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Outline on John 5:24-29

Practice run for Youth Talk on James

Letting you see what I see in the Bible.

Why do Christians call Good Friday Good?

Morning reflection on Psalm 139 - O Lord, you have searched me and known me!

Harlow Harlow, it's Uncle Calvin. Today leh, Uncle Calvin talk about special recipe in Bible: Jesus feed 5000 ppl with 5 bread and 2 ikan bilis.Watch this weejio of this morning chapel at Wesley Methodist, FUIYOHHH!!!

Chapel message

A gentle answer turns away wrath

This text presents excerpts from a theological college essay that analyses the closing chapters of the Book of Judges (17–21), focusing on the repeated phrase, "In those days Israel had no king."

This text presents a theological college essay that examines the final chapters of the Book of Judges (17–21), focusing on the recurrent phrase, "In those days Israel had no king," to critique leadership and justice. The analysis breaks down these chapters by examining a series of failed human leaders—the Father, the Priest, the Man, the General, and the Wise Man (Uncle)—and links their shortcomings to different forms of skewed human justice, such as the pursuit of approval, legitimacy, love, success, and happiness. Ultimately, the essay contends that the chaos and injustice described highlight the profound need for divine justice and leadership rather than the flawed human attempts at rulership. The paper uses modern analogies and cultural references, such as The Godfather and the comedian Uncle Roger, to illustrate the enduring relevance of the biblical critique.

It's 6am, I can't sleep, I have to do an essay. So here is a podcast on Judges 17, a weird story about a guy who starts his own religion but still wants God's approval over his cult.

Only 2% of Malaysian youths claim to be in a discipling relationshipAlpha as a discipleship platformDiscipleship as a mark of Jesus' missionDigital discipleship and AI

Compilation of daily reflections on Philippians Chapter 2.

To the world, Cambridge University is a symbol of academic excellence and historic prestige, its ancient colleges and manicured lawns representing the pinnacle of intellectual pursuit. Yet for many international students, particularly in the latter half of the 20th century, this esteemed environment could also be a place of profound cultural displacement and loneliness. It was into this specific context of need, the intersection of academic pressure and cultural alienation, that the Cambridge Chinese Christian Fellowship (CCCF) was born in 1973. More than a mere social club, the CCCF emerged as a spiritual home, a missional outpost born from a deep, personal understanding of the diaspora experience. Its story, however, does not exist in a vacuum. It resonates with the wider historical patterns of the Chinese church in the United Kingdom and reflects the spiritual DNA of the sending churches in Southeast Asia, particularly Malaysia.

Prep for CUG PJEFC Talk tonight on Theodicy.