Life in the midst of struggles in such a time as this: A painting

Paul Karunakar Nalla, BD IV

World Refugee Day (Ruth 2:5-12): Discerning Christian Witness among Refugees

The word refugee has become a very controversial and talked about word in the world. Today, the world is observing the 65^th Refugee day and this morning I am blessed to be able to speak on the subject based on the text that has been read to us and I have entitled my topic as “Discerning Christian witness among Refugees”.

The context of the passage should be seen in the light where Naomi and her family were environmental refugees, forced by famine and crop failure to flee to Moab, where one of her sons married Ruth, a Moabite. We are not certain why Naomi’s husband and two sons died there but poverty, starvation and disease are the lot of the landless poor in most cultures. And so Naomi and Ruth became economic migrants again, returning to Naomi’s birthplace after hearing that there was no food in Judah.

The panorama of the selected passage suggests that Naomi and Ruth arrived with nothing; they were in a deplorable situation. Subsequently, Ruth set out to find food, gleaning leftovers in the field margins of Boaz a distant relative of Naomi. Eventually, Boaz showed an optimistic response and welcomes the migrant refugee. In doing so, he simply followed biblical injunctions: ‘When you reap the harvest of your land, do not reap to the very edges of your field or gather the gleanings of your harvest. Leave them for the poor and for the foreigner residing among you. Ruth and Naomi only survived because of their redeemer-kinsman, Boaz.  

The International Law defines “refugee” as a person who is outside his or her country and who is unable or unwilling to return to it because of well-founded fear of being persecuted for reason of race, religion, nationality, or membership of a particular social group or political opinion. According to the United Nations High Commission of Refugee official website, there are 42 million refugees in the world and 80 percent of the world’s refugees are in developing nations. In India today, there are about 185,656 refugees from Tibet, Sri Lanka, Nepal, Burma (Myanmar), etc. At present the government of India on humanitarian ground allows refugees to apply for term visas, and work permits are given for government services such as health care and education. In addition, they have access to the law-enforcement and justice system. Ironically, these provisions are enjoyed by a hand-full of refugees. One third or more refugees in India are still in quest for proper national laws.

In today's scenario, Ruth beyond doubt symbolizes a refugee. But more so, it stands as a symbol of least-empowered members and minority groups who face the brunt of the immoral and corrupt system of our society. They might not literally be a refugee but turn out to be the fatalities of injustices and prejudices in their native soil. For such a time as this, how do Christians witness? Does the Christian community have an objective view about what should be done to or for refugees and the suffering community?

Jesus' parables about the Good Samaritan infer that those who live among us should be treated by us as our neighbors, and extend the compassion of Christ to their circumstances. It is ironic, but true, that many people who form the mainstay of our communities are like the priest and Levi in Jesus’ parable, who wanted nothing to do with the injured person. I believe one of the points Jesus was making was that when it comes to other people, irrespective of their identity or status, the appropriate reaction for a Christian is to go above and beyond and practice love in action. I am sure Jesus would see a refugee, a suffering community as an individual, made in the image of God, valuable to God and in need of emancipation. Today, our response should not just be confined to leaving the gleanings for the aliens and poor but to approach them with an empathetic embrace, just as Boaz took Ruth as his wife in times of her agony. Christians ought to be at the forefront of addressing policies that are hostile to the poor, the dispossessed, the vulnerable, and those without a voice. May God help us never to lose sight of the hundreds of millions of people who are in distress and help us develop a logic of oneness in humanity and love which I believe is the first step in actually doing something for them.

 
V. Nikato Sema MTh. I (Missiology)

Peter: a paradigm for public witness

Good morning friends. It is really a joy to share the word of God with you this morning. The text, which was read is a familiar text for all of us. After the ascension of Jesus Christ, the disciples did a lot of miracles in the name of Christ. Some of them are mentioned in the book of Acts. Luke carefully records this healing miracle performed by Peter in Acts chapter 3. To me, this text is a perfect paradigm for public witness in response to the needs of the people. This passage challenges us as pastors and theologians as to how we have to be aware of the present contextual problems of society and actively participate to resolve those problems. For this morning meditation, I would like to highlight three points from this text.

An Empathetic Look

To begin with, what we observe from Verse 4 is an empathetic look. Verse 4 says “Peter looked intently at him, as did John, and said, Look at us.” This crippled beggar was sitting at the beautiful gate of the temple and asked for alms to everyone entering the temple. Many of them would have passed through that way, but were deaf to the cry of this poor man. But, here are 2 disciples who took time to stand and look intently at this man and listen to his cry. They could have easily passed by the beggar, as they were busy with the affairs of the temple. They could have very much easily preferred not to be disturbed by a beggar but to be involved with their daily routine of the temple. But these disciples allowed them to be disturbed by the beggar delaying their schedule.

What about us as pastors and theologians? Are we comfortable in our undisturbed daily schedule of study, church and worship? Or, are we ready to welcome the poor, oppressed and marginalized who block our way and disturb us with their laments and cries? Why do we have to look and listen to them? Because, it is the very nature of our God, who has called us for ministry. If we look at Exodus 3:7 “then the Lord said, I have observed the misery of my people who are in Egypt; I have heard their cry on account of their task masters”. Again, Psalmist beautifully says in Pslam: 34 “This poor soul cried, and was heard, and was saved from every trouble”. Further, Jesus answered the cry of blind Bartimaeus who was sitting by the road side shouting, ‘Jesus son of David’ have mercy on me. Jesus listened to that cry in spite of the huge crowd. When we continue the ministry of Jesus, it is our responsibility to look and listen empathetically to the cries of people.

An Optimistic Thought

Secondly, we observe in verse 6 is an optimistic thought. Verse 6 says, “I have no silver or gold, but what I have I give you, in the name of Jesus Christ of Nazareth, stand up and walk”. What I mean by optimistic thought here is a positive attitude. A positive attitude to help others. Instead of worrying about what we do not have, we have to think what we have to help others. When we look at the incident of Jesus feeding 5000 people ,disciples were worried about what they do not have. But we see a boy who gave what he had in the form of 5 barley loaves and 2 fish which became instrumental in feeding the 5000.

We have a choice regarding our attitude. We decide our attitude. We cannot change our past, we cannot change the way people react to us. We cannot change anyone’s perspective about us but we can change our perspective if we change our attitude. But many times we try to change others and we try to correct the circumstances.The God whom we are serving expects us to have a positive attitude. Whenever God chose people for ministry, they were of pessimistic thinking, focusing only on their own weaknesses. But God expected from them a positive attitude or an optimistic thought. After the death of the Moses, God encouraged Joshua to be positive, to be filled with courage and strength and get ready for the challenges that would come his way as he leads God's people into the promise land. God admonishes Joshua at least four times to be strong and courageous. As pastors and theologians we need an optimistic attitude to help people in their challenges of life.

A Compassionate Act

Thirdly, the important quality which we observe from verse 7 is a compassionate act. Verse 7 says, “And he took him by the right hand and raised him up and immediately his feet and ankles were made strong.” In this world, there are many, who are good in listening to the cries of people and they can even find resources to address the problem but everything is in vain if we fail to put it into action. All our theologies, sermons and ministry would be useless, if we fail to act with compassion. There are thousands in this world, who have lost hope and are crippled. They just need some encouraging word or our right hand to move forward in their life. Are we ready for a compassionate action in this needy world? 

Let me conclude with the challenging life of Father Damien who worked among the lepers. Fr. Damien was a Roman Catholic priest from Belgium. After 16 years, after caring for the physical, spiritual and emotional needs of those in the leper colony, he eventually contracted leprosy and died. When we analyze his life he possessed the three important qualities which we meditated upon today. For such a time as this, we need an empathetic look, an optimistic thought and a compassionate action for Christian public witness. When Peter exercised these three qualities, people who witnessed were filled with wonder and amazement. 

May the God, who has called us for witness open our eyes and ears to see and hear the cry of the people, give us the positive attitude to help others and grant us the strength to get into compassionate action. Amen.

Jebin T., BD II

Bearing witness to the risen Lord in difficult times

Lets Pray.  Gracious God, we thank you for the gift of your holy word. May it be a lantern to our feet, a light upon our paths, and a strength to our lives. Take us and use us to love and serve all people in the power of the holy spirit and in the name of your Son, Jesus Christ our Lord..... Amen

            Friends, today’s reflection on the given passage demands us to consider the following questions. In our context are women and children safe? As a theological community what is our response towards the untoward incidents that are taking place every day? Is there a hope and confidence for our women and children? What are the fear factors we come across that place us in hopeless contexts?  

           

            In the light of these questions the following issues from the text are important. Firstly, the assurance that is given by our Lord saying “you will be my witnesses unto the ends of the earth.” The promise of the presence of Jesus in our day to day life. Those two men with white robes put forth the challenges of Jesus’ ascension. The given text opens the window to understand the continuing works of Jesus.

            A time as this, children are sexually abused and brutally killed; women, beyond their age are under great threat. Frequently, we observe that  women are being raped and find no solutions at all. Ecological issues such as global warming, scarcity of water, which have resulted in drinking water mafia and corruption and partiality in every sphere, is taking a big toll.

            Fear is the biggest threat to the people who want to live a peaceful life. We are living in the time of uncertainty and hopelessness. Even in the Church and through the Church spiritual values are depleting.       

            Looking at the given text for the reflection.  The fear factor might be the same but the context differs.

            Verse 8, in the given text, reveals that instead of the political power which had once been the object of the disciples ambitions, a greater power is waiting for the disciples. When the Holy Spirit came upon the disciples, Jesus answered them that they would be vested with heavenly power, that power by which their mighty works would be accomplished and their preaching would be made effective. As Jesus had been appointed at his baptism with the Holy Spirit and power, so his followers were now to be similarly, anointed and enabled to carry on his work. This work would be a work of witness bearing - a theme which is prominent in the Apostolic preaching throughout Acts.

            In the Old Testament Prophet Isaiah had called the people of Israel to be God's witnesses in the world. (Isa. 43:10; 44:8).  The task Israel had not fulfilled was taken on by Jesus, the perfect servant of the Lord, and shared by him with his disciples. The close relation between God's call to Israel, "You are my witnesses" and the risen Lord's commission to his Apostles, "You will be my witnesses', can be appreciated the more we consider the implications of Paul's quotation.

            The passage sets out clearly what the church is to be doing until Jesus returns. Through a command-promise, Jesus tells his disciples of the resources, content and scope of their primary task. The essential resource is God the Holy Spirit, who will come on them at Pentecost

            Jesus says to be his witnesses. The apostles, as eyewitnesses of the saving events, were witnesses in a unique sense.  But all those who will believe and appropriate the truth of their testimony also qualify as witnesses. 

                So, as a theological community, in our theological journey,  are we not challenged to address the threatening  issues of the context?

            Yes. As a called community we are expected to be the witnesses of our Lord Jesus. As the disciples were challenged in their context we are also compelled to be witnesses in the present disturbed situation.       

                        May the risen Lord continue to strengthen us to be his witnesses...     Amen

Victor Prabhakar, MTh I

Preached on Monday June 16, 2014 in the Ziegenbalg chapel.

Be not silent in such a time as this!

Esther 8: 3-8

As I was reflecting on the read text, I was reminded of a story which I heard from one of my friends. There was a man in a village who was notorious for his evil deeds. He used to enjoy giving trouble to the villagers. The villagers had to face so many problems and they began to hate him. One day the villagers were fed up with all his activities and decided not to interact or to make any deal with the trouble maker. In a way the whole village separated and alienated the man from the village. Then the man felt bored as the people did not talk to him and he could not give any trouble to them. Finally he decided and went to every door step asking pardon from the villagers for what he had done for so many days. After this he also said to them that he has a last wish and that after his death he does not want to have a decent burial but wanted them to cut his body into pieces and scatter it all over the burial ground. However the people did not know the conspiracy behind the trouble maker’s last will. One day he died and the people did as he instructed them. Later they found that the trouble maker had framed them. In another letter to the police he mentioned that the villagers may kill him some day...

            The read text Esther 8:3-8, also implicates such a situation in the life of the scattered Jews who lived in Susa. The plot made by Hamman to kill the Jews was revealed by Esther to the King and he was hanged in his house itself. However the decree that was written by Hamman and sealed by the king’s ring was still in force. According to the archaeological evidence of the Persian Gulf, especially in the Persian Court, the  practice was that the decree of the King could not be revoked. Therefore even though Hamman was no more, the decree made by him was in force. Esther and Mordecai received favour in the eyes of the King and their lives were elevated in the land. However the life of the Jewish community was in peril.

            In such a time there is no other way to revoke the decree of the king; instead another decree was to be written in order to save the lives of the Jews. The scene in chapter 8 clearly records the presence of Mordecai and Esther in front of the King. Esther had to risk her life in chapter 5 to visit the king. But here it is not so. She was already there in the presence of the king but still she makes her petition on behalf of her people. She intercedes for her kindred. She falls and weeps on the feet of the king not as an act of obeisance but as a suppliant. The golden sceptre of the king gives Esther the courage to stand in front of the king and to intercede for her people.

Esther rests her case wholly upon herself, by saying, in verse 6, How can I bear to see the calamity that is coming on my people? Or how can I bear to see the destruction of my kindred?  It is nothing but Esther’s strong commitment to save the Jews. It may sound more personal and even racial and also exclusive in its claim. However her personal commitment was to save the people who were in trouble in the land of Susa. This commitment made her to risk her life for the sake of others and to strip the royal identity which she held and made her to mourn and weep publically for her people. It is not an easy task for a queen to fall on the king’s feet and weep in the court yard of that time.

Who is my people and who is my kindred? This has been already redefined by Jesus in his ministry. This recalls us to renew our commitment and to redefine our relationship with others and to accept all as Jesus has exemplified through his life and ministry.

The contemporary time is not better than the time which Esther had witnessed. The world that we are living in is filled with people who have different identities. Only because of the Jewish identity of Mordecai, Hamman wanted to kill the entire Jewish community in Susa. Same way people are in trouble because of the identity they hold. People’s lives are in threat because of caste, class, status, region, race, gender and sexual orientation. Every day news papers carry the news of violence and discrimination based on this.

 In such a time as this, where are we? For such a time as this, what is our role? To such a time as this, what is our response? We may think what could be my role in this context. We cannot remain silent. We cannot shut our eyes and ears to the contemporary realities. Rather we are called to risk our lives and to intercede for the lives of others. What does it mean to witness Christ and his love in this context? If we claim ourselves as ministers of Christ, our basic need is to witness Christ in our lives, that is not discriminate anyone as ‘others’ rather to relate all as our people, and to intercede and intervene for the rights of the minorities, whose lives are in peril. Esther calls us to move from our comfort zones and to strip and fall from our comfortable identity, and to weep, to mourn and to intercede for the people. In such a time as this, if we do not listen and respond to this call, God will bring liberation and relief to the people from another quarter.

May God give us the courage to respond to this call. Amen.

Andrews Christopher, BD IV. 

(Preached in the UTC Ziegenbalg chapel on Friday, June 13, 2014 during the morning worship.)

 

World Day against Child Labour: Sparing and creating special spaces

Matthew 19:13-15

This incident in the scripture portion emphasizes the significance of showing respect and honour to those whom society does not respect. The disciples probably assumed that a teacher like Jesus was far too busy to waste his time with children. But we can see that Jesus took time to show special concern for them and repeated his statement in chapter 18:1-5vs stating that child-like qualities are important, for the kingdom of heaven belongs to such as these. I have classified the reflection under three key words namely Special, Space and Spare.

Special:

Children are special in the eyes of God. We are living in a world which never gives importance to children. The world as we see seems to look at children as commodities.

Last May in Tamil Nadu after the 12th standard Board exam results were announced about five girl students committed suicide as they had failed. There are several such instances that we may come across. Those incidents bring to light the fact that many of them are not in a position to accept failure in their lives though they have a long way to go. The world puts pressure on children. It’s very difficult for them to cope up with pressure. The world mocks at the one who is not successful according to the set standards established by it. Their performance determines their value and in this manner the whole importance of life seems to have been lost. Even we can see parents in a way compelling their children to be performers. The majority is setting standards for the people.

We can take an example of a doctor who’s got his MBBS degree and on the other hand a farmer who has no degree. On the one hand a doctor saves life and on the other a farmer gives life. Both in a way contribute to life. But in the case of a child coming to a parent and telling that he wishes to be a farmer then we may guess what the response of that parent would be. The world is setting pseudo standards for all. We are forcing our children to be smart.

Actually everyone is important but especially in an Indian context we can see praises being showered on the child which wins and mockery on the child which misses out. We forget that all are special in the eyes of God. We say that they are special only when they achieve as if to say that it has an expiry date on not achieving.

Space:

Children need space but we can see that they are not provided that space. The patriarchal mindset suppress them. We usually don’t accept their ideas. For instance if a junior gives an idea we may not accept it thinking that they may not have the knowledge or that in accepting it our knowledge becomes lesser. In the school set-up we can see that if a child listens obediently then it is considered to be a good child or else the teacher will call for the parents. In this passage we can see Jesus giving that space for the children by telling “let them come to me.”

Spare:

Here we can see that Jesus spared the children. Very few are able to free the children working under various bondages be it in industries or under the landlords. We have the responsibility to be strong Christian witnesses by striving to liberate them from all forms of oppression that they might be caught up with.

In a context where children are abused and discriminated, we cannot remain silent. As Jesus did we have to affirm their worth and dignity and bring them to the mainstream of our church and society. We must do whatever possible from our end to stop all forms of oppression on children. As followers of Christ, we too must share his concern for them. It’s time for us to discern the right from wrong. This year’s theme “For such a time as this; discerning Christian public witness” is very apt in this endeavor.

I would like to end this reflection by reading out a message which I came across in one of the social networking sites that goes like this.

A Child is like a butterfly in the wind

Some can fly higher than others,

But each one flies the best it can.

Why compare one against the other?

Each one is different.

Each one is special.

Each one is beautiful.

Calvin Sushith Ambler, BD IV 

(Sermon preached in the UTC Ziegenbalg chapel for morning worship on June 12, 2014.)

Are we ready for such a time as this?

A couple had been to Germany for a holiday and went to Nurnberg- the site of some of the Nazi death camps. This statement made a big impact on them.

First they came for the communists, and I didn't speak out because I wasn't a communist.

Then they came for the trade unionists, and I didn't speak out because I wasn't a trade unionist.

Then they came for the Jews, and I didn't speak out because I wasn't a Jew.

Then they came for me and there was no one left to speak out for me.

The read passage (Esther 4:9:17) is a continuation of the passage that was read to us yesterday. Here in this passage read to us today we see that Esther was asked to intercede on behalf of those who had no voice. Now there was great risk for Esther. It’s important that we understand the role of women in ancient times would have been much harsher than what we take for granted today. It was not unusual to treat women as property, second-class citizens that could be used or traded. They did not have the privileges or position in the culture as practiced today. Esther is worried, for the King had not sent for her in 30 days! To approach the King, to initiate an audience, she would have had to defy the law, punishable by death! 

We know stories of civil disobedience from more recent history, the stories of courageous people like Ambedkar, Gandhi, Nelson Mandela or Martin Luther King, Jr. who purposely went against the law ...because they believed in their cause and their God-given right to stand against tyranny or the corrupt laws of the land. But this is different for Esther. Mordecai wasn't asking Esther to just defy the King, but was asking her to go against protocol, to violate the law and the empire!  And Mordecai utters the words that have inspired Christian believers for centuries: “Who knows if perhaps you were made queen for just such a time as this?” I believe we all have to wonder whether we are to take part in the will of God as Esther, a young, unsuspecting woman, unprepared for the politics of courts and kingdoms. To be a voice for the voiceless, the hope of the hopeless, and love for the outcast.  Esther will go, as David against Goliath! His victory came not because he fought well, but because he believed well! She will go – carried on by the prayers of God’s people! Esther fasted and prayed, and asked her people to do the same as she prepared to risk her life approaching the King. 

Many of the opportunities we have will be centered on relationships we have; both positive and negative relationships – and the window of opportunity will open and shut very quickly! “Who knows if perhaps you were put in your place for just such a time as this!” to do good, to give voice to voiceless, to save someone from trouble, to give or to share or to care! I've often wondered – if we fail to take advantage of an opportunity in that moment “for such a time as this,” I wonder what the consequences may be. If we fail to listen to the call, if we close our eyes to those who are troubled by various diseases, those who are victims of hunger or drought, those who want a greater chance for education, or food, or medicines...? Are we in positions of opportunity for such a time as this? 

In the study for women, Time Out for Holiness, Julie Baker writes: “If you are breathing, you have problems!” Do you understand that? “Problems are just a way of life, whether at work or at home. But it’s not the problems or the conflict themselves that are the issue. It’s our approach to them.”

We, like Esther often do get chances to speak out and act, for those who are in need of our voices, but many a time we fail to take a stand and voice out courageously. Today is a wake-up call for all of us. May our witness be heard, may we leave out our comfort zones and express our voices for the people who need it and stand against all the injustices that are clearly visible in front of our eyes and pay a sharp ear to those passive injustices that still prevail. Are we ready to accept this call?

Vinod Shemron, BD IV. 
(Preached at the UTC Ziegenbalg chapel)

For Such a Time like This…

Current ministerial designs and patterns are more or less rooted in a Christology emerged out of witness of the followers of the Church and its ministry. Terrence W.Tilley’s book The Disciples’ Jesus offers us a clear indication to the ethos of Jesus movement namely God’s reign in practice, specifically a reconciling practice. However, such a practice will have to necessarily undergo three steps: confrontation, resistance and discipleship. In our context, for such a time like this, we should keep all three components in a logical pattern.

“For such a time like this” Re-imagining Christian public witness” is a challenging prophetic ministry, a ministry which is defined within the wider framework of destruction and hope. This theme refers to two major dimensions namely the Diaspora situation of Esther and changing patterns of contemporary Christian witness. As we begin a new academic year, there are two important theological tasks to be rememebered.

1. Developing a politics of Recognition

According to the Global Bible commentary “Esther is a lower-class woman who is subordinated to the power f the king and the imperial orders… who demonstrates wit and courage as an active and daring participant in the struggle for the survival of her people”(Croatto:2004, p.137). The milieu of this saying “for such a time like this” is a Diaspora context.  Mordecai stands for the dignity and rights of the Jews, the Diaspora people and Esther follows what is shown by Mordecai. And she finally says “If I perish, I perish”.  This is an affirmation of absolute commitment and dedication.

On June 1 2014, Shinie Antony wrote in Sunday Herald about happiness: “It traces its origin to nothing more concrete than the hope that springs eternal in the human heart”. While re-imagining Christian public witness today, it is a vital concern we confront, with regard to the life situation of millions in our country and across the globe who are denied voice. Since we have voice, space and freedom of expression we don’t often realize the value of identity and dignity.

How do we assess the gravity of “such a time like this…”? As theologians we may have to find a possible re-imagination between positivism of modernism and skepticism of postmodernism. It is very important for us to believe that we are called to serve God and humanity “for such a time like this”. It is a process of experiencing a pilgrim with God for making a change in this world. Our calling and responsibility is not for mimicking someone who had gone before us, but to create a fresh ministerial and theological frame work and structure for the mission and ministry of the Church.

2. Establishing life-affirming Communities

If we can say we are touched by the call “for such a time like this”, new perspectives will surely enable us to see the depth of understanding of God’s ministry today. It is not a mere ritual or status but taking right decisions for carrying the cross in order to become the sojourners of God in this world. We are given a responsibility to define our role today. Sojourners of God today are not the formal ecclesial order, but the migrants and voiceless people who live on the edges without any space or voice.

The voice raised by Esther should not be simplified as she stood firm before a very powerful empire/colonial power. Living in a colonized situation is something very dehumanizing experience. Christianity very often stands with colonizing forces since Constantine era. “For such a time like this” we need to take a position of decolonizing process by all means. It should be part of our theological training. How best we address the neo-colonial empires? The challenge here is to create a horizon of life-affirming inclusive communities of people all over the world.

Unfortunately, Christian traditioning process could not address the issues of religious pluralism and multi-culturalism. In such a context we need to develop a politics of recognition (Taylor: 1995, 75) in order to address the shifting paradigms in our society. Esther 4:4 points to such a scenario where Esther could re-imagine the politics of recognition within the colonial framework. It demands an extraordinary courage from our side to view the condition of the God’s sojourners today. It is a two-fold engagement namely understanding the politics of recognition and creating a horizon of life –affirming inclusive communities. These are the two basic challenges today in the ministry of the church “for such a time like this..”As we begin a new academic year let us re-dedicate ourselves for doing the ministry of theological education meaningfully.

David Joy, Professor, Department of New Testament

(Preached at the UTC faculty retreat on June 8, 2014 at the Mor Augen Chapel, T. John College, Bangalore).

Worship Committee Blog concept

The United Theological College is an ecumenical space that enables young people in their discernment process to witness God meaningfully and contextually in church and society. The vocational formation that takes place in this space helps the community to re-imagine faith, informed by contextual engagement with the resources of our faith, mediated by radical societal interventions. Worship at UTC re-discovers spirituality as our openness to the realities around us, and serves as a launching-pad for new discipleship journeys, celebrating our faith in God and our commitment to live out our faith by participating in God’s mission to turn the world upside down. 

For Such a Time as This: Discerning Christian Public Witness is the theme for the new academic year. Like Esther, we are called to bear witness the God of life in the context of new manifestations of empire that systematically threaten God’s promise of life in abundance, offered to the community of creation. Here Christian discipleship demands from us the commitment to discern the signs of the times and to develop alternative imagination and consciousness to contest the imperial hegemonic claims of the dominant and to bear witness by participating in God’s system-threatening politics in the here and now. 

This blog is an alternate expression of witness; witnessing in the cyber space, our faith in God’s mission of healing and restoration, through creative expressions of our spirituality. We welcome you to journey with us to bear witness in the public sphere.  

UTC Worship Committee, 2014-15.