiritual and financial matters.
So in reaction to these matters we can assess how we need to counteract the various problems and struggles that is common to all the SCM movements within the Asia Pacific Regions. Therefore the following aims and recommendations were suggested:
i) More programmes and better communication on an international basis to strengthen and keep up the networking with the various SCM Movements and the WSCF. ii) To strengthen and formulate an understanding of the Bible and Theology in relevance to common cause of SCM in the Asia Pacific Region. iii) Regular Newsletters between the Asia Pacific Region. iv) To seek our self identity and to identify the alternative theologies that we have, using this as a resource basis and part of our strengths. v) Seek to engage and formulate and stronger relationship with the church. vi) To strengthen communication, email, and other resources the better the ability of communication. vii) Having a strong Media Profile. viii) Networking with the various Campus, Churches and other groups Christian and Non Christian that seek and work on a common cause to that of SCM. ix) Looking at avenues to help with fundraising on a regional and international basis. x) Discrete Theology in simple practice as part of a strong theological education to Students who have a no concept of what Theology is. And what it can do for society. xi) Maintain a healthy and holistic balance in the approach of al theologies and social justice. xii) Marketing SCM, email and invitations to attend activities.
These were the overall issues that were drawn out of the three sub regional groups. This in turn helped us come up with our final document on our responses to a new paradigm that seeks SCMs Christian Spirituality and Social Responsibility, in our final statement as mentioned below.
Christian Spirituality and Social Responsibility - SCM's Response.
We the participants of the World Student Christian Federation - Asia Pacific region's SET 2000, held in Singapore from the 18th - 29th June 200, being from 14 of the 18 member SCMs wish to issue the following position paper.
The varying SCMs share the following common vision and mission: "To train and nurture members to become academically advanced as students, theologically equipped as Christians, and Ecumenically oriented as Church related persons."
The SCMs dedicate ourselves to living out what we see as the call of all Christians - to align ourselves with the poor and marginalised of our world, to be passionate yet self-critical, to act for justice and inclusive; yet always rooted in our Christianity and Spirituality.
The current situation of the SCMs of the region varies somewhat between countries. Numerically speaking there are some strong groups such as Indonesia, Philippines and India, whereas countries such as Hong Kong, Singapore and Aotearoa are comprised of a small yet committed number of members. The SCM in countries such as Philippines and Korea are experiencing turning points due to recent political changes, whilst renewed or new SCMs have encouragingly been established in countries such as Cambodia, Thailand and Bangladesh. Additionally, the SCMs of the region are in the process of re-evaluating their respective relationships with the Church.
Therefore the following strengths have been identified in many of the region's SCMs: Strong, supportive senior friends Good staff and resource people Strong sense of community
However, the following weaknesses have also been recognised:
Number of active members, and issues regarding their available time Communication within and between movements Relationship with the wider church.
In conclusion, the SET 2000 participants recommend several areas of potential action. Firstly, we seek a stronger sense of self identity, one that is well founded in theology and engagement with the wider church. Secondly, we seek SCMs that have adequate resources and supports, which includes access to appropriate technology, needed materials and finances. Thirdly, we consider networking to be of high importance, and seek to build stronger relationships with the church, society and other SCMs. Finally we highlight the importance of a spirit of creativity and community when approaching the above recommendations. Final statement from the Documentation Committee.
These are the minutes of the Student Empowerment for Transformation minutes, as well as our final response to the question at hand: Christian Spirituality and Social Responsibility - SCMs Response.
These are the minutes as accurate as can be to programme at hand. This is not a total account of the actual programme, but aligned with the SET Programme Booklet, and other attached documents you will be able to read in detail the Theologies and Ideologies discuss as well as the Paradigms of SCM.
Due to unforseen circumstances several members were not able to be with us throughout the full duration of the SET Programme because of visa problems. Although their input has proven valuable to much of our discussion. We have been encouraged by their work and struggles in their SCM, and continue to network with them and with everyone else who attended the SET Programme in Singapore.
Not mentioned in the actual minutes is the Bible Study II, held in the afternoon on the 26th June 2000, by Dr. Judo Poerwowidagdo a senior friend of GMKI and former WCC Staff. I have left his study and theological reflection of searching for a new paradigm of Christian Spirituality as a theological conclusion to the current minutes and attached documents of the Student Empowerment for Transformation Programme in Singapore. Thank you all who made this Programme a memorable and inspirational event.
John 21:15-19
When they had finished breakfast, Jesus said to Simon Peter, "Simon son of John, do you love me more than these?" He said to him, "Yes, Lord: you know that I love you." Jesus said to him, "Feed my lambs."
A second time he said to him, "Simon son of John, do you love me?" He said to him, " yes, Lord; you know that I love you." Jesus said to him, "Tend my sheep."
He said to him the third time, "Simon son of John, do you love me?" Peter felt hurt because he said to him the third time, " Do you love me?" And he said to him, "Lord, you know everything; you know that I love you." Jesus said to him, "Feed my sheep.
Very truly, I tell you, when you were younger, you used to fasten your own belt and to go wherever you wished. But when you grow old, you will stretch out your hands, and someone else will fasten a belt around you and take you where you do not wish to go."
He said this to indicate the kind of death by which he would glorify God. After this he said to him, "Follow me."