Theological Institutional Movement: United Theological College (UTC)

Historical Background:

Since its inception in 1956, the college has grown to be the epicentre of
inter-denominational theological education. The college recognizes and values the
different traditions of worship and doctrines of the participating churches and
believes that individuals and communities can be transformed through the witness
of a united church of Jesus Christ. In the framework of ecumenism and Christian
unity, matters related to doctrinal and liturgical issues, the interpretation of the
Bible, social thought and social action of different Christian communities are studied
and discussed. Despite their different doctrinal approaches, a strong ecumenical
awareness within the church drives them to train their pastors at this ecumenical
process.1

Ecumenical Dialogue:

Inter-church relations among students of different denominations

Church, Society, Development concerns

Twenty-one years ago the faculty undertook an effort to rethink the programmes of
theological studies being conducted at UTC. For which a study was undertaken of
graduates who had received the College diploma during the previous 30 years,
1940-1069. Their main focus was upon finding how they evaluated their training in
relation to needs and priority in ministry. Recurring theme in their reply was a
proverbial gap between theological studies and pastoral ministry. This gap was
perceived as rooted in the irrelevancy of much of their training.2

Several faculty members felt the urgent need for substantial reform and changes in

theological training. One result was the introduction of a course on “Society in

India”. it was the first time for any theological college in India to undertake a

1 Robert Matiliti, Studia Historiae Ecclesiasticae, Vol. 35 suppl.1 Pretoria Dec. 2009.
2 Hunter P. Mabry, “The Church, Society and Development Concerns at U.T.C: A Background Statement,” BTF,
Vol.XXIII, No.2, June (1991): 13
systematic and critical study as a part of their theological studies. another result was
the establishment of a diploma programme in social research. The college arranged a
Consultation on Social Research early in 1982 with the conviction that God in Christ
is at work in the world for the transformation of persons and societies. Motive is to
equip persons with critical theological perspectives on society, to help them to
acquire skills to analyse and interpret the processes of social change, and thereby to
develop effective strategies and realistic programmes for desired social
transformation. To develop exposure programmes In order that the theological
graduates be able to cope with such powerful forces, it would be necessary that they
be equipped with conceptual tools and practical skills which would enable them to
not only provide ministry within their church community but also be able to make a
constructive contribution to the development of the wider community and the
nation.3

Two significant developments followed. The first was the establishment in 1986 of
a department of Church and society. And the second significant outcome of these
deliberations was the recruitment onto the faculty of a fully-trained Indian
sociologist.

With the establishment of the Department of Church and Society, all BD students re
required to complete four courses.

1) an introductory orientation to field research to sensitize the students to the

systematic study of Indian Society. BD 1

2) A course on “Church and Society”to help the students comprehend the

structures and dynamics of Indian Society, the situation of the Church in this context,
and how these mutually influence each other. BD 2

3) A “Programme on Development Orientation”to help the students acquire an

overall perspective, conceptual tools and practical skills for linking their ministry in
the churches with development concerns. BD 3

3 Hunter P. Mabry, “The Church, Society and Development Concerns at U.T.C: A Background Statement,” BTF,
Vol.XXIII, No.2, June (1991): 13-15.
4) An elective course during their final year“The Church and Social Change” which

seeks to help equip students for functioning as change agents in society by helping
them to comprehend basic principles and strategies of social change and to develop
skills in the analysis of social problems and application of appropriate change
strategies. BD 4

In addition, the BD students are required to participate in two field exposures in

addition to the ongoing Field Education involvements:

1) During the summer between BD I and BD II students are expected to spend two
weeks in a study of their home locality, the relationship between the church and the
larger community in that locality, and to engage in theological reflection upon these
and

2) In January of their BD II year students are expected to spend approximately two

weeks in an actual development project, become familiar with its work, participate
in its activities to the extent possible, engage in a study of the development project,

the locality in which it is located, how the project’s work relates to needs in that

area, and to engage in theological reflection upon these in their reports and in
seminars after their return to the College. Further, the increasing energy crisis has

led to the identification of “Development and Energy for the people” as the focus

for a major research project during 1990-1991.

Three weekend conferences have been held on development themes; (17)

Diversity in their understandings led the faculty to select “Development and

Training for Christian Ministry”as the theme for the Pre-Council Seminar. (18)

Development and social action

Establishment of a Department of Church and Society (19)

Basis of CHristian social action

Theological Education and the Church

Two sessions was about affirming theological education, emphasizing the

importance of theological education yesterday and today to contextualize
theological education.4

Challenges and Prospects

K.C Abraham addresses that the Church is a powerful structure called by God which
has served through the ages. Unfortunately in India the distance between the
theological college and the church is growing rapidly. The problem is that
theologians tend to create theology which is not understood by the laity, and
although the laity respect the theologians, the distance is still maintained. The
perquisite is to know the priorities of both the theologians and the church. The

former is interested in various theologians based on such subjects as Dalit’s,

Women, Tribals and Ecology, the latter is concerned about administration, land,
offices, corruption and elections.

Some issues:

1) properties: the Church leaders are interested in properties whereas there is no

such reflection on this by the (50) theologians, though much is written on ecological
issues, climate change, and sustainability of land and resources.

2) Power: institutional power is owned by the Bishops, not by the laity nor clergy.

Theologians don’t have access to power. Very few are interested in theology. They

look at the church as a mission and some believe that one can have mission without
theology. While theologians are interested in mission they also look at the church as
divine institution.

Today power means to serve .Abraham affirmed that a leader is the one who serves;

authority is understood differently, contrary to today’s understanding as a

dominating power, which has become the pattern of the church.

4Nalini Arles, “The United Theological College,” Masihi Sevak: Journal of Christian Ministry, ed. Dexter S.
Maben, Vol. XXXVIII No.2 Dec, 2013): 47-59.
Today, Churches maybe divided into two types:

1) establishment oriented church focusing on erecting of buildings and exercising a

lot of power. In India the church has contributed to a new ecclesial church the

“litigant church” where the liturgy is more of ligation.

2) Charismatic groups comprising mostly of the regular church members. Their

orientation is more non-political and other worldly.

KC Abraham affirms that our theology must meet needs of the differently abled and
the mentally challenged as well. Also understand the struggles of the people and
bring them out of it. He strongly believes and hopes that there will be an emerging
Church without property, structures, hierarchy and all that goes with it such as
power, money, patriarchy, and hegemony. The new Church would be ones where
people will gather to worship God. 52

Dr. Jesurathnam in his paper“Bible, Context and the INterpreter: Re-reading Psalm

22 with Dalit CHristian Communities in India”, highlighted that 70% of the Christian

CHurch in Indian Church are Dalits. also proposes challenges such as

1) the hermeneutical principle is to bring a counter culture against the oppresive

caste culture.

2) To question the dominant traditions of hindu philosophy and CHristian theology

ehich maintains the status quo to keep the dalits oppressed. He believes that an
authentic Dalit CHristian reflection of Psalm 22 will not only refute this idea of
subjugation, but bring liberation to the Dalits. 53-54.

Dalit Gnanasekaran challenged the students to take risks in mission and warned that
people desire to remain in safe, comfort zones which become stagnant states or
static zones.