History of Christian Mission in Malaysia
By. Za Biak Cung Nawl
1. Introduction
Malaysia
has been one of the respected States for United Nation among the Southeast Asia
for allowing and caring the Refugees from Myanmar, Indonesia, Bangladesh and others
neighboring countries immigrants. (thesundailynews, posted on 26 August 2016).
History of Christianity in Malaysia is a little bit complex, denominational
activities are recorded more by the historian rather than personal pioneers
especially on protestant missions. However, the researcher would attempt to
find out the historical fact of Christianity in Malaysia and how the church
growth, what are the missional challenges that found in Malaysia and the
overview of the country like geographical demography, and socio-economic,
religious and political condition would be try to deal by this paper.
2.Geographical Context: Malaysia covers a land area of
about 329,758 sq. km, consisting of 11 states in Peninsular Malaysia (west), 2
states in the island of Borneo (Sabah and Sarawak/East) and 3 Federal
Territories. Peninsular Malaysia, covering 198,160 sq. km. has its frontier
with Thailand and Singapore while the states in Borneo covering 198,160 sq. km
borders the territory of Indonesia’s Kalimantan to the South and Brunei to the
North. Malaysia lies close to the equator between latitudes 1° and 7° North and
longitudes 100° and 119° East. The population is approximately 28.2 million
(2010 Census), with a growth rate of about 1.7%. Malaysia is a multi-racial country
and the majority of the population resides along the west coast of Peninsular[1]
a. Political
Context: The
politics of Malaysia is based on a federal constitutional monarchy, in which
the King is head of state and the Prime Minister is the head of government.
Executive power is exercised by the federal government and the 13 state
governments. Federal legislative power is vested in the federal parliament and
the 13 state assemblies. The judiciary is independent of the executive and the
legislature, though the executive maintains a certain level of influence in the
appointment of judges to the courts.[2]
b. Social
Context: The
population of Malaysia comprises the three major ethnic groups of Asia- the
Chinese, Indians and Malays. In Peninsular Malaysia (where 80 per cent of the
population lives), about 61.1 per cent are Malays (Department of Statistics
2001). The Malays, together with a small group of the other indigenous groups,
are known as the Bumiputra, or son of the soil. The Chinese and Indians make up
about 27.4 per cent and 9.4 per cent of the population of Peninsular Malaysia
respectively. They are the descendants of migrants from China and India in the
early part of the twentieth century. The remaining 0.7 per cent is “Others”.
Each ethnic community has maintained its own socio-cultural ways of life, and
is segregated to some extent by place of residence, education and occupation.
The various ethnic groups are at different stages of demographic transition.[3]
Malaysia is also known as the most refugee populated country in the world
especially Myanmar refugees and Indonesia.
c. Economic
Context: Before
1957, Malaysia was a low‐income
agrarian economy, whose mainstays were rubber and tin production and entrepôt
trade centered on Penang and Malacca. Business enterprises were small‐scale, largely localized, and
predominantly family‐based.
Over time, the economy has diversified beyond agriculture and primary
commodities, such that manufactured goods now account for a larger share of GDP
and total exports. Urbanization has been rapid; in 2005, some 63 percent of
Malaysia’s population lived in urban areas, compared with just about a quarter
in 1957. Since 1970, Malaysia has based its economic development strategy on
three long‐term
policies: the New Economic Policy (NEP), 1970–90, the National Development
Policy (NDP), 1990–2000, and the National Vision Policy (NVP), 2001‐10.[4]
The currency of Malaysia is Ringgit; 1 ringgit is equal with Indian Rupees 15.
(International money exchange rate app, November 28, 2016).
d. Religious
Demography: The
U.S. government estimates the total population at 30.1 million (July 2014
estimate). Census figures indicate that 61.3 percent of the population
practices Islam; 19.8 percent, Buddhism; 9.2 percent, Christianity; 6.3
percent, Hinduism; and 1.3 percent, Confucianism, Taoism, or other traditional
Chinese philosophies and religions. Other minority religious groups include
animists, Sikhs, and Bahais. Ethnic Malays, who are defined in the federal
constitution as Muslims from birth, account for approximately 55 percent of the
population. The federal constitution states that “every person has the right to
profess and practice his religion,” but gives state and federal governments the
power to “control or restrict the propagation of any religious doctrine or
belief among persons professing the religion of Islam.” It also states “Islam
is the religion of the Federation,” and, “Parliament may by law make provisions
for regulating Islamic religious affairs.[5] This
means, there is still religious inequality in Malaysia, because Islamic
religion is regarded a faith profess by majority of the city and give a special
position among the others.
3. Origin
of Christianity in Malaysia
Early
Christian presence may be traced to Nestorians and to traders in Malacca/Melaka
(State name) prior to the Portuguese conquest in 1511. The British acquired
Penang (State name) in 1786, and in 1795 took over Malacca, which had been
conquered by the Dutch in 1641. Catholic
priests from Thailand established the Major Seminary in Penang in 1810. The LMS was based in Malacca and Penang from
1815, but most Protestant missions collapsed after 1842 when it became possible
to enter China. Catholic leadership remained, but was divided between
Portuguese and French. Open Brethren
ministry dates from 1860 and Methodist from 1885. Presbyterianism grew through
Chinese churches in Johore (state name) and expatriate congregations in Penang,
Ipoh and Kuala Lumpur. Mission to Sengoi
indigenous people began in 1932.
Pentecostalism became a larger influence through the Charismatic
Movement of the 1970s, but North American and Ceylonese Pentecostal missionaries
had been active from 1935.[6]
This is overall information of how Christianity comes in to Malaysia. The
pioneers or the people who bring the gospel to the land of Malaysia would be explaining
more detail in the next paragraph.
a. Pioneers of Christianity
Right
after Malaysia was conquered by the Portuguese in the year 1511; Jesuit
missionary St. Francis Xavier engaged his missionary work in Malacca in the
year 1545, He establishes the major center and important evangelical base and extend
ministry to Christian Portuguese. He also establishes churches and school in
both West Malay and East[7].
The first school in Malaysia was opened in Malacca in 1548 by St. Francis
Xavier, and he was regarded as pioneer of education in Malaysia[8]
St. Francis Xavier died on December 3, 1552 in the Island of Shangchuan. In
1554 Dominican friars came into Malaysia and the diocese of Malacca was erected
as suffragan diocese of Goa in 1557. Missionary activities started in the west
Malaysia in the year 1779, the catholic Apostolic vicar come to West Malaysia
from Thailand, due to King Phaja Tak persecution of catholic churches in
Thailand, he expulse the catholic apostolic vicar Mgr, Le Bon and all catholic
priests. The two catholic priests, Frs. Coude and Garnault, found refuge in Kedah,
where there existed already a small group of catholic who were also from the
Thailand refugee.[9]
The pioneers of Protestants were William Milne and Robert Morrison who was the
first missionary to China (from London Missionary Society). Robert Morrison was
the first person who arrived in Malacca and William Milne was sent to him for
his assistant, however William Milne was more active for the people of Malaysia
rather than Morrison. [10]
They
established Ultra Ganges Mission' in Melaka in 1815. From 1842, many of the
denomination missionaries, such as Methodists, Presbyterianism, and Anglican
came to Malaysia in differences regions and started their missions. Since
Malaysia is Muslim country most of the missionary were not allow to convert the
Malay people and they are send to the immigrants people especially in among the
Chinese inhabitant of the country. The Australian Missionaries Hudson
Southwell, Frank Davidson and Carey Tolley began the Borneo Evangelical Mission
(BEM) and its work in northern Sarawak in the 1930s, and the Lun Bawangs were
the first tribe to turn to Christ. Work continued among the hill tribes (Orang
Ulu). The church founded in Borneo was named the 'Sidang Injil Borneo' (SIB).
Revival came to the Kelabits in Bario in 1973. Today, the SIB is dominated by
the Orang Ulu, although it has Chinese and others in its fold too. Meanwhile,
the government closed the door to foreign missionaries in Malaysia during the
1960s, and took over the mission schools.[11]
As the federation religion of Malaysia was a Muslim, no missionary is allowed
to convert any Malayan who belong to Muslim, Most of the missionaries landed
and work in the areas of Chinese and others immigrants inhabitants, therefore
the Christian in Malaysia are mostly India, Chinese, Vietnamese and Thai, and
also a little of Brunei.
4. Missionary
Methods of Missions
1. Educational ministry and
establishing school
2. Building the church and preaching
3. Medical ministry and caring the
sick
4. Translation of the bible and
printing
5. Training of Local Leadership
6. Establishing of Mission Center
7. Evangelization of the people and
preserving indigenous language in to writing.[12]
As per researcher observation on the missionaries work in Malaysia, while
Catholic pioneer focus on establishing school and churches, the protestant
emphasis the translation of the bible, printing press forming of local
literature and provision of medical needs of the people.
5. Church
Growth
Migration
was an important factor in church growth. In Sabah, the Basle Mission began
work among migrant Hakka Chinese in 1882, many of whom were Christian. Tamil
migrants to Malaya included Catholics, Lutherans, Anglicans, and Methodists.
Migration increased after the Boxer Rebellion, particularly to Sitiawan and
Sibu, still strong Chinese Methodist centers.
Mar Thoma and Syrian Orthodox Churches were established in the 1930s
following migration from the Kerela Coast of India. In Sarawak the rule of Rajah Brooke included
support for an Anglican ministry from 1847 and Catholics were later admitted.
In 1928 the Australian Borneo Evangelical Mission, began work with modest
resources which nevertheless resulted in the largest indigenous church in
Malaysia today, the SIB (Sidang Injil Borneo, in English Borneo Evangelical
Church) World War II saw the removal of expatriate leadership and a path
towards an indigenous church was more clearly set. The Malayan Christian Council (MCC), was founded
in 1948, coordinated mission groups during the Malayan Emergency. Chinese
relocated into "New Villages" were served by missionaries, sometimes
ex-China, who worked alongside local Christians in social and medical work.[13]
However after independence in 1957, many
churches were over dependent on expatriates. In the 1970s churches developed
structures independent of Singapore as well as of overseas support. Recent
growth in independent churches is another sign of a desire to establish a
Malaysian Christian identity. Christian
commitment to education has been strong through Anglican, Catholic and
Methodist schools, now part of the government education system. Social concern
is expressed through medical work, and organizations such as Malaysian CARE.
The Salvation Army and YMCA/YWCAs make distinctive contributions. Since 1983
the National Evangelical Christian Fellowship (NECF) has provided a focus for
evangelical and independent congregations. The Christian Federation of Malaysia
incorporating the Christian Council of Malaysia (formerly MCC), Roman
Catholics, and the NECF was formed in 1986. The Sabah Council of Churches and
Association of Churches of Sarawak fulfill similar functions in East
Malaysia. Malaysia is a multi-religious
context where Western theological preoccupations are not always relevant. Lay
leadership has developed strongly in most churches. Although there are many
challenges through changing political and economic circumstances, like Malaysia
itself, the churches are beginning to see that they have a contribution to make
on a larger stage.[14] Majority
of Christians live in East Malaysia. Major Christian denominations: Roman
Catholics, Lutherans, Baptists, Methodists, Anglicans, Presbyterian, Brethrens,
Pentecostals / Charismatics, Assembly of God.[15]
6. Present
Missional Challenges
1. Since Malaysia is a country in
which Muslim rule, Evangelization of the country was the prime missional
challenge for Christians. It was ethnically a diverse country like India that
introducing unity in diversity base on the gospel of Jesus Christ is very
important that every ethnic group living in Malaysia may receive salvation.
2. The bane of racial politics
3. Islamization of the religious
minority and inequality of Religious groups under the law
4. Politicization of religion
5. Religious pluralism and religious
resurgence[16]
6. The youth in Malaysia are doing
evil and cruel things, gambling, casino, prostitution and alcoholic addictions
that they need the gospel of salvation in their life.
7. Christian, especially catholic
and Muslim conflicts have to be solves by the teaching of Jesus base on His
gospels.
7. Prayer
Challenges for Peninsular Malaysia
The
Church is small, but growing. Only 3% of Peninsular Malaysia (PM) is Christian.
PM has 80% of Malaysia’s population but only 25% of its Christians.
Christianity, however, is growing among all non-Muslim ethnic groups; about 10%
of the Orang Asli, 10% of Chinese and 8% of Indians are Christian. Still, the
continual external pressures from Islam at every level and from non-Christian
families undermine progress. Pray for continued church growth, but also for a
deep work of the Holy Spirit in preserving, building up and emboldening
believers to thrive amid the pressure.[17]
a.
Challenge for Prayer Sabah and
Sarawak Malaysia
Rapid
church growth is taking place among the Chinese, Kadazan-Dusun, Tagal and Murut
peoples through the work of the Basel Mission, Anglicans and SIB. The SIB has
over 500 congregations in Sabah. The charismatic movement deeply affects nearly
every denomination. Over one-third of Chinese and the majority of indigenous
peoples are now Christian. Nominalism, the drift to the cities of tribal
peoples and a serious lack of full-time workers are unresolved problems for
churches. Pray for greater unity and cooperation, social engagement and
evangelism, and pray against apathy and undue influence from political
interests. The Sabah Council of Churches seeks to serve and catalyze the church
on all these issues. The great difficulty for expatriate mission and ministry
makes it necessary for local Christians to evangelize the unreached in Sabah,
if this work is to be done.[18]
8. Conclusion
Since
Christianity was introduced to Malaysia by western and European colonizers, they
invades Malaysia in differences period of times, such as the first by
Portuguese, Dutch, British and Japan that history of Christianity and political
history were very much interacted, hence, it was interesting for researcher to
do research on history Christianity in Malaysia. Though Malaysia was known as a
Muslim country, the Christian invaded 10% of the country population, this show
the rapid growth of churches in Malaysia. However, in order to win all the
people of Malaysia in to Christ the Christian has a great challenge to do
mission in Malaysia as Christ have given us a great commission to do in the
world in Mathew 28: 18-20.
Bibliography
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Taib, Abdul Kadir. the Current Status of GIS Implementation in
Malaysia. Seoul: Department of Survey and Mapping
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Poon, Michael Nai. Church Partnership in Asia: A Singapore Conversation. Singapore:
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Singapore sCataloguing in Publication Data, 2011.
Deepak
Bhattasali, Zainal Aznam Yusof. Economic Growth and Development in Malaysia:
Policy Making and Leadership.
USA:The World Bank, 2008.
George,
Ever. The Church in Asia. New Delhi:
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Peng,
Tey Nai. Social, Economic and Ethnic
Fertility Differentials in Peninsular Malaysia. Kuala Lumpur: University of Malaya. 2002.
Roxborogh,
John. Contextualisation and
re-contextualisation: Regional patterns in the history of Southeast Asian Christianity. Stuttgart:
Published in Asia Journal of Theology 9(1) April, 1995.
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denominational History”, http://slideplayer.com/slide/4474007/
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Daniel. Challenges Facing the Churches in Malaysia, https://technoswimmer.wordpress.com/2010/06/13/challenges-facing-the-church-in-malaysia/
Access on December 2, 2016
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John. “An Outline History of Christianity in Malaysia”http://roxborogh.com/Area%20Studies/Malaysia%20www.htm Access on
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[2]
“Malaysia Politics and Malaysian Political System” http://www.wonderfulmalaysia.com/malaysia-politics-and-political-system.htm Access on November 21, 2016.
[5] “Malaysia
2014 International Religious Freedom Report”, United States Department of State
• Bureau of Democracy, Human Rights, and Labor, Pdf format, 3. https://www.state.gov/documents/organization/238522.pdf Access on November 21, 2016.
[6] John
Roxborogh, “An outline history of Christianity in Malaysia” http://roxborogh.com/Area%20Studies/Malaysia%20www.htm Access on November 15, 2016
[7] Martina Gibson, “Christianity in Malaysia: A
denominational History”, http://slideplayer.com/slide/4474007/ Access on November 29, 2016
(7:00 PM)
[10] John
Roxborogh, “A Short History of Christianity in Malaysia”, http://roxborogh.com/sea/country/shmalaysia.htm Access on December 2, 2016
(12:00PM Hours)
[11] Poh
Boon Sing, “Missionary Spotlight, Malaysia,” http://www.evangelicaltimes.org/archive/item/1862/Malaysia/MISSIONARY-SPOTLIGHT---Malaysia/ Access on December 2, 2016
(12:30 PM Hours)
[14] John
Roxborogh, “An Outline History of Christianity in Malaysia”, http://roxborogh.com/Area%20Studies/Malaysia%20www.htm Access on November 30, 2016,
(10:00 PM Hours)
[16]
Daniel Ho, ‘Challenges Facing the Churches in Malaysia”, https://technoswimmer.wordpress.com/2010/06/13/challenges-facing-the-church-in-malaysia/ Access on December 2, 2016
(8:00PM Hours)
[17] http://www.operationworld.org/aug21 Access on December 2, 2016,
(9:00PM, Hours)
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