Saturday 24 December 2011
Tuesday 20 December 2011
Photo Time: Children's Ministry Programme
 |
| UBS's Centre for Children Ministries students of 2011 with faculty. |
The centre has a six months certificate course. For application forms please check the UBS website.
Saturday 17 December 2011
The Message of Christmas is God's Mission through Ministry
Luke. 1: 26 – 38 The text talks of the visit of the angel Gabriel to Mary and the announcement of Jesus' birth and follows the commission of God to Mary and Mary's submission to the same. The text belongs to a major part which narrates of the birth of Jesus. The birth of Jesus we know is a significant epoch in the mission history, which enacted the redemptive work of God reaching to all human beings. I would like to introduce to you a theological concept called Salvation History which in common terms narrate the history of the salvific work of God in redeeming the lost human beings to the eternal kingdom of God. The history of the salvific work of God consists of numerous events which were played by the chosen instruments of God. Here in Luke chapter one, we read of a chosen instrument of God who played a significant role in the redemptive history of God. It was Lord's delight to choose Mary to be an instrument in His hand in reaching the Saviour to the entire humankind. And it is not just the blessed Mary, God chooses people time and again to become the agents of His salvific work.
Mary was called to participate in the mission of God by giving herself to the ministry of giving birth and rearing Jesus, the Messiah who was sent to be the Redeemer and Saviour of all humankind. At this juncture as we are reminded of this great call from God to participate in His great mission offering ourselves to different ministries towards fulfilling that mission, I greatly rejoice at God's gracious choice of our lives to be partakers of His great mission of redeeming the entire human race. What is the ministry that God has given to us?
Mary was called to participate in the mission of God by giving herself to the ministry of giving birth and rearing Jesus, the Messiah who was sent to be the Redeemer and Saviour of all humankind. At this juncture as we are reminded of this great call from God to participate in His great mission offering ourselves to different ministries towards fulfilling that mission, I greatly rejoice at God's gracious choice of our lives to be partakers of His great mission of redeeming the entire human race. What is the ministry that God has given to us?
Friday 16 December 2011
Love That Forgives and Love That Gives!
This Christmas I leave Union Biblical Seminary with these words given by faculty adviser and by my weekend ministry faculty supervisor.
In my care group dinner gathering we were urged by Dr. Praveen Paul to forgive people who had hurt us at anytime in the past. While in our last Weekend-Ministry prayer together with our supervisor, Ashish Koshi, encouraged us to be sensitive to people in need of our generosity and friendship this Christmas. He encouraged us to practice a love that gives! I hope that this Christmas break, and at other times as well, I am able to practice these fundamental and basic teachings of my Lord, Jesus Christ.
May we all experience, and also let others have a chance to experience, this love that forgives and love that gives.
- B. Ryngksai
Happy Christmas and have a Blessed New Year!
In my care group dinner gathering we were urged by Dr. Praveen Paul to forgive people who had hurt us at anytime in the past. While in our last Weekend-Ministry prayer together with our supervisor, Ashish Koshi, encouraged us to be sensitive to people in need of our generosity and friendship this Christmas. He encouraged us to practice a love that gives! I hope that this Christmas break, and at other times as well, I am able to practice these fundamental and basic teachings of my Lord, Jesus Christ.
May we all experience, and also let others have a chance to experience, this love that forgives and love that gives.
- B. Ryngksai
Happy Christmas and have a Blessed New Year!
Tuesday 6 December 2011
What Distinguishes a “Paradigmatic Reader’s Point of View” from other Critical Readings?
1. What is “Paradigmatic Reader’s Point of View” (PRPV)?
While original readers or historical readers are considered as those who lived “once upon a time” and disappeared from the scene, first time readers are those read the scriptures for the first time. This definition is crucial when we decide the stature of paradigmatic readers. Paradigmatic readers are those in constant touch with the scripture(s). They read, re-read and in-depth-read due to the fact that they value the scripture(s) as prima factors for the development of their faith and understanding. Here, reader of the text plays neither the role of an original reader nor the role of a first time reader, but his/her involvement is as a “paradigmatic reader”. In the process of text-reader interaction, a paradigmatic reader has to take up some of the important procedural concerns into serious consideration: (1) the historical context of the text; (2) the text in its final/canonical form; (3) the paradigmatic reading activity; and (4) the “live”/contemporary context of the reader. While the canonical document(s) is/are considered as the ‘starting point’ of interpretation, historical context, the paradigmatic reading activity and the contemporary context are to be analyzed in a relational way. Historical context of a text is brought into focus only when the scripture(s) invite(s), and, hence, historical analyses of the text are secondary to the final canonical products themselves.
Stibbe is of the opinion that, “paradigmatic readers are… people who proceed from a carnal to a spiritual reading [1], from a superficial to an in-depth appreciation…. Paradigmatic readers… are ones who do not resist the narrator. They are ones who agree to read the story from above not from below (in other words, with faith and understanding)”[2]. Paradigmatic reading is a faith-constrained reading of the scripture(s) by way of literary appreciations, historical interrogations, theological perplexities, moral exclamations and hermeneutical challenges. A paradigmatic reader’s point of view develops as a result of perpetual interactions between her/himself and the scripture(s). In doing this, the text is the motivating factor for the reader in order to reflect upon the socio-religious and politico-cultural realities of the “live” context.
2. How is “Paradigmatic Reader’s Point of View” Distinctive?
(a) Historical Critical Methods (HCM): HCM are crucial as they invite the readers toward a time and a space ‘behind’ the text. While “Source Criticism” (SC) focuses on the hypothetical documents the evangelists would have incorporated into their final canonical products, “Form Criticism” (FC) invites the reader’s attention toward the Gospel communities and oral development of the pericopes. “Redaction Criticism” (RC) further captures the acumen of the readers toward the editorial seams and Sitz-im-Leben Jesu/Sitz-im-Leben Kirche/Sitz-im-Leben of the evangelists (as Willi Marxsen suggests). In all these approaches, readers’ attention is drifted away from the final canonical products to the historical backgrounds of the first century (AD). While SC invites reader’s attention toward the conjectured sources those the evangelists would have incorporated (like Ur-Markus, Q, M, L, Mark, Antiochene traditions, Itinerary Sources, Sign Source, Glory Source, Discourse Source, and others), FC informs the reader about the individual pericopes and their developments among the Gospel communities. RC captures the attention of readers toward the redactors/editors and their individual theologies. The major drawback a reader notices in all these readings is “author”/“community”/“context”-centeredness over against text-centeredness. In other words, instead of discussing about “what the text has to say” these critical tools focus on “how the text came into being”.
(b) Literary Critical/New Literary Critical Methods (LC/NLCM): LC/NLCMs are mostly text-centered interpretations. LC/NLCM begin and end within the textual/literary framework and, sometimes or almost always, reduce or weigh down the text to the level of a “museum product”. E. V. McKnight states that, “Literary Criticism… is concerned with literary conventions and the significance of such conventions for meaning”. He further says, “Theological and historical pre-understandings of Christians will influence their use of literary criticism. Literary criticism and appreciation also impinge on theological and historical considerations”[3]. Some of the major tenets of LC are study of narratives, deconstruction methodologies, and quest of genre, form and structure, plot development, narrative world and rhetoric, characterization and dynamism of authors and narrators. The favoured terms of NLCM are “irony, paradox, imagery, metaphor, and symbol”[4]. LC/NLCM’s aesthetic-focus on the act of literary communication, style, beauty and artistic means invite a reader’s attention toward careful reading strategies and procedures. The major drawback of LC/NLCM is its confinement within the text sans “live” contextual application. It mostly remains as a “way of reading for the sake of reading”.
(c) Liberationist Readings (LR): Liberationist readers begin their theological/interpretative initiatives from the contemporary contextual realities. “Context” is the most important element in liberationist articulations and from there a reader looks unto the text. Liberationists in Latin-America, India and elsewhere (including Biblical scholars) are attuned to those subjective (and even biased) procedures and interpretations. While “text” is reckoned secondary to the “context”, readers are prone to “read into the text” from their own emotional punches and situational cravings. This fosters a kind of “self-centeredness” rather than “text-centeredness”. Reading is mostly taking place on the basis of reader’s “needs” not mostly on the basis of faith-constrains. One of the most important dangers of LR is its methodology of “choosing reader-friendly texts” and “appropriation of scriptural terms, statements and pericopes for contextual purposes” (for example, Book of Exodus in the Old Testament and Gospel of Luke, especially Nazareth Manifesto, in the New Testament). This is usually done without considering the larger framework of the scriptures. Reading texts “out of context” and “application of the context into the text” (rather than “application of the text into the context”) make it sometimes a form of reading closer to “allegorization”.
(d) Reader-Response Criticism (RRC): As in the case of LR, in RRC the starting point is “reader” not the “text”. McKinght says, “Reader-response criticism views literature in terms of readers and their values, attitudes and responses”[5]. Baldick defines RRC as “a general term for those kinds of modern criticism and literary theory that focus on the responses of the readers to literary works, rather than on the works themselves considered as self-contained entities”[6]. In RRC, reader has all the freedom to conjecture in his/her own way. Its methodology is mostly eisegetical than exegetical.
3. Recapitulation
Now, “How can we look into the text from a ‘Paradigmatic Reader’s Point of View’”? In paradigmatic reader’s point of view, the text is the starting point of theological articulations, but meaning transcends from the textual horizons to reader’s “live” context. In another sense, text is performative and its meaning permeates to the societal levels for effective transformation. It advocates a text-to-context sequence by way of an exegesis-to-hermeneutics development. In the process of this reader-scripture dialoguing, HCM, LC/NLCM, LR and RRC are not abnegated; rather, they are considered only when the text requires and also within the textual purview. “Paradigmatic reader’s point of view” develops as the end result of the activity of “constant reading” and that further reflects in the reader’s societal interactions and praxes. The following points are important with regard to PRPV: (1) ‘text’ is the starting point and a reader reads the scriptures from their own historical context; (2) ‘reader’ is a ‘dynamic’/'active’ person who acts both as an “authentic interpreter” and a “relevant interpreter” to his/her own “live” context; and (3) ‘contemporary context’ is the platform for the paradigmatic reader for scriptural application. Paradigmatic reading methodology emphasizes that “reading the scripture(s) is necessary for relevant action”. In this activity, scripture is reckoned as authoritative, and reader and his/her context exist only in relation to the text.
Notes:
[1] F. Kermode, The Genesis of Secrecy. Cambridge, MA: Harvard University Press, 1979, ch. 1.
[2] M. W. G. Stibbe, John, Readings: A New Biblical Commentary. Sheffield: JSOT Press, 1993, 16.
[3] E. V. McKnight, “Literary Criticism”, Dictionary of Jesus and the Gospels. Illinois: Inter-Varsity Press, 1992, 473.
[4] C. Baldick, The Concise Oxford Dictionary of Literary Terms. Oxford/New York: Oxford University Press, 1990, 150.
[5] McKnight, “Literary Criticism”, DJG, 476. McKnight further says that, “The nature and role of the reader varies in the different forms of reader-response criticism, but in all forms there is a movement away from the view of interpretation as the determination by an autonomous reader of the meaning of an autonomous text”.
[6] Baldick, The Concise Oxford Dictionary of Literary Terms, 184. Baldick further says, “It is not a single agreed theory so much as a shared concern with a set of problems involving the extent and nature of readers’ contribution to the meanings of literary works, approached from various positions including those of structuralism, psychoanalysis, phenomenology, and hermeneutics”.
By Johnson Thomaskutty, Union Biblical Seminary, Pune, India
While original readers or historical readers are considered as those who lived “once upon a time” and disappeared from the scene, first time readers are those read the scriptures for the first time. This definition is crucial when we decide the stature of paradigmatic readers. Paradigmatic readers are those in constant touch with the scripture(s). They read, re-read and in-depth-read due to the fact that they value the scripture(s) as prima factors for the development of their faith and understanding. Here, reader of the text plays neither the role of an original reader nor the role of a first time reader, but his/her involvement is as a “paradigmatic reader”. In the process of text-reader interaction, a paradigmatic reader has to take up some of the important procedural concerns into serious consideration: (1) the historical context of the text; (2) the text in its final/canonical form; (3) the paradigmatic reading activity; and (4) the “live”/contemporary context of the reader. While the canonical document(s) is/are considered as the ‘starting point’ of interpretation, historical context, the paradigmatic reading activity and the contemporary context are to be analyzed in a relational way. Historical context of a text is brought into focus only when the scripture(s) invite(s), and, hence, historical analyses of the text are secondary to the final canonical products themselves.
Stibbe is of the opinion that, “paradigmatic readers are… people who proceed from a carnal to a spiritual reading [1], from a superficial to an in-depth appreciation…. Paradigmatic readers… are ones who do not resist the narrator. They are ones who agree to read the story from above not from below (in other words, with faith and understanding)”[2]. Paradigmatic reading is a faith-constrained reading of the scripture(s) by way of literary appreciations, historical interrogations, theological perplexities, moral exclamations and hermeneutical challenges. A paradigmatic reader’s point of view develops as a result of perpetual interactions between her/himself and the scripture(s). In doing this, the text is the motivating factor for the reader in order to reflect upon the socio-religious and politico-cultural realities of the “live” context.
2. How is “Paradigmatic Reader’s Point of View” Distinctive?
(a) Historical Critical Methods (HCM): HCM are crucial as they invite the readers toward a time and a space ‘behind’ the text. While “Source Criticism” (SC) focuses on the hypothetical documents the evangelists would have incorporated into their final canonical products, “Form Criticism” (FC) invites the reader’s attention toward the Gospel communities and oral development of the pericopes. “Redaction Criticism” (RC) further captures the acumen of the readers toward the editorial seams and Sitz-im-Leben Jesu/Sitz-im-Leben Kirche/Sitz-im-Leben of the evangelists (as Willi Marxsen suggests). In all these approaches, readers’ attention is drifted away from the final canonical products to the historical backgrounds of the first century (AD). While SC invites reader’s attention toward the conjectured sources those the evangelists would have incorporated (like Ur-Markus, Q, M, L, Mark, Antiochene traditions, Itinerary Sources, Sign Source, Glory Source, Discourse Source, and others), FC informs the reader about the individual pericopes and their developments among the Gospel communities. RC captures the attention of readers toward the redactors/editors and their individual theologies. The major drawback a reader notices in all these readings is “author”/“community”/“context”-centeredness over against text-centeredness. In other words, instead of discussing about “what the text has to say” these critical tools focus on “how the text came into being”.
(b) Literary Critical/New Literary Critical Methods (LC/NLCM): LC/NLCMs are mostly text-centered interpretations. LC/NLCM begin and end within the textual/literary framework and, sometimes or almost always, reduce or weigh down the text to the level of a “museum product”. E. V. McKnight states that, “Literary Criticism… is concerned with literary conventions and the significance of such conventions for meaning”. He further says, “Theological and historical pre-understandings of Christians will influence their use of literary criticism. Literary criticism and appreciation also impinge on theological and historical considerations”[3]. Some of the major tenets of LC are study of narratives, deconstruction methodologies, and quest of genre, form and structure, plot development, narrative world and rhetoric, characterization and dynamism of authors and narrators. The favoured terms of NLCM are “irony, paradox, imagery, metaphor, and symbol”[4]. LC/NLCM’s aesthetic-focus on the act of literary communication, style, beauty and artistic means invite a reader’s attention toward careful reading strategies and procedures. The major drawback of LC/NLCM is its confinement within the text sans “live” contextual application. It mostly remains as a “way of reading for the sake of reading”.
(c) Liberationist Readings (LR): Liberationist readers begin their theological/interpretative initiatives from the contemporary contextual realities. “Context” is the most important element in liberationist articulations and from there a reader looks unto the text. Liberationists in Latin-America, India and elsewhere (including Biblical scholars) are attuned to those subjective (and even biased) procedures and interpretations. While “text” is reckoned secondary to the “context”, readers are prone to “read into the text” from their own emotional punches and situational cravings. This fosters a kind of “self-centeredness” rather than “text-centeredness”. Reading is mostly taking place on the basis of reader’s “needs” not mostly on the basis of faith-constrains. One of the most important dangers of LR is its methodology of “choosing reader-friendly texts” and “appropriation of scriptural terms, statements and pericopes for contextual purposes” (for example, Book of Exodus in the Old Testament and Gospel of Luke, especially Nazareth Manifesto, in the New Testament). This is usually done without considering the larger framework of the scriptures. Reading texts “out of context” and “application of the context into the text” (rather than “application of the text into the context”) make it sometimes a form of reading closer to “allegorization”.
(d) Reader-Response Criticism (RRC): As in the case of LR, in RRC the starting point is “reader” not the “text”. McKinght says, “Reader-response criticism views literature in terms of readers and their values, attitudes and responses”[5]. Baldick defines RRC as “a general term for those kinds of modern criticism and literary theory that focus on the responses of the readers to literary works, rather than on the works themselves considered as self-contained entities”[6]. In RRC, reader has all the freedom to conjecture in his/her own way. Its methodology is mostly eisegetical than exegetical.
3. Recapitulation
Now, “How can we look into the text from a ‘Paradigmatic Reader’s Point of View’”? In paradigmatic reader’s point of view, the text is the starting point of theological articulations, but meaning transcends from the textual horizons to reader’s “live” context. In another sense, text is performative and its meaning permeates to the societal levels for effective transformation. It advocates a text-to-context sequence by way of an exegesis-to-hermeneutics development. In the process of this reader-scripture dialoguing, HCM, LC/NLCM, LR and RRC are not abnegated; rather, they are considered only when the text requires and also within the textual purview. “Paradigmatic reader’s point of view” develops as the end result of the activity of “constant reading” and that further reflects in the reader’s societal interactions and praxes. The following points are important with regard to PRPV: (1) ‘text’ is the starting point and a reader reads the scriptures from their own historical context; (2) ‘reader’ is a ‘dynamic’/'active’ person who acts both as an “authentic interpreter” and a “relevant interpreter” to his/her own “live” context; and (3) ‘contemporary context’ is the platform for the paradigmatic reader for scriptural application. Paradigmatic reading methodology emphasizes that “reading the scripture(s) is necessary for relevant action”. In this activity, scripture is reckoned as authoritative, and reader and his/her context exist only in relation to the text.
Notes:
[1] F. Kermode, The Genesis of Secrecy. Cambridge, MA: Harvard University Press, 1979, ch. 1.
[2] M. W. G. Stibbe, John, Readings: A New Biblical Commentary. Sheffield: JSOT Press, 1993, 16.
[3] E. V. McKnight, “Literary Criticism”, Dictionary of Jesus and the Gospels. Illinois: Inter-Varsity Press, 1992, 473.
[4] C. Baldick, The Concise Oxford Dictionary of Literary Terms. Oxford/New York: Oxford University Press, 1990, 150.
[5] McKnight, “Literary Criticism”, DJG, 476. McKnight further says that, “The nature and role of the reader varies in the different forms of reader-response criticism, but in all forms there is a movement away from the view of interpretation as the determination by an autonomous reader of the meaning of an autonomous text”.
[6] Baldick, The Concise Oxford Dictionary of Literary Terms, 184. Baldick further says, “It is not a single agreed theory so much as a shared concern with a set of problems involving the extent and nature of readers’ contribution to the meanings of literary works, approached from various positions including those of structuralism, psychoanalysis, phenomenology, and hermeneutics”.
By Johnson Thomaskutty, Union Biblical Seminary, Pune, India
Tuesday 29 November 2011
Annual Magazine-2011/12
UBSSA is a registered student body association of UBS, Pune. The smooth functioning of the association is made possible by various committees. The literary debate and publication committee is one of these committees that seek to promote the literary aptitude and talents of the UBS community through various programs conducted throughout the year. Present year we started the LD&P blog (http://ubsldnp.blogspot.com), which seeks to promote the writing skills and expressions of the students and the community at large.
In addition one major task of the community is to bring out ANNUAL MAGAZINE of the UBSSA. This magazine is meant to go beyond the spectrum of the students’ body to wider circulation among various Churches, Mission agencies, Theological institutions and affiliated Offices. Hence the publication committee requests for support from you in the form of Advertisement, Information, Greetings, Best compliments, etc. as this would be very encouraging help for the UBSSA in our pursue.
Advertisement tariff for the Magazine
Back side full cover (Color) – 12,000
Inside Back full cover (Color) – 10,000
Inside Front full cover (Color) – 10,000
One Full page (Color) – 6,000
One full page (B&W) – 3,500
Half page (B&W) – 2,500
Page sponsoring - 500 (your name/family name will print on the page)
Please send information in CD, by post/courier/email etc., kindly pay in Cash/MO/DD drawn in favour of UBSSA LD&P Committee, payable at Pune.
Thank you,
In His Service
Rev. Dr. Paulson Pulikkottil (Adviser)
Shalu T Mthew (Chair-person)
Priyanka Bagh (Secretary)
For contact
Email. ubsldnp@gmail.com
Mobile: Shalu T Mathew 09579155139
Priyanka Bagh 09527680754
Ryngksai Banker 09762792857
In addition one major task of the community is to bring out ANNUAL MAGAZINE of the UBSSA. This magazine is meant to go beyond the spectrum of the students’ body to wider circulation among various Churches, Mission agencies, Theological institutions and affiliated Offices. Hence the publication committee requests for support from you in the form of Advertisement, Information, Greetings, Best compliments, etc. as this would be very encouraging help for the UBSSA in our pursue.
Advertisement tariff for the Magazine
Back side full cover (Color) – 12,000
Inside Back full cover (Color) – 10,000
Inside Front full cover (Color) – 10,000
One Full page (Color) – 6,000
One full page (B&W) – 3,500
Half page (B&W) – 2,500
Page sponsoring - 500 (your name/family name will print on the page)
Please send information in CD, by post/courier/email etc., kindly pay in Cash/MO/DD drawn in favour of UBSSA LD&P Committee, payable at Pune.
Thank you,
In His Service
Rev. Dr. Paulson Pulikkottil (Adviser)
Shalu T Mthew (Chair-person)
Priyanka Bagh (Secretary)
For contact
Email. ubsldnp@gmail.com
Mobile: Shalu T Mathew 09579155139
Priyanka Bagh 09527680754
Ryngksai Banker 09762792857
Thursday 24 November 2011
Gym Inaugural Programme
As we all know Seminarians/Theologians need their required exercises, so the UBSSA has now started a gym for both students and faculty. The gym has been functioning since the first week of November.
The Principal was present to inaugurate the gym facility along with other faculty, UBSSA officials and other students.
The following photos are provided by Jimmy:
The Principal was present to inaugurate the gym facility along with other faculty, UBSSA officials and other students.
The following photos are provided by Jimmy:
Wednesday 23 November 2011
Monday 21 November 2011
Unchanging Word in a Changing World - Mission Conference 2011
Mission conference - 2011 is over and we are again back to our schedules with different projects, assignments and dissertations. Everyone asks to the final years that what are they going to do after the seminary? Well! May this question remind us the call and the commitment!
“Mission” has turned into a composite word in Christian circle that it cannot be identified without discerning the context. If that is the case, does Christian Mission alter its value in a changing world? Over the years, we have been exposed with different modes and practices of Christian Mission. The fact even reminds us that we have somewhere diluted the integrity of the Mission, and ended up with an inclusive stand. I assume that many of us may not agree with me here. However, this was our main concern, to re-emphasize the Mission in the Mission Conference-2011.
With this expectation and prayer, Rev. P. M. Thomas from Himalayan Evangelical Mission was invited to speak to us in the conference, which was scheduled on 19th, 20th and 21st of October, 2011.
Of course, there was much to be learnt from his experiences than his theories. The chorus that he taught us during the conference, even chants unto our ears now.
Rev. Thomas threw some light on some of the statistics. He referred to Dr. Patrick Johnstone (2001); the first Protestant church in South Korea was planted on 1884. Today, there are 31.67% Christians, and they have sent 12,000 missionaries to 56 foreign countries. Indonesia was evangelized by Dutch Protestants in 1500s. Today, there are 16% of Christians in the country. They have sent 3,000 missionaries to 22 foreign countries. USA received gospel around 400 years back with the settlers. Today 84.5% are Christians; 60,200 missionaries are working in 220 countries of the world. Australia received gospel around 400 years back with the coming of Europeans. Today 67.5% are Christians; 4,388 missionaries are working in 134 countries. Gospel came with European explorers during the 17th century in New Zealand. Today, 61.7% are Christians. 1,836 missionaries are serving in 114 countries. Christianity came in Brazil with European explorers in 1500. Today, 91.4% Christians 4,754 missionaries in 100 countries. Nestorians came in 635 AD. The main growth of Christianity in China came in the last 100 years of persecution, first by the boxer rebellion and then through the Maoist persecution. In these 100 years, church grew to an estimated 100 million. Church in China now comprises 9% of the population. Some 28,000 people come to Christ and are baptized every day through the ministry of mostly teenagers.
Now what about India and its surrounding nations?
Christian churches have grown much faster in most of the other countries of the world except in India. In spite of the fact Christianity came to India in the first century itself, we are still 2.4% according to the government statistics and still ruled by non-Christians and atheists. However, many may wonder whether statistics is the key point to be considered in the Mission! This is a debatable issue in the mission arena. Nevertheless The Great Commandment and Great Commission cannot be questioned. If Mission doesn’t focus on the Crucified Christ, then what would be the destiny of the Mission? Well! Let the World consider us ‘foolish,’ just because we focus on the Crucified Christ! Rev. P.M. pointed some of the hurdles of Christian mission that is obstructing the Mission of God in India.
Well! What would be the response from the church of God in order to understand the Mission of God! If George Muller, being an expert thief, cheater and liar at the very young age and was imprisoned at sixteen but encountered to God one day and could become a pastor at in Tiegnmouth; if Charles Spurgeon at the age of eighteen could give his life to God; if John Bunyan, in spite of losing his mother and a sister in a month, could love gospel and write a book “Pilgrim’s Progress” in 1675; if Tom Skinner who was a gang leader and killer, could repent and become the America’s leading black Evangelist; if Fanny Crosby, who was blind as an infant, could write a pile of hymns for the glory of God and service for the church; if Mary Slessor, who was abused by her own father, could leave everything and, go to Africa as a missionary; if Hudson Taylor, who went to China and struggled for his life and, give his entire life for Chinese people, then what is stopping us to think about the MISSION? Friends! If we hesitate to speak about the Crucified Christ, then what kind of mission would we want to share? God needs jealous seekers and jealous goers!
Once again, I want to affirm our thoughts that all our learning here in the seminary is to construct our foundation, equip our methods, and plan our strategies on Christ alone. Therefore, Mission in India would be possible only when we, the church can understand others, irrespective of denominations, castes, colours, and status.
- Chairperson, Mission Conference Committee
Janak B.C.
Photos below by Reuben:
“Mission” has turned into a composite word in Christian circle that it cannot be identified without discerning the context. If that is the case, does Christian Mission alter its value in a changing world? Over the years, we have been exposed with different modes and practices of Christian Mission. The fact even reminds us that we have somewhere diluted the integrity of the Mission, and ended up with an inclusive stand. I assume that many of us may not agree with me here. However, this was our main concern, to re-emphasize the Mission in the Mission Conference-2011.
With this expectation and prayer, Rev. P. M. Thomas from Himalayan Evangelical Mission was invited to speak to us in the conference, which was scheduled on 19th, 20th and 21st of October, 2011.
Of course, there was much to be learnt from his experiences than his theories. The chorus that he taught us during the conference, even chants unto our ears now.
When I believe and you believe, and we together pray,
The Holy Spirit will come down, and India shall be saved.
India shall be saved-3
The Holy Spirit will come down, and India shall be saved.
India shall be saved-3
Rev. Thomas threw some light on some of the statistics. He referred to Dr. Patrick Johnstone (2001); the first Protestant church in South Korea was planted on 1884. Today, there are 31.67% Christians, and they have sent 12,000 missionaries to 56 foreign countries. Indonesia was evangelized by Dutch Protestants in 1500s. Today, there are 16% of Christians in the country. They have sent 3,000 missionaries to 22 foreign countries. USA received gospel around 400 years back with the settlers. Today 84.5% are Christians; 60,200 missionaries are working in 220 countries of the world. Australia received gospel around 400 years back with the coming of Europeans. Today 67.5% are Christians; 4,388 missionaries are working in 134 countries. Gospel came with European explorers during the 17th century in New Zealand. Today, 61.7% are Christians. 1,836 missionaries are serving in 114 countries. Christianity came in Brazil with European explorers in 1500. Today, 91.4% Christians 4,754 missionaries in 100 countries. Nestorians came in 635 AD. The main growth of Christianity in China came in the last 100 years of persecution, first by the boxer rebellion and then through the Maoist persecution. In these 100 years, church grew to an estimated 100 million. Church in China now comprises 9% of the population. Some 28,000 people come to Christ and are baptized every day through the ministry of mostly teenagers.
Now what about India and its surrounding nations?
Christian churches have grown much faster in most of the other countries of the world except in India. In spite of the fact Christianity came to India in the first century itself, we are still 2.4% according to the government statistics and still ruled by non-Christians and atheists. However, many may wonder whether statistics is the key point to be considered in the Mission! This is a debatable issue in the mission arena. Nevertheless The Great Commandment and Great Commission cannot be questioned. If Mission doesn’t focus on the Crucified Christ, then what would be the destiny of the Mission? Well! Let the World consider us ‘foolish,’ just because we focus on the Crucified Christ! Rev. P.M. pointed some of the hurdles of Christian mission that is obstructing the Mission of God in India.
- We teach others but we do not want to learn: Very few of us would like to say with Isaiah, “Here am I, Lord! Send me.” Most of us would be happy to escape from such a situation and say, “Here am I, Lord! Send my brother.”
- Missionary work has become another business: Register a mission, a magazine, and start. In many missions, right from the central office to the sub offices, from the coordinators to the promotional workers and their fund raisers, they have no problem in saying, they work on commission.
- Missions have become excursions and picnics: We have now coined some new words in missions, short term missionaries, part time missionaries, prayer walk etc. There are no such words in the Bible. Very few want to stay back in the mission field. We have got a saying in our place, ‘you cannot catch fish without getting wet’.
Well! What would be the response from the church of God in order to understand the Mission of God! If George Muller, being an expert thief, cheater and liar at the very young age and was imprisoned at sixteen but encountered to God one day and could become a pastor at in Tiegnmouth; if Charles Spurgeon at the age of eighteen could give his life to God; if John Bunyan, in spite of losing his mother and a sister in a month, could love gospel and write a book “Pilgrim’s Progress” in 1675; if Tom Skinner who was a gang leader and killer, could repent and become the America’s leading black Evangelist; if Fanny Crosby, who was blind as an infant, could write a pile of hymns for the glory of God and service for the church; if Mary Slessor, who was abused by her own father, could leave everything and, go to Africa as a missionary; if Hudson Taylor, who went to China and struggled for his life and, give his entire life for Chinese people, then what is stopping us to think about the MISSION? Friends! If we hesitate to speak about the Crucified Christ, then what kind of mission would we want to share? God needs jealous seekers and jealous goers!
Once again, I want to affirm our thoughts that all our learning here in the seminary is to construct our foundation, equip our methods, and plan our strategies on Christ alone. Therefore, Mission in India would be possible only when we, the church can understand others, irrespective of denominations, castes, colours, and status.
- Chairperson, Mission Conference Committee
Janak B.C.
Photos below by Reuben:
Thursday 17 November 2011
The Question mark?
Last week, I got an opportunity to watch a movie “To Save a Life,” which is a 2010 Christian drama film directed by Brian Baugh. This led me to jot down a few thoughts.
The WEEK magazine had done a wide range of research on how Indian bright minds are being drowned towards the Dark side! It was shocking to me to read this news that how a bright and an educated person can end up his/her life in nowhere. This seems to be a mystery for many of us, but we always lack in understanding the victims and their struggles. We are living in the age where no one even bothers about others’ struggles. In fact this has become the civilization of the X-generation. You mind your business and I will mind mine!
Let me quote the e-mail that Nitish Kumar Reddy writes his last words to his father. The final-year M. Tech student at the Indian Institute of Technology, Madras hanged himself from a ceiling fan in his hostel room in last month.
Let me quote the e-mail that Nitish Kumar Reddy writes his last words to his father. The final-year M. Tech student at the Indian Institute of Technology, Madras hanged himself from a ceiling fan in his hostel room in last month.
Dad, sorry I couldn’t be a better son of you... all you asked was a betterment of my career and future and I couldn’t give it to you... I have failed you dad and I am so sorry about it...
Mom, sorry, I really love you more... I was weak... I thought I could become strong but failed... The fault is my own...
This is one of the news that is happening in Indian brain centres at the moment. The Week records that the total number of students in premier institutes who killed themselves since 2008 is 28. Who is bothered about this in this competent world? Who will bridge the gap then? We all are in process to fulfil the exceptions of others, sometime even ours as well, no matter what sacrifices have to be made! In midst of the hustle and bustle of this e-age, how we Christian would respond to the problems?
Now, a fresh question comes to us. How are you going to deal with our societies that we are going to be involved?
In the movie, Raja ended his life with a pistol, just because that he didn’t want to continue this life alone. He thought that the world doesn’t like him or in other words, he did not find the worth of his survival. You and I may conclude, saying that how are we responsible to someone’s suicide? That’s what Jake even confesses in the movie. The movie was alarming to me! Perhaps to (you)! I do not want to give an absolute statement that we should (watch the movie)! Nevertheless, I just leave onto you to explore more...
If not, what’s going to be the use of our degrees from the Seminary? Is it just for ME and MY survival? Think for a while!! Galatians 6:2 was correct when Paul says that “Bear one another’s burden...” Am I supposed to mind the burden of the one, whom I know and I like? I know that it’s human phenomena! But I think we should break the boundary of relationship (probably, cross the boundary) here and go little further. Who knows that your own friend, who is always with you, might be going through a time of loneliness and depression? Who knows that God has appointed you to be a messenger to him, a person like Raja (In fact, It was too late for Jake)!
Now, a fresh question comes to us. How are you going to deal with our societies that we are going to be involved?
In the movie, Raja ended his life with a pistol, just because that he didn’t want to continue this life alone. He thought that the world doesn’t like him or in other words, he did not find the worth of his survival. You and I may conclude, saying that how are we responsible to someone’s suicide? That’s what Jake even confesses in the movie. The movie was alarming to me! Perhaps to (you)! I do not want to give an absolute statement that we should (watch the movie)! Nevertheless, I just leave onto you to explore more...
If not, what’s going to be the use of our degrees from the Seminary? Is it just for ME and MY survival? Think for a while!! Galatians 6:2 was correct when Paul says that “Bear one another’s burden...” Am I supposed to mind the burden of the one, whom I know and I like? I know that it’s human phenomena! But I think we should break the boundary of relationship (probably, cross the boundary) here and go little further. Who knows that your own friend, who is always with you, might be going through a time of loneliness and depression? Who knows that God has appointed you to be a messenger to him, a person like Raja (In fact, It was too late for Jake)!
At last, I recommend you all to watch the movie at least once! Have a nice day!
- Janak BC
- Janak BC
Wednesday 9 November 2011
Download the Rules and Regulations for the debate competition
The house fathers or mothers are to instruct the debaters to download the rules and regulations for the debate competition.
Two formats are available:
Word
PDF
All the best.
NB: Adapted from previous rules of the LDnP Committee for debate competition, from http://www.idebate.org/standards/rulestwoteamfourteam.php and from www.cnlu.ac.in/pdf/Debate.pdf
Two formats are available:
Word
All the best.
NB: Adapted from previous rules of the LDnP Committee for debate competition, from http://www.idebate.org/standards/rulestwoteamfourteam.php and from www.cnlu.ac.in/pdf/Debate.pdf
Monday 31 October 2011
Sin, Death and Hope
Sin, where art thine hands that hath embraced this world?
Death, where is thy victory?
Oh sin! The LORD hath bore thee,
HE hath laid thee in the earth’s womb,
Death, where is thy kingdom that reigns?
Hath HE not trampled thee under HIS feet and laid thee with thy brother sin in an everlasting sepulcher?
Hope, have thee not seen thine new face that the LORD hath given thee?
Thou were redeemed by HIS holy blood,
Thou were dressed with HIS robe of salvation,
Thou were shown a way, a way that leadeth thee to HIS kingdom.
- by Yeshwanth. B. V., B.D.IV
Death, where is thy victory?
Oh sin! The LORD hath bore thee,
HE hath laid thee in the earth’s womb,
Death, where is thy kingdom that reigns?
Hath HE not trampled thee under HIS feet and laid thee with thy brother sin in an everlasting sepulcher?
Hope, have thee not seen thine new face that the LORD hath given thee?
Thou were redeemed by HIS holy blood,
Thou were dressed with HIS robe of salvation,
Thou were shown a way, a way that leadeth thee to HIS kingdom.
- by Yeshwanth. B. V., B.D.IV
Tuesday 25 October 2011
Days of Challenge, 2011
Days of Challenge is a youth camp arranged by the students of Union Biblical Seminary each year to equip and challenge the youth of today’s India to become lamps for Christ. Days of Challenge is structured to impart to the youth the basic Biblical Doctrines, so that their faith is deeply rooted in Christ.
This event will be held in the seminary during the following dates 26th-29th October, 2001. This year’s speaker will be Rev. Samuel Koshi and the theme for this year is Cross Roads.
Related post: Days of Challenge - Photo Updates
This event will be held in the seminary during the following dates 26th-29th October, 2001. This year’s speaker will be Rev. Samuel Koshi and the theme for this year is Cross Roads.
Related post: Days of Challenge - Photo Updates
Annual Magazine-2011/12
UBSSA is a registered student body association of UBS, Pune. The smooth functioning of the association is made possible by various committees. The literary debate and publication committee is one of these committees that seek to promote the literary aptitude and talents of the UBS community through various programs conducted throughout the year. Present year we started the LD&P blog (http://ubsldnp.blogspot.com), which seeks to promote the writing skills and expressions of the students and the community at large.
In addition one major task of the community is to bring out ANNUAL MAGAZINE of the UBSSA. This magazine is meant to go beyond the spectrum of the students’ body to wider circulation among various Churches, Mission agencies, Theological institutions and affiliated Offices. Hence the publication committee requests for support from you in the form of Advertisement, Information, Greetings, Best compliments, etc. as this would be very encouraging help for the UBSSA in our pursue.
Advertisement tariff for the Magazine
Back side full cover (Color) – 12,000
Inside Back full cover (Color) – 10,000
Inside Front full cover (Color) – 10,000
One Full page (Color) – 6,000
One full page (B&W) – 3,500
Half page (B&W) – 2,500
Page sponsoring - 500 (your name/family name will print on the page)
Please send information in CD, by post/courier/email etc., kindly pay in Cash/MO/DD drawn in favour of UBSSA LD&P Committee, payable at Pune.
Thank you,
In His Service
Rev. Dr. Paulson Pulikkottil Shalu. T. Mathew Priyanka Bagh
(Advisor) (Chairperson) (Secretary)
For contact
Mobile: (+91)9579155139 (Shalu T Mathew), (+91)9527680754 (Priyanka Bagh)
Wednesday 5 October 2011
Holy Land Tour
There is a Holy Land Tour with Prof. Paulson Pulikottil presented by EL AL Israel Airlines. The first batch leaves on November 22 from Mumbai and the booking closes by October 18, 2011. For more details contact 992 394 7792 (Mobile), or 020-24213597.
Also check out the link over here for a highlight of the places to visit (that includes Nazareth, Jordan River, Jerusalem, Jericho, Birth Place of John the Baptist, Bethlehem, Tomb of Jesus, Mount Olives, Gathsemene, Stations of the Cross, Calvary) and for more on Prof. Paulson Pulikottil and other details.
Also check out the link over here for a highlight of the places to visit (that includes Nazareth, Jordan River, Jerusalem, Jericho, Birth Place of John the Baptist, Bethlehem, Tomb of Jesus, Mount Olives, Gathsemene, Stations of the Cross, Calvary) and for more on Prof. Paulson Pulikottil and other details.
Tuesday 4 October 2011
Not Me LORD!
Not Me LORD!
There is a story of a man who was lost in the desert, and was dying of thirst, when suddenly, he stumbled upon an old shack. Right next to it was a rusty old water pump. He crawled over to it, grabbed the handle, and started pumping for water. But there was no water. Then he noticed a jug of water with a note saying, "My friend, don't drink this water. Empty this jug in the hand pump in order to first prime the pump. The note further stated, “and don't forget to fill the jug again before you leave." The man was uncertain about what to do because he was terribly thirsty. If he drank the water he would survive for at least a little longer. What if he followed the instructions and poured the water into the pump, and nothing happened? But what if it worked? He would actually have all the water he needed. He considered his options. Hesitantly, he poured the water into the pump. Grasping the handle he started pumping. Nothing happened! He tried again. Finally, a little dribble of water came out, then a thin flow, and then it began to pour out of the pump! The man was finally able to quench his thirst.
This story illustrates that often in life we have to take risks to achieve something. If that young man had decided not to take the risk of pouring all that water down, he would never have got the water; neither would those who would come there after him. It is only in losing all the water that he had could he actually gain all the water he wanted. It reminds me of what Jesus said in Matt 16:25 “For whoever wants to save his life will lose it, but whoever loses his life for me will find it.” What Jesus was really saying is like that young man in the desert, its only when we take the risk of pouring our life out for His sake that we can truly experience the fullness of life. But so often we choose to play it safe and live within our comfort zone. The call of Moses in Exodus 3 is a perfect example of how God urges His people to step out of their comfort zone and go into uncharted waters trusting in Him.
Moses in his comfort zone
There is a story of a man who was lost in the desert, and was dying of thirst, when suddenly, he stumbled upon an old shack. Right next to it was a rusty old water pump. He crawled over to it, grabbed the handle, and started pumping for water. But there was no water. Then he noticed a jug of water with a note saying, "My friend, don't drink this water. Empty this jug in the hand pump in order to first prime the pump. The note further stated, “and don't forget to fill the jug again before you leave." The man was uncertain about what to do because he was terribly thirsty. If he drank the water he would survive for at least a little longer. What if he followed the instructions and poured the water into the pump, and nothing happened? But what if it worked? He would actually have all the water he needed. He considered his options. Hesitantly, he poured the water into the pump. Grasping the handle he started pumping. Nothing happened! He tried again. Finally, a little dribble of water came out, then a thin flow, and then it began to pour out of the pump! The man was finally able to quench his thirst.
This story illustrates that often in life we have to take risks to achieve something. If that young man had decided not to take the risk of pouring all that water down, he would never have got the water; neither would those who would come there after him. It is only in losing all the water that he had could he actually gain all the water he wanted. It reminds me of what Jesus said in Matt 16:25 “For whoever wants to save his life will lose it, but whoever loses his life for me will find it.” What Jesus was really saying is like that young man in the desert, its only when we take the risk of pouring our life out for His sake that we can truly experience the fullness of life. But so often we choose to play it safe and live within our comfort zone. The call of Moses in Exodus 3 is a perfect example of how God urges His people to step out of their comfort zone and go into uncharted waters trusting in Him.
Moses in his comfort zone
To understand Moses‘comfort zone we need to place this chapter in its context. Exodus chapter 1 describes the oppression of the Israelites by the Egyptians who were intimidated by their numbers. (Exodus 1: 9)
Exodus chapter 2 is about the birth of Moses, of how God in His providence not only spared Moses‘ life but also brought him up in Pharaoh‘s palace. As the story unfolds, although Moses was brought up in the Pharaoh‘s palace, he never forgot who he was. One day he saw an Egyptian beating a Hebrew, Moses intervened and killed the Egyptian hiding his body in the sand. The very next day he saw two Hebrews fighting and when he tried to settle their dispute, one of them turned around and asked him “Are you going to kill me, as you killed the Egyptian”. Moses, afraid that his secret was known fled to Midian. In Midian he married a woman by the name of Zipporah and had a son through her. For the next forty years Moses looked after his father-in-law‘s flock. He had comfortably settled into the role of a husband, a father and a shepherd. His previous life as an Egyptian prince was a distant memory, but now all that was going to change.
In Exodus 3 God appeared to Moses in a burning bush and told him, that He had heard the cry of the Israelites and had now come to rescue them. Moses may have been thrilled when he heard this. Finally, after all those years, God was going to intervene and rescue His people. So far so good; but what God said next must have knocked the day lights out of Moses.
In Ex. 3: 10 God says to Moses, “So now, go I am sending you to Pharaoh to bring my people the Israelites out of Egypt”. Moses‘first thought may have been why me? I am happy with my life, why would I go to a place from where I escaped as a fugitive? In chapter 4:10 Moses expresses this out loud, when he says to God “O Lord, please send someone else to do it”. So often we like Moses refuse to move beyond our comfort zone, hoping that God will call someone else to step out. We are excited when we see God at work, but we would rather be a spectator than a participant in God‘s kingdom. Although Moses gave excuses after excuses for not going, God did not give up on him, but worked through each and every one of the excuses, and finally convinced Moses to step out in faith. As we see how God dealt with Moses there are three principles that we need to remember when God squeezes us out of our comfort zone.
When God sends — He sustains
Moses‘first excuse was his own sense of inadequacy, in Ex. 3: 11 Moses says to God “Who am I, that I should go to Pharaoh and bring the Israelites out of Egypt?” In response to this God says to Moses “I will be with you…” (Ex. 3:12) What God was essentially doing was, shifting Moses‘attention from his own inadequacy to God‘s sufficiency. In other words God was telling Moses, that the success of his mission depended not in his ability but on God‘s sovereignty. In fact it is interesting to observe how God explained the strategy for His rescue mission. In Ex. 3: 7 God says to Moses “I have indeed seen the misery of my people in Egypt. I have heard them crying out because of their slave drivers, and I am concerned about their suffering. So I have come down to rescue them from the hand of the Egyptians …” Notice, God says “I have seen…I have heard…I am concerned…So I have come down…” The work of liberation was God‘s work and not Moses‘. Moses was an instrument in God‘s Hand, but God alone was the redeemer.
The task at hand can be accomplished only because God is at work. In promising to be with Moses God was assuring him that he would not lack anything. God would sustain him all through the way. God‘s sustaining power can be clearly seen in the way He cared for them as they wandered in the desert for forty years. Years later as Nehemiah, praised God for His sustaining power he said this, “For forty years you sustained them in the desert; they lacked nothing…” (Nehemiah 9:21) When God calls us for a task we can be sure that God will sustain us. If God is asking you to step out in faith, remember He will be with you every step of the way. Through the good times and bad times His faithfulness remains unchanged. As He promised through the prophet Isaiah, “When you walk through the waters I will be with you…” So step out, with the assurance that where God sends you, He will sustain you.
When God enlist — He empowers
Though God promised to be with him, Moses was still not sure if he could do what God was asking him to do. He came up with another excuse. In Ex. 4:10 he says “O Lord, I have never been eloquent, neither in the past nor since you have spoken to your servant. I am slow of speech and tongue.” Now this was not entirely true. Acts 7:22 says that earlier in his life, during his days as a Prince of Egypt, he was "...educated in all the wisdom of the Egyptians and was powerful in speech and action." But that was half a life-time ago – according to Moses the "golden years" of his life. Now he saw himself just an old shepherd. His current skills in public speaking were limited to the words and sounds that were used to motivate sheep-not people-not a nation-not a pharaoh! God‘s answer to this was a strong rebuttal. In verse 11 God says to Moses “Who gave man his mouth? Who makes him deaf or mute? Who gives him sight or makes him blind? Is it not I, the LORD?” What God was really saying to Moses, was ―Moses don‘t tell me what you can do and what you can‘t do, I know you better that you know yourself. So trust me.
Forty years ago, Moses had tried to liberate the people of Israel trusting in his own strength. Now God was telling him, “This time, trust me. You tried it your way, now do it my way, in my strength.” Now, how did God empower Moses? He asked him what was in his hand (Ex 4:1) and Moses replied a staff. Little did Moses know about the power his simple staff would yield when it became the rod of God? The staff was a symbol of God‘s power to both the Israelites and the Egyptians. When Pharaoh refused to let the people go, God sent Moses to him with these words “By this you will know that I am the LORD: With the staff that is in my hand I will strike the water of the Nile, and it will be changed into blood.” (Ex 7:17) When the Israelites stood before the Red sea with the Egyptian army in their pursuit, God told Moses “…lift up your staff and stretch out your hand over the sea and divide it…” (Ex. 14:15) When God enlisted Moses for His mission, He also made sure that He empowered him to fulfill that mission.
When God assigns – He amazes
An anonymous writer once wrote these words:
I am not sent a pilgrim here, my heart with earth to fill;
But I am here God's grace to learn, and serve God's sovereign will.
He leads me on through smiles and tears, grief follows gladness still;
But let me welcome both alike, since both work out His will.
No service in itself is small, none great, though earth it fill;
But that is small that seeks its own, and great that seeks God's will.
Then hold my hand, most gracious Lord, guide all my doings still;
And let this be my life’s one aim, to do, or bear thy will.
There are times when God calls us to do His will and then there are times when we have to bear His will‖ In either case, when His will is done it will amaze us, how God can transform our trials into triumphs. In Gen. 50:20 Joseph says to his brother who had sold him into slavery “You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives.” The Bible teaches us that our limitations do not handicap God‘s plan and purpose. On the contrary often it is our limitations that enable God to work His glory in and through us.
At the beginning of Ex. 3 we meet Moses as a whiner, complaining about his own inadequacy, but at the end of his life the scriptures testify to his life with these words. “Never since has there arisen a prophet in Israel like Moses, whom the Lord knew face to face. He was unequalled for all the signs and wonders that the Lord sent him to perform in the land of Egypt…” (Deut. 34: 10-11). What a testimony! Moses would have missed the greatest adventure of his life, had he refused to obey God. When we fulfill what God has assigned us to do, it will amaze us what God can accomplish through us.
Adventure with God
John Wesley once said, ―Man‘s greatest discovery is to know God‘s will, and his greatest adventure is to do God‘s will‖. Embarking on an adventure means taking risks, going in the unknown way. One cannot be in his/her own comfort zone and experience the thrill of an adventure. What comfort zone is God asking you to move out of? It may be in the area of finance, where God is asking you to trust in His provision, or may be in the area of relationships where God is asking you to let go. No matter what God is asking you to do, remember when He commands, He also sustains, empowers and amazes you for His glory. So that at the end of the day, we too, like Paul can boldly affirm, ―Not that we are competent of our selves to claim anything as coming from us; our competence is from God‖ (2 Cor.5-6)
- by Rev. Paras Tayade, Faculty UBS
Thursday 22 September 2011
TAKE TIME TO PLAY - IT IS THE SECRET OF PERPETUAL YOUTH
Besides the ongoing football matches between the class teams of the Final Years, NBD III and NBD II (the professional A teams and the exciting and colourful B teams of each class) and the matches of the UBS football team against the different fellowships i.e. Naga Christian Fellowship (NCF), Hmar Christian Fellowship (HCF), Kuki Worship Service (KWS), Seven Day Adventists, etc. we are also awaiting the start of the group event.
This most awaited event of games and sports activities of Union Biblical Seminary conducted by the Sports Committee under the leadership of the Chairperson, Mr. Chongkholun Haokip of BD IV, will soon begin, it will end next year on 28th Jan., 2012. The whole community is being divided into four houses/division. The names of the house division and its parents are:
Thunder (Red color):
Storm (Green color):
Father: Roshin A. Sam BD IV
Mother: T. Akali Kibami (Akali) BD IV
Hurricane (Yellow color):
Father: Evan Ranadhir Guha BD IV
Mother: Chubala Sangma BD IV
Lighting (Blue color):
Father: Lenin Tokbi MDiv IV
Mother: Evie Pamade R. Marak BD IV
Come lets enjoy together, cheer the players and be a part of the sports activities. Christian ministry is more than confining ourselves to a particular thing or place but also to be a part of everyday life, including sports.
Thanking you!
- Mr. Chongkholun Haokip, Chairperson of Sports Committee
Update: This year (2011-12) the Hurricane team won overall.
This most awaited event of games and sports activities of Union Biblical Seminary conducted by the Sports Committee under the leadership of the Chairperson, Mr. Chongkholun Haokip of BD IV, will soon begin, it will end next year on 28th Jan., 2012. The whole community is being divided into four houses/division. The names of the house division and its parents are:
Thunder (Red color):
Father: Chingnang Marak BD IV
Mother: Kamsansu Pethury (Akam) BD IVStorm (Green color):
Father: Roshin A. Sam BD IV
Mother: T. Akali Kibami (Akali) BD IV
Hurricane (Yellow color):
Father: Evan Ranadhir Guha BD IV
Mother: Chubala Sangma BD IV
Lighting (Blue color):
Father: Lenin Tokbi MDiv IV
Mother: Evie Pamade R. Marak BD IV
Come lets enjoy together, cheer the players and be a part of the sports activities. Christian ministry is more than confining ourselves to a particular thing or place but also to be a part of everyday life, including sports.
Thanking you!
- Mr. Chongkholun Haokip, Chairperson of Sports Committee
Update: This year (2011-12) the Hurricane team won overall.
Saturday 17 September 2011
Man is like a train
Man is like a train
- Shalu T. Mathew
At the age of 20, he is like a ‘Local’
That stops all stations.
At 30, he is like a ‘Special’
That stops only at towns.
At 40, he is like an ‘Express’
That stops only at big junctions.
At 50, he is like an old ‘Locomotive’
That stops often for refilling.
At 60, he doesn’t take off any more,
He remains in the yard.
Friday 16 September 2011
A Road From Despair to Hope
A sermon by David Muthukumar (M.Th.), delivered on 15th September, 2011 at the Chapel.
Habakkuk realized that he may not understand the world events and the retribution of justice to the nations; but his hope in Yahweh will preserve the faithful ones; His distraught by violence need not push him into despair and grumble; but the hope in the eventual redemption by God can channel such sensibility into empathy and praxis to ameliorate the pain of the suffering humanity while persisting in hope. Let God give us the sensibility to the pains of the people to empathize and not to be numb; Let us have the audacity to dispute with God in emotional proximity and let not our faith be subdued and shallow; Let us learn to hope persistently and becomes beacons of hope in the midst of violent-ridden world.
A Road From Despair to Hope
Habakkuk Chs. 1-3
Habakkuk, a prophet, probably of the Jerusalem temple – name seems to be from Akkadian root meaning a “garden plant” – Date / period not in the superscript – context of the passage suggests 620-586 BC period.
Meditation
1. Distraught by Violence
Habakkuk begins with a passionate appeal (vv. 2-4) to God for his intervention in the midst of the prevalence of violence. The loci of this violence have to be inferred from the historical settings. The Assyrian empire which was notorious for its atrocities and annihilation of invaded countries (including the destruction of Northern kingdom in 722 BC) and the Egyptian skirmishes that inflicted loss of lives and property also could be part of Habakkuk’s accusation. But, in a more telling way, he was concerned about the violence within his nation. He complains about his hearts turmoil in witnessing destruction and violence wrought by the wicked rulers on their own country. He observes that the law has become “numb” and hence does not engender justice anymore. In the void of justice, the wicked have “hemmed” in the righteous and unleash violence and destruction in the society. Habakkuk calls for God’s theodicy to restore justice in the society and the preservation of righteous.
Habakkuk’s distress was by his sensitivity to the prevalence of violence around him as it rendered several poor people as helpless victims. We live in a world that is not much different from Habakkuk’s. The last week Delhi High Court blast has taken 13 people’s lives and several fatally injured. The world after 9/11, 26/11 is considered as a new phase in human history. The proliferation of violence in the name of religious fanaticism, communalism, ethnic cleaning and sectarian warfare has peaked as a global phenomenon. The violent stricken world is also becoming “numb” to the violence. Times of India carried an article after the Delhi High Court blast that the psychologists have found a new trend among the people, who are just numb to these events as the frequency of such occurrence goes higher. In other words, we are loosing the sensibility of Habakkuk who was distraught by the violence around him. Habakkuk challenges us to awake to the prevalence of violence and empathetically reach out to the world.
2. Dispute with God
In reply to his petition, Habakkuk receives Yahweh’s answer (vv. 5-11). Yahweh exhorts Habakkuk to look around among the nations and see the emergence of a new nation – “the Chaldeans” – as the deliverer of justice. With their awesome military might and ruthless dealings, Habakkuk was assured that the perpetrators of violence within his nation will be silenced and the possible return of justice in the society.
The rise of Chaldeans resulted in the decimation of Assyrians by the destruction of Nineveh in 612 BC and also the Egyptians were subdued at the battle of Carchemish in 605 BC. Then Nebuchadnezzar laid siege to Judah and eventually carried out the first deportation of Jews in 597 BC. Several of the ruling class members were deported to Babylon. Habakkuk suddenly realizes the impact of God’s intervention in raising Chaldeans as the deliverers of justice. Now he sees his own nation as a victim of Chaldean oppression and picks up the issue with Yahweh.
He begins his disputation with Yahweh rather bluntly. He asks God “Are you not from of old? Are you not the One who will not die?” As the ancient Hebrews did not use abstract concepts – like the Greeks did – Habakkuk uses the physical terms age and death. Habakkuk further asks, God as the One who could not suffer evil and who is to protect the righteous against the wicked, how could he allow the Chaldean violence to answer the violence of his nation. Hebrew Scripture shows this pattern of disobedience of Israelites and the correction by the invasion of foreign powers. But Habakkuk was not satisfied with such a model? He takes this moral dilemma to its logical end, returning the question to God who is supposed to be the arbiter of justice.
The disputation of Habakkuk shows similarity to the Psalmist or Job’s argument with God. But Habakkuk takes it to a new level, by accusing God of his mode of justice. He contends that God by raising the Chaldeans as deliverers-of-justice has in fact brought in more violence. Habakkuk was not satisfied with the conventional answer that Yahweh has punished the sins of his nation with the violence of the Chaldeans. Without any inhibition, Habakkuk takes up issue with God. We generally perceive faith as something that blacks out all doubts. But I like this saying that says, “Faith is not the absence of doubt, but faith is in spite of doubt”. Habakkuk did not forsake his faith in Yahweh because of his dilemma in understanding God’s justice but rather his emotional proximity to God allows himself to contend with God for an answer. Our inhibition to ask questions to God need not reflect our deep faith in him but rather our shallow faith that lacks the emotional proximity to God.
3. Vindicated by Faith (The Righteous shall live by Faith) (2.1-5)
Having disputed against God, Habakkuk prepares himself ready with an answer to God’s rebuke, which he anticipated. But God replies him with a new vision. The crux of this vision is summarized in v. 4 – “but the righteous shall live by faith”. Paul uses this vision of Habakkuk in Rom 1.17 and Gal 3.11. The author of Hebrews uses it in Heb. 10. 37-38. The Reformation movement germinated in Luther’s comprehension of the force of this vision – God’s righteousness imputed through Christ by faith making us “righteous”. Habakkuk’s audacity to dispute with God has brought forth (by serendipity!) a vision that revolutionized the world.
As someone sensible to such violence, Habakkuk realized not to expect quick-fix solutions for the magical wipeout of wicked ones. Yet, one need not have to lose hope also. This vision enables Habakkuk to conclude with a declaration of faith in God:
“If the fig tree does not blossom,
And no fruit is on the vines….
Yet I will exult in Yahweh
I will rejoice in the God of my salvation”. (3.17-18)
Thursday 15 September 2011
Online Application for 2012-13 is open
Online application for the Academic Year of 2012-2013 is open now. Prospective students can follow the appropriate links below:
Last date for application is 10th of December.
Last date for application is 10th of December.
Thursday 8 September 2011
An Introduction to New Testament Scholarship Worldwide blog
"Bridging Eastern and Western New Testament Scholarship" is the motto of the New Testament Scholarship Worldwide blog that Rev. Johnson Thomaskutty maintains. One of the posts that I read which is “‘Eastern-Western’ in Academic Thinking”—A Dialogue with Dr. Dyron Daughrity in Pune was true to the motto and gives encouraging insights into what a Western academic thinks on the issue of interaction between Eastern and Western scholars. This interesting dialogue and other insightful and interesting blog post are found at the following URL: http://ntscholarship.wordpress.com.
Browsing through the different posts one is introduced to various aspects of New Testament scholarship and one gets the benefit of the different point of views too, which obviously ranges from the East to the West and also involves opinions from history, hermeneutics, theology, missions etc.
Rev. Johnson Thomaskutty, a faculty at UBS in New Testament studies is also the present editor of the Union Biblical Seminary Journal (UBSJ). To know more about the blog and him go here: http://ntscholarship.wordpress.com/about/.
- B. Ryngksai
Browsing through the different posts one is introduced to various aspects of New Testament scholarship and one gets the benefit of the different point of views too, which obviously ranges from the East to the West and also involves opinions from history, hermeneutics, theology, missions etc.
Rev. Johnson Thomaskutty, a faculty at UBS in New Testament studies is also the present editor of the Union Biblical Seminary Journal (UBSJ). To know more about the blog and him go here: http://ntscholarship.wordpress.com/about/.
- B. Ryngksai
Wednesday 7 September 2011
Final Year's Theme Presentation Photos
The Final year students (B.D., M.Div. and M.Th.) presented their theme on the 26th of August, 2011. Thanks to Reuben and Jimmy for the photos.
The theme was Coram Deo, Living in the Presence of God - 2 Corinthians 2:17.
It was a beautiful programme that showcased their creativity and heart with songs, dance, skits, and even a hand mime.
Posted by B. Ryngksai
The theme was Coram Deo, Living in the Presence of God - 2 Corinthians 2:17.
It was a beautiful programme that showcased their creativity and heart with songs, dance, skits, and even a hand mime.
Posted by B. Ryngksai
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