Speaker: Rev Dr Lewis Winkler and Dr Philip Satterthwaite
Venue: ZOOM
Time: 7.30pm – 9.30pm

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How do you respond when you hear the word ‘inclusive’? Does it make you uncomfortable? Do you find yourself mentally putting up your defences? We may know people in Christian circles who are fond of words like ‘accepting’, ‘welcoming’, ‘loving’, and, not least, ‘inclusive’. On closer examination, it may turn out that their aim in using such language is to push the envelope: they want the church to modify its teaching in particular areas (for example, the uniqueness of Christ or sexual morality). In effect, they use the language of inclusiveness to undermine the church’s traditional teaching. Is it surprising that we are wary when we hear the word ‘inclusive’?

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But then we come to a text like Isa. 56:1-8.

The last section of the book of Isaiah, cc. 56–66, addresses the historical context of the late 6th century BC. Isaiah 40–55 was addressed to God’s people in exile in Babylon, promising a return from exile. God kept that promise. In 539 BC, the Persian king Cyrus broke the power of Babylon and issued a decree permitting the Israelites in Babylon to return to their former territories, rebuild a temple, and once more offer worship there. Many Israelites did indeed return to Judah (see the Book of Ezra). Isaiah 56–66 addresses a period after the first returns from exile had taken place.

The situation in Isa. 56:1-8, then, is that Israelites are back in the land. The very fact that they are there is a powerful testimony to the surrounding nations. But what kind of testimony should they bear to these nations? It is natural that at this point the prophet sets a vision before the returned exiles (v. 1, NRSV): ‘Maintain justice, and do what is right, for soon my salvation will come, and my deliverance be revealed.’ In other words: you have heard God’s call; you have made the journey from Babylon to Judah; you have seen God’s power to restore his people. Here is what you must do as you wait for further acts of restoration: look to the character of your lives; consider particularly how you behave towards others. ‘Maintain justice, and do what is right.’

And again (v. 2): ‘Happy is the mortal who does this… who keeps the Sabbath… and refrains from doing any evil.’ If you trust God’s promises of salvation, demonstrate this fact in concrete and visible ways: honour God by keeping the Sabbath, the day you set aside to worship God and remember his goodness; and on the other days of the week conduct yourselves justly and uprightly. That is how to live as you await the fulfilment of God’s purposes.

So far, so familiar. Isa. 56:1-2 restates teaching already given in the Pentateuch (e.g., Exod. 20:8-11; 22:21-27). But there is more to come: vv. 3-8 set out a vision of a community whose core is made up of Israelites returned from exile, but which also includes ‘outsiders’. The text makes these points forcefully. Foreigners, non-Israelites who commit themselves to the God of Israel, may join the returned exiles (v. 3): ‘Do not let the foreigner joined to the LORD say, “The LORD will surely separate me from his people.”’ Eunuchs, those who are physically unable to father children, have a lasting place among God’s people – a ‘monument and a name’ – if they will keep God’s covenant: “Let not the eunuch say, ‘I am just a dry tree.”’

Now in previous periods of Israel’s history these two groups (foreigners, eunuchs) were excluded from Israel’s worship (Deut. 23:1-3). We can debate the reasons for this, and also speculate about how Deuteronomy’s teaching was applied in Israel. But clearly in Isaiah 56 these restrictions are removed. It no longer matters that you are not of Israelite descent or that you are unable to father children. Provided you are committed to the LORD, you have a place among his people. You are welcome to worship with them (v. 7): ‘These will I bring to my holy mountain, and make them joyful in my house of prayer.’ The very doors of the rebuilt temple will be thrown open (v. 7): ‘My house shall be called a house of prayer for all peoples.’

It is true that Israelites who have returned from Babylon still form the core of the community described in these verses. That is the point of v. 8, which describes God as the one ‘who gathers the outcasts of Israel’. The post-exilic community is still mainly made up of returned Israelites. But from now on others will also have a place among them. The community is to welcome outsiders, even those previously excluded from Israel’s worship.

This is an inclusive vision. Membership in God’s people is now open to anyone committed to God, anyone who ‘keeps my Sabbaths’, ‘chooses the things that please me’, and ‘holds fast my covenant’. Israel is to be committed to God, seeking the things that please God, but also willing to welcome groups previously excluded: foreigners, eunuchs, members of all nations.

None of this should be surprising, in the light of earlier Old Testament texts. When God called Abraham (Gen. 12:1-3), among the things he promised him was that his descendants would bring blessing to all nations. When Solomon prayed at the dedication of the first temple, he envisaged non-Israelites praying in the temple, and God answering their prayers (1 Ki. 8:41-43). Centuries later, when Jesus entered the Jerusalem temple, he was angered that what was going on there seemed to exclude certain groups from worship. He drove the money-changers out of the temple and, famously, quoted Isaiah 56:7 to explain his actions (Mk. 11:15-17). Other parts of the New Testament teach that with the coming of Christ, God has brought together Jews and Gentiles through the preaching of the gospel to create one single people of God (Acts 10 – 11; Eph. 2:11-22).

Inclusiveness, then, is a persistent part of the biblical vision. How that might work out in the modern church is a question that requires careful reflection, particularly in a world where people use the language of ‘exclusion’ and ‘marginalisation’ to reinforce demands for greater social influence and political power. In Isaiah 56 membership of God’s people is not offered to all without restriction, but to those who commit themselves to serve God and walk in his ways. God’s call for righteous and holy living in 56:1-8 was (and is) seriously meant. This is clear from the following chapters (Isaiah 57–59), which are largely taken up with fierce attacks on idolatry and injustice among the returned community.

How then, can the church both be welcoming to outsider and firm in its commitment to God and to God’s requirements? That is a difficult balance to maintain. But we must not forget the positive side of Isaiah’s vision. One of the things that God’s people should be saying to the outside world is the simple word: ‘Welcome! Welcome, whoever you are!’ There should be a genuine, honest welcome to outsiders, particularly to those who, for various reasons and in various ways, find themselves on society’s margins. Where else should such people find a home, if not in the church? What better place for them to be than in a Christian community?

This was almost certainly not an easy message for the prophet’s first hearers, and it remains a challenging teaching today. But it is part of our calling as Christians. After all, do we not know our Heavenly Father as the one who sought us out and, when we were far from him, actively hostile to him even, sought our friendship with the simple word ‘Welcome’?

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Dr Philip Satterthwaite is the Principal Emeritus of the Biblical Graduate School of Theology (BGST). He has been Lecturer in Old Testament and Biblical Hebrew at BGST since May 1998.

On September 2019, my wife and I attended a Sunday service at the famous Thomaskirche in Leipzig. As expected of a church whose fame is largely owed to its most celebrated choir director, the great Johann Sebastian Bach, the service was shot through with beautiful choral music.

I am a longtime admirer of this 17^th century composer who gave us great musical masterpieces like the Christmas Oratorio, St Matthew’s Passion and hundreds of cantatas, both sacred and secular, having published a number of scholarly essays on his oeuvre, especially the theology that undergirds it.

But for the purposes of this brief article, I wish to simply describe the rigorous requirements to which a choir director in the Lutheran church of the late Baroque period was subjected, and reflect on the challenges this presents to the church (especially the evangelical church) today.

Bach’s position as Thomaskantor can be seen as the rough equivalent of the full-time Christian minister or lay person in the modern church who is responsible for organising the worship and music.

Before Bach was appointed to the post, he was required to go through a rigorous process of examinations and interviews.

The first thing that the composer needed to do was to sit for a grueling examination to ascertain his grasp of the Book of Concord, the doctrinal standard of Lutheran orthodoxy. This reveals the importance that the Lutheran church of the seventeenth century accords to sound theology in worship and church music.

St Thomas Church engaged external examiners to evaluate Bach’s theological competence. They included Johann Schmid, professor of theology at the University of Leipzig and Salomon Deyling, the pastor of the neighbouring Nikolaikirche, who also taught theology at the city’s university. Their assessments were then reviewed by the Superintendent of the Church in Leipzig.

After sitting for the examination, Bach had to submit a written assent to the teachings contained in the Book of Concord. This is to ensure that the applicant was not only knowledgeable in the creed of the Lutheran Church, but that he was also willing to live by the truths it professes.

On 13 May 1723, Deyling, representing the examiners and the Superintendent, wrote to the Consistory stating their approval of the applicant, once they have conferred and were satisfied with Bach’s grasp of the essence of Lutheran Orthodoxy. Bach was then appointed as the music director of the Church.

As Thomaskantor, Bach was not only required to demonstrate comprehensive knowledge of Lutheran dogmas. He was also expected to be steeped in the Scriptures and in the seminal writings of the Lutheran theologians of his day.

Scholars researching Bach’s library have found evidence not only of the erudition of the great composer, but also the theological tomes that have influenced and energised his oeuvre of sacred music.

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The first and most important book that has attracted the interest of scholars is of course the Bible, in this case, the Calov Bible. The Calov Bible got its name from the 17^th century Wittenberg theologian Abraham Calovius who compiled and included commentaries by Martin Luther, and his own commentary together with the German translations of the Old and New Testaments – in three volumes.

Bach’s copy of the Calov Bible, which was donated to the Concordia Seminary Library in St Louis, Missouri, in October 1938, by Leonard Reichle, has been carefully examined by Bach scholars.

It contains the composer’s signature on the title page and hundreds of underlined passages and marginalia written in his own hand (verified by handwriting analysis and chemical analysis of the ink). This showed that Bach was a meticulous student of Scripture, who returned to it again and again as he worked on his sacred cantatas.

Bach’s attention to Scripture and how the Lutheran tradition has interpreted it is further made evident in the scribbles found at the margins alongside Genesis 3:7, the text on original sin. The Calov Bible includes an abbreviated version of Luther’s remarks on this particular verse. Scholars found that Bach had carefully penned the missing words in the margins of his copy of the Bible.

This showed that Bach was familiar not just with the Book of Concord, but also with the writings of the Reformer, including his commentaries on Scripture. Scholars have found two complete editions of Luther’s Works – one in Latin and one in German – in the library of the famous Thomaskantor. Bach also had in his possession separate editions of Luther’s Table Talks and exposition of the Psalms.

There was also an impressive collection of the dogmatic and polemic works of Lutheran theologians in Bach’s library, including the works of Abraham Calovius, Martin Chenmitz, Nikolaus Stinger, and August Pfeiffer. Bach also possessed a large collection of the commentaries by Lutheran theologians and exegetes like Johannes Olearius and the German legal scholar and logician August Friedrich Müller.

If a man’s library can serve as the basis for judgement, then Bach’s library discloses his prodigious learning and his deep devotion to the Lutheran tradition that had shaped his life and work.

In addition, Bach, for many years, collaborated with Erdmann Neumeister, arguably the most prolific and influential theologian of his time. The author of more than 200 theological books, Neumeister was also credited (by scholars such as Friedrich Mend) as ‘the first creator of the cantata’.

The theologian Gottfried Tilgner, a contemporary of Neumeister, describes him as ‘the man who, without contradiction, deserves the fame of being the first among us Germans who brought church music to a higher standing by introducing the sacred cantata and bringing it to its present perfection.’ Bach, the musical genius, worked closely with this great theologian to produce some of the most beautiful cantatas (especially BWV 18, 24, 28, 59, 61) in the late Baroque period.

In what way does all this pose a challenge to the modern church?

Contemporary evangelical Christianity has rightly placed much emphasis on the Church’s worship and the music that brings that worship to expression. Bach’s challenge to the modern church is to recognise that the theology that undergirds the worship of the church, especially the hymns and songs it sings, is of paramount importance and should never be neglected or compromised.

Bach challenges modern evangelical Christianity to be weary of the kitschification of Christian music, and the trivialisation of worship caused by the erosion of the theological and spiritual language of the Church.

Bach teaches us that the worship of God must be at once biblical, theological and spiritual. This means that Christian worship requires a certain attitude (which must be embodied in the music we use) and a certain language or vocabulary (which must pervade the hymns and songs we sing).

The great Thomaskantor teaches us that doctrine and experience, theology and spirituality belong together and must never be put asunder.

Finally, Bach insists that the planning and organisation of Christian worship (including the selection of the music and songs) must not be placed in the hands of people with only a cursory knowledge of the Bible and the traditions of the Church. Rather, it must be the responsibility of people who are steeped in the biblical, theological, liturgical and spiritual heritage of the Church.

This does not mean necessarily that only ordained ministers can shape and direct the worship of the church (Bach himself was not an ordained minister). But it does mean that only a select few, with the requisite qualifications and maturity, can be given this awesome responsibility.

Bach almost always signed off his work with ‘Soli Deo Gloria’ (for the glory of God), words which served as a constant reminder to him of the purpose of his compositions. Bach knew that his most brilliant sacred cantatas would not bring glory to God if they were not written for that sole purpose in mind.

From Bach we learn that the most well-orchestrated worship service with the best music will not bring honour to God unless it is true to the Gospel of Christ and conducted, not with a secret desire for self-adulation, but solely for the glory of the one who alone is worthy of worship.

Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it. (Mark 10:15)

One of the most endearing portrayals of Jesus in the Synoptic Gospels is found in Mark 10, which describes His warm reception of the children who were brought to Him to be blessed (vv. 13–16).

The contrast between the attitude of the disciples and their Master could not be more striking. While the disciples rebuked the adults for bringing their children to the Master, Jesus welcomed them: “Let the children come to me; do not hinder them, for to such belongs the kingdom of God” (v. 14).

Not only did Jesus welcome the children, He held them up in the most remarkable way by presenting them as examples adults should imitate if they are to enter God’s kingdom. Jesus’ statement must have sounded incredulous to the mostly Jewish bystanders who heard it. According to Jewish heritage and history, the people the Jews regarded to be worthy of emulation were the great leaders of the past, like Moses, David and Isaiah.

Jesus, however, insists that little children can offer profound insights on the spiritual life. As John Calvin notes, Jesus “uses this present occasion to exhort his disciples to empty themselves of malice and pride, and to put on the nature of a child”.

This is not the only place in the gospels where Jesus uses children to teach His disciples about their relationship with God. In answer to His disciples’ question, “Who is the greatest in the kingdom of heaven?” Jesus said: “Truly I say to you, unless you turn and become like children, you will never enter the kingdom of heaven. Whoever humbles himself like this child is the greatest in the kingdom of heaven” (Matt 18:1–4).

These passages teach that authentic faith in God must have a childlike character. The first characteristic of a childlike faith is simplicity—not in the sense of being simplistic or naïve—but in the sense that it is innocent of all pretentiousness and duplicity. In other words, a childlike faith is transparent and authentic; it is earnest and true.

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A Christian with childlike faith acknowledges his total dependence of God and is willing to abandon himself unreservedly to Him. Just as very young children are utterly dependent on their parents to meet their every need, so the Christian must recognise his total reliance on the providential grace of God.

And, finally, a Christian with childlike faith is always humble and teachable. He is always submissive to the authority of God and his Word, and so is drawn ever deeper into communion with the One who is unconditional love.

Childlikeness must never be confused with childishness. Paul was not contradicting Jesus when he exhorted the Corinthians: “Brothers, do not be children in your thinking” (1 Cor 14:20). We should not embrace a naïve pietism that sees reason as the enemy of faith (for that would indeed be childish!). On the contrary, a childlike faith is a questioning faith, one that always seeks to understand the truths it holds to be infallibly true.

The Christian with childlike faith can therefore echo Anselm’s beautiful prayer: “Let me seek you in desiring you; let me desire you in seeking you. Let me find you in loving you; let me love you in finding you… I yearn to understand some measure of your truth, which my heart believes and loves.”

And when he encounters the God of truth and love through His revealed Word, his heart will overflow with wonder, joy and praise.

Germany

2 – 12 Aug 2020

Spiritual Director: Rev Dr Peter Poon

In 1633, the Oberammergau villagers promised to perform the suffering, death and resurrection of Christ every tenth year, so that no one was to die of the plague anymore. The villagers were answered by God and in 1634, the first Passion Play took place. Ever since, the Oberammergau’s Passion Play has become a theatrical tradition. The world-famous production is a re-enactment of the life of Christ Jesus – from His entry into Jerusalem to His Resurrection – presented once every decade and performed solely by the villagers of Oberammeragau.

Don’t miss this opportunity to watch the recreation of the life of Jesus in the Passion Play and be captivated by the beautiful sights of Germany which brings you through Wittenberg, Erfurt, Mainz, Worms, Stuttgart, Oberammergau and Munich. You will also visit Brandenburg Gate Museum in Berlin, Wartburg Castle (a UNESCO World Heritage Site) in Eisenach, and the picturesque Neuschwanstein Castle in Schwangau.

Be inspired as you walk in the footsteps of Martin Luther and enjoy the guided tours at prominent Reformation sites such as the famed Castle Church where Martin Luther nailed his 95 Theses.

Day 1 – Sun, 2 Aug

SINGAPORE

Assemble at Changi Airport to begin your journey to Germany.

Departure Flight: SQ2203 SIN-MUC 2255-0525 Check-in starts from 8pm (Changi Airport, Terminal 2)

Meals on board the plane.

Day 2 – Mon, 3 Aug
BERLIN > LUTHERSTADT WITTENBERG

Transit in Munich for flight to Berlin

Transit Flight: SQ2176 MUC-TXL 0745-0850

Arrive in Berlin and begin your journey with a city tour. Visit the historical sites of Kaiser Wilhelm Memorial Church and Nicolai quarter. Then explore boulevard area of Unter den Linden and stop by Checkpoint Charlie, a crossing point of the Berlin wall. Before heading to Brandenburg Gate Museum to learn more about the history of Berlin, explore the outside grounds of Charlottenburg Castle and take a picturesque photo of the Palace.

Travel to Lutherstadt Wittenberg. D

Day 3 – Tue, 4 Aug
LUTHERSTADT WITTENBERG > ERFURT
(Check out in the morning)

Begin with a guided walking tour of historic town centre, where we visit the famed Castle Church where Martin Luther famously nailed his 95 Theses in 1517. We visit the beautiful St Mary’s Church which is a UNESCO World Heritage site and the oldest church in the city. Martin Luther preached here many times and the interiors feature artwork by his good friend Lucas Cranach, who was the Elder and another Wittenberg resident.

We will also tour Luther Hall which is preserved with artifacts from Martin Luther’s life along with other important Cranach paintings. Travel to Erfurt, where Martin Luther was ordained as a priest and studied theology. Explore the Luther trail in the historical old town and visit the Augustinian Monastery where Luther served as a monk. We will be able to see his monastic quarters, including one cell furnished to look as it would have been when he lived there.

Check-in to the hotel. B/D

Day 4 – Wed, 5 Aug
ERFURT > MAINZ
(Check out in the morning)

In the morning, explore the town of Erfurt and see the local sites like the Fish Market, the Town hall and Karmer Bridge. Next see the historical St Mary’s Cathedral and St Severin. It houses the famous “Gloriosa”, the largest free-swinging medieval bell in the world with a diameter of 2.56 metres. Then continue on with the Luther trail and visit Luther memorial and the Collegium Maius where Luther lived as a student.

The group will depart Erfurt for Eisenach and visit the famous Wartburg Castle. It was the first German castle to be desig- nated a UNESCO World Heritage site and it presents an impressive overview of 1,000 years of German history. Martin Luther took refuge here from 1521 – 1522 after his excommunication. We will visit Luther’s study room in the Castle and it was here where he finished translating the New Testament into the German language in just 11 weeks.

Continue on the journey to Mainz. B/D

Day 5 – Thu, 6 Aug
MAINZ > WORMS
(Check out in the morning)

Visit the St Martin’s Cathedral (Mainz Cathedral), located near the historical center of the city of Mainz and Gutenberg Museum, home of the first printing press. The invention of the printing press enabled common people access to the Bible. Next travel to Rudesheim and explore the town before taking the Rhine river boat ride to St Goar. See the scenic view of the town and the Rhine river valley.

Travel to Worms and check-in to the hotel. B/D

Day 6 – Fri, 7 Aug
WORMS > STUTTGART

(Check out in the morning)

Visit the Luther Monument (Luther-Denkmal) which tells the to early history of the Reformation. It is also the largest Reformation monument in the world. Next, travel to the Diet of Worms (Reichstag) site, now a park, with a plaque commemorating Martin Luther’s brave stand of faith and truth. He had defended his beliefs before Emperor Charles V and refused to recant (1521). Proceed to visit the German Bible Society (TBC), which publishes the Luther Bible on behalf of the German Protestant Church. The Society is also a centre for textual research and is renowned for their expertise in biblical translation and publishing.

Travel to Stuttgart. B/D

Day 7 – Sat, 8 Aug
STUTTGART > OBERAMMERGAU

(Check out in the morning)

We will have a stop at the Metzingen Outlet Village for shopping. Visit Ulm Minister which has the highest church spire in the world and the largest Protestant church in Germany. Climb the 768 steps to the highest observation platform at 141 metres and you will be rewarded with a spectacular view.

Arrive in Oberammergau (Murnau area) and check-in to hotel. B/D

Day 8 – Sun, 9 Aug
OBERAMMERGAU

After breakfast, depart for the picturesque village of Oberammergau, widely known for its Passion Play that is performed every 10 years. This charming town is also known for its woodcarvers who have been skilled at this craft since medieval times and there are many shops that offer these wonderful carvings in a variety of sizes. Free and easy to explore the village. B/D Note: Lunch on your own

Passion Play (Part 1): 2.30-5pm

Dinner time: 5-8pm back at the hotel

Passion play (Part 2): 8-10.30pm

Day 9 – Mon, 10 Aug
OBERAMMERGAU>HOHENSCHWANGAU>MUNICH
(Check out in the morning)

Visit the beautiful Neuschwanstein Castle, the fairytale castle which is one of the most visited sights in Germany. The castle was built by order of King Ludwig II to escape public life. After his passing in 1886, the construction was paused and the fairytale castle was opened to the public. Walt Disney visited this castle and used it as inspiration for the castle of Sleeping Beauty in Disneyland. Spend the rest of the day at your leisure to explore more about Munich City (Free and easy). B/D

Day 10 – Tue, 11 Aug
After breakfast, depart for the airport.

Departure Flight: SQ327 MUC-SIN 1310-0700

Day 11 – Wed, 12 Aug

Arrive back in Singapore at 7am.

Spiritual Director
Rev. Dr Peter Poon is currently serving part-time at The Bible Society of Singapore in the Sower Institute for Biblical Discipleship (SIBD) and International Bible Experiences (IBEx). He has been involved in Walk thru the Bible Ministry since 1988. Rev. Poon has also served in four Presbyterian Churches since 1981, but is currently retired from full-time pastoral ministry. He is passionate about teaching and training as well as coaching and mentoring emerging leaders. He has also led tours to the Holy Land of Israel from way back in 1989.

Tour Information:

Date: 2 – 12 Aug 2020

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Price: ≥20pax: $5,700*

NO HIDDEN COST

Registration closes: 1 March 2020

*Terms and Conditions.
– Tour cost includes airfare, airport & fuel taxes and land package as in itinerary.
– Excludes any increase in taxes.

Note:
– The itinerary and flight schedules are subject to change without prior notice in the event of unforeseen circumstances.
– Hotel confirmations will be given 2 weeks before departure.

Tel: (65) 6304 3762 | Whatsapp: (65) 8424 7072 | Email: info@ibex.sg.

Kindly note that Bible Land Tour enquiries and payments can only be attended to and collected @Armenian Office.

Samuel Lim is a pastor at Church of Joy Singapore, and was a volunteer at Alliance of Guest Workers Outreach (AGWO), an initiative of Hope Initiative Alliance (HIA). He shares the heartwarming experiences he’s had with some of the guest workers he now calls friends.

Q: What made you decide to work with guest workers through HIA?

I started this year with just a deep hunger to serve society in any way possible. I volunteered for various organisations and charities out there when I stumbled across HIA.

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When the lockdown hit, there just seemed to be this massive hole and this great need to serve migrant workers, so I decided to invest my time there.

Q: How are you able to contribute as a volunteer with HIA AGWO?

When I first started, I didn’t know how to talk to a guest worker since I’ve never really interacted with one before. I didn’t speak the language, so there was a massive barrier. 

It required the courage to make mistakes and I think that’s something that a lot of us fear. 

But I made a decision in my heart that it’s okay to make a fool of myself, and just try anyway. And that’s what I did. I rented a car and I hit the road, and before long I was assisting Pastor Samuel Gift on the road with the everyday needs of our guest workers, talking to the guys and just befriending them. 

We went to the dorms, talked to the guys and got to know their everyday needs. A lot of relationships and friendships were forged, and we were able to help them in basic things — how to send money back to their family, if they needed food, fruits or a pillow.

We went the extra mile for them. If the food wasn’t for their palate, we were looking for the right food for them. We wanted to know about their families and their children, and for me that was just the most sincere way that I could contribute as a volunteer.

Q: What’s the most heartwarming experience you’ve had with our guest workers?

There was one guy named Rubel. I had spent a few weeks just giving him fruits, talking to him, or asking him about his family. All this time, I didn’t really know whether I was having any impact on his life. One day, when we were chatting, there was a small pause and Rubel looks up to me and says: “Hey Sam, can you not forget about me after the circuit breaker?” At that point, I realised how important the friendship was, and that for me was the most touching moment.

Q: How have donors and partners come alongside HIA to help the workers in need?

We’re so grateful to everyone who has come on board to help in various ways with their different skill sets and resources.

This was a massive mission. We didn’t know how we could do it or even see how far it’s gonna go. But because of the response of people coming in, we were able to do so many more things than we could ever imagine. So, we are deeply and sincerely thankful for all the help.

Q: Can anyone interested just volunteer with HIA AGWO?

HIA’s goal is to enable our guest workers to dream dreams again. Many of them come to Singapore with a dream in their heart, only to realise they’ll never come true. Moving forward, we’re going to have that opportunity to be able to serve them in a strategic way, through building sustainability into their lives. So if this is something that convicts you and is something that tugs at your heartstrings, we are more than happy to have you join us and build a better future for these guest workers and for Singapore. 

Ever wondered what the Bible Mission is about? Interested to know how The Bible Society of Singapore has been working with Bible Societies all over the world to bring God’s Word to the nations? Join us for a session with leaders of Bible Societies from Israel, Bangladesh, Mongolia, and Peru and hear about their experiences and challenges in their mission fields amidst COVID-19.

This is a unique opportunity for individuals and groups keen on being part of the Bible Mission to network with like-minded people and learn more about overseas holistic missions.

We still have 2 more upcoming sessions as part of our virtual series which you may join! Admission is FREE!!

• Language Tracks (Wednesday, 8 July, 8–9.30pm)
疫情时期的中国教会和华文事工
The Church in China and Chinese Ministry Amidst Adversity

• Language Tracks (Thursday, 9 July, 8–9.30pm)
Caring for the Indian Churches and Guest Workers Amidst Adversity with the Alliance of Indian Ministries and the Alliance of Guest Workers Outreach

For more details and to register visit: https://www.bible.org.sg/bss183/

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Although the outbreak of COVID-19 has resulted in the cessation of some business and services, Hope Initiative Alliance (HIA) has not stopped caring for the less fortunate—especially those who have been badly affected by the virus.  

SowCare—the charity arm of The Bible Society of Singapore—has partnered with the Alliance of Guest Workers Outreach (AGWO), a movement of Hope Initiative Alliance (HIA), to initiate a Care Meals distribution exercise to care for guest workers living in factory-converted dormitories (FCDs). We have distributed a total of 1,027,505 Care Meals and more than 1.2 million essential items (hygiene packs, medical supplies and other foodstuffs) to more than 21,000 guest workers in more than 300 dormitories. Beyond this, we are also continuing to work with the Ministry of Manpower (MOM) and the Migrant Workers’ Centre (MWC) in providing meals to guest workers who are facing repatriation. This could not have been done without our dedicated volunteers, donors and partners.  

The meal distribution exercise was initially planned as a one-day exercise on Good Friday, 10 April, to bless the guest workers. However, due to the overwhelming demand, it continued throughout the circuit breaker, and even beyond Phase One. We would like to show our heartfelt appreciation towards the MOM and MWC for having us as their core community partner in serving the guest workers and meeting their needs amidst this unprecedented global crisis.  

There were also additional distribution exercises on various occasions. On 18 April, a mask distribution exercise was organised upon the request of MOM. In total, over 110 volunteer drivers were mobilised to deliver reusable masks to 192 FCDs. On 7 May, over 300 volunteers came together to help pack and distribute Festive Care packs to over 12,000 guest workers in 260 FCDs. This distribution effort also saw the participation of many community leaders, such as—Mr Tan Chuan-Jin, Ms Joan Pereira, Ms Denise Phua and many others.  

On 9 May, there was a distribution exercise in partnership with MOM, which provided 3,000 prayer mats to guest workers in 66 dormitories. Mr Zaqy Mohammad, Minister of State for the Ministry of National Development and Ministry of Manpower, also visited the dorms during this distribution exercise. Additionally, on 23 and 24 May, the guest workers received an extra pack of foodstuffs, as well as enhanced meals. This initiative provided meals for 7,000 workers in over 110 FCDs.  

As part of efforts to engage the wider community in order to serve even more guest workers, the ‘Adopt-A-Dorm’ initiative was launched on 20 April, where 32 organisations formally committed to care for the guest workers in a sustainable manner.  

One of our volunteers, Mr Joshua Eswaran, was emotional as he remembers the unforgettable experience he had with the guest workers on the ground. “A Bangladeshi guy called me, asking for help and he said he needed food. He and his friends had not eaten for 3 days. It was very hard for me because I never expected that we would have such a case. I think it should never happen to anyone.”  

HIA would like to express our heartfelt gratitude to our volunteers who have participated in this joint national effort to care for the guest workers amidst the COVID-19 pandemic. We are thankful to each and every individual who has sacrificed their time and resources, and shared what they have to make a difference in the lives of these guest workers.  

We are thankful for our many partners, donors and volunteers who have encapsulated the ‘kampung spirit’ by coming together during these unprecedented times to lend a helping hand to our fellow brothers.  

As the nation slowly gears itself for an uncertain future, may we not forget the need to care for our neighbours amidst adversity. 

PARTNERS

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• 8M Real Estate Pte Ltd
• Aberdeen Asset Management
• Agabe Baptist Church
• Agape Christian Centre
• Ang Mo Kio Methodist Church (TRAC) 
• Apple from Our Hearts 
• Applied Materials 
• Azalea Investment Ma Azalea Investment Management
• Arie Darma Enterprises (S) Pte Ltd
• Bedok Methodist Church
• Bethestha (Bedok-Tampines) Church 
• Breadtalk 
• Bunge Asia Pte Ltd
• Calvary Baptist Church
• Cathay Photo
• CG: Branch of BBTC 
• Church of Our Saviour
• Church of Our Lady of Perpetual Succour 
• Corteva Agriscience 
• Creatives for Aid
• Credit Suisee AG
• Dalvey Estate Residents 
• Dignity Kitchen 
• Equus Design
• Faith Methodist Church
• Filos Comm Services 
• Foodbank 
• FriesLand Campina S’pore Pte Ltd 
• Gardenia Foods (S) Pte Ltd 
• Goldmine Energy Pte Ltd 
• Gong Cha 
• GP+ Co-operative Limited
• Grace Baptist Church 
• Heinemman 
• Heineken APAC
• Henderson-Dawson Constituency 
• Hong Leong Foundation 
• Illumina Corporate Foundation
• Inter-Religious Organisation, Singapore 
• Isaac Manasseh Meyer Trust Fund 
• CKTan Law Corporation 
• Kalpanna Pushcart 
• Kampong Glam CC 
• Kitchen Connectionos 
• Klook 
• Kwee Gee Pte Ltd 
• Living Sanctuary Bretheren Church
• Migrant Matters
• Majilis Ugama Islam Singapura
• Make A Difference Group
• Migrant Workers’ Centre 
• Ministry of Manpower 
• National Volunteer Philanthropy Centre 
• New Hope Community Services 
• National University of Singapore 
• Old Chang Kee 
• Paya Lebar Methodist Church
• Project Dignity 
• QiQi 
• Rabbit Carrot Gdn Pte Ltd 
• Redemption Hill Church
• Rise Against Hunger
• Riverlife Church Ltd 
• RiverLife Community Services
• Rotary Club of Singapore 
• Royal Embassy of Saudi Arabia 
• SATA CommHealth 
• SG Cares & SG United 
• Shanghai Pudong Development Bank Co., Ltd 
• Sing Thye Co 
• Singapore Buddhist Federation 
• Singapore Kindness Movement 
• Singapore Press Holdings’ Chinese Media Group
• Smyrna Assembly
• Smyasia Yeo Family Foundation 
• SowCare 
• Teekay Shipping Singapore Pte Ltd
• Temasek Foundation
• Texel Asia Pte Ltd
• The Bangladesh Embassy in Singapore
• The Methodist Church 
• Thong Hai Pte Ltd 
• TohTonKu (S) Pte Ltd 
• TSL Holdings 
• Unique Marketing
• Vectra One Ltd
• Wesley Methodist Church 
• YHS (Singapore) Pte Ltd 
• Yikowei Pte Ltd
• Yio Chu Kang Chapel 
• YMCA of Singapore 

Number of Volunteers: 609

Formed with the mission of making the Word of God known to all, The Bible Society of Singapore (BSS) will commemorate 183 years of furthering the Bible Mission this 2020. In commemoration of 183 years of missional work, BSS will be organising a 3-part virtual series in lieu of the annual Bible Mission Banquet.

In commemoration of 183 years of furthering the Bible Mission this 2020, we will be kicking off with our inaugural virtual session on the topic of ‘Faith Conversations on Servant Leadership’.

Mr Tan Chuan-Jin, The Speaker of Parliament will be speaking on the topics of Leadership, Community Service, Bible and Faith, alongside Pastors and Christian Leaders during the virtual session.

We still have 3 more upcoming sessions as part of our virtual series which you may join! Admission is FREE!!

• Global Missions Track (Thursday, 2 July, 8–9.30pm) A Multitude of Nations, One Bible Mission with General Secretaries of sister Bible Societies

• Language Tracks (Wednesday, 8 July, 8–9.30pm)
疫情时期的中国教会和华文事工
The Church in China and Chinese Ministry Amidst Adversity

• Language Tracks (Thursday, 9 July, 8–9.30pm)
Caring for the Indian Churches and Guest Workers Amidst Adversity with the Alliance of Indian Ministries and the Alliance of Guest Workers Outreach

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