Author: Dr. Roland Chia

The roll-out of the Johnson & Johnson vaccine in March is seen by many as a welcome boost to efforts to get the world immunised against the Covid-19 virus. Unlike the Pfizer and Moderna vaccines, which must be stored in extremely low temperatures (-70 C), the one-shot J&J vaccine requires only normal refrigeration (2-8 C). This means that countries and regions that do not have the facilities for extremely cold storage can have access to the vaccine.

However, for some Christians, the J&J vaccine re-ignited the debate about the ethics surrounding vaccines that are connected to cell-lines procured from aborted foetuses. These cell-lines were used for testing both the Pfizer and Moderna vaccines. In the case of the J&J vaccine, however, they were employed in every stage of development: research, production and testing.

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Some Christians have objected to these vaccines because they believe that abortion is murder, an act which the Bible clearly prohibits and condemns (Exodus 20:13). They believe that because human beings are created in the image of God (Genesis 1:26-28), human life is sacred and must be always valued and protected.

While these concerns must be taken seriously, the vast majority of Christian ethicists are of the view that given the current situation the use of these vaccines do not pose a serious moral problem for Christians.

On 21 December 2020, the Vatican issued a statement which makes clear its position that these Covid vaccines ‘can be used in good conscience.’ In a similar vein, many evangelical Christian leaders in America — who oppose elective abortion — have openly approved of these vaccines.

Cooperation with evil

In Christian ethics, this issue is addressed by assessing how the production of the vaccine involves a cooperation with evil. In this case, the evil in question is, of course, abortion.

There are basically two types of cooperation. The first is formal cooperation. This is where the person who cooperates with an act of an immoral person shares the latter’s evil intention. The second is material cooperation, where the person cooperates with the immoral acts of another person without sharing his intention. Christian ethicists are generally of the view that material cooperation is less morally significant or consequential than formal cooperation.

The use of vaccines that are linked to the cell-lines of aborted foetuses is regarded by many Christian ethicists as an instance of material cooperation for the following reasons:

• The foetuses were aborted many decades ago (in this case, in the 1970s).
• The foetuses were not aborted in order to obtain cell-lines to be used to produce or test these vaccines.
• The tissues were procured for medical research only after their deaths — the human foetuses were not killed as a result of procuring the tissues.

To put this another way, the use of these vaccines is morally licit because the cooperation in the evil of abortion is material and remote.

Perhaps an analogy from the practice of the procurement of organs for transplantation would help to clarify this ethical argument. Christians would have no objections to using an organ donated by a murder victim. They would not think that by accepting the organ for transplantation, they are approving of murder. In the same way, Christians should not think that by using vaccines that are produced or tested by using cell-lines obtained from the cadavers of aborted foetuses they are condoning abortion.

Not an endorsement for abortion

It should be stressed, however, that in maintaining that the use of these vaccines is morally licit, Christian ethicists are not in any way endorsing abortion. Neither are they saying that using cell-lines procured from aborted foetuses to develop vaccines is ethically unproblematic.

Where possible, all forms of cooperation of evil — including material cooperation — must be avoided. This general principle is articulated very clearly by the Vatican:

Both pharmaceutical companies and governmental health agencies are therefore encouraged to produce, approve, distribute and offer ethically acceptable vaccines that do not create problems of conscience for either health care providers or the people to be vaccinated (emphasis in the original).

This means that once an ethically irreproachable Covid-19 vaccine — whose research, production and testing are not dependent on cell-lines of aborted foetuses — is available, Christians should opt to use it instead of the Pfizer and Moderna vaccines.

Morality of vaccination

Most Christian ethicists would argue that in the context of a deadly pandemic, where ethically acceptable vaccines are not available, it is morally permissible to use vaccines are are connected remotely to abortion.

The Christian morality of vaccination is based on Jesus’ command to love our neighbour as ourselves (Mark 12:30-31).

Applying this to the issue of vaccination, this command suggests that we not only have the duty to protect our own health but also that of our neighbour. In the context of a raging pandemic, getting vaccinated is one way in which we serve the common good of society.

However, it should be pointed out that vaccination is just one way in which we can fulfil our duty towards the common good in a pandemic. That is why vaccination must be voluntary. As a rule, vaccination should not be regarded as a moral obligation.

Christians can fulfil their duty towards themselves and their neighbours by taking precautionary measures and behaving responsibly so that they will not become vectors for the transmission of the virus. Thus, although many Christian ethicists have argued that Covid-19 vaccines that use cell-lines from aborted foetuses do not pose serious ethical issues, they stress that Christians should make their decisions according to their conscience.

This brings us back to the J&J vaccine.

According to the Vatican, once an ethically irreproachable vaccine is available, Christians should opt to use this vaccine instead of those that have remote links to aborted foetuses.

Based on this principle, it could be argued that Christians should use the Pfizer and Moderna vaccines instead of the J&J vaccine. This is because while the Pfizer and Moderna vaccines use foetal cells only in the testing stage, the J&J vaccine used them at every stage of its development: research, production, and testing.

Be that as it may, the main point I wish to underscore here is that while all these vaccines are in one way or another dependent on the cells of aborted foetuses, their connection to the act of abortion itself is remote. Christian ethicists are therefore generally agreed that under the circumstances of a raging pandemic and in the absence of an ethically acceptable vaccine, it is morally permissible for Christians to use these vaccines.

If a Christian wishes to avoid the J&J vaccine because the cells of aborted foetuses are used more extensively in its production, then it should be regarded as a matter of personal conscience.

Author: Dr. Roland Chia

In arguably one of their most iconic songs, the folk rock group of the 1970s, Crosby, Stills and Nash, offers this perennially sound advice: “Teach your children well, / Their father’s hell did slowly go by.”

From an infinitely more authoritative source, we find these words: “Train up a child in the way he should go, and when he is old he will not depart from it” (Prov 6:22).

While many parents and educationists recognise the importance of properly nurturing a child, how best this should be done remains a contentious and conflicted debate. Theories on what constitutes positive parenting abound, shaped in one way or another by modern psychology and the dictates of culture.

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In this article, I turn very briefly to the works of two Christians who have written insightfully and (some would add) provocatively on this subject: Anabaptist Menno Simons (1496–1561), whose followers came to be known as the Mennonites; and John Wesley (1703–91). Though these writers lived more than one century apart from each other, there are remarkable convergences on their understanding of what it means to nurture children.

The first important point of agreement between these two writers is that the chief end of the nurture of children is their salvation and spiritual maturity. In his sermon, “On the Education of Children”, Wesley asserts: “Ye that are truly kind parents, in the morning, in the evening, and in all the day beside, press upon all your children, ‘to walk in love, as Christ also loved us, and gave himself for us’…”

In a similar vein, Simons unequivocally underscores this in “The Nurture of Children”: “It behoves true Christians to teach, to admonish, to reprove, and to chasten their children: to set them an example in all righteousness, to rear them in the fear of the Lord, and to care for their poor souls lest through their negligence they depart from the true path, die in their sins, and so perish at last in unbelief.”

Both Wesley and Simons put the responsibility of the nurturing of children squarely on the shoulders of parents. They also put much emphasis on discipline, a concept that has somewhat fallen out of favour in modern approaches to parenting. To modern sensibilities, the counsel of both writers might seem simply too harsh and forbidding.

For instance, in stressing the importance of obedience, Simons insists that parents should give a child “no liberty in his youth, and wink not at his follies”, but instead should “bow down his neck while he is young, lest he wax stubborn and be disobedient to thee”. Simons fears that some parents have so much “natural affection” for their children that they fail to carry out their God-given responsibility to train them in godliness.

Wesley, more than a century later, writes of  the need to “break the will” of the child early in their lives: “At least, do it now; better late than never. It should have been done before they were two years old: It may be done at eight or ten, though with far more difficulty”.

Wesley’s emphasis on discipline is seen in the strict regime that the students at Kingswood School (aged between six and nine) were subjected: they would rise at four in the morning and retire at eight at night. Their day began with two hours of private and public devotion and ended with an hour of private devotion and an hour of public prayer. They were allowed no time for play and were always supervised by their teachers.

Such counsel and practices would surely provoke the ire of many a modern specialist in child development!

Yet, this approach has a very long history in the Christian tradition, and can be traced to the writings of the early Church Fathers, whose approaches were based on Scripture (Prov 13:24; 23:13–15).

In whatever way we may wish to adapt Simons’ and Wesley’s counsel to our time, the principles that undergird it cannot be abandoned without consequence. The goal of nurturing a child is his spiritual growth and maturity and the means to achieve it are patient instruction and discipline.

Author: Dr. Roland Chia

On September 2019, my wife and I attended a Sunday service at the famous Thomaskirche in Leipzig. As expected of a church whose fame is largely owed to its most celebrated choir director, the great Johann Sebastian Bach, the service was shot through with beautiful choral music.

I am a longtime admirer of this 17^th century composer who gave us great musical masterpieces like the Christmas Oratorio, St Matthew’s Passion and hundreds of cantatas, both sacred and secular, having published a number of scholarly essays on his oeuvre, especially the theology that undergirds it.

But for the purposes of this brief article, I wish to simply describe the rigorous requirements to which a choir director in the Lutheran church of the late Baroque period was subjected, and reflect on the challenges this presents to the church (especially the evangelical church) today.

Bach’s position as Thomaskantor can be seen as the rough equivalent of the full-time Christian minister or lay person in the modern church who is responsible for organizing the worship and music.

Before Bach was appointed to the post, he was required to go through a rigorous process of examinations and interviews.

The first thing that the composer needed to do was to sit for a grueling examination to ascertain his grasp of the Book of Concord, the doctrinal standard of Lutheran orthodoxy. This reveals the importance that the Lutheran church of the seventeenth century accords to sound theology in worship and church music.

St Thomas Church engaged external examiners to evaluate Bach’s theological competence. They included Johann Schmid, professor of theology at the University of Leipzig and Salomon Deyling, the pastor of the neighbouring Nikolaikirche, who also taught theology at the city’s university. Their assessments were then reviewed by the Superintendent of the Church in Leipzig.

After sitting for the examination, Bach had to submit a written assent to the teachings contained in the Book of Concord. This is to ensure that the applicant was not only knowledgeable in the creed of the Lutheran Church, but that he was also willing to live by the truths it professes.

On 13 May 1723, Deyling, representing the examiners and the Superintendent, wrote to the Consistory stating their approval of the applicant, once they have conferred and were satisfied with Bach’s grasp of the essence of Lutheran Orthodoxy. Bach was then appointed as the music director of the Church.

As Thomaskantor, Bach was not only required to demonstrate comprehensive knowledge of Lutheran dogmas. He was also expected to be steeped in the Scriptures and in the seminal writings of the Lutheran theologians of his day.

Scholars researching Bach’s library have found evidence not only of the erudition of the great composer, but also the theological tomes that have influenced and energized his oeuvre of sacred music.

The first and most important book that has attracted the interest of scholars is of course the Bible, in this case, the Calov Bible. The Calov Bible got its name from the 17^th century Wittenberg theologian Abraham Calovius who compiled and included commentaries by Martin Luther, and his own commentary together with the German translations of the Old and New Testaments – in three volumes.

Bach’s copy of the Calov Bible, which was donated to the Concordia Seminary Library in St Louis, Missouri, in October 1938, by Leonard Reichle, has been carefully examined by Bach scholars.

It contains the composer’s signature on the title page and hundreds of underlined passages and marginalia written in his own hand (verified by handwriting analysis and chemical analysis of the ink). This showed that Bach was a meticulous student of Scripture, who returned to it again and again as he worked on his sacred cantatas.

Bach’s attention to Scripture and how the Lutheran tradition has interpreted it is further made evident in the scribbles found at the margins alongside Genesis 3:7, the text on original sin. The Calov Bible includes an abbreviated version of Luther’s remarks on this particular verse. Scholars found that Bach had carefully penned the missing words in the margins of his copy of the Bible.

This showed that Bach was familiar not just with the Book of Concord, but also with the writings of the Reformer, including his commentaries on Scripture. Scholars have found two complete editions of Luther’s Works – one in Latin and one in German – in the library of the famous Thomaskantor. Bach also had in his possession separate editions of Luther’s Table Talks and exposition of the Psalms.

There was also an impressive collection of the dogmatic and polemic works of Lutheran theologians in Bach’s library, including the works of Abraham Calovius, Martin Chenmitz, Nikolaus Stinger, and August Pfeiffer. Bach also possessed a large collection of the commentaries by Lutheran theologians and exegetes like Johannes Olearius and the German legal scholar and logician August Friedrich Müller.

If a man’s library can serve as the basis for judgement, then Bach’s library discloses his prodigious learning and his deep devotion to the Lutheran tradition that had shaped his life and work.

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In addition, Bach, for many years, collaborated with Erdmann Neumeister, arguably the most prolific and influential theologian of his time. The author of more than 200 theological books, Neumeister was also credited (by scholars such as Friedrich Mend) as ‘the first creator of the cantata’.

The theologian Gottfried Tilgner, a contemporary of Neumeister, describes him as ‘the man who, without contradiction, deserves the fame of being the first among us Germans who brought church music to a higher standing by introducing the sacred cantata and bringing it to its present perfection.’ Bach, the musical genius, worked closely with this great theologian to produce some of the most beautiful cantatas (especially BWV 18, 24, 28, 59, 61) in the late Baroque period.

In what way does all this pose a challenge to the modern church?

Contemporary evangelical Christianity has rightly placed much emphasis on the Church’s worship and the music that brings that worship to expression. Bach’s challenge to the modern church is to recognize that the theology that undergirds the worship of the church, especially the hymns and songs it sings, is of paramount importance and should never be neglected or compromised.

Bach challenges modern evangelical Christianity to be weary of the kitschification of Christian music, and the trivialization of worship caused by the erosion of the theological and spiritual language of the Church.

Bach teaches us that the worship of God must be at once biblical, theological and spiritual. This means that Christian worship requires a certain attitude (which must be embodied in the music we use) and a certain language or vocabulary (which must pervade the hymns and songs we sing).

The great Thomaskantor teaches us that doctrine and experience, theology and spirituality belong together and must never be put asunder.

Finally, Bach insists that the planning and organization of Christian worship (including the selection of the music and songs) must not be placed in the hands of people with only a cursory knowledge of the Bible and the traditions of the Church. Rather, it must be the responsibility of people who are steeped in the biblical, theological, liturgical and spiritual heritage of the Church.

This does not mean necessarily that only ordained ministers can shape and direct the worship of the church (Bach himself was not an ordained minister). But it does mean that only a select few, with the requisite qualifications and maturity, can be given this awesome responsibility.

Bach almost always signed off his work with ‘Soli Deo Gloria’ (for the glory of God), words which served as a constant reminder to him of the purpose of his compositions. Bach knew that his most brilliant sacred cantatas would not bring glory to God if they were not written for that sole purpose in mind.

From Bach we learn that the most well-orchestrated worship service with the best music will not bring honour to God unless it is true to the Gospel of Christ and conducted, not with a secret desire for self-adulation, but solely for the glory of the one who alone is worthy of worship.

Author: Dr. Roland Chia

Last year, the Institute of Policy Studies (IPS) published the findings of its survey on perceptions of and attitudes towards social and moral issues among Singaporeans. According to the report, there is greater acceptance of gay sex and gay marriage now than five years ago, especially among those between the ages of 18 and 25. If this trend continues, there could be greater push for gay rights in the future, and this would in turn possibly result in the revision of certain social policies and legislations in Singapore.

Young people here are possibly becoming more accepting of the LGBT lifestyle due to their exposure to trends in western societies through social media and the internet. Also, there have been concerted efforts of gay advocacy groups in reaching out to young people, especially students at our local universities, such as Yale–NUS, through events such as:

• An orientation programme “for incoming and current NUS and Yale-NUS students who identify as lesbian, gay, bisexual, transgender, and on the queer spectrum”, organised by queernus
• “Drag King Workshop” for students, organised by The G Spot
• “Queer Together” which, according to the publicity poster, is an “open call for Queer/LGBTQIA+ artists to be part of a Queer-friendly incubation space and art exhibition”, organised by Yale-NUS Storytellers
• A group discussion on the topic, “To be Gay in Singapore: Negotiating Liminal Spaces”, organised by students from Tembusu College

These developments mirror, to some extent, what has long become quite common in the West, where university curriculums are inundated with queer studies and where LGBT activists are shaping the culture on campuses.

Commenting on the trends of gay activism in tertiary institutions in the United States, Robert Reilly writes: “Education is an essential part of the drive to universalise the rationalisation of homosexual behaviour[…]. What began as a plea for diversity ends with a demand for conformity.”

In Mobilizing Gay Singapore, Lynette Chua, assistant professor of law at the National University of Singapore, discerns three patterns of change that characterise the evolution of the gay advocacy in Singapore from the early 1990s to 2013, which she describes as “the movement’s coming out, tactical escalation and movement expansion and diversification, and opening up of political and media spaces.”

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“They [the gay activists] have taken the issue of homosexuality from the dimly lit spaces of nightlife and cruising to Singapore’s highest law-making body and courtrooms, state-control media, and public spaces,” she writes.

Their relative success, despite having to content with an “authoritarian state”, is due to a strategy which Chua dubs as “pragmatic resistance”—they develop movement tactics based on a reading of the political and cultural environments, while ensuring enough flexibility to accommodate changes in society. Pragmatic resistance also requires that the activists should be careful to avoid direct conflict with the state and to ensure that their public actions are in keeping with the laws of the land. They seek to push the envelope ever so cautiously through the rhetoric of inclusion, while at the same time appearing to value social stability.

In 2016, the Ethos Institute for Public Christianity conducted a survey that reported that 87 percent of Church leaders and 63 percent of young adults are aware of the LGBT movement in Singapore. However, 57 percent of Church leaders and 51 percent of young adults are of the view that the Church’s efforts in addressing LGBT issues are currently inadequate.

While the Church should not be fixated on this issue, more can and should be done to help its members appreciate the profound influence that LGBT activism and the media have on the young, including Christians. The Church must stand firm on the clear teachings of Scripture and tradition on human sexuality, marriage and the family, and do much more to establish its members (especially the young) in them.

Author: Dr. Roland Chia

On October 28, 2021, Mark Zuckerberg, the founder of Facebook made two media-grabbing announcements. The first has to do with the rebranding of Facebook as Meta, and the second is that his company hopes to create the metaverse, an immersive virtual reality that is connected to the Internet.

To be sure, Zuckerberg did not invent the metaverse, and the Meta version that he hopes to construct will not be the first to appear on the scene. There are already a number of metaverse players such as the gaming platform Roblox and the body camera maker Axon (AAXN).

As CNN business reporter, Paul R. La Monica notes: ‘… investors looking to cash in on the virtual world known as the metaverse already have plenty of other options besides Mark Zuckerberg’s social media giant.’

Be that as it may, Zuckerberg’s announcement has sparked vigorous discussion – not least among Christians – on the ramifications of the metaverse on individuals and society as a whole.

For example, in an article in the Catholic publication Crisis Magazine, David Larson discusses the social issues that may accompany the metaverse such as the invasion of privacy and addiction.

He ends his article with this serious warning:

Before the Metaverse fully emerges (likely in the next decade), some serious prayerful discerning is necessary on whether, or to what degree, we should enter it. Because while we may gain an endless fascinating digital world, we could also lose our very real souls.

What exactly is the metaverse? What impact will it have on individuals and society? And how should Christians approach this new technological phenomenon?

WHAT IS THE METAVERSE?

For many, the metaverse is simply an extension of much of what we are already familiar with in the world of digital technology. The Digital Revolution (also known as the Third Industrial Revolution) has been underway since the second half of the last century, and digitalisation has become ever more pervasive since.

But the metaverse is in fact not simply a digital world. It has been described as the digital world of worlds where people can travel with ease while at the same time retaining their (digital) appearances and identities wherever they go. In addition, the metaverse is not just about Virtual Reality (VR), but it is also layered onto physical reality through the technology of Augmented Reality (AR).

Matthew Ball gives us an idea of what the metaverse entails when he writes:

The Metaverse is a massively scaled and interoperable network of real-time rendered 3D virtual worlds which can be experienced synchronously and persistently by an effectively unlimited number of users, and with continuity of data, such as identity, history, entitlements, objects, communications, and payments.

Some writers have suggested that the metaverse will be an extension and enhancement of the Internet – Internet 3.0, if you will. Ronke Babajide has helpfully compared the metaverse to the video game, Second Life. She writes:

The concept of the Metaverse reminds me a lot of Second Life. For those who don’t know it, Second Life is an alternative digital world where you could build you own second existence. But the Metaverse will bring Second Life to life. Like Second Life, it’ll have its own economy and currency. But the experience will be part of both the real world and the Internet. It’ll have the interoperability that the current Internet lacks.

Of course, this form of integration is not possible now because our current networks are too slow and our computers too weak. But once these technologies are enhanced and the metaverse is fully upon us, there will be an almost seamless integration between the real and virtual worlds.

One would need an avatar, a digital representation of oneself, to navigate this ‘alternate’ world. It is not difficult to imagine how the metaverse will change the world as we know it once it becomes commonplace in our society.

In a Vanity Fair article entitled ‘The Metaverse is about to Change Everything’, Nick Bilton paints this possible future world with the metaverse:

… you could imagine wearing your digital avatar out in the real world, where other people who are wearing headsets see an augmented version of reality, including you dressed up as your digital avatar, which could also change based on who is looking at you. Maybe you come across as a three-headed puppy with multi-coloured pigtails to your kids, but a professional in a suit to your co-workers, In this scenario, you could play a game of Pac-Man in the real world, running around to capture virtual coins that no one else can see, or evading multicoloured ghosts who want to eat you alive. You could sit in a coffee shop in New York while a friend sits in a coffee shop in Paris, and both have a ‘real’ coffee together, even though you’re not in the same place.

Science fiction authors of yesteryear such as Isaac Asimov have been able to imagine something quite close to the metaverse. In The Naked Sun (1957), Asimov creates societies that are based entirely on virtual experiences including holograms that are highly dependent on Artificial Intelligence.

Video games such as Minecraft and Second Life (mentioned above) have also in some ways anticipated the metaverse because they allow players to create and inhabit alternative worlds in cyberspace.

PROMISES AND PERILS

Like all technologies, the metaverse presents both promises and perils.

Enthusiasts have imagined how it could benefit education and how immersive experiences could enhance teaching and learning alike. For example, virtual reality tours can be conducted of ancient lands created in the metaverse, enabling participants to travel back in time as it were through their avatars, and experience more directly these past civilisations.

Others have argued that the metaverse will make travel and transport less expensive as more people work from home, and as business meetings are conducted in virtual boardrooms. Depending on the technology that is used, others have also speculated that the metaverse will be friendlier to the natural environment.

The metaverse may be especially beneficial to people with disabilities because it would enable them to ‘visit’ places that would otherwise be inaccessible to them. Virtual and augmented reality technologies would also allow individuals with certain types of disabilities to ‘perform’ tasks that are currently simply impossible to accomplish.

During the lockdown due to Covid-19, two seniors from Boston University created Quaranteen University, a Minecraft server that hosts graduation ceremonies for students from hundreds of other universities. According to the Minecraft website, students from more than 20 universities have rebuilt their campuses inside Minecraft.

While the possibilities of metaverse seem limitless to enthusiasts, other commentators are wary of the social problems it will either create or exacerbate.

One major concern has to do with issues surrounding privacy and security. The user is connected to the virtual world through a set of specialised hardware and accessories. These devices have the ability to gather information and data from users, which are then stored in the network.

Apart from the complex ethical issues surrounding the gathering of personal data, there is also the very real danger that such information can be leaked to or hacked by a third party or nefarious actors. The question regarding the extent to which the public can trust the creators of the metaverse is a pressing one, especially when social media companies such as Meta have a somewhat tarnished track record.

At a more philosophical level, the question that needs to be explored more rigorously is how does virtual reality would affect our understanding and perception of the world, other people and ourselves in the long term. This question becomes pressing once the metaverse becomes commonplace, and more and more activities and social interactions are conducted (and therefore more time is spent) there.

According to Starr Roxanne Hiltz, ‘virtual’ is used in computer science to depict something ‘whose existence is simulated with software rather than actually existing in hardware or some physical form.’ Thus, when the word ‘virtual’ is combined with words like ‘reality’ or ‘community’, we are referring to the ‘un-real’ copy – simulacrum – of something that exists in the real world.

VR may be employed for various reasons. For example, it may be used as a means of escape or to provide some relief from the imperfections of the real world. It may be an attempt to conjure forth the Garden of Eden, where only the best bits of the real world are incorporated.

VR has enabled human beings to exercise God-like powers to ‘create’ the world or worlds according to their own often distorted standards of truth, beauty and morality.

As Heidi Campbell pointed out some years ago:

In VR humans are seen empowered with the ability to play God and write a new book of Genesis … In the mythic world of cyberspace, computers enable people to right the wrongs of the natural world by creating a new world with a different set of rules.

While the desire for a new and netter (virtual) world seems innocuous enough, it is almost inevitable that the problems which plague the real world contaminate the virtual one.

In February 2022, surveying 12 hours of recording on VR Chat, the NGO The Centre for Countering Digital Hate tracked an average of one instance of hate, racism, homophobia, misogyny and other such antisocial behaviour every seven minutes. Rather than a new utopia, the cyberworld may turn out to be the new frontier for anarchy.

Another issue that the metaverse brings to the fore is that of identity, an issue that is too multifaceted and complex to discuss in this short article. The metaverse allows the individual to present himself or herself in multiple and different epiphanies, each with a distinct identity.

In our sex-obsessed culture, the question of how the metaverse will alter our sexual relationships, and how this in turn will shape our attitude towards sex becomes pressing.

In a recent article entitled ‘Roblox: The children’s game with a sex problem’, James Clayton and Jasmin Dyer describe how this game is exposing users as young as nine to virtual sex.

Roblox sex games are commonly referred to on the platform as ‘condos.’ They’re spaces, generated by users, where people can talk about sex – and where their avatars can have virtual sex.

‘Particularly worrying’, they add, ‘is children and adults potentially socialising together in these spaces.’

In an essay on sexuality, theologian Elizabeth Stuart writes that with advanced technologies, ‘It is possible for us to have a virtual self, indeed many virtual selves, all of whom may engage in cybersex assuming different identities in the process, and activity which engages the fleshy body albeit at a distance from the object of desire.’

Looking ahead, some commentators also worry about the possible scenario in which the metaverse is so fully synchronised with the real world that it is impossible to inhabit one without also inhabiting the other. To use the language of video games, it is possible that the metaverse is so integrated to the real world that there is no option to ‘pause’, ‘reset’ or ‘end’ the mediated experience.

These are just some of the many issues that the metaverse brings to our attention, all of which raise complex philosophical, ethical and social questions.  It is not too early to take these issues seriously now as we prepare for this new and unstoppable wave of the technological revolution.

VIRTUAL REALITY CHURCH?

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The metaverse will allow Christians to attend the Virtual Reality Church that promises to heighten their religious experience.

By Virtual Reality Church, I am referring to the immersive virtual worship experience, which must be distinguished from non-immersive models that we are already used to, such as online worship. In the VR Church, the congregation worships in virtual bodies (avatars) and uses virtual objects (altar, cup, wine, bread, etc) in a virtual setting or environment (example, sanctuary or church building).

To begin with, VR can make the lectionary readings more immersive for congregants.

Imagine being ‘present’ with Elijah at Mount Carmel as he confronts the prophets of Baal and commands the fire of Yahweh to come down from the skies and consume the sacrifices! Or imagine being together with the twelve disciples of Jesus at the Mount of Beatitudes as he delivers the famous sermon (in ‘King James’ English)!

Some commentators have argued that the VR Church in the metaverse will bring with it many advantages. For one, it would give people who refuse to attend a physical church for whatever reasons an option to be a part of the virtual reality ‘community’ and participate in its activities.

The VR church, others have argued, is also helpful for the disabled, especially those who are no longer mobile.

In his article on the metaverse, David Larson reports the view of Alina Delp, who was diagnosed with a neurovascular condition that left her homebound. Delp believes that the VR Church will give her the opportunity to participate in the life of a religious community again. And this will be a liberating and humanising experience.

Suddenly you’re empowered again. Suddenly you matter again. Suddenly you are human again. Suddenly it just feels like you could do anything in the world again where you were just told over and over again you couldn’t do anything.

Many of the questions that the VR Church raises are in some sense not new. These issues have presented themselves during the Covid-19 pandemic when churches across the world are forced to offer services online in one form or another.

Questions about the authenticity of online worship, the sacraments, and the nature of the online community have come to the fore, and theologians and church leaders alike are still discussing them. Numerous books and articles have been written on these issues at scholarly as well as popular levels.

These same questions confront us with the emergence of metaverse and the VR Church. But because of the immersive quality of VR and AR, these questions take on a different –perhaps more complicated – hue.

The new ‘reality’ of the metaverse, and the questions it raises, must be taken seriously by every theologian, pastor and church leader. They must be taken seriously by every Christian, every disciple of Jesus.

For the presence and possible future predominance of the metaverse will bring about subtle changes – some benign, others more insidious – to the way we understand ourselves, others, the church, worship, Christian ministry – even God himself.

Author:  Dr Billy Kristanto 

Music can be said to be a universal language that every society cannot live without. Whether simple or complex, music has been proven to be one of the most beautiful gifts from God to humankind. We can be differently gifted, but music in its very presence has the power to enrich every soul that wants to be blessed by God.

What can we learn through music? How can we benefit from music in our everydayness? Certain things can be learned from their relation to music. There is, for instance, a relation between music and the art of patience.

Jeremy Begbie, who specializes in the interface between music and theology, writes: “Because music takes or demands our time and depends on carefully timed relations between notes, it cannot be rushed. It schools us in the art of patience. Certainly we can play or sing a piece of music faster. But we can do this only to a very limited degree before the piece becomes incoherent.”

This contrasts with our rushed daily ‘liturgy’ which makes us impatient to pass through the necessary processes of “being caught up in this series of relations and transformations” as part of our growth and development. Instead, achievement of instant results and goals become virtues of the day.

Yet, with the phenomenon of music, no one would listen to ‘fast-forwarded’ music only to lay claim that he or she has listened more effectively than the others. Singing a song as fast as possible only to prove that one can finish the ‘job’ faster than others would be a very strange and unwelcomed approach to singing. We have to invest our time in listening to beautiful music, and that trains us to be more patient.

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Strongly related to patience, music in relaying to us its visceral effects, can also teach us the art of sacrifice. The composer James MacMillan reminds us that music “needs us to sacrifice something of ourselves to meet it, and it’s very difficult sometimes to do that, especially [in] the whole culture we’re in. Sacrifice and self-sacrifice—certainly sacrificing your time—is not valued anymore.”

This stands in opposition to our ‘effective’ (read: obsessive) use of time, which gives no place for ‘idle’ sacrifice.

Not only does music require our sacrifice, the beauty of music itself can also only be meaningfully perceived through its own ‘sacrifice’, that is, through the beauty of its finitude and transience.

Transience, which depends on the coming into presence and vanishing of tones is an essential aspect of music.  We cannot listen to a melody without any tone giving up its existence. Music can teach us that being finite and replaced by others is necessary to complete the big picture.

Our contemporary culture, on the contrary, believes in the myth of worldly permanence, of lasting (yet annoying) existence. If, as Christians, we truly believe in Christ’s resurrection, then we should have the courage to die, vanish, and be replaced; precisely because we believe that our being and existence will be remembered by God.

Music, along with other arts, can also function as an antidote to clichés. No one buys music online only to listen to it once in a lifetime. We listen to the same music repetitively and we do not find ourselves saying: “Oh, I already heard that piece. I want to listen to something new.” We can listen to the same music again and again, without perceiving that piece of music as cliché.

The habit of listening to music or singing can become a healthy liturgy, not only in Sunday worship services, but also in our everydayness. In many cases, everydayness can be occupied with anti-liturgies that stand in contrast to Christian liturgy.

Listening to music is neither a duty nor a task to be done. We are not obligated in any way to listen to music. Rather, we are invited to participate in its beauty. Perhaps Luther was not wrong when he said that next to the Word of God, music deserves the highest praise. The Word of God, too, invites us to listen and to admire its beauty.

Giving oneself to amazement needs childlike humility. Our worldly liturgy, however, teaches us that adults should not be easily amazed and surprised, for it will sacrifice adult ‘dignity’. Through music, childlike admiration can be restored.

Being amazed allows us to experience things joyfully. To live happily is not to be obliged to do some duties but to be invited to experience the presence of God through his gift and revelation.

This is not to say that music possesses a sacramental value but that it can serve as a medium to bring us closer to the knowledge of God’s bountiful gifts. Yet, music does not deal only with positive experience but also with a negative ones through lamentation. Suffering should not overcome us but can be expressed through lamenting music before and in relation to God.

Luther wrote that music is a mistress and governess of human (uncontrollable) emotions. Through music we learn that we are not servants of our carnal emotions.

Lastly, through music we offer our praise to God. If Christian life is about thanksgiving, then we need a means to express that gratitude. One will hardly find more effective means than music for a doxology. We do not praise music; we praise God, the source of all beauties, who gives us music in our lives.

Following the passing of Dr Bobby Sng on 14 October 2019, The Bible Society of Singapore(BSS) held a memorial service cum launch of the Bobby Sng Scholarship for Theological Studies (BSSTS) on 15 October 2021 in his honour. This was in time for the second anniversary of his passing.

The hybrid event was attended by guests at the Bible House Rooftop, Pavilion of the Nations, and online audience via Zoom and the BSS website, in adherence to the COVID-19 safety guidelines.

Apart from being a former President and Advisor of The Bible Society of Singapore from 2002 to 2012 and 2012 to 2019 respectively, Dr Sng also played key roles in other Christian organisations, spearheading the shift towards regional holistic missions that has heavily contributed to Singapore serving its call of being the Antioch of Asia.

The first part of the event was a memorial service, where the audience could bear witness to the tributes given to Dr Bobby Sng by Dr Tan Lai Yong, Brethren Teo Ching Han, and Dr Sng’s wife, Dr Ivy Sng. “One of the guide points that Bobby had in his life was the importance of growing in faith. This growth comes from the Holy Spirit and the life of Christ, no doubt, but also the Word of God that comes through,” said Dr Ivy Sng

As a visionary, missionary and giant of faith, he is widely recognised as having had a pivotal influence on generations of evangelical Christians in Singapore, after having nurtured thousands of students, many of whom are leaders in Singapore today.

As such, BSSTS serves to build up Christians who wish to pursue theological training and serve in spheres that Dr Sng was deeply passionate about—Bible ministry, youth work and community services.

Dr Lee Soo Ann, President of The Bible Society of Singapore; Dr Ivy Sng; and Mr Lisman Komaladi, former General Secretary of Fellowship of Evangelical Students and former Graduate Secretary of Graduates’ Christian Fellowship; initiated the launch of the scholarship programme together.

Applicants of BSSTS must be Singaporean or PR, an active member of a local church, have financial needs, and must complete the application forms and submit all the required documents. Application to BSSTS is open throughout the year, however the Scholarship Committee will usually deliberate and make the awarding decision at least once a year. For more information, please email scholarship@bible.org.sg.

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If you were touched by the life of Dr Bobby Sng, or were inspired by his passion towards Christ, we would like to invite you to contribute and be a part of continuing this legacy. To contribute towards the Scholarship programme, go to donorbox.org/bobbysngscholarship. 

You can also watch the video at bible.org.sg/bobbysngscholarship in remembrance of the legacy of the late Dr Bobby Sng and visit the website for more information on BSSTS.

“In Him was life, and the life was the light of men. The light shines in the darkness, and the darkness has not overcome it.”— John 1:4-5

As we celebrate Christmas, we want to embrace the true meaning and celebration of the season—the remembrance of Christ’s arrival and our Saviour’s humbling sacrifice. Christmas does not celebrate an event in the past, but the life-changing encounter with God that was made possible at the first Christmas, by God making Himself known through the birth of Christ. And this encounter gives our lives new meaning, new direction, and new purpose.

An encounter with Christ brings true light (John 1:10). His teaching, presence and authority illumines and pushes back the darkness of oppression and self-interest, and invites all people to encounter Him so that they may be set free and experience the eternal life that God has created for us to live. It is in this spirit that The Bible Society of Singapore (BSS) hopes to support our sister Bible Societies and the evangelical communities in their initiatives to bring true light to disadvantaged communities, by paving the way for them to receive the gift of life which is Christ.

China

The church in China has been forged through hardship and challenges, with the number of Christ followers rising exponentially and hungry for the Word of God. As the Chinese Ministry of BSS aims to reach out to the Chinese-speaking communities in the region, the ministry has partnered with the national committee of Three-Self Patriotic Movement (TSPM) and China Christian Council (CCC) to actively organise charitable work and jointly carry out over 10 social service projects, directly benefiting nearly 20,000 people. 

The fundraising projects have helped to supply Bibles and spiritual materials to theological students, preachers and believers, to financially support needy teachers and students in theological colleges or training centres, and also to support a total of 400 poor elementary schools, secondary schools and university students. The funds have also aided in the construction of Christian churches in various provinces and cities, such as the Ningbo International House of Worship Building, where residents can attend services together.

To bless and minister to the blind and disabled, BSS is providing support to their needs so as to allow those with special needs to feel the care, acceptance and love from the Christian community, and to also equip them with skills to earn a living for themselves. Mental health care lines, food banks, and community care centres are also being set up for vulnerable communities.

It is our prayer that as people receive God’s message of life and redemption in a language that speaks to their hearts and experience the demonstration of God’s love, that their lives will be transformed.

Cambodia

The tropical storms that hit Cambodia last year had caused floods and landslides, leaving the country with catastrophic damage. The weeks of heavy rainfall had not only destroyed infrastructure and crops, but hospitals and dams were also severely damaged. In order to provide holistic care to the communities affected by the natural disasters and ongoing COVID-19 pandemic, BSS has extended help to the poor, children and widows in the flooded areas to provide food during this crisis. 

The USD 5,000 that The Evangelical Fellowship of Cambodia (EFC) has received from BSS has supplied 200 needy families with relief packages that contain rice, noodles, fish, soy sauce, and face masks. 

Chan Seiha, a 10-year-old from Ang Snoul District, Kandal Province, says: “My father is a construction worker and my mother is a farmer. Since the flood last year, my village has been quiet and with many problems like lack of rain for rice farming and the pandemic. Sometimes, my house is short of food because my parents said it is difficult to earn money during this crisis. I used to have enough food to eat, but now it is different. I was very happy to receive the relief package from the teacher because my family can eat for many days.”

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Still, the vulnerable need our gifts to help support this important work of bringing God’s Word to them and bringing hope and transformation into their lives.

Myanmar

In this last year alone, Myanmar has had to face a triple crisis with a military coup, an economic crisis and Covid-19, raising the number of people needing emergency aid. Prices of basic commodities such as food, medicine and fuel are soaring in big cities such as Yangon and Mandalay, forcing people into further poverty.

The events have also magnified the vulnerabilities of Christians in Myanmar and crippled the Bible Mission. “Electricity cuts and internet blackouts make it impossible to organise help or deliver supplies and Bibles to the people,” says Rev Khoi Lam Thang, General Secretary of the Bible Society of Myanmar. “The people in Myanmar desperately need the global Church to increase our support through prayer, help in providing basic humanitarian supplies, and providing the support needed to make the Bible available to those who are in need of the Word of God.”

Without your help, the Bible Mission cannot have an impact or influence on the community. Having been granted the commissioner of charities (COC) permit, BSS has been able to extend its fundraising drive. We would like to invite you to partner with us so that we can reach more countries in need of the Word and of practical help.

Egypt

Through donors’ acts of kind giving globally, over 1.1 million children’s Scriptures have been distributed in Egypt alone. This is the largest number for one nation, in a place where ministry with young people is a top priority. The Bible Society of Egypt (BSE) engages with hundreds of thousands of children each year, through various engagement programmes such as festivals, competitions and quizzes. BSE also produces high-quality Bible-related material for children, with Scripture-based colouring books, children’s books, and drawing and exercise books being distributed at schools and bringing joy to tens of thousands of children.

During lockdown in 2020, a competition booklet was sent out to 120,000 primary school students. Several parents shared that activities like these have encouraged families to read the Bible together. Many of these families have also participated in the act of giving by passing copies of the Bible and quiz booklet to their neighbours, therefore engaging in Jesus’ Great Commission that Daniel spoke of. 

Despite living in a time of uncertainty, BSE finds hope in knowing that our God is unchangeable in his faithfulness. BSS continues to provide support to our sister Bible Society in their engagement programmes, as God’s Word touches the hearts and minds of the young in Egypt and as their lives are changed by Jesus.

Sharing the Gift of Life

When we see the star and Christmas lights, remember to let the light of Christ into the darkness of your life, be it sin, struggles or suffering, and then be a star that leads others to the same light of Christ. When we exchange gifts, remember that Jesus gave himself to us on Christmas, and so we continue to encounter him whenever we give of ourselves to others. This Christmas season, it is BSS’ aim to work hand-in-hand with our sister Bible Societies and the evangelical communities as they point the lost directly to the One from whom they can receive the gifts of life and hope. We would like to invite you to partner with us so that we can reach more countries in need of the Word and of practical help.

“And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image fromone degree of glory to another. For this comes from the Lord who is the Spirit.”—2 Corinthians 3:18

The Word of God transforms us. This experience does not discriminate—people from any walk of life who have genuinely encountered Christ can proclaim the power of His transforming work in their lives. The living Word allows people all over the world, regardless of age or status quo, to have the opportunity to discover Jesus. Thanks to Christmas, the Word became flesh to dwell among us. Although we celebrate Christmas on one day each year, the truth is that Christmas is every day

Embracing change requires complete faith in God and being centred in the presence of God. It is an opportunity for spiritual growth and helps us build resilience. As we go through the different seasons of life, we can remember Isaiah urging us to trust in the Lord as we seek God’s will. He says: “Forget the former things, do not dwell on the past. See, I am doing a new thing! Now it springs up; do you not perceive it? I am making a way in the wilderness and streams in the wasteland.”

To say that the COVID-19 pandemic has changed the world would be an understatement. In a few months since the virus emerged, it’s upended day-to-day lives across the globe. The pandemic has changed everything from how we interact with each other, to healthcare, travel, education, and the way we do our jobs. Social distancing guidelines have led to a more virtual existence, both personally and professionally.

BSS Evolves with the Times

In order to meet the evolving needs of the Bible Mission and the world we serve, The Bible Society has undergone numerous changes since its official registration in 1837. Next year, BSS celebrates 185 years of demonstrating God’s glory. The initial mission was to make the Word of God available to all nations through Bible translation and publishing, then subsequently distribution across the globe. But when the need to educate people arose, literacy programmes were introduced. Then to help the Christian community grow deeper in God’s Word and make Scripture relevant in the context of today, engagement and advocacy programmes were initiated. A Holistic Ministry has also been established to support the underprivileged and marginalised communities who face hardships like persecution, poverty and natural calamities, and provide them with holistic care and the hope from God’s Word.

At present, the strategies of BSS have evolved during the COVID-19 pandemic by moving to more digital initiatives, so as to continue allowing others to encounter Christ through the refreshing waters of the Biblical text. But its purpose remains the same: to make the Word of God known to all peoples. It is our mission to continue being used as God’s instrument to fill all the nations with the knowledge of His glory.

Transitioning to a Different Way of Life

In spite of the prolonged COVID-19 situation, BSS has remained resolute at organising various engagement and advocacy programmes on online platforms. In 2021, Sower Institute for Biblical Discipleship (SIBD)—a ministry of BSS—has reached dozens of countries and over 15,000 participants with its digital initiatives.

The Church is also left in a liminal state with numerous disruptions in Church life and ministry. To examine this issue, ETHOS Institute for Public Christianity—a ministry of BSS—organised The Post-Pandemic Church: Will it be Cancelled? in October 2021 to contemplate the various reasons popularly offered as to why the Church should be cancelled and how it can respond to these challenges.

Growing as a Family

Embracing change together as a strong family unit not only builds resilience, but also allows for the family to grow spiritually together. With our families being our first ministry, this time of altered daily life due to COVID-19 may provide a unique opportunity to hit the reset button in this season.

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In line with that, NextGen Ministry, which aims to equip the Church in Singapore to raise up the next generation to be firm in their faith and devoted to the Word, has organised Fresh Eyes on the Missional Family. This online conversation was held in September 2021, and explored how both parents and their children can partner in God’s mission in their daily living. As the panel of speakers shared about their journeys in serving God together with their families, other families were also encouraged to enter a new season of reaching, loving and serving people for God together.

The Family Ministry of BSS is organising D6 Family Conference 2022 to share the principles drawn from Deuteronomy 6, strategies and best practices on generational discipleship and family ministry that are tailored to the times we live in today. “Under the theme of Recalibrating, next year’s conference will focus on helping families to adopt healthy practices and honouring God in the way families are led in the Church,” says Dr Cheah Fung Fong, Co-Chairperson for D6 Family, Singapore.

Experiencing God through Art & Culture

God has not just spoken to us in words, but also through images and other forms of creative expressions. In essence, art provides an effective route of access to God. Jointly organised by BSS and The Embassy of Israel in Singapore, Colours of the Bible is an annual art competition and exhibition that encourages all to experience the beauty, culture and history of the Bible and the land of Israel. Held from September to December 2021, this year’s virtual art exhibition—themed New Beginnings in the Bible—has displayed artworks that have inspired viewers as they embark on new seasons in life during this ever-evolving situation around the world.

The Chinese Ministry of BSS has also organised The Bible and Chinese Culture Festival, which is another annual initiative that allows the community to grow creatively. Held from September to December 2021, the online event brought Scripture to life through Chinese painting and calligraphy, allowing others to encounter Christ through God’s Word and Chinese culture.

SowCare—the community service arm of BSS—offers holistic ministry to serve and provide holistic care for struggling communities in Singapore and beyond. This Christmas season, we are especially reminded to bless others by bringing joy and hope to the guest workers, homeless, and poor and needy communities, as we celebrate Jesus’ life and ultimate sacrifice. Through various initiatives and efforts, we aim to let many more experience a taste of God’s love and encounter Christ’s life-transforming power.

Demonstrating the Love & Life of Christ

SowCare actively partners with AGWO—a movement of Hope Initiative Alliance (HIA)—to collaborate with MOM to reach out to the guest workers in Singapore in order to influence SowCare actively partners with Alliance of Guest Workers Outreach (AGWO)—a movement of Hope Initiative Alliance (HIA)—to collaborate with MOM to reach out to the guest workers in Singapore. AGWO welcomed and acknowledged the Press Release that MOM issued on 9 September 2021, where vaccinated guest workers can gradually return to the community and recommence recreational activities with health and safety protocols still put in place

From 4 to 7 November, AGWO, MOM and valuable partners organised carnival events for the guest workers during Deepavali at Tuas South Recreation Centre. During the four-day event, more than 8,000 guest workers received festive meals and gifs. On 7 November, AGWO launched religious services and online literacy programmes for the guest workers. Mr Zaqy Mohamad, the Senior Minister of State for Manpower and Defense, was present as the Guest of Honour.

SowCare will also be an active partner of the Alliance of Domestic Employees Outreach (ADEO)—a movement of Hope Initiative Alliance that was launched on 12 December 2021. ADEO aims to render holistic care and support to our foreign domestic workers in Singapore in a sustainable manner, especially in this time of having to adjust to a new way of life. (Visit adeo.sg for more information about this new initiative.)

Organised by HIA, and co-organised by SowCare and other partners, SowCare Together is an initiative that aims to strengthen the values of mutual respect and positive attitudes between religious communities and nurture the spirit of volunteerism amongst the youth. After taking a pause due to COVID-19-related restrictions, its events resumed in October, with visitations to various religious places of worship, interfaith dialogues and do-good projects.

God is Constant

In this ever-changing landscape, we take comfort in God being the same yesterday, today and forever (Hebrews 13:8). As we remember how God has made Himself known through the birth of Christ on Christmas Day, we continue to endeavour to bring God’s Word through fresh initiatives to communities near and far, so that multitudes can encounter Christ and respond to the life-giving Gospel.

Want to contribute to the Global Bible Mission? Visit bible.org.sg/donate to donate.