For Christians from Muslim backgrounds, the strongest drivers of Christian persecution are immediate and extended family members. How Christians are Suffering Converts from Islam in Malaysia experience the worst persecution, as every ethnic Malay is considered Muslim. Converts are viewed as law-breakers, as well as traitors to society, their families and neighbors. While authorities and Muslim NGOs monitor Roman Catholics and Methodists, the majority of persecution focuses on non-traditional Protestant groups who are active in evangelism.
Introduction Although Christianity in Malaysia is often thought of as the religion of peoples whose ancestors were migrants of greater or lesser antiquity, whether Portuguese, Dutch or British, or Chinese or Indian; in East Malaysia especially it is also the faith of large numbers of tribespeople.
As Malaysia further develops, the question of relating Christianity to national culture becomes an important issue. Christianity has helped preserve the cultural identity of some migrant groups; now as a faith represented among most races, it can also be a force for national unity.
In the story of the coming of Christianity and its development, a matter of interest is the intentions of the governments under whose protection the missionaries came.
The Portuguese were interested in trade and in conversions further afield and did not make the efforts here they did elsewhere. While some individuals had the desire to spread their faith more widely, the actions of the Dutch and the British did not extend past providing for the religious needs of their own people.
The Dutch were interested in trade and in eliminating the Portuguese. For the British it was in their interests to act in some ways as protectors of Islam. Positively this meant that Christianity was not the religious arm of imperialism.
Although there were undoubtedly benefits and some connections, those with a missionary commitment were more often aware of government restrictions on the scope of their activity.
Many of the early Protestant missionaries who came under the cover of the British presence really wanted to be in China and when that was possible, especially afterthey moved there.
In the mid-nineteenth century this greatly weakened Christian influence, but when in the s missionaries who were forced to leave China came to help in the New Villages created during the Malayan emergency, their presence contributed significantly to the development of the Church.
Although sporadic efforts were made in Singapore and Penang to bring Malays into the faith, success was usually temporary. However Christian schools contributed to cordial relations with a number of Malay rulers, and provided some compensation for other aspects of imperialism. Now that virtually all Malaysians are educated in the national language, the earlier efforts of a handful of missionaries to study the national religion and language seriously are beginning to be better appreciated.
It is at this point that issues of commitment to the country, contextualisation in a multi-cultural situation, and the realization of the potential Christian contribution to national unity come into focus.
Earliest Christian contacts go back possibly as far as the 7th century when Nestorian Christians from Persia were found in China, India, Ceylon and across the straits of Melaka in North Sumatra.
There is unconfirmed literary evidence that there were numbers of Christians among a trading community on the Malay Peninsular either in Kedah or Southern Thailand at this time.
Later in the middle ages Catholic diplomats, travellers and priests travelled through the Straits en route to and from China. Among the traders resident in Melaka during the Melaka Sultanate of the 15th century there were Nestorians and also Armenian Christians from what is today Eastern Turkey.
The guns of the Portuguese may have been unfortunate in terms of what Christianity was all about, but theirs was not the first or the only arrival of the Christian faith in this region. Roman Catholicism in Melaka, to Malaysia - Religion: Islam, Malaysia’s official religion, is followed by about three-fifths of the population.
Islam is one of the most important factors distinguishing a Malay from a non-Malay, and, by law, all Malays are Muslim. The Chinese do not have a dominant religion; many, while subscribing to the moral precepts of Confucianism, follow . Sep 03, · Modern Malaysia Art – An Introduction The modern Malaysian nation state is a multi-ethnic and multi-cultural entity.
It is also a post-colonial nation where traditional religious beliefs and values constantly overlap with modern, secularistic influences. The Christian Federation of Malaysia (CFM) is an ecumenical umbrella body in Malaysia that comprises the Council of Churches of Malaysia (mainline Protestants and Oriental Orthodox), National Evangelical Christian Fellowship (Evangelicals) and the Catholic Bishops' Conference of Malaysia (Roman Catholic).
Formed in , the CFM brought. THE ROMAN CATHOLIC CHURCH IN MALAYSIA to - John Roxborogh1 1. Introduction Since the s leadership has been securely in Malaysian hands. 2. Early contacts It is not known if any churches were built or worship conducted.
3. The Portuguese Church in Melaka Christianity in Malaysia. Jump to navigation Jump to search. Malaysian Christians; Total population; 2,, () Regions with significant populations; Sabah · Sarawak: Languages; Malay · English Bornean languages · Chinese.
Malaysia Religion. Islam is the official religion of Malaysia. Government statistics in noted that about percent of the population was Muslim, while Buddhism was the second most adhered.