Methodist Message: August 2023

Yong-en Care Centre: Of good friends, teachers and church buildings

The Church's role in being salt and light in the world

Hospitality as justice: Addressing homelessness in Singapore

Contents

Editorial Board

Adviser and Publisher

Dr Anthony Goh

Chairperson, Council on Communications

Communications Manager

Lynn Tan

Managing Editor

Alvin Tay Editor

Lianne Ong

Communications Executive

Kathrynn Koh

Sub-editors

Lucy Cheng

Janice Khoo

Tan Chiu Ai

Elliot Soh

Proofreaders

Kenneth Lee

Christabel Tan

/ Bishop’s Message /

/ News /

3 Range of subjects, diverse community, caring and professional faculty, among reasons why students choose TTC

/ Feature /

6 Yong-en Care Centre: Of good friends, teachers and church buildings

/ Opinion /

10 Young Voices: Hospitality as justice

Addressing homelessness in Singapore

14 Soundings: The Church's role in being salt and light in the world

/ Outreach /

16 Seeing poverty in Singapore through a new lens

20 Community work and Christian missions

/ Relationships /

23 At The Well

28 You and Your Family: Mixed doubles

/ Worship /

31 Inclusive worship

fb.com/Methodist.SG @methodist.sg @methodistsg

/ People /

33 Are we doing enough to work together?

Act justly, love mercy and walk humbly with God

He has shown you, O mortal, what is good. And what does the LORD require of you?

To act justly and to love mercy and to walk humbly with your God.

God's commission in Micah 6:8 is especially relevant in at least two ways this month.

Firstly, Singapore celebrates her National Day, and the call in Micah 6:8 is addressed, not only to "Christians", and not only to "men", but to all human beings. The rendering "O mortal" in NIV's 2011 edition helps to clarify the Hebrew word used here for "humanity" (in contrast to many English translations which use "O man"). The call to act justly, to love mercy and to walk humbly goes out from God to all human beings in every nation, and not least to our nation also.

Secondly, we are "a people called Methodists", and Micah 6:8 emphasises what Methodism's founder John Wesley also stressed. In a sermon On Zeal , Wesley said that Christian disciples ought to be zealous in doing both "works of piety" and "works of mercy". By "works of piety", Wesley meant the spiritual disciplines of Bible reading,

prayer, fasting and Christian worship. "Works of mercy" referred to acts of charity and compassion for the distressed in society.

Such "works of mercy" or social concerns are in line with Micah's call to act justly and love mercy as part of a disciple's walk with God. John Wesley regarded "works of mercy" as the most important mark or characteristic of true godliness. Whilst "works of piety" were important, Wesley said that godly persons should be "more zealous for works of mercy". And, should there be occasion where "one interferes with the other, works of mercy are to be preferred. Even reading, hearing, prayer are to be omitted, or to be postponed, at charity's almighty call; when we are called to relieve the distress of our neighbour, whether in body or soul." 1

May all human beings and Methodists in Singapore be zealous to act justly, to love mercy and to walk humbly with God.

1 http://wesley.nnu.edu/john-wesley/the-sermons-of-john-wesley-1872-edition/sermon-92-on-zeal/

Micah 6:8 (NIV)

Range of subjects, diverse community, caring and professional faculty, among reasons why students choose TTC

As the oldest seminary in Singapore, Trinity Theological College (TTC) has been equipping Christians for ministry since its founding in 1948. TTC celebrates its 75th anniversary this year with the theme "Changing World, Unchanging Light".

As a union college, TTC is an extension of the ministry of four Governing Churches of different denominations, namely The Anglican Diocese of Singapore, The Methodist Church in Singapore, The Presbyterian Church in Singapore and the

Lutheran Church in Singapore.

This August, TTC will conduct its annual Open House, and welcomes anyone who might want to be trained as a full-time pastor, missionary or para-church worker. Members of the laity who want to be equipped to serve their churches better and to become more effective witnesses for Christ through their vocations in society are also welcome.

Past and present students of TTC share about their experience at this seminary.

My first year of studies in TTC has been one of the most enriching periods in my Christian walk.

TTC has provided the time and space to fully immerse myself in the pursuit of "faith seeking understanding". Together with my fellow classmates, I grapple with what has been taught and learn how to apply the lessons to many areas of life and ministry. The teachings and guidance by our lecturers have played a key role in deepening my understanding of God.

The learning doesn't stop there. It goes beyond the confines of the classroom— even the moments when we walk to the dining hall or library, or hang out in the lounge or hostels, our discussions and learning continue.

While challenging at first, I've learnt to enjoy the journey with my lecturers and classmates—my lecturers demonstrate

genuine concern for my well-being, going the extra mile to address my concerns and challenges in ministry and even in my personal life, while my friends provide an invaluable source of support and encouragement.

Benjamin Huang

Second year Master of Divinity student

Why study in TTC? One reason would be the range of academic subjects taught: from Church History to Christian Ethics, from biblical languages to Field Education. These provide a comprehensive foundation that equips one for ministry or research.

Another reason would be the teachers in TTC. They are more than repositories of knowledge and wisdom; they are mentors who model what it means to be pastoral.

Finally, it is the community. Because TTC is a union college, you get an opportunity to interact and learn from believers of different Christian traditions.

I would liken studying in TTC to wading into a stream that opens to the vast sea of scholarship. The stream will refresh spiritually; the sea will sometimes overwhelm. But ultimately it is an invitation to grow, academically and experientially, in understanding the depth and the richness of the truth and grace of God in Jesus Christ.

Khaw Siew Ping

Third year Doctor of Theology student

What has been transformative for me during my study at TTC was writing a Master of Theology (MTh) thesis on the psalms of vengeance. The research on Old Testament theologies as a possible lens for reading curses in some psalms has helped me to see God in a new light and deepened my trust in God's promise of justice in the world.

I greatly valued the learning experience at TTC in many ways. The faculty and staff at TTC are caring, professional and highly proficient in their fields of expertise. What makes them different from others is the level of interest they take in their students, the quality time they spend with them and the depth of academic training they provide throughout the learning process.

The supervision and academic training I received through the MTh programme have helped to strengthen my research competencies and critical thinking skills. The positive atmosphere at TTC is very conducive for spiritual formation as well as doing research work.

Sim Joo Yee

Master of Theology (2023)

First year Doctor of Theology student

My time at TTC was very formative and foundational in my journey as a Christian minister. In particular, God used TTC to provide me with a solid biblical and theological foundation. The fact that I had the opportunity to study two biblical languages was a huge blessing. This gave me the capacity to do deeper exegetical study when preparing to preach and teach in church.

The three semesters of theological classes have also given me a grounding in the theological core of the Christian faith, for example, in my understanding of the Trinity. This has proved invaluable as I pastor the congregation, especially the young adults who are eager to know the theological anchors of their faith. Apart from training the mind, TTC also trained my heart and hands by giving me opportunities to grow in practical ministry. The field education and pastoral praxis classes were especially useful to this end. All in all, my period of study in TTC was God's gift to me for my formation and transformation—as a servant of the living God.

Benjamin Sun Master of Divinity (2022) Ministry Staff Covenant Evangelical Free Church

CONSIDERING A THEOLOGICAL EDUCATION?

Do you desire to be equipped to serve God more effectively in the church and marketplace? Is God calling you to be theologically trained for ministry?

Come to the TTC Open House 2023 for lectures, and worship at the chapel. Dine with the community, tour the campus, and interact with the faculty and students.

23 Aug (Wed) 2023

8.30 a.m. – 2.00 p.m. Trinity Theological College

Registration is required. Please register by 20 Aug (Sun) 2023 at ttc.edu.sg/english/ OpenHouse2023 or via QR code

Yong-en Care Centre:

Of good friends, teachers and church buildings

When Yong-en Care Centre was set up in 1996, it served the flats around Chin Swee Road, Jalan Kukoh, Everton Park and Kreta Ayer Road. These were residential sites that typically had more elderly residents, and the majority of Yongen's activities revolved around assisting people in this age group.

The Centre, a community service supported by Fairfield Methodist Church (FFMC), was started and registered as a society in 1996, and then as a secular charity in 1997. It was awarded Institution of Public Character (IPC) status in 2001, and is now an established care and family support provider located in Chinatown.

However, the profile of the residents is no longer dominated by seniors now, and Yong-en's programmes have evolved accordingly.

Yong-en Care Centre: How it began

After Fairfield Methodist Church (FFMC) moved to Tanjong Pagar Road in 1986, some church members began befriending older residents at Block 5 Banda Street in Chinatown. They visited regularly, offering simple health or nursing care, friendship and advice. Others offered free tuition to students. When the late Rev Dr Clarence Lim returned to FFMC as interim Pastor-in-Charge in 1996, he set the wheels in motion to formalise the work in serving Chinatown, known today as Yong-en Care Centre. The centre initially operated on church premises, and moved to Smith Street in 2000 with the firm support of former Finance Minister, Dr Richard Hu.

A skating holiday programme which involved Yong-en's corporate volunteers

Kate Lim works as a speech therapist and worships at Aldersgate Methodist Church. / Photos courtesy of Yong-en Care Centre and Kate Lim

Beyond eldercare

After launching a Dementia Day Care service in 2002, Yong-en Care Centre has since adapted and broadened its range of services to provide more family-centred help for different age groups. They now provide a holistic range of programmes in home care, case management, financial assistance, educational support for children, and even youth mental health wellness and weekly youth drop-in sessions.

Gracie Ngoi, Manager (Community Relations) at Yong-en explains, "The profile of the rental flat dwellers has changed over the years. To cater to the needs of the community now, we provide holistic care, going beyond our initial core work of eldercare, such as free tuition. Our annual education awards are ways to encourage our children, and help them reach their fullest potential."

The profile of the residents now includes transnational families. The problems that arise grow more complex when they become single-parent families due to family conflicts, the incarceration or death of one parent, or absence of a spouse.

Consequently, understanding the unique family situations and needs of the individuals involved becomes a significant part of Yong-en's work.

"Many of the children and youths from these families do not receive adequate support from their families. It is Yongen's mission to demonstrate care through giving guidance, and mould them into confident, self-sufficient and productive adults. We do so via educational support and youth personal development programmes," explains Brendon Chua, Programme Executive (Children and Youth Team).

Children who are preparing for critical exams, such as PSLE, and lack support at home, receive help from Yong-en. Every week, 15 volunteer tutors and five paid tutors provide English and Math tuition. The free tuition classes are held at FFMC's premises, with about 40 students between the ages of 10 and 16 in attendance.

A former beneficiary of Yong-en's tuition programme is Ling Wen Jian, who returned in 2021 to volunteer as the tuition programme coordinator at Yong-en.

The 26-year-old software engineer says, "This was the only tuition I had access to when I was a student. I am very grateful to have been tutored by a generous and knowledgeable teacher who always shared Math Olympiad articles with me. He helped to strengthen my love for, and develop my potential in, Math."

The tuition ministry is run by paid tutors and volunteers

Like big brothers and sisters

Small group tuition sessions also ensure each child receives attention and support beyond their academic needs. Wen Jian says that the children see the tutors as more than just their teachers. "We're like their big brothers or sisters. They remember our names, even after we have stopped teaching them for a long time."

Siblings Det Lam*, 15, and Viv Lam*, 16, have been attending the tuition programme since they were in kindergarten. They share how Yong-en has made an impact in their lives.

Viv recalls, "The concern that the youth workers and teachers have for us, and their dedication to support our learning, keeps us coming every Saturday morning, even though weekends are very precious for sleeping in."

"We remember very fondly the times we went for horse-riding and laser tag during the school holidays. We feel motivated to learn with our friends and teachers here. We are so thankful to them for believing in us and helping us to improve in our schoolwork," said Det.

Another beneficiary, Siti*, 13, who is Indonesian, has been attending the weekly tuition programme and youth drop-in sessions. She says, "The teachers are very understanding and patient. They never give up on me, trying many ways to help me understand difficult concepts."

Such human connections and relationshipbuilding can make a huge difference in the lives of these children and youths.

Siti's brother, Aqil*, 14, looks forward to the weekly sports activities. He says, "Being with the staff at the Centre beats being at home and playing games on my handphone. Here, the mentors take time to understand me, speak my language, listen to me. They feel like good friends to me."

"I am thankful to the centre staff for these activities. They help me learn new skills and hobbies like basketball. I also learn that I can be good at something," agrees Siti.

"I feel very happy to learn from the teachers here. I hope to become a writer one day. Here is my first picture story of good friends, teachers and the church building!" Aishah*, 10, who receives weekly English tuition.

(left) A volunteer from NUS helps out during the school holiday programme (middle) Yongen's tuition students are taught in small groups

More after-school activities for youth

Many of the children and youths may not have opportunities to participate in after-school activities due to financial constraints. They are also at critical growth phases in their lives and have developmental and emotional needs, which might not be adequately met by their parents due to irregular work schedules.

Brendon says, "We are excited to extend our activities to the youths. At our weekly youth drop-in sessions at the Centre's premises on Smith Street and its surrounds, we hope to provide an avenue for them to engage in meaningful activities after school. We want to provide a safe space for them to connect with supportive mentors, to realise their potential, discover their unique strengths, and become youth leaders who can guide their peers and younger siblings, and contribute back to their respective communities."

Wen Jian agrees that relationships are key to what Yong-en offers, beyond academic support. "As a volunteer at Yong-en, I hope that the children can be like me too, to have the chance to build a stronger academic foundation, have someone to ask when they have difficulties with their school work, someone to share their happy moments with, and someone to talk to."

*Not his/her real name

The team at Yong-en Care Centre (Children and Youth Programmes) welcomes more people to join them in their mission. More tutors, befrienders and mentors for the children and youths are needed.

Email mail@yong-en.org.sg or contact the team at 62251002

Visit www.yong-en.org.sg and @ yongencarecentre on Instagram for more information and updates.

The new youth dropin centre at Jalan Kukoh—a pilot project in collaboration with Ministry of Social and Family Development— started operations in the 3rd quarter of this year

Hospitality as justice

Addressing homelessness in Singapore

In the Lee Kuan Yew School of Public Policy's (LKYSPP) inaugural street count of homeless people in Singapore in 2019, it revealed between 921 and 1,050 street homeless across the island. 1 They were observed to reside primarily in larger and older housing estates and estates with more rental flats. Most were older, single Singaporean Chinese men of low education, with homelessness commonly attributed to economic, family and health problems. Chronic homelessness lasts six

years or more for a third of respondents.  Their relative obscurity has relegated Singapore's homeless population to the periphery of public attention, especially given the pride Singapore takes in its housing policy and home ownership levels.

The LKYSPP outlines three types of homelessness: primary or absolute homelessness, i.e. those who do not have accommodation and sleep in public spaces; secondary homelessness, i.e. those who

(left) Jonathan Chan is a writer and editor. He is the author of the poetry collection going home (Landmark, 2022). He serves as a worship leader in the Main and Korean-English services of Covenant Community Methodist Church (CCMC) and as Director of the CCMC Gospel Choir. He previously interned at HealthServe and Tamar Village and volunteered at the Open Home Network and Cambridge Cyrenians. More of his writing can be found at jonbcy.wordpress.com.

(right) Tan Jing Min is a public servant and writer. She worships at Wesley Methodist Church. She has served with the Covid Migrant Support Coalition and Prison Fellowship Singapore. Her writings can be found on thir.st, ETHOS Institute and Rice Media.

"People don't become homeless because they run out of cash ... they become homeless because they run out of relationships."

Abraham Yeo , Co-Founder, Homeless Hearts of Singapore

Source: Shutterstock

stay in temporary, crisis or transitional accommodation; and relative or tertiary homelessness, i.e. those who are at risk of homelessness, such as through eviction, or in overcrowded or hostile conditions. Homelessness is not merely being without accommodation, but extends to any situation of residential precarity or instability. (The term "rough sleeping" is often used in Singapore.)

The LKYSPP's second count in 2022 saw the number of street homeless dropping to 616 by 2021. 2 However, this saw a concurrent increase in occupancy in temporary shelters, from 52 to 420. This iteration identified three distinct groups: the long-term homeless sleeping rough prior to the pandemic, the newly homeless seeking housing support because of the pandemic, and those temporarily rendered homeless by the closure of borders, mostly from Malaysia and Indonesia. The pandemic catalysed housing insecurity, exacerbating familial divisions, precarious employment, and deficiencies in the public rental housing scheme. Such examples are a jarring demonstration of the wealth inequality that has predominated Singapore in the last 20 years. The influx of high-net-worth individuals into Singapore, as well as the palatial homes occupied by Singapore's wealthiest, make the existence of homelessness all the more galling.

A response to homelessness can be found in the Gospel of Matthew. Addressing his disciples, Jesus speaks of eschatology, of the moment of his return, of the "Son of Man [coming] in glory" to be seated on his throne. It is then that he will offer his inheritance to those blessed by the Father: the kingdom prepared for them since the world's creation. In Matthew 25, Jesus describes the behaviour of those who are denied this inheritance:

Matthew 25:42, 44

The justification behind this inheritance is articulated clearly. The logic here is not transactional: the inheritance of God is not a reward for hospitality. Rather, it inheres in the notion of imago Dei, where each person bears the undeniable imprint and likeness of God and is to be loved in the same way he loves us. God accords particular attention to the marginalised and the poor, especially those with some form of material lack: a lack of food, shelter, clothing, healthcare or companionship. Tending to immediate, physical needs is a tangible expression of the love of God. Care for the soul and the body are entwined.

Homelessness has deleterious effects across various dimensions of health: physical, emotional and mental. To accord hospitality to a stranger is an outworking of an understanding of God's love and his shalom, a connection of the excluded individual to a collective. Theologian Henri Nouwen writes that hospitality is not about effecting change in people, but rather about lavishly providing space where such change can occur.

"For I was hungry and you gave me no food, I was thirsty and you gave me no drink, ... Then they also will answer, saying, ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to you?'"

Real hospitality is meant to have a freeing, rather than constricting effect upon others. This balance between receptivity and confrontation reminds us that hospitality is a reciprocal dynamic: just as the ministry of presence is vital, tending to the needs of a guest, so too is the ministry of absence—holding space for individuals to flourish.

The realisation of justice for the homeless requires not only shortterm solutions such as temporary housing, food and clothing, but also long-term solutions and initiatives that allow for the changing of convictions and the imagining of pathways forward. For example, Homeless Hearts of Singapore (HHOS) aspires to help the homeless reintegrate into the community via temporary aid, advocacy, and local partnerships. Part of this involves inspiring volunteers to befriend the homeless in their own neighbourhoods, enabling a longer-term vision of full community support for reintegration. Many of the homeless that HHOS serves align with the primary demographic identified by the street count—older Singaporean men.

Other initiatives have emerged to provide this ministry of shelter to the marginalised from other demographics. Hope Initiative Alliance, an inter-religious group of social service organisations, civil groups and corporations, launched the Safe Sound Sleeping Places (S3P) initiative amidst the height of the Covid-19 pandemic in 2020. The missional call has been made manifest in the way Christian organisations have responded to

S3P. SowCare, the charity arm of the Bible Society of Singapore, set up a temporary shelter for rough sleepers at the Bible House. Similarly, Yio Chu Kang Chapel opened its doors as a night shelter in November 2019, providing beds, pillows, blankets, refreshments, heated showers, washing machines, dryers and Wi-Fi for the stayers free of charge.

The provision of a home, rather than an alternative shelter, is an approach shared by the Open Home Network (OHN), an initiative of communitybased management consultancy Solve n+1. The OHN sees staying with host families as a more viable way of helping those in crisis. The network has designed a system to match people-in-crisis, including those who sleep in public spaces, reside in shelters, live in overcrowded homes, face domestic violence or lack social support, with host families. Beyond simply having a roof over their heads, persons-in-crisis are also then given time, stability, space and community that may help create bridges for them towards reconciliation with their families or independence.

OHN's volunteers engaging with residents of Jalan Kukoh to better understand the community, its views on relationships, and interests to host or volunteer to support personsin-crisis / Image courtesy of Solve n+1

Volunteers gathering to prepare before engaging with the Jalan Kukoh community, where the current OHN 2.0 pilot is based / Image courtesy of Solve n+1

There are many other organisations undertaking important work in providing homes, such as Humanitarian Organization for Migration Economics' (HOME) shelter for female migrant workers or Tamar Village's efforts to help former sex workers move into their own homes. Fundamentally, these initiatives share an understanding that being housed, and placed in a home, is crucial for the mental, physical and emotional well-being as individuals, which cuts across age, gender, ethnic and socioeconomic lines.

How can the church fully embrace the call to love and welcome the stranger, as so beautifully articulated by Jesus in the Gospel of Matthew? How can we see the achievement of safety and peace for the marginalised as being part of the pursuit of God's justice? Each Methodist church is situated in a unique neighbourhood. Many of our churches may already have ongoing initiatives or partnerships to love the homeless. Abraham Yeo of HHOS suggests that, "People don't become homeless because they run out of

May these examples of radical hospitality move us to action: through church, individual, or self-initiated collectives, we can identify if there are homeless individuals within our vicinities, build relationships with them, and see how best they can be supported. In doing so, we may more fully embrace and fulfil the vision described by Jesus:

Methodist churches' responses to homelessness

During the first Covid-19 circuit breaker in 2020, Ang Mo Kio Methodist Church, Ang Mo Kio Chinese Methodist Church and Ang Mo Kio Tamil Methodist Church put their premises to good use by registering as Safe Sound Sleeping Places (S3Ps) with the Ministry of Social and Family Development (MSF), so that they could provide shelter to the homeless and displaced. Another joint initiative was between Faith Methodist Church and Queenstown Chinese Methodist Church, which opened their shared premises to female stayers.

Toa Payoh Methodist Church's (TPMC) S3P started before the pandemic, and continues today. Its Rough Sleepers Ministry volunteers regularly go out to Toa Payoh Central to reach out to, and befriend, rough sleepers.

1 https://lkyspp.nus.edu.sg/research/social-inclusion-project/homelessness-street-count/key-findings 2 Ibid.

cash, but they become homeless because they run out of relationships."

Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me.

Matthew 25:40 (NIV)

IN THE WORLD

In his great Sermon on the Mount, Jesus uses two metaphors to describe his Church: salt and light (Mt 5:13–16).

"You are the salt of the earth," he insists. "[B]ut if salt has lost its taste, how shall its saltiness be restored?"

"You are the light of the world," he adds. "In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven."

These two metaphors suggest that God's people must be present in the world in a certain way. They suggest that the Church's presence in the world must bring something that is absent—it must supply what the world lacks.

More specifically, "salt" and "light" suggest that the Church's presence in the world should be enriching,

nourishing, and illuminating—in a word, life-giving. Put differently, the Church's being in the world must be truly sacramental: it must be the means by which the love, mercy and grace of God is made manifest and real.

The Church can only be present in the way that radiates the divine grace and love when it intentionally and sacrificially serves the community. The Church is indeed called to such a service when she is tasked to proclaim the gospel not just with her words, but also with her works.

In fulfilling this task, the Church is merely imitating her Lord ( imitatio Christi ), who in the incarnation, "emptied himself, by taking the form of a servant" (Phil 2:7). In her "incarnational" presence in the community, the Church seeks to follow the example of Christ who "came not to be served but to serve, and to give his life as a ransom for many" (Mt 20:28).

Dr Roland Chia is Chew Hock Hin Professor of Christian Doctrine at Trinity Theological College and Theological and Research Advisor at the Ethos Institute for Public Christianity.

To truly serve the community, the Church cannot stand aloof from the complex confluence of aspirations and challenges that characterise its common life. She must be energetically invested and engaged in the community of which she is a part even as she carefully discerns the needs of its members and the forces that are at work.

In a world marked by divisiveness and toxic rivalry, the Church can be a catalyst for enhancing solidarity and constructive collaboration, which build relationships of trust and invigorate civil society. To this end, the Church must work collaboratively with other actors (religious as well as secular) in the service of the common good.

In order for the Church to serve the community, she must always be mindful of its weak and vulnerable members and stand in solidarity with them. Such solidarity with and service to the needy was modelled powerfully by the early Christians who refused to abandon the sick and the dying during times of epidemics, but stayed and cared for them.

Not only must the Church stand in solidarity with the weak and those in need, she must also empower them. She does this by eradicating those obstacles that prevent the weak and vulnerable from participating more fully in society, and by creating opportunities for participation.

The Church also serves the community by exposing the dehumanising stratifications in society that breed discrimination and exclusion. She does this firstly by removing social segregations within her own communal life and by embodying the truth that in Christ "there is neither Jew nor Greek, there is neither slave nor free,

there is no male and female" (Gal 3:28).

In her service to the community, the Church must address the injustices perpetrated by the rich and powerful against the weak and the marginalised. The Church must also speak out against the oppressive structures that are responsible for the violation of the dignity and rights of the vulnerable and voiceless members of society.

The Church does this not because it seeks to take the place of the State, or to be engaged in party politics, or because she is anxious to establish her status in society. The Church has no interest in such things. She challenges injustice and oppression because she wishes to restore the dignity of victims who are made in God's image and valued by their Creator.

In her service to the community, the Church seeks only to obey the command that she received from her Lord to "love your neighbour" (Mk 12:30–31). She knows that this unconditional love that she is commanded by God to show to the neighbour—which includes even the enemy (Mt 5:43–45)—is the true evidence of her love for God (1 Jn 4:20).

Finally, the Church's service to the community is not motivated by the misplaced ambition to create an earthly utopia. Rather, it is prompted and energised by true Christian hope. It is her trusting response to God's invitation to his promised future in which his justice, love and shalom will prevail, and God will be all in all (1 Cor 15:28).

Seeing poverty in Singapore through a new lens

In affluent Singapore where we rarely see beggars or the homeless, few would imagine that the issue of poverty is worth a conversation.

But is that because of how we see poverty?

At the tender age of 11, Natalie* lost her father, who was her confidante and best friend. For years, she could not process the grief and ended up mixing with bad company and eventually lost interest in her studies. At 15, she was referred to MWS Girls' Residence.

Deborah's husband was a proud man and he was temperamental towards her. When he fell ill, she struggled emotionally to dedicate herself to his care. Due to past hurts, she harboured deep hatred towards him.

Natalie's and Deborah's situations say nothing of their financial circumstances. But the brokenness in emotional, mental and relational well-being—was palpable.

Widening the definition of poverty is necessary in order to address the whole person.

Poverty is complex

We would never want to diminish the realities or struggles of those experiencing poverty by trying to package it in a simplistic way. It is a complex topic and numerous experts have spilled much ink on it.

For many, "poverty" may conjure images of starving children with flies swarming their faces. Many of us may also think that poverty is the state of a group of people, whom we may refer to as "the poor".

Residence provides 24/7 care in a safe and nurturing environment for girls aged 15 to 21 years old, who are at risk

employs a trauma-informed approach for families experiencing multiple complex challenges such as domestic strife, incarceration and chronic illness

(left) MWS Girlsʼ

(right) MWS

The problem with this understanding is that it divides. By its nature, the label separates people into hierarchical groups where "the poor" is framed as helpless individuals whom society deems inept and in need of whatever we have, for which we decide.

"We think sometimes that poverty is only being hungry, naked, and homeless. The poverty of being unwanted, unloved, and uncared for is the greatest poverty. We must start in our own homes to remedy this kind of poverty."

Mother Teresa

A Christian perspective

Corbett and Fikkert note in their book

When Helping Hurts that "poverty is the absence of shalom (peace)". It is the result of relationships—with God, self, others and the rest of creation—that do not work. By this definition we are all susceptible to poverty, and that levels the playing field.

Poverty is not just about financials

Another common perception is that poverty is a situation of dire financial constraint or lack of material resources. But poverty is not just about money. An individual who lacks fulfilment of any deep need or faces impoverishment in any facet of their well-being is in fact experiencing poverty in that area.

For instance, many children from disadvantaged backgrounds or youths at risk may experience a poverty of love, selfbelief or hope.

Among those who are socially isolated or battling chronic illness, many experience poverty of physical health, as well as crippling mental and emotional anguish.

Similarly, families who are struggling with debt and financial distress may not only face monetary constraint, but also marginalisation and a poverty of choice or even identity, as if they do not exist.

Founded in 1981, Methodist Welfare Services (MWS) is a Christian non-profit organisation that serves people across all ethnicities and religions. Today, we serve over 9,000 families and individuals who are experiencing different forms of poverty—including children from disadvantaged backgrounds and youths at risk; seniors battling chronic illness or social isolation; and families troubled by fractured relationships, financial woes and other forms of distress.

But more than social service and healthcare, our work is really a mission to alleviate all kinds of poverty, to ignite God-given dignity into the hearts of all who experience poverty, by empowering them—us—to be who God has created us to be.

Matthew 2:3-4 (NIV) says, "Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me." At the heart of Jesus' words is that people are created in God's image. The call to alleviate poverty is compelling because every person bears his likeness, regardless of their ethnicity, religion, economic status or social standing. Our Christian response to

poverty thereby recognises the dignity and value of the person, and our goal is to see the person flourish.

Because we believe that every person is made in God's image, every person has Godgiven potential. John 10:10 (NIV) tells us that "The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full." The ability to live life to the fullest honours the dignity that God has given us.

A response that honours

These perspectives have a direct impact on MWS' way of care.

Firstly, instead of trying to "rescue" people from their despair, we aim for a more empowering approach. What this looks like is togetherness, walking alongside those experiencing poverty with them in the driving seat. Hence, no matter how tempting it is to push through case plans so as to see clients' situations improve rapidly, our social workers are mindful of moving at clients' pace and carefully considering their experiences, hopes and strengths.

Secondly, we seek holistic transformation by addressing the whole person. For instance, at MWS nursing homes, residents

enjoy appropriate autonomy and curated activities from urban farming to purposeful voluntary work in-house that makes for a vibrant and more dignified life.

A transformative approach

At MWS Girls' Residence, Natalie enjoyed a safe environment and learnt to handle her anxiety and grief. After getting her N-Level certificate, she is today working in a local nursing home.

As for Deborah, her husband was subsequently referred to MWS Home Care & Home Hospice. The team not only guided her on caring for her husband physically, they were a huge source of emotional support. Over time, he became gentler and more loving, and even asked to be baptised. The couple eventually reconciled before he passed on peacefully.

Natalie's transformation was more than the outcome of therapy and rehabilitation. The change in Deborah and her late husband's situation was more than just responses to medical aid and counselling. These are the results of restoration and growth towards God-given potential.

This article was first published on MWS' website. *Not her real name

We love because God first loved us. We care because he loves all. We act because he has placed in our hearts a passion for these issues, such that we run towards all who face poverty, not as saviours but as those who have been saved.

Prof Dennis Lee serves as Director, Strategic Planning and Capacity Building, at Methodist Missions Society. He was a Visiting Professor with Copenhagen Business School, a Fellow with Singapore University of Social Sciences, and an alumnus of Regent College (MTS '88 & MDiv '89). He worships at Kum Yan Methodist Church.

Community work and Christian missions

Community work is a concept that we are not unfamiliar with, be it schoolbased community service projects or volunteering in our spare time. In this article, the theological underpinnings of Christian and church-based community work will be discussed.

Types of community work

Firstly, what is community work?

Here are four different, if somewhat overlapping, types of community work in churches, some of which you might have participated in yourself.

• Community service

Some churches set up projects which help specific groups such as soup kitchens for the homeless and youth clubs. Church members may volunteer to participate, or provide the occasional prayer or gift.

• Christian advocacy

Christians have a duty to speak and act against social ills and unfair practices for those unable to fend for themselves, as we grapple with what it means to be salt and light (Mt 5:13-16).

• Professional community development

A new profession of community work has emerged, complete with training courses, qualifications, and recognised salary scales. Some churches have been able to get grants and funding to employ community workers to strengthen their missions.

• A commune church

Churches of the New Testament were a mass movement of people in communes involved in the struggles of everyday life. The concerns and work of the people, of the Christian community, and of God himself are one and the same.

Community work such as establishing schools, training projects for unemployed youth, and welfare projects for the elderly are now common. Its roots are in distinct minority (sub-)cultures and experiences of oppression or discrimination. Such indigenous-led (IPLC) 1 initiatives and the theological thinking behind them present a fascinating contrast and challenge to the community work of 21st-century urban churches.

Integrating community work and missions

Sometimes, community work also takes us beyond Singapore’s shores. Missions involve sending individuals and groups across boundaries, most commonly geographical, to carry out evangelisation, church planting, and community work. If one of the objectives of missions is church planting—the building of a commune church—how can community work be integrated into our thinking and practice of holistic missions? Here are three different views we can consider.

Firstly, the Fundamentalist view perceives the world as intrinsically evil and sold under sin until Christ’s return. Evangelism is seen as a rescue mission— to rescue as many souls as possible before they are lost eternally. Social action, other than minimal pastoral care for converts, is seen as a dangerous diversion from mission.

In the Church Growth view , it sees the primary task of missions as the making of disciples and the numerical expansion of the church. It acknowledges social action as a secondary concern. The tendency is to view community work as bait for evangelistic "fishing". The church will gain credibility from its good works and build relationships which will be fruitful in making disciples. Community work is a social service which facilitates church planting.

Finally, the Holistic Mission view asserts that missions are broader than evangelism. Evangelism is viewed as an equal partner with social action as two sides of the same coin. Missions comprise all that God is doing through his church to bring about his Kingdom on earth.

Community development is an essential part of God’s mission, whereby the church promotes active citizenship to enable people to work together to improve human circumstances for the wellbeing of their communities. 2 Christians engage in community work regardless of whether it brings people into the church. We should be willing to work alongside non-Christians on specific issues in the community, while not embracing nonChristian world views and lifestyles.

Now that we have a clearer understanding of the perspectives of community work, let’s explore some theological pointers related to Christian community work.

We can refer to Genesis 1:28 for the Creation Mandate . The starting point for any human involvement in God's work should begin with the doctrine of Creation. In God’s creative order, human beings are stewards to care for and develop the resources of the earth. As imago Dei , 3 we share in his creativity, moral judgement, and provision for needs. Everyone has an equal claim to respect, dignity, a just share in resources which are available, and a responsibility to contribute to the community and environment.

Therefore, Christians should work towards these ends and be willing to work alongside all people on the basis of common humanity alone. Part of the task is to enable people to see themselves as fully human, and not as powerless and dependent on other people. We also need to assess our community work practice in light of scripture and ensure that our

practice enables and empowers the kind of community which God desires.

In Micah 6:8, Micah paints a picture of a just yet merciful God, and we his people as his agents. God has shown us what is good—the very words used in the Creation narrative in Genesis 1:26-31. As his regents in a world misguided by sin, the Restoration Mandate calls on us to act justly, embrace his lovingkindness to reflect his covenantal promise, and live humbly, aware of the abiding presence of God.

Finally, Philippians 2:6-7 reminds us that at the heart of the Christian faith is the message of God with us—Jesus emptied himself and took on the form of a servant, who although rich became poor for our sake. We are called to follow the example of Jesus, not claiming our own rights, but to take the role of servants. We need to be willing to wash one another’s feet and not refrain from costly involvement in people's lives and struggles—not providing mere "first aid" activities but transformational changes. It is here we need the wisdom of God and not just the ideology of community work.

When engaging in community work, we need four things.

Firstly, we need analysis —sociological, political, and theological—to understand why things are as they are and how they ought to be. Secondly, we need our emotions as we respond to people in their hurt, by aligning our feelings with God's own heart. Thirdly, we need vision for how things should be in specific contexts, and clarity so that we can set realistic, measurable, and achievable goals for our community work.

Finally, and most importantly, we need a Godly boldness that will enable us to work tirelessly, and to persevere in our missions and ministry of reconciliation—reconciling the fallen world to our Creator.

1 The term "Indigenous Peoples and local communities" and its acronym "IPLC" are widely used by international organizations and conventions to refer to individuals and groups who self-identify as indigenous or as members of distinct local communities. https://www.ipbes. net/glossary-tag/indigenous-peoples-and-localcommunities

2 Msebi, Mawethu, 2022. https://www.researchgate. net/publication/363905435_An_Analysis_of_the_ Role_of_the_Missional_Church_in_Community_ Development

3 Ref Gen 1:27: "So

God created man in his own image, in the image of God he created him; male and female he created them."

Benny Bong has over 40 years of experience as a therapist, counsellor and trainer. He also conducts regular talks and webinars. Benny has helmed MM’s You & Your Family column for more than 16 years and is a member of Kampong Kapor Methodist Church.

Rev Tay Li Ping is currently pastoring at Christalite Methodist Chapel. Trained as an Industrial-Organisational Psychologist before becoming a pastor, Rev Tay is particularly interested in the intersection of Psychology and Theology. She is married and has five sons.

Koh Ai Jin i s a registered clinical counsellor with extensive experience in marriage and family counselling, mental health concerns and psychological trauma. She runs her own practice and currently serves as Vice-President of the Association of Christian Counsellors (Singapore).

Need advice? Scan the QR code or visit https://www.methodist.org.sg/mm-atthe-well/ to submit your question. Due to space constraints and repetition of topics, we may not be able to feature all questions submitted.

Dating & Marriage

Should I start a relationship with a non-Christian?

I am a Christian and wondering if I should start a relationship with a nonChristian. The guy is sincere and willing to try to go to church with me and know about Christ. What should I do?  Jo

Benny says

Dear Jo,

If I assume that it is your hope this relationship will end in a lifelong marriage, then being with someone of the same faith becomes an important consideration. This is because having a similar faith may mean that there are more similarities in ways of looking at the world, having common values and aspirations.

However, the key word there is "may". Just because one is baptised or of the same denomination does not mean that you both will see eye to eye on every matter. It helps, but it is not a guarantee. What it should mean is that a Christian couple can have a similar foundation upon which to build a lifelong, satisfying relationship. And when there are differences, they can perhaps have a better chance of resolving these amicably.

If your friend shows an interest in your faith, this is good, but it should be out of a genuine interest in what he sees is important to you. The testimony of your devotion to God should spark a desire in him to want to know more. Becoming a Christian should be because he has found the answer to life's deeper needs, and not just as a way of finding a life partner.

ACS (International)

ACS (International) Singapore is a distinctive international secondary school open to all Singaporeans & other nationalities, offering an all-round English-based education for students aged 12 to 18 years leading to the International General Certificate of Secondary Education (IGCSE) and the International Baccalaureate Diploma Programme (IBDP)

Building Through Belief, this school of choice provides

• Exceptional examination results, strong value-added achievement and an all-round holistic education

• 50:50 mix of local and international teachers who uphold the dual Methodist ethos and ACS heritage

• Small class sizes with overall student-teacher ratio of 8 7 : 1

• 40 different CCAs – 16 Sporting, 12 Visual and Performing Arts, 12 Special Interest Groups

• Over 200 formal student leadership positions

• Scholarships for four Singaporeans to undertake the IBDP

Achievements include

• Students with perfect score of 45 points in IBDP

• 23 “Top in the World” awards in IGCSE examinations over each of the past twelve years

• Students accepted to Oxford and Cambridge universities for the past eight years

• Admissions to top universities in the UK, the US, Australia and Singapore

• PSLE and GCE ‘O’ Level students obtaining outstanding value-added examination results for the IBDP and improved pathways to good universities

For more information, please contact Joseph Ng or Serene Lim at +65 6472 1477 or admissions@acsinternational.edu.sg

• Successes at national level in Athletics, Touch Rugby, Debating, Orchestra, Volleyball, Taekwondo, Ice Hockey, Fencing, Swimming, Artistic Swimming, Rhythmic Gymnastics and Wushu.

Senior Leadership Team

Mr Gavin Kinch Principal Mrs Tan Siew Hoon Vice-Principal

Dr Kristopher Achter Vice-Principal

Mr Christopher Hayward Vice-Principal

Dating & Marriage

My wife and mother don't get along

I have been married for less than two years. My wife and my mother don't get along. My mother thinks that my wife does not like her and is now threatening to cut off all ties with me so that I will not be stuck in the middle. My wife does not want to be too close to my mother. How do we strike a balance between leaving our parents after marriage and honouring them at the same time? I am really stuck and praying that God will bring peace to my family.

Benny says

When trying to work out the redrawing of personal boundaries and loyalties, the biblical principle for newlywed couples is to "leave and cleave". This means, husbands and wives should re-evaluate which relationship is of primary importance, and do the necessary to leave old loyalties and make space for their spouses.

So much for the easy response. But what happens when the conflict between the two women does not make it easy for parties to renegotiate new roles? Perhaps your mother is worried of your wife's acceptance of her and your wife fears getting too close will result in more disappointment and conflict.

May I suggest two things that may help?

Firstly, let time do its job. Two years into a marriage is still very early days. New routines need to be worked out and any reassurance of devotion needs time and action to take effect.

The second and more important ingredient, is you. You need to work out your relationship with both women independently and collectively. The former is about how you, on a one-to-one basis, show your love and loyalty to each. Mother and wife need to know that they are each important. Not necessarily equally important but important when and where it counts. If and when there is a conflict of interest—for example, do you

attend to mother's complaint about a leaky tap or respond to your wife's need to help her with her work—you will have to decide. A useful principle, and not the rule, to keep in mind is that the wife's interest often comes first. You can then attend to mother's needs later. The latter—"collectively"— means doing family activities together. If during these times, both women choose to sit apart, so be it. You cannot force them to come closer but you can provide opportunities for this. It is hoped that with time, both women will feel more assured of their standing with you and each other.

Family My parents treat the helper badly

My elderly parents have unreasonably high expectations of domestic helpers. When everyday things are not done their way, they get upset and raise their voices. This causes a lot of tension at home. Many helpers have come and gone, and I am afraid we will soon be barred by the Ministry of Manpower from hiring any more. How do I persuade my parents that they need a mindset change about helpers and to treat them kindly?  Carol

Ai Jin says Dear Carol,

This may require you to persevere in achieving clear communication between your parents and helper. It would be expedient to speak to each of your parents individually, enlisting their help to be willing to cooperate and work with you on this. Often, it helps to provide a listening ear to simply acknowledge their frustrations.

While detailed planning is not everyone's strong suit, most households benefit from having a timetable and comprehensive task lists drawn up at the beginning. Instructions written down succinctly gives clarity, provides order and consistency for everyone to agree and adhere to.

First, make a list of the helper's tasks, detailing the steps required of each task. Note your parent's expectations and translate that to simple instructions for your helper to follow. Do state also the method, frequency and other pertinent details. Put the instructions in a place that is visible to everyone.

As you communicate the instructions to the helper, do check that she understands and have the helper demonstrate that she is able to achieve them. Suppose the tasks are not achievable, they will have to be renegotiated with your parents, and have them agree with you what can be done instead.

Frustrations and heightened emotions can hijack your efforts for clear communication. Do schedule down times to give your helper and parents physical space apart. This provides everyone an opportunity to calm down before returning.

Friendships

My friend is always late and on the phone when she's with me

I have been friends with G for over ten years and our families are close. Lately, I am realising that G has not matured much despite us being in our early 30s. She is perpetually late (15–40 minutes), always on her phone, and defensive if you point this out. When we meet, she tends to unload her worries without asking how I am doing. She complains constantly about her job and love life even though I can see that sometimes it is her own fault. While there has been no major falling-out between us, I realise more and more she is someone I do not want to be friends with, as I have become busier with my own life. Is it wrong to want to cut her out of my life?  Bad Friend

Ai Jin says Dear Bad Friend,

I am not sure if G is aware of how her behaviours are affecting you. Being late, being on the phone while with others are bad habits that demonstrate little consideration for the other. And if it's done perpetually, it will make anyone angry. Perhaps, you may also feel guilty for not being patient and forgiving of the person. If you have taken steps to help her see your point of view and there is still no awareness, it compounds your frustrations. Perhaps this is why you feel the need to disengage from her because the less you are in contact with her, the less you'll need to be subjected to this emotional roller-coaster.

It is okay to draw boundaries to prevent yourself from feeling so negative, recognising that you can't change a person nor do you have full control of how the friendship can turn out. Meantime, as you become busier, do turn your attention to the aspects of your life that are going well. Over time, you may come to feel better or find yourself better able to extend acceptance towards G. If she realises how her behaviour has affected you, you may change your mind then and decide to embrace the friendship. Afterall, being friends for over ten years is noteworthy.

At The Workplace

Oppressed and bullied at work

It's been three months since I took over a managerial role. I am not supported or welcomed by my staff of four, my boss and assistant boss. I feel very oppressed and bullied at work. I feel like I need to outsmart them and break up their clan.

 Oppression at work

Li Ping says

Dear Oppression at work,

Before you act, discern if the oppression you feel is truly due to your not being part of "their clan". It is unusual, though not impossible, that both subordinates and supervisors alike see you as an outsider.

It is worth asking if your own actions have contributed to the resistance you are facing. This will not be easy as it will require going beyond your subjective feelings, engaging in prayerful selfreflection, and paying attention to feedback your colleagues may have given you since taking on this role. If no feedback has been given, consider asking for it from a colleague that you think is the least unfavourable towards you.

Whether your colleagues truly are in one camp against you, or if your own actions have contributed to the situation, prayerfully ask how you should then act, remembering that as followers of Christ, we are called to be salt and light (Matthew 5:13-14). Taking a combative and adversarial stance is likely to harden your colleagues' position against you. Consider actively trying to build relationships with them instead.

If, however, despite your best and wellintentioned efforts, you still experience bullying, then seek the Lord's guidance on whether this is where he has called you to be vocationally.

Dating & Marriage

Choosing a church with my fiancé

My fiancé and I grew up in different Methodist churches and both of us serve actively in our churches. We are struggling to decide which church to attend after marriage. Both of us have our own community and ministry so it is really difficult for us to decide which church to attend. Can you advise us on how to decide and what factors we should consider?

Li Ping says

Dear kopi,

Some factors to consider: (1) Do either of you sense the call to continue the work in any of your existing ministries or communities? A couple I know stayed in one church in order to continue reaching out to seeker friends in that church's cell group. (2) What future ministry do you sense a calling to serve in as a couple? (3) How would the adjustment to the new community be for the one needing to make the change? (4) Which community would you want to raise your future children in?

Take turns to visit each other's churches (or even a third!) for a season as you discern. Consult with mature Christians in either of your churches or one outside of your current communities who can provide wise, unbiased counsel.

The undergirding principle is where you both sense God calling you to, which may or may not align with your human reasoning. My husband and I felt called to go to his Methodist home church despite us both preferring my church in another denomination. It was only later, when I heard the call to become a Methodist pastor, that I realised that one reason I was called out of my previous denomination was because it did not ordain women.

Mixed doubles

My wife and I had the opportunity recently to visit and observe up close some couples—all married for more than 20 years—who appeared as different as chalk and cheese.

You, too, probably know of such couples. For example, where one spouse is a lark while the other an owl in their sleeping and waking patterns. One whose idea of a good holiday involves dashing off to cover as many sights as possible, while all the other wants is to stay put and relax. One a hoarder while the other a minimalist in their approach to possessions. I think you get the idea of what I mean by the differences which "mixed doubles" have to endure living with one another.

Although some of the differences may seem trivial, over time it could become the pebble in one's shoe, causing annoyance that eventually leads to open warfare or even a permanent schism. We may have heard of couples who fight over their toothpaste, because one spouse systematically begins from the bottom and carefully rolls up the tube while the other squeezes the tube wherever convenient.

Benny Bong has over 40 years of experience as a therapist, counsellor and trainer. He also conducts regular talks and webinars. Benny has helmed the You & Your Family column for more than 16 years and is a member of Kampong Kapor Methodist Church.

As a marital therapist, I have a professional interest in this area. How is it that some marriages can weather such turbulence and others do not? This question highlights that it is not the absence of differences nor even conflict that makes a marriage strong. Even in spite of apparent mismatch, some marriages are fundamentally strong.

I made some observations in our interactions with the long-married couples.

One feature is humour, or a couple's ability to laugh about and with each other but not at each other. The difference is small but critical. You may complain about your spouse's need to check repeatedly that the door is properly closed before leaving home but you also accept that the anxiety has a good intent and in the greater scheme of things, amounts at most to an annoyance.

The phrase "greater scheme of things" encapsulates another coping feature. In other words, the couple keeps in mind the big picture, which helps them not to "sweat the small stuff" or "major in the minors". They acknowledge that the irritations and annoyances do exist but there are bigger things holding them together, be it their children, shared history or hopes for the future. To be sure, this important glue may change over time. For example, the children will grow up and the couple may then band together to be better caregivers to their ailing parents.

Another characteristic is the recognition that we all have faults. In strong relationships, there is no competition over who has more faults or whose faults are more damning. When spouses start keeping score on how each has been disappointed, the relationship descends to unforgiveness and bitterness. Remember not to be overly critical of each other and of yourself.

And like any enduring relationship, it is important to set aside time regularly to give the marriage some TLC (tender loving care). If we take spa retreats to care for our tired bodies or treat eyebags, why not do the same for our tired relationships? Spending a few days together, not immersing yourselves in activity but sharing slow meals and quiet walks is a useful start. Then take time to reflect on the past, maybe giggle about the petty fights, or mourn jointly over past losses. Acknowledge and give thanks for where you currently are. Perhaps recalibrate plans for the near future. Doing all this as part of a relationship's repair or maintenance can help build a mixed but effective doubles match.

PSN, ASD, GDD, CP. Any idea what they mean?

In my previous workplace, I had the privilege of working in support of the special needs community, and these were some of the terms I learnt: PSN refers to a person with special needs, ASD is autism spectrum disorder, GDD is global developmental delay, and CP is cerebral palsy. I also learnt of the efforts that our society has taken to increase awareness, acceptance and inclusion of persons with special needs. One example of this is the implementation of universal design in new building projects and in the renovation of existing infrastructure. The objective is to make the physical environment accessible to as many people as possible, regardless of age, disability or other factors. Increasingly, we see more lifts, ramps, Braille on the walls, accessible parking lots, and even sensory level notices at museum exhibits.

Universal design is steadily becoming the norm in architecture, but what about in our churches? Besides the physical aspects of our church buildings, could we also plan our worship services with universal design in mind, so as to enable persons of varied abilities and disabilities to worship together?

Perhaps the elderly aunty who cannot see or hear very well would appreciate having a printed bulletin with large font. The boy with autism would love it too, because knowing what will happen next helps him

calm down. The uncle who recently had leg surgery would feel less left out if the worship leader said, "Please stand, in body or in spirit, for the Scripture reading." And the girl with Down syndrome who loves to sing would join in with gusto, if only the songs had simpler words and rhythms.

Taking universal design into account may result in changes to our worship services that are not in line with our personal or stylistic preferences. However, Philippians 2:3-4 (NIV) says, "Do nothing out of selfish ambition or vain conceit. Rather, in humility value others above yourselves, not looking to your own interests but each of you to the interests of others." May God give us the courage to step out of our comfort zones and welcome all persons— including those with disabilities—to be part of the conversation with God!

The Methodist

School of

Music is organising a singing retreat for families, including those with special needs children, on 9 September 2023, 9.00 a.m. – 11:30 a.m., at Pentecost Methodist Church.

The worship and workshops at the retreat will be designed with the principles of inclusivity and universal design in mind.

More information can be found here:

https://msmusic.edu.sg/ events/tfws-day2/

Amelia Leo is a Programmes Executive at the Methodist School of Music. She worships at Fairfield Methodist Church with her husband, Joshua, and daughter, Faith.

Walking alongside you with compassion and care ESTABLISHED SINCE 2000

For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.

Romans 8:38–39

HOSANNA BREAVEMENT SERVICES PTD LTD

Are we doing enough to work together?

I've been attending Grace Methodist Church since my secondary school days, when I became a Christian through The Boys' Brigade. Through the privilege of serving in leadership positions, and in various committees or workgroups at the Annual Conference, I became aware of strategic issues that were much bigger than the local church, which cannot be managed by local churches alone. At the same time, churches are dealing with a barrage of negative influences, while being confronted with stagnant or even declining church membership. An observation I've made is that it is to the detriment of churches if they refuse to stay relevant or are too inward-looking.

As Christians, we are here to be the hands and feet for God’s agenda. As Methodists, there is so much more we can do together as a united OneMCS, especially when some churches have resources or expertise in certain ministries. We need not compete or duplicate our efforts, but instead, should optimise our collective resources.

Instinctively, we know we are stronger together but are we doing enough to work together? We can start by doing things with our sister churches, to solve problems or carry out projects, whether it is for awareness, equipping or outreach. Of course, this may lead to some friction. But when we come together as a family of God, we put on the mind of Christ and focus more on what we have in common instead of our differences.

Kopi kakis

Christopher Lim is the LCEC Chairperson at Grace Methodist Church. / Photo courtesy of Christopher Lim

(from left) Joshua, Kristen, Sharon (Christopher's wife), Jireh and Christopher

TTC OPEN HOUSE

23 August (Wednesday), 8.30 a.m. – 2.00 p.m.

Trinity Theological College, 490 Upper Bukit Timah Road, S678093 Register by 20 August, via https://www.ttc.edu.sg/english/slideshow/ttc-open-house-2023/

Considering a theological education? Do you desire to be equipped to serve God more effectively in the church and marketplace? Is God calling you to be theologically trained for ministry? Visit Trinity Theological College during the Open House for lectures and worship at our chapel. Dine with our community, tour our campus and interact with our faculty and students.

Organised by Trinity Theological College

2023 DISCIPLE FACILITATORS’ TRAINING

4-5 September (Monday – Tuesday), 9.00 a.m. – 5.30 p.m. for DISCIPLE Red, Green, Purple, Gold (Chinese)

7-8 September (Thursday – Friday), 9.00 a.m. – 6.00 p.m. for DISCIPLE 1 (English)

7 September (Thursday), 9.00 a.m. – 5.00 p.m. for DISCIPLE 2 and 3 (English)

8 September (Friday), 9.00 a.m. – 5.00 p.m. for DISCIPLE 4 (English)

Methodist Centre, 70 Barker Road, Singapore 309936

Register by 15 August, via http://disciple.methodist.org.sg/index.php/en/component/rsform/ form/11:disciple-facilitators-training $140 – $200 depending on the module

The DISCIPLE Facilitators’ Training programme is a four-module course that will equip you to lead the DISCIPLE Bible Study.

DISCIPLE 1 (Red) – Becoming Disciples Through Bible Study

DISCIPLE 2 (Green) – Into the Word Into the World

DISCIPLE 3 (Purple) – Remember Who You Are

DISCIPLE 4 (Gold) – Under the Tree of Life

*Pre-requisite: DISCIPLE Facilitators must be pastors or ministry staff who are theologically trained, or lay personnel who have gone through DISCIPLE.

Organised by Disciple Agency

THE FAITH WE SING 2023: A SPECIAL ALLELUIA

9 September 2023 (Saturday), 9.00 a.m. – 11.30 a.m.

Pentecost Methodist Church, 4 Pasir Ris Drive 6, S519420

Register by 12 Aug at https://msmusic.edu.sg/events/tfws-day2/ $25 per family (up to 8 persons)

A singing retreat about family for Christian families.

All families are welcome, including those with special needs children!

What’s in store for you and your family:

- Discover God’s desire for families (both biological and spiritual) through song

- Sing old and new Christian songs that help families live up to their calling

- Experience what inclusive intergenerational worship could be like

- Participate and bond over music-making activities as a family

Organised by Methodist School of Music