The war in Ukraine has caused immense human displacement on a staggering scale. Over 11 million Ukrainians, representing nearly one-third (or one-fourth) of the country’s pre-war population, have been forced to flee their homes since the start of the full-scale Russian invasion in February 2022. As theological educators guiding future Christian leaders and church ministers, we chose to grapple with the theological and practical implications of ministering to those enduring grief and hardship in this time of ongoing turmoil.
How can we ignore them, their needs, and their “situations because of the conflict” and “focus on your primary calling” because, “as Christ said – For ye have the poor with you always, and whensoever ye will ye may do them good: but me ye have not always.” (Mark 14:7)?
How can we ignore that so many of our siblings, cousins, relatives, friends, colleagues, students, and faculty serve at the front lines daily, risking and laying their lives for us? When they ask for help in so many areas daily, should we say, “Depart in peace, be ye warmed and filled” (Jam 2:16)?
Every single day, we have at least 1-3 funerals in our cities and towns. The number of widows and orphans grows every single day. Most of them can hardly survive. When they knock on our doors, should we tell them, “Trouble me not: the door is now shut, and my children are with me in bed; I cannot rise and give thee.” (Lk 11:7)?
More than 6.2 million refugees from Ukraine have fled abroad (to the EU and other countries), while another 4.8 million are internally displaced within their homeland. Behind these numbers are individuals and families whose lives have been upended by violence and loss, brokenness and fear. Every day, funerals blanket our towns for soldiers killed at the front and civilians lost to bombardment and attack. The ranks of widows, orphans, and traumatized survivors every single day multiply without respite. Over a quarter of the Ukrainian population have become displaced people seeking shelter, sustenance and meaning after having their worlds turned upside down.
How do we reconcile our theological educational mission with the urgent needs facing Ukrainian society today? As theological educators, how do we justify a narrow focus on training Christian leaders and church ministers without working to alleviate the suffering around us directly? With so much anguish demanding an urgent response, of what value are theological and spiritual teachings separated from tangible action and guidance?
As in the Book of Nehemiah, the moment calls those carrying the bricks of progress to have a sword at their sides as well – binding faith to work in service of embattled communities. “They which built on the wall, and they that bore burdens, with those that laded, everyone with one of his hands wrought in the work, and with the other hand held a weapon. For the builders, every one had his sword girded by his side, and so built…” (Neh 4:17-18).
We carry a laying trowel in our left hand to restore theological education and advance Christian leaders and church ministers, to rebuild the temples of the Holy Spirit within the souls with broken windows and walls… And, we carry in our right hand our swords of ministry to serve suffering people in our country and nation, to share the Hope with them not only with words (even holy words) but with works (even when you get literally and figuratively dirty in so many senses because of your engagement)…
“Even so faith, if it hath not works, is dead, being alone.” (Jam 2:17). I firmly believe that this is true about advancing Christian leaders and church ministers: EVEN SO THEOLOGICAL EDUCATION IF IT HAS MOSTLY WORDS, BUT NOT WORKS, IS DEAD BEING ALONE… It is not so much about current and future outcomes and output (which are fundamentally essential). It is about the missional presence of theological educators with the refugees and IDPs, widows and orphans, broken and lost people HERE AND NOW in their lives…
Our theological educational mission cannot be passive or detached from conditions on the ground, here and now in Ukraine during the ongoing full-scale war. Christian leadership and church ministry are hollow unless rooted in empathy, mercy, and shared sacrifice alongside those enduring the crucible of the war. Theological education must have works to animate and apply its teachings, translating creed into concrete consolation and hope for displaced souls in their hour of need. We must model what it means to be present with those hurting and provide our students the training and opportunities to extend practical spiritual support while developing their pastoral and ministerial capacities.
Finally, during the two years of war, I heard a common refrain from many who left Ukraine: “Only the Lord protects me and my family – I do not need to thank the soldiers and volunteers.” Yet practically every one of them uttering such words has fled Ukraine for the relative security of Western nations with strong armies and economies – often choosing countries with nuclear deterrents. I do not condemn them for leaving; we all have different abilities to meet our pain and fear… But I am still so frustrated with their attitude toward those who lay their lives for their lives…
This dichotomy also reveals a complex theological tension. On one hand, faith provides many with deep spiritual conviction that God alone shields them from harm. Yet their migration patterns expose an underlying doubt or hedge against solely divine protection. Otherwise, they would stay and practice their firm trust in the Lord. By seeking refuge in stable, militarily robust nations, they vote with their feet to supplement heavenly guardianship with earthly security guarantees…
Rather than simplistic pronouncements about the supremacy of divine deliverance, the war demands more “nuanced” theological reflection. If one genuinely believes God alone protects amid the fires of war, seeking asylum abroad betrays a lack of absolute trust in Him. At a minimum, gratitude is due to soldiers and volunteers risking their lives and countries pledging military defense of Ukraine’s cause. A holistic theology of protection would encompass human efforts in partnership with God’s grace and mercy…
As Christian leaders and theological educators, we must grapple with hard spiritual questions bared by the war’s upheaval of lives and assumptions. Pat declarations cannot and will never resolve the tension between proclaiming unassailable faith in divine control and tacitly acknowledging human implements of Providence… By examining our own behavior and assessments of risk and refuge, we can gain insight into the interplay of spiritual belief and mortal doubts that visits every our soul touched by the scourge of the ongoing war. And through deeper understanding, perhaps guide those who feel abandoned by God toward renewed trust in times of unprecedented trial…
During Ukraine’s interminable trial by fire, the scope of our Mission as theological educators expands beyond graduation to meet the real-time demands of guiding communities together with local churches through overwhelming loss. Only then can we, theological educators, fulfill our duty to develop Christian leaders and church ministers equipped to shine the light of meaning into the darkness that war trails in its wake. Our calling compels us not to “focus only on your classes,” but to affirm through word and deed the power of faith to heal and sustain the displaced and anguished among us. Peace be with you and we wish you Blessed Sunday ❤
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Taras M. Dyatlik, Ukraine (Kyiv, Odesa, Zaporizhia)
690th day of the ongoing full-scale Russian war against Ukraine
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