KINGDOM COME

2011-12-27T02:33:00.000-08:00

Market Fundamentalism: Societal Impact & Pastoral Implications

2010-09-03T20:14:00.000-07:00

Trade and Commerce, termed in general Market, has been a major thrust for the overall development of Globalisation. While Market in general has played an important role in the progress of the society, the present economic ideology pursued by the market, being capitalistic in nature, overlooks stable growth and development ‘for all’. Hence, economists have addressed this market ideology as “Market Fundamentalism.” The endeavour of this essay would be to address the challenges MF has on developing nations; with special reference to the poor, and its implications for Pastoral Care and Counseling. This concern stems from the fact that, though free market economy has almost come to stay, “liberalisation of the international economy and the deregulation of domestic economies have had serious effects in Asia and in the emerging financial markets, leading to economic crisis, unemployment and impoverishment.”

1. MARKET FUNDAMENTALISM
The term “Fundamentalism, is a complex phenomenon” . One of the main features of fundamentalism is the “reference to a holy text that is considered infallible and inaccessible to critical interpretation. Fundamentalists do not only express their faith in their holy text, but also [engage] in their own capacity to understand its contents and apply it to themselves, and to others.” Fundamentalists, whether political, economic, cultural, ecological or religious, “do not allow their beliefs to be questioned.”
Applying this observation to MF; it “refers to an ideology that places an almost religious faith in the workings of the free market. The cornerstone of this philosophy...is the belief that the pursuit of private interest through unregulated markets is all we need to promote the public good, because markets inevitably create efficiency, growth and stability.” The presupposition that “markets by themselves work efficiently and are self-adjusting” Economist Joseph Stiglitz states, “neglects the fact that markets work poorly when institutions are weak and economic information is not widely available.” Stiglitz's theorizing about these issues earned him the Nobel Prize in 2001.
Meanwhile Arbuckle assert that “contained in the fundamentalist mythology of the neo-capitalist culture is the Social Darwinist assumption that the poor are poor through their own fault and that the rich have a fundamental right to become richer....Welfare services only make poverty worse and reduce the incomes of the wealthy, so they must be reduced.” These fundamentalistic outlooks of the economy necessitate both a critique and the need to draw implication for pastoral ministry.

2. THE IMPACT OF MARKET FUNDAMENTALISM
It would be unfair to state that India has not gained from the resurgence of economic policies. As Stiglitz states, “some countries have benefited enormously from globalization, even some countries in the developing world.” Yet, this essay postulates that though MF has been optimistic about; development, transformation of social life and empowerment of the poor, the impact of “free-market theology has been devastating...and [has] made the world more vulnerable,” especially in the developing countries.

2.1 Development
In case free market economy speculates development, then according to Sen, “development requires the removal of major sources of unfreedom: poverty as well as tyranny, poor economic opportunities as well as systematic social deprivation, neglect of public facilities as well as intolerance or over activity of repressive states.” But “despite unprecedented increase of overall opulence, the contemporary world denies elementary freedom to vast numbers-perhaps even the majority-of people.” Not only is there is so much inequality in development, MF has also weakened States freedom to monitor development. Sociologist T.K.Oommen states that such policies have “restructured government institutions, dismantling the developmental bureaucracy and de-emphasising states participation in economic activities.” Therefore the “state is increasingly compelled to share its sovereignty...this is evident from the success with which WB, IMF, the WTO and such other agencies can impose their conditionalities on the Indian State.”

For the deprived, development is a misnomer; rather it’s seen as displacement. Except for the social activist and the NGO’s very little effort has been taken to highlight the injustice of development-induced IDP’s. It was only in 1994 that the Indian government admitted that “ten million people displaced by dams, mines, deforestation and other development projects were still ‘awaiting rehabilitation.” Roy shares that “of the tens of millions of IDP’s...- refugees of India's "progress"- the great majority are tribal people... Over the past five years or so, the governments of Chhattisgarh, Jharkhand, Orissa and West Bengal have signed hundreds of MOUs – all of them secret – with corporate houses worth several billion dollars... In order for the MOUs to translate into real money, tribal people must be moved.” So, social activist insist that “industrial development through Special Economic Zones would need special vigil across the country as this type of economic growth [is] not ‘inclusive’.” While a progressive government in India which had “championed ‘India Shining,’ was voted out,” the increase in the number of poor farmers, rural labourers, urban unemployed, slum-dwellers refugees, street children, ironically reflects a growing darkness; consequences of MF which governments and such policies undermine.

2.2 Social Life
Civil unrest and protracted wars are termed as the ‘internal security threats’ in India. But hardly does one recognise that these unrests are signs of struggles for survival. Social instability “revealed by ongoing wars, ethnic conflict, fundamentalist attitudes...large-scale disruption of communities...reflect a lack of global leadership and a failure to achieve basic human rights for more people in the world.” It is deplorable that the State is even prepared to battle for “multinational corporations on the prowl for 'sweetheart deals' that yield enormous profits” ; a battle “against the poor who dare to question their lot instead of accepting the crumbs that are flung at them” and “simply because [they] refuse to vacate their land and homes.”

One cannot also ignore, with the onslaught of MF, other issues that affect the society, be it “cultural invasion and assimilation and the disappearance of original local practices and cultures, large scale migration and ‘brain drain’ from developing countries leading to the loss of local sufficiency and continuing dependence on developed nations.” Isn’t it true that these “vested interests colour the way one would want to see the world and the ‘reality’ we believe we have to deal with.” Indeed, private interests have seldom had public good at heart.

The advent of liberalisation has affected families too. Family Therapist Shobha Pais, states that ‘modern life-styles, changing professional and personal expectations are impacting relationships of marriage and commitment, divorce rates are increasing especially in cities, inter-generational relationships get strained, and teenage pregnancies are reaching an all-time high along with increase of teenage abortion.’ India is no more new to live-in relationships and single parenthood; seen as outcome of the influences and pressures of MF.

Disparity of social life is moreover seen when an affluent generation of families live side by side with those who “struggle to meet the basic needs and their failures continue to diminish the joy of living in family context.” Many members of the family are therefore being abused for gain (e.g. child labour) and stories abound of families’ suicide because of their inability to live satisfactorily. Suicide, “as studies according to Emil Durkheim had shown, is the product of the anomie and alienation caused by modern urban living.” An affluent society, that’s not guided, gives little priority to those in the same community who struggle for dire needs.

2.3 Poor
The poor pay the consequence of all fundamentalistic issues. The displaced find little space as they move to cities for survival. The growing slums in India is a “logical outcome of the capitalistic path of development....While greatly contributing to the national economy and the wealth of the rich by cheap labour, the slum dwellers are victims of low wages...The city, up to a point, is able to absorb them as cheap labour, but is not built to accommodate them.” Zeki Ergas summarises the crucial and negative social implications MF has on the poor;

“a) the privatisation of essential services- such as, water, electricity, health, education, transportation and telecommunications - and the suppression of state subsidies that make them affordable for poor people; b) the reduction (if not the complete elimination) of budgetary deficits as a prerequisite for IMF or WB loans- because controlling inflation and achieving a stable and convertible national currency are judged to be more important than the alleviation of poverty; and c) the lack of protection of poor farmers (for example,100,000 Indian farmers have committed suicide in the last ten to fifteen years) and of ‘infant’ industries.”

No wonder, a UN 2008 report on India expressed concern that “high levels of poverty as well as serious food insecurity and shortages persist in the country, disproportionately affecting the population living in the poorer states and in rural areas.” Fundamentalistic claims -that pursuit of private interest through unregulated markets is all we need to promote the public good- has overlooked the poor, and has been evidently critiqued worldwide.

Have Christians ignored these concerns? Raja Chelliah urges that “Christians with like-minded people have to explain to the population at large when they have been taken for a ride...and that there is a large role for the State to supplement the market economy to make it more pro-community, pro-poor and to mitigate the possible damage it can do to the fabric of society as well as to natural resources. These contexts do necessitate implications for pastoral ministry.

3. IMPLICATIONS FOR PASTORAL MINISTRY
John Cobb, a theologian who reflects remarkably on Economics, addresses “economism as the first truly successful world religion,” whereby he means “that which organizes the whole of life and thought around a single vision or commitment.” Concerned about the silence of the church in the face of economism, he asks why the church has not recognized “the most powerful and successful idolatry of all time.” PCC cannot turn a blind eye to this idolatrous economic policy, for “it is not enough to relieve the symptoms of injustice, but also...prophetically and courageously point out the root causes that give rise to these injustices.” Pastoral ministry also needs to educate, empower, nurture, liberate and even compassionately resist systems which are sinful. In drawing implications for PCC, this essay would limit itself to the following three areas;

3.1 Pastoral Care and Counseling Redefined
On may wonder, what relation PCC has with issues related to economics. The traditional definition of the practice of PCC by Clebsch and Jaekle as "helping acts done by representative [religious] persons, directed toward the healing, sustaining, guiding, and reconciling of troubled persons whose troubles arise in the context of ultimate meanings and concerns” has been criticised as “implicitly individualistic in its focus; that that it emphasises helping persons rather than group or communities.” This holds true from an Indian perspective because people “exist in cultures that contain complex, extended family systems, and there is considerable emphasis on the importance of the interconnections between family members” and the larger communities. Pattison advocates a model of pastoral care that he calls effective, by paying “close attention to people, the human situation and the world in which we live”

Extending it further from families and communities, LaMothe states that “pastoral reflection, responsibility, and practice should not...avoid national political and economic policies that have consequences for people within and outside our communities.” Meanwhile, McLemore suggests “four new dimensions need to be added to Clebsch and Jaekle’s definition...to more fully reflect this growing awareness; the justice-related aspects of compassionate resistance, empowerment, nurturance and liberation.” It’s therefore pertinent that conventional understanding of pastoral counselling be reworked incorporating socio-political and economic dimensions, whereby, PCC involves in the life of “communities of people willing to love and care for their world and to challenge those who would exploit rather than care.”

3.2 Preparing an Involving Church
The Kingdom of God is the basis of the Church’s involvement in Communities. Since “the Kingdom of God is both present and future, both societal and individual, both physical and spiritual,” René Padilla shares that “eschatology is not an encouragement to escape into the distant future, but an incentive ‘to infuse the world with hope, for both this age and the next...this means that we must...respond to immediate human needs, and press for social transformation.” If pastoral care is to be seen as an agent of hope within the context of the Kingdom of God, the Church needs to be prepared for the same.

It is imperative, therefore, that pastoral reflection, responsibility, and practice should “discuss and confront (or not) moral issues, and in how we organize ourselves to care for people within and outside the congregation.” A prophetic pastoral ministry is therefore equipping the community by ‘sermons that challenge one’s pride, greed, and sense of entitlement, by discussing how the sufferings and needs of the wider communities are related to or the result of larger societal, political, and economic policies?’ Such discussions need to be also translated into action wherein the Church would “engage in healing of the wounds that (people) experience from the stress of modern life in the global economy. They must also engage in challenging the systems of power so that people will identify with the liberation struggles of the world’s people.” Rensburg states that only an active engagement ‘will empower and motivate the church to become a partner with poor communities to strategise joint efforts in combating a common enemy. In turn the church needs to also address its restless pursuit of wealth and luxury; the destructive forces of a consumer’s mentality should be exchanged for a sober Christian lifestyle.’

3.3 Empowering the Poor and Guiding the Families
Pastoral ministry in empowering the poor primarily needs to address the apathy both Church and the Nation has towards the poor. Varma states that “Indians are generally incredibly self-obsessed, wrapped in their personal world of loss or gain to the exclusion of anything else.” In international meets where countries like India seek “benefits of trade to poorer countries,” it is observed that “the same governments have a lamentable record on poverty reduction” at home.

Also PCC that facilitates healing and reconciliation for poor should recognise that “health is also a development issue, seeking liberation of the socially and economically marginalized.” Therefore the need is to “restore the ‘broken’ esteem of this discriminated people” and as counselors “recognise and affirm in word and action the spiritual foundation to self-worth.” Developing a sense of self worth and empowerment requisites perseverance as “attempts to break the shackles of poverty [when] perpetually unsuccessful, the prisoners of poverty become reluctant to keep their hope alive. This leads to an unwillingness to be encouraged or to participate in efforts to alleviate the effects of poverty. The result is an alarming complacency that could easily lead to fatalism and a perception of 'born to be poor'.” PCC needs to help them realise that rather than any fatalistic explanations, there are other dimensions of the society that is intrinsically the reason for their predicament. Therefore in empowering them, counseling “must be integral and address the whole person- psychological, social, spiritual, and economic.”

While ministering to families and communities in Asian contexts, PCC needs to take note that “Asian cultures are shame oriented cultures.” Therefore “therapeutic intervention should be delivered in a way that does not challenge the integrity of individuals and families or cause them to lose face in their families or communities.” While the Indian family cohesive system help’s in prevailing over difficulties, pastoral counselors should also prepare the Church to “give priority to those families in our communities who are most in need, who are fragmented and literally falling apart.... [because they] cannot function independently in our society [and] are directly affected by any fiscal downturn.” The Church cannot but be a supportive community both within and to others whereby it bridges the gap, the anomie and the alienation that is prevalent in today’s market ridden society.

In conclusion, this essay has taken an effort to substantiate that the present economic ideology which posits itself as resourcefully efficient for the global wellbeing, has failed miserably as it is not guided on the basis of social concerns and national priorities. Rather, efforts for development, transformation of social life or empowerment of the poor, has been disturbing and made the world more susceptible to economic crisis. Market Fundamentalism therefore matters for pastoral critique with implications because “in a society where the gap between rich and the poor continues to widen with enormous adverse consequences for poor in terms of their health and well being the need for socio-politically aware and committed pastoral care has never been greater.” PCC cannot also afford to be individualistic in its approach; rather it needs to be passionately involved in healing and empowering communities affected by forces that are fundamentalistic in origin.

ACRONYMS

IDB: Internally Displaced People
IMF: International Monetary Fund.
MF: Market Fundamentalism
NGO: Non-Governmental Organisation
PCC: Pastoral Care and Counseling.
UN: United Nations
WB: World Bank
WTO: World Trade Organisation
UN: United Nations
MoU: Memorandum of Understanding

BIBLIOGRAPHY
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Benatar, SR. “Moral Imagination: The Missing Component in Global Health.” PLoS Med 2/12 (2005): e400. doi:10.1371/journal.pmed.0020400.
Bower, Joseph L. “The Future of Market Capitalism Introduction.” Harvard Business School Summit Report (2008):18.
Carson, David K. Sachin Jain and Sylvia Ramirez. “Counseling and Family Therapy in India: Evolving Professions in a Rapidly Developing Nation.” International Journal for the Advancement of Counselling 31/ 1(2009).
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Guha, Ramachandra. India after Gandhi. Noida: Picador 2008.
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LaMothe, Ryan. “Empire Matters: Implications for Pastoral Care.” The Journal of Pastoral Care & Counseling 61(2007): 422.
Mark Cooper and Barbara Roper, "Reform of Financial Markets." Consumer Federation of America 4(2009): 5.
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Mohandas, Siddharth. “Market Fundamentalism: A review of Joseph Stiglitz’s Globalization and Its Discontents.” Council on Foreign Relations (2002): 1-2.
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Padilla, René. “Integral Mission and its Historical Development.” In Justice, Mercy and Humility edited by Tim Chester. Bucks: Paternoster, 2002.
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Kindom of God

2010-08-25T20:34:00.000-07:00

The Kingdom of God is the basis of the Church’s involvement in Communities. Since “the Kingdom of God is both present and future, both societal and individual, both physical and spiritual,” René Padilla shares that “eschatology is not an encouragement to escape into the distant future, but an incentive ‘to infuse the world with hope, for both this age and the next...this means that we must...respond to immediate human needs, and press for social transformation.”

2010-05-07T03:02:00.000-07:00

UBS

2010-05-07T02:59:00.000-07:00

AN OPEN MIND

2010-02-18T05:12:00.000-08:00

This reflection comes out of the excitement I had in allowing my mind to get rattled and in allowing it to think out of the mundane. I just stepped out of the Seminar UBS had arranged with The Faraday Institute of Science and Religion. I told myself and also sort of helped my associates to be open-minded on the whole approach on “Creation or Evolution---Do we have to Choose?”

Earlier the question was to choose either one i.e. to take stand for one. But now well meaning Christian Scientist ( for that matter some who are the best in the world) are enabling us to peep into this whole world of scientific developments and then try to make us understand / realise that "the need is for many types of explanations to do justice to the complex phenomenon". In other words the guidance is to look at the Scientific model along with the Ethical, Aesthetic and Theological models; complementary models to give explanations to issues regarding ‘Life.’ (I am not quoting but reflecting on the thoughts we had over here)

So they say, rather than a choosing one, we could see it as complementary models. In this whole process God is definitely not Transcendent, but very Immanent in His Trinitarian being.

My mind had been closed to the whole study of Evolutionary process and I must admit that it was more for the sake of Guarding God (What a foolish statement) than get to the crux of analysing and critically reflecting the findings of the scientific world. I look at some of the new information/learning’s like;

· The whole aspect of understanding science not in its content alone but bringing History into Science and therefore learning from perspective.

· The very fact that God has not just created a small dwelling place called 'earth' but a host of other space- gives room for nuclear reactions to happen.

· The fact that Evolutionary theory can be a paradigm for the explanation as well a link to a world of data is interesting.

· The very fact that matter is reproducible and therefore open for investigation unlocks room for development.

· And that even today species in isolation have potential over time to form new species which will never breed with its original......

The list goes on. So what do we do? The easiest for me would be to dump the whole questions and get back to my comfort zone. But for a university movement like ours to be in a comfort zone I may to have to leave this ministry and get to some groups who will not raise these issues.

Rather today (for some places) or tomorrow (for other cities) as staff we are bound to respond to such questions. The questions will not be on either evolution or creation, but “when well meaning Evangelical scholars opine on the Bio-logos (Theistic Evolution), what is our stand?” So rather than spending our time doing what other movements or organisations can do, as a movement involved among the intelligentsia of our society, let us not evade such questions we need to think, articulate, be open, learn, ask questions; let’s box ourselves out of the boxes. In this way we would formulate theology and become a movement that is relevant to our context.

Three questions that I have in my mind that I would love to hear from the Faraday people and surely our own group:

1. In this whole of Creation & Evolution as complimentary models, how do we account for the fall and redemption?

2. Does evolution go into future (reflecting in the light of the second coming)?

3. Is the whole human race the offspring of Homo divinus?

My desire is to grow not blindly, but to grow knowing the truth. And I believe our Sovereign Lord will guide us as we encounter these twists and turns of life. Let us be open-minded.

We are doing fine and His Grace has been amazingly refreshing in this break.

UBS

2/2010

CASTE AMONG CHRISTIANS

2009-07-14T23:03:00.001-07:00

Introduction

On the 22nd May 1936, eighty representatives of the depressed class also referred as untouchables met in Lucknow. An important decision they arrived at wholeheartedly was that they would sever their connection with Hinduism and join another religion which gave them worth and dignity. Though there was no decision as to which religion they would embrace, among the many choices Christianity was not very much favoured. The reason is reflected in the question raised by Dr B.R. Ambedkar to Dr. Stanley Jones “If you Christians had succeeded in wholly wiping out caste distinction we should turn towards you, but you have not done it particularly in South India”[1]

This episode reveals a lot of issues yet to be answered both by our country India and the Indian Church with regards to Caste and its derogative distinctions. The political acceptance of their equality with the rest of the Indian population by the Indian Constitution has not even to this day removed the stigma inflicted on them by the rituals practices and traditions of Hinduism. So when they seek a way out; sadly the Indian church does not appeal to them though ‘The Bible’ also shares unambiguously that there is “no longer a Jew or a Greek, a slave or a free person, a male or a female, because all of you are one in Christ Jesus” (Gal 3:28).

The scope of this paper sums from a premise that in the prevailing social stratification of Indian, where people are divided on caste lines and has its own forms of suppression, the Indian Church which declares itself as ‘One community’ without any distinctions is still caste ridden. Thus we would be looking into the Caste situation in India and its discrimination in the church and some reason why the depressed caste continues to be oppressed and does not get liberated of this evil. Some better ways of response is also reflected.

1. Definition with Implication:

1.1 Caste

Caste from the Indian traditional context is defined as “stratified systems in which each segment has its identity with a common name, origin and strictly specified inter group relations. Each group is endogamous, traditionally following an occupation and enjoying a particular position in the social hierarchy, built around the opposition of purity and pollution. The groups are usually localised, but keep social distance between them”[2]

This implies that “caste provided each individual from birth with a fixed milieu (setting) from which neither wealth nor poverty, success nor disaster could remove him. It controlled his behaviours and contacts and even his choice of marriage”[3].

Caste from the Religio-Philosophical principles: Rig Veda says that “God created the four varna’s thus; The Brahmins (teachers/priests) from his head, the Kshatriya (warriors) from his arms, the Vaishya (commoners) from his thighs and the Sudras (servants) from his feet” (Rig Veda X, 90, 11-12). A last group, the out-castes or untouchables were outside this system.

“The first three classes were twice born and are given the sacred thread when initiated into society. Traditionally they were viewed as superior human beings compared to the Sudras”[4].The legislation therefore prescribed the rulers to establish the four varna’s in newly conquered territories and subdue the conquered to the ranks of chandalas or out-castes (Manu Bhashya II,23).The Bhagavad-Gita also sanctified the caste system by differentiating people according to their guna and karma. So the present life is seen as an accomplishment / punishment of the deeds done in past life-one’s Karma. There is no undoing of the past and little one can do of the present miseries as it reflects the past. Therefore based on a better dharma in the present without revolt, a better deal is promised for the next life! Caste is cemented by the Karma-Dharma theory.

1.2 Church

The Church is defined in the Bible metaphorically as the Body of Christ. (Eph 4:12 & Col 1:24). Here Christ is the Head (Mind, Thought, Will) and each members part of that One Body or Church as members of one another (1Cor 1:12-31). A body liberated from the bondages of evil and reconciled as a new community under Christ’s headship. In this context Paul says we are all baptised by one Spirit into one body-whether Jew or Greek, slave or free-we are all given the one Spirit to drink (participate). (vs.13). Paul also states of the Church where “Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ through the Gospel” (Eph 3:6).

This makes the Church an inclusive community based on the Love, Mercy and Grace of God meant not for just the Jews but for all humankind[5]. “The very definition of Church is at stake if it is not a place where expression of reconciliation between man and God, and man and man is not visible”[6].

2. Caste Discrimination & Agitation (A Historical Perspective)

The Vedas speak about the battles between Aryan and a group of people named das or Dasys and other ethnic groups. Such ethnic groups are described as, “black beings inhabiting in mountains probably representing aboriginal inhabitants of India” [7]. These people were the excluded people from the Vedic religion and its Brahmin led community. They were subdued and they “lost in the struggle for economic and cultural development in the Brahmin led civilization”[8] Since this discrimination was legitimised by religion, those who were taken captive have either succumbed to their fate or revolted for liberation.

Larger population in India consist of the Outcastes. The two groups considered as outcasts were traditionally known as untouchables and tribals. Though the Indian constitution abolished untouchability and Ghandiji in order to affirm such people an equal status called them Harijans (children of god) in reality nothing much has changed. “Untouchables objected to this term because it smacked of patronage and condescension (arrogance). They now prefer to call themselves dalit which means broken, trodden down, crushed. This term highlights the fact that they see themselves as subjects of unjust oppressive social system that is in urgent need to reform”[9]

When religion was used to legitimise power in ancient society by means of doctrines and rituals, there was counter religious movements. To refer a few; Sramanas rejected the authority of Brahmins and Vedas. According to these people one could become a Brahmin by virtue and not by heredity. In South India the ascetic group Siddhar’s rejected the Brahmanical scriptures and taught a religion of universal brotherhood. [10]

Over the past few decades we have seen the consolidation of various Dalit groups and their movements. Both as Social and political movements they are challenging the established socio-political order. This stems from the realisation among the Dalits that “they are members of an ancient primeval society disinherited and uprooted by the alien Brahmanical civilisation from their ancestral place in the society. This consciousness inspires in them resentment against the existing social system which they express through various forms of agitation and struggles and which is bound to acquire the momentum of a national movement in the years to come”[11].

In spite of B.R. Ambedkar’s observation about Christianity, there has infact been an exodus of ‘dalits’ into the Church. Apart from the opportunity to be educated (and be liberated) under the western missionaries another foremost reason for their coming to the fold of Christianity was that there would be no discrimination and they would be treated as equals. Such mass conversions also need to be seen as signs of revolt against their tormenters. Yet in the post–independent era, “many commissions appointed by the Government of India have studied the actual situation of Dalit Christians in society and have concluded that the Dalit Christians suffer the same economic and social disabilities as the other Dalits. The commissions have highlighted the fact that the Dalit Christians are 'twice discriminated', both by the State and by the Church”[12].

3. Caste in Church:

The Gospel proudly announces that Christ who is our peace has made the two One and has destroyed the barrier, the dividing wall of hostility. Thus in His body (the church) Christ has reconciled both of them to God through the cross thus creating a new humanity with Christ himself as the corner stone! (Eph 2:14ff). Yet this good news is yet to see light in the Indian context as our Churches are very much divided along caste/community lines.

3.1 KERALA:It is traditionally believed that the church in Kerala was founded by St.Thomas. Among the first converts were probably a few Brahmins as well. “This was the beginning of a new community which grew up to be the Malabar Church of Syrian Christians also known as Indian orthodox Church…The Christians were on the whole prosperous and well organised, enjoying a number of privileges granted to them by the local rulers, who treated them on the same level as caste Hindus”[13]. It was only with the coming of the CMS Anglican missionaries in the early nineteenth century that the situation of the outcaste was brought to the fore. “The caste system prevailing in Travancore was more rigid than elsewhere in India, as indicated by the fact that other castes considered Pulayas both untouchable and non-approachable. Pulayas had to stand at a distance of ninety feet from Brahmins and sixty-four feet from Nair’s”[14]. This led to “Missionary sympathy towards the plight of the slave castes in Travancore and culminated in the submission of a memorandum by Anglican missionaries dated 20 March 1847”[15]. However, the landlords including the Syrian Christians perceived missionary moves as a potential threat to the Pulayas’ subservient role in the social system and opposed the effort. Following the successful anti-slavery campaign, there was a mass conversion of the Pulayas to the Anglican Church. Even to this day the Syrian Christians voice their resentment as they believe that the hallmark of a good Christian is his inborn heritage which the Pulayas cannot claim. Apart from the Indian Orthodox churches there are issues of Caste discrimination found in Kerala CSI churches (Anglican). This led to a split by those belonging to the backward community in 1966. ‘Reasons cited were that they were not taken seriously but despised and humiliated, they were unrepresented in diocesan councils, poor pastoral care and at a social level nothing was done to them’[16]

3.2 GOA: In the South Goan village of Cuncolim it is the high caste, land owning Gaonkars who lead the religious festivals and processions of their Church. While they wear ‘red and white’ capes, the non Gaonkars also members of the same church are distinguished by blue capes denoting their lowers caste status. They have no right to administer feast day celebrations and have to walk behind the high caste.[17] A recent report of this same community appeared in leading national daily. It stated that ‘Upper caste Catholics demand special rights, threaten or to reconvert’ this situation erupted as the Catholic Church came down hard on the caste system among its members and appointed two members from the backward castes into the Pastoral Council. Though they are less than 3,000 in a community of 20,000 Catholics, the Gaonkars comprising twelve clans are opposed to sharing power.” They said “We are under a lot of pressure from the Kshatriya community to maintain the old practices,"[18]

3.3 TAMILNADU: In Tamilnadu the early nineteenth century saw intense disputes between the Vellars and Shanars (Nadars). The Velars wanted a barrier built in church to segregate themselves from Shanars[19]. With similar reasons later Christians have even gone to Madras High Court which “had to adjudicate on the rights of a Christian congregation which sued its priest for breaking down the wall which divided the aisle of the respectable from the aisle on which sat Christians of the untouchable caste”[20]. Such practices do continue even to this day in less explicit ways. A conference of the Christians of Scheduled caste origin in Tamil Nadu discussed the various forms of discrimination they faced. The issues highlighted are: “Subtle forms of untouchability are being practiced in the church, High caste Christians use their power and influence to get elected to various church bodies and use their positions to suppress the Christians of scheduled caste origin, Even those who of their origin get elected are threatened and even mercilessly beaten up by the high caste Christians and the Low caste Presbyters are very few in number and are not accepted or shabbily treated by those of higher caste.”[21]

3.4 ANDHRA PRADESH: Commenting on situations in Andhra Pradesh, Prabhakar says that “in some Church situations the Malas consider themselves superior to Madigas and practice precedence in receiving Holy Communion and in other cases either caste group may refuse the cup from the Pastor of the other caste”[22]. On August 15^th 1982 nearly eight hundred Christians of the Scheduled caste origin reconverted to Hinduism. Though some would have done so for economic benefits “most converts with one voice declared that the primary reason for their exit from the churches was continuous oppression suffered by them at the hands of the church leadership and the more well to do Christians”[23].

3.5 TRIBAL (With Reference; North East): Among the Tribal Christians there is a strong sense of belongingness and caste like distinction is virtually absent. One of the main reasons being they are monoethnic. This sense of community belongingness is strengthened further “if they remain strictly endogamous, use their tribal names, language and maintain their external appearance”[24]. There is a sense of pride in upholding this identity. Also these churches though monoethnic in nature truly represent a cross section of its own community. Also when such monoethnic groups emigrate to other areas they tend to reform their congregation there. The failures of these churches are that they are too closed in reaching out to people of other ethnic community even if they are their neighbour’s. Jeremiah Duomai my friend reflects in his sharing “In Imphal whether it’s the Baptist churches of Poumais or Tangkhul, hardly anyone evangelises the Meeteis. It’s those who belong to Gospel for Asia or Laymen who reach out to the Meeteis. But why should Poumai churches and others withhold the message of the cross from the Meeteis? Can a church that registers membership only to one ethnic group be truly called a church? It’s not sufficient to say the church is open to all; a church must actively work to bring in all, making institutional reformation wherever necessary to bring others in”[25].

3.6 NORTH WEST INDIA: The above mentioned regions constitute approximately 75% of the India’s Christian population since Christianity had made early significant inroads.[26]. While commenting on the North West region of India, Webster says “Chuhras/Chamars completely dominated to the point that caste rivalries played very minor roles”[27]. And in case there has been a demarcation it was more on the lingual lines rather than the caste divide.

3.7 MAHRASHTRA: In Mahrashtra, untouchability and Casteism are not found in a large scale in the church. Though there are people of higher caste origin, Parkhe states that as “majority of the Marathi Christians were converted from untouchable castes, there was no question of excommunicating them further”[28] This Land of Ambedkar has given the term Dalit “a symbol of assertive pride and resistance to rejection of the linked oppression”[29] Parkhe states in a lighter yet thoughtful note that “had there been missionary work across the caste spectrum from upper caste to intermediate castes like Brahmins, Marathas, Malis etc. then there would have been problems of casteism…as observed in Southern India”[30]

Though the above study ahs not been very extensive, an effort has been made here to drive home the uncomfortable truth that Caste/ Community distinction exists strongly among Indian Christians and it is a matter of disgrace. This leads us to introspect, find better illumination and negate this malignancy.

4. Reasons for this discrimination:

4.1 The study on Castes in the Kerala churches by Ninan Koshy observed that “the main reason for inter-caste tension in Kerala churches is the exclusiveness of the dominant section of the Christian community as a distinct caste. This exclusiveness is based on both socio-cultural and economic factors.”[31] So though Church is defined as an inclusive community the innate barriers cease to exit. And those who courageously take some radical steps are socially alienated!

4.2 As Christians M.M.Thomas says “we are concerned with the total liberation of the people in this country by participation with the struggles of the people at the lower level. This participation is also the context of our theological reflection-not merely for a theology of individualistic piety….”[32] But many of our theologies have been moulded for our selfish living. Neither have we understood our wider calling to transform a needy society both inside and outside the fold.

4.3 Another reason, to put it straight is that there was nothing much ‘christian’ of those ‘churches’ which are involved in discriminations. The motive has been to maintain it upper caste status at all cost and gain higher standing in the society. There has also been the need to keep people at the lower levels for subservient roles with connotations of purity and pollution. Not having to suffer social stigma nor economic hardship how would they empathise with or realise the struggles of the depressed caste?

4.4 Ayrookuzhiel states that the “Caste Christian leaders along with Ghandiji criticised the conversion of the depressed class to Christianity…One can understand that they were incapable of understanding the nature of Indian Brahmanical Hinduism and culture in relation to the depressed class”[33]. Such ignorance of the Brahmanical religion is also reflected when Indian Church is in the effort to indigenisation of Church liturgies and worship practices.

4.5 Right from the beginning both missionaries and the Pastors/Priests were quiet hesitant on the stand to be taken on this issue. Duncan Β Forrester states that “the caste system from 1600 was not always opposed by the missionaries. Conversion to Christianity did not represent a change in social status to Roman Catholic missionaries, and Robert de Nobili in Madurai (1606) kept himself from contact with low-caste Christians. Lutherans, with their theory of two kingdoms, thought of caste as a civil institution irrelevant to Christian faith. Anglicans, with their background of a class system, looked with affection on the rigid structure of caste; the British East India Company blocked the missionary movement, thinking that missionary radical thought would destroy the equilibrium of Hindu society and end company rule”[34] The consequence of these thoughts are not far from absent even to the present day. Many see the caste issue from a political and sociological perspective. We need to realise that this “system of caste involves the worst of all wrongs to humanity-that of allowing evil by the authority and sanction of religion”[35].

4.6 Poor representation of the Dalit Christians in Church Leadership/ Council has not only usurped them of any powers but has also silenced their voices. This is in spite of those churches having a vast majority of Christians as Dalits. The reason is also accounted for the “caste prejudice and lack of literacy whereby they are kept at the periphery and excluded from power structures of the church”[36]. Ironically these are the very churches that patronise the simple fisherman ‘Simon Peter’ as the rock on which they are being built.

Reasons abound for such indiscriminate actions but it is high time that as the Indian Church we reform ourselves. May be a Dalit reformation is around the corner.

5. Church Response

5.1 The Indian church needs to acknowledge and confess the sin of harbouring the caste system within its ranks and programmes. In addition she has to engage in prophetic witness of denouncing all injustice and oppression.

5.2 The Indian Church needs to restore the ‘broken’ esteem of this discriminated people. Thus there is the need to emphasise ‘both the aspects of personhood and people hood and enable them to become dynamic people’s movement for changing the stratified and hierarchical society into a truly equal, just and humane community”[37]. Even to this day the low caste Christians have not succeeded in building a Christian identity over their caste identity.

5.3 Centuries of deprivation cannot be easily written off in terms of economic benefits. The poor need to be uplifted socially as well as educationally. A re-look at the Christian Education and other Job institutions discriminatory attitude has to brought to book.

5.4 The Indian Theology has been highly influenced by the west. And even when there were efforts to develop an Indian Christian Theology it has been saturated with classical Indian philosophy where as the cries of the oppressed within those very thoughts were never realised. “Indian christian Theology has the task of relating theological thinking to the socio-political economic and cultural situation”[38]

5.5 The fact that we are all one in Christ does not take away the room for diversity. McGavaran says that just as “Jewish Christians continued thoroughly Jewish and Gentile Christians thoroughly gentile”[39] the room for ones distinctiveness must be respected though should never undermine the unity.

5.6 There is an urgent need to involve the ‘discriminated against’ in the decision making process which has been denied to them all along though they are the majority in the Indian Church. As an Indian Church we need to identify with them in their struggle for the true equality our constitution upholds. ,

Conclusion:

Indian Church Identity has been both appreciated as well doubted on different grounds. Though she has tided over many and lived up to the other expectations, the caste discrimination within her fold has always been a challenge and a source of inner tension[40].Though it may take time for her to resolve this blemish, she cannot remain passive about it. The church needs to assert to herself the calling to be One body where the pain of one member affects every other. There is no disjointed role here rather each one is closely supported by the other. Such a sense of belongingness gives worth to one another and a sense of security to play ones part with assurance.

BIBLIOGRAPHY

BOOKS

· Ayrookuzhiel, Abraham A.M. Essays on Dalits, Religion and Liberation. Banglore:Asian Trading Corporation, 2006.

· Huges, Dewi Arwel and Matthew Bennett, God of the Poor. UK: OM Publishing, 1998.

· Koilparampil, George. Caste in the catholic community in Kerala. Cochin: St.Francis De Sales Press, 1982.

· Koshy, Ninan. Caste in The Kerala Churches. Madras: The Diocesan Press, 1968.

· Maliekal, John. Caste in India Today. Bangalore: St. Paul’s Press, 1991.

· Manoharan, Moses P. Church. New Delhi: ISPCK, 2002.

· McGavran,Donald A. Understanding the Indian Church In India. Bombay: GLS Press,1979.

· Parkhe, Camil. Dalit Christians: Right to Reservation. New Delhi: ISPCK,2007.

· Pathil, Kuncheria. Indian churches at Cross Roads. Bangalore: Dharmaram Publications, 1994.

· Philips, Godfrey. The Untouchables’ Quest. New York: Friendship Press, 1936.

· Robinson, Rowena Christians of India. New Delhi: Sage Publications India Pvt.Ltd, 2003.

Samartha, Michael P. Review of Caste and Christianity: Attitudes and Policies on Caste of Anglo-Saxon Protestant Missions in India, by Duncan B. Forrester., American Theological Library Association Serial Project, http://web.ebscohost.com/login.aspx=true&db=rfh&AN=ATLA0000502031&site=ehost-live.pdf.
Sumitra, Sunand and F.Hranghkuma, eds., Doing Mission in context. Bangalore:Theological Book Trust, 1995.

· Thomas, Cherian. Should I Care: Contemporary concern for Indian Christians. New Delhi: ISPCK, 2007.

· Thomas M.M. The Church’s Mission and Post Modern Humanism:Collected of Essays & Talks 1992-1996.

New Delhi:ISPCK, 1996.

· Webster, John C.B. A social History of Christianity: North West India since 1800. New Delhi: Oxford University Press, 2007.

JOURNALS

· Moses, Brindavan C. “Study and Action;Caste Classs Issue & CISRS’ perspecptive,” Religion and Society 30/3&4 (1983) 34. Prabhakar M.E . “Indian Christian Theology, the church and the People,” Religion and Society 30/3&4 (1983): 94.

· Thomas, M.M. “Indian Christian Theology, The Church and the people,” Religion and Society 30/3&4(1983): 74.

ONLINE JOURNALS AND ARTICLES & E-Mail

· ______________. Caste Identity within the church Twice Alienated , http://www.dalitchristians.com/Html/CasteChurch.htm (6 July 2009).

· ______________. ‘Upper caste Catholics demand special rights, threaten or to reconvert’ http://www.indianexpress.com/i.e/daily/19991124/ige24029.html (6july2009).

· Duomai , Jeremiah. “Gospel praxis for PNBA’s town churches” (30 June 2009).Personal letter to author (6 July 2009).

Oommen, George. Dalit Conversion and Social Protest in Travancore, 1854-1890 Bangalore Theological Forum, Vol. XXVII, Nos. 3 & 4, Sept -

[1] Godfrey Philips, The Untouchables’ Quest (New York: Friendship Press, 1936), 85-89.

[2] George Koilparampil, Caste in the catholic community in Kerala (Cochin: St.Francis De Sales Press, 1982), 1.

[3] J.H.Hutton, Caste in India (London: Oxford University Press, 1969), 111.

[4] Dewi Arwel Huges and Matthew Bennett, God of the Poor (UK: OM Publishing, 1998), 149.

[5] Moses P.Manoharan, Church ( New Delhi: ISPCK, 2002), 9.

[6] Jeremiah Duomai, “Gospel praxis for PNBA’s town churches” (30 June 2009).Personal letter to author (6 July 2009).

[7] J.H.Hutton, Caste in India…,280.

[8] Abraham Ayrookuzhiel A.M, Essays on Dalits, Religion and Liberation (Banglore:Asian Trading Corporation, 2006), 44.

[9] Prabhakar,M.E, “Mission and Dalit Issue” in Dewi Arwel Huges and Matthew Bennett,. God of the …, 150.

[10] Ibid.,49.

[11] Abraham Ayrookuzhiel A.M, Essays on Dalits …, 133.

[12] Caste Identity within the church Twice Alienated , http://www.dalitchristians.com/Html/CasteChurch.htm (6 July 2009).

[13] Ninan Koshy, Caste in The Kerala Churches (Madras: The Diocesan Press, 1968), 12.

[14] George Oommen, Dalit Conversion and Social Protest in Travancore, 1854-1890 (Bangalore Theological Forum, Vol. XXVII, Nos. 3 & 4, Sept - Dec. 1996), pp. 69-84. http://www. religion online.org/showarticle.asp?title=1119.

[15] George Oommen, Dalit Conversion …,

[16] Donald A.McGavran, Understanding the Indian Church In India (Bombay: GLS Press,1979), 252.

[17] Rowena Robinson, Christians of India (New Delhi: Sage Publications India Pvt.Ltd, 2003),73.

[18] ‘Upper caste Catholics demand special rights, threaten or to reconvert’ http://www.indianexpress.com/i.e/daily/19991124/ige24029.html (6july2009)..

[19] Rowena Robinson, Christians of …, 76-77.

[20] J.H.Hutton, Caste in India…, 121.

[21] Brindavan C.Moses, “Study and Action;Caste Classs Issue & CISRS’ perspecptive,” Religion and Society 30/3&4 (1983) 35-36.

[22] Prabhakar M.E,. “Indian Christian Theology, the church and the People,” Religion and Society 30/3&4 (1983): 94.

[23] Ibid., 92-93

[24] Donald A.McGavran….,120ff.

[25] Jeremiah Duomai, “Gospel praxis for PNBA’s town churches” (30 June 2009).Personal letter to author (6 July 2009).

[26] John C.B.Webster, A social History of Christianity: North West India since 1800 (New Delhi: Oxford University Press, 2007), 361.

[27] Ibid., 362.

[28] Camil Parkhe, Dalit Christians: Right to Reservation (New Delhi: ISPCK,2007),14.

[29] Prabhakar M.E,“Mission and the Dalit Issue” in Sunand Sumitra and F.Hranghkuma, eds., Doing Mission in context (Bangalore:Theological Book Trust, 1995), 93.

[30]Camil Parkhe…,18

[31] Brindavan C.Moses, “Study and Action;Caste Classs Issue & CISRS’ perspecptive,” Religion and Society 30/3&4 (1983) 34.

[32] M.M.Thomas, “Indian Christian Theology, The Church and the people,” Religion and Society 30/3&4(1983): 74.

[33] Ayrookuzhiel…,147.

[34] Michael P. Samartha, Review of Caste and Christianity: Attitudes and Policies on Caste of Anglo-Saxon Protestant Missions in India, by Duncan B. Forrester, American Theological Library Association Serial Project, http://web.ebscohost.com/login.aspx=true&db=rfh&AN=ATLA0000502031&site=ehost-live.pdf.

[35] John Maliekal, Caste in India Today (Bangalore: St. Paul’s Press, 1991), 16. Citing Caird.

[36] Kuncheria Pathil, Indian churches at Cross Roads (Bangalore: Dharmaram Publications, 1994), 119.

[37] Prabhakar M.E . “Indian Christian Theology…, 101.

[38] Prabhakar M.E . “Indian Christian Theology…, 98.

[39] Donald A.McGavran. Understanding the Indian Church In India…257.

[40] John.C.B.Webster…368.

Change we Can! Can we?

2009-03-26T03:02:00.000-07:00

I just walked into one of that old Nationalised bank after a long time, perhaps with lot of apprehensions. Will I get the transactions get done in time. I prepared myself for the worst and pulled in enough air to my lungs so that i wouldn’t suffocate inside that old dilapidated building.

But lo and behold the inside corridor’s of this 200+ year old bank even in a little city of mine worked wonders. I realised very soon that there was lot of smiles and ample room to skid this beautifully floored miracle.Updated in work and modernised to suit the need!

Change We can. By the way some older banks have not just updated their inside but also have changed even from the outside. Changes to be relevant even to a post modern gen to bank with a “nationalised” bank. Some have changed their logo as well-a radical step indeed- and yet moved ahead successfully.

So how’s that with us-UESI. Especially when we work with the post-modern Gen- shouldnt that be an Auto-updating? Sadly not so i feel.

Can i suggest we think of better ways both in our patters of work as well change say our logo.Bless me that i live some more time.But Change we can -Can we??

Sathish

JUST A SINGLE GRAIN

2009-03-02T23:00:00.000-08:00

We’d soon be leaving from Haryana after 8+ years of ministry with UESI. So, it’s reminiscence time! My mind recollects a lot of events. Soon we’d be missing this place and its people. But wait a minute did I ever tell you I’ll miss out the Parathas[1] here. Now if parathas taste better here than anywhere else, it’s because of the taste of the Wheat! Punjab & Haryana for that matter produces the best wheat grain.

This golden brown grain shines best only in this part of the country. So 8 years ago I collected a few stalks of this grain right from the field, dried it and these rather proud and tall stalks shares a rather prominent place in our showcase! These few stalks would serve me a memory of those mouth watering Parathas I savored. Except for some cobwebs (our ineptitude) those stalks are as healthy since I got it from the field … and I believe it would remain so for years to come. I would always show my friends these stalks and would also pride in this collection!

Yet last week a rather strange thing happened. Two young graduates had come home. We had good time sharing from Gods word where I reflected on the need to die to our self in case this land would need to hear Gods word. Suddenly a small whisper seemed to say ‘yes just like those tall and proud stalks; haven’t they been remaining to themselves all these years’. This thought troubled me and then set my mind into a rolling. After all what would these few stalks have given had they fallen on good soil? Rather insignificant. Did I hold back anything, after all its just a few grains? The Lords voice, I presume :-) drove me crazy and set the little mathematical genius in me working!

In case I dropped one grain to the ground it would produce 70 more in one year (This part of India gives almost 100 and we’ll restrict to one harvest a year-well the land needs rest after all).The second year 70 grains would harvest 4900grains (70X70). Sounds crazy –sorry just bear with me until…. . The third year will give me 343000 grains (4900X70). The 4^th year the produce is 24010000 grains which is equivalent to 100Kgs[2]. The 5^th year, a little staggering I should say, the yield would be 7000kg (100kgX70) and that’s 7Tons (1Ton=1000kg). The 6^th year should produce 490Tons, the 7^th year 34,300 Tons. Now let me stop at the 8^th year its 24, 01,000 Tons!!!The mathematical genius in me is almost slipped into a coma now, but isn’t this true.

These many tons of grain would have easily taken care of my expenses for the last 8 years and by the way wiped out all the deficits of UESI, we could have finished all those building projects, Parathas for my life time and fed many more with just a single grain!

Just like that single grain, I wonder what might be the significance my one life wholly devoted to the Lord would do for His KINGDOM. As we die to our self I can just fathom through the lives of people like William Wilberforce, Sadhu Sunder Singh, William Carey… but then what about those life grains of whom I may never know on this side of eternity. But I can definitely realise it in Jesus Christ who gave his ‘One life’ and what it meant for humanity. So may be I would see a fraction of that in my life provided…I die, otherwise I remain to myself.

The whisper echoed: “I tell you the truth, unless a grain of wheat falls to the ground and dies, it remains only a single seed. But if it dies, it produces many seeds. The man who loves his life will lose it, while the man who hates his life in this world will keep it for eternal life. Whoever serves me must follow me; and where I am, my servant also will be. My Father will honor the one who serves me.”[3]

[1] (A paratha (or parantha) is a flatbread that originated in the subcontinent It is made with whole-wheat flour, pan fried in ghee or cooking oil, and sometimes stuffed with vegetables, such as boiled potatoes, radishes or cauliflower and/or paneer- Ref: wikipedia.).

[2] English Weights and Measures: http://home.clara.net/brianp/weights.html

[3] Jn12:24-26

Leadership By Consensus

2008-08-18T22:02:00.000-07:00

Leadership By Consensus
Gone are the days be it in a secular field or even in the liberal autocratic set up, leadership is on A person based. These are the days when we move together and where the leader knows which direction his team has to take. Yet he does not make a deliberate step to direct but by consensus and keeping the vision each and every person is shared into this vision and automatically the direction follows.
Such a leadership is indeed a skill but also where the Leader does not any more fit into the irrelevant term called BOSS. Speaking to a friend recently this thought clicked like a spark into me.He shared how being entrusted to take the responsibility as a Principal he took the school team (Parent, Teacher & Students) into confidence and led them by consensus. The board of the school became anxious- cause the ways the other schools were run were by the rod! My Friend a Committed Christian was living the Christian Principle of Leadership.................................

KINGDOM PEOPLE IN KINGDOM BUSINESS

2008-02-09T06:22:00.000-08:00

KINGDOM PEOPLE IN KINGDOM BUISNESS

Over the last two decades as a Christian and a ‘Missionary’, I realise we have had a tendency to narrow down Mission to some very specific categories. Mission in my first decade, as an Evangelical, was thrust to someone who is sent out; probably as a missionary to an “Unreached” destination. But over the last decade as ‘Evangelicals’ we have looked at Mission with a more Wholistic framework. Probably in the present context we seem to be getting over some past histories, from which we evolved, to a much Biblical (mature) perspective. Mission for God is His Kingdom Come. So our study here would be centered around His Kingdom.

‘Kingdom of God’ (and for that matter any New Testament subject) needs to be always understood in the light of the Old Testament. The Kingdom of God is Kingship, His rule, His authority...the Kingdom is not a realm or a people but God’s Reign”[1] The Kingdom Mission (concern) is the reconciliation of mankind back to God and to one another; such that we live a Kingdom community as envisioned by God in Creation under His reign. In the creation story, Man’s deliberate choice to disobey describes not only the consequence of Man’s Fall, but following very closely the very process of reconciliation. One of such process was the Call of Israel as God’s Covenant people with clear directives. Their call as God’s Nation (God’s People) was primarily to model to the other nations the blessedness of following Yahweh. This witnessing came as a result of how they lived within as a community and as well a deliberate sharing to others to reconcile them back to Him..

Thus as model nation God’s purpose was to reconcile all the nations to himself through Israel. “I'm setting you up as a light for the nations so that my salvation becomes global!" (Isa 49:6 MSG), “the call is to bring and establish justice to the nations as a covenant for the people and as a light for the Gentiles”[2]. Israel in God’s sight failed to live to his expectation. More than just the failure as a nation to be light for the nations, they also started to live as their neighbours lived and the story is disgraceful. Yet Israel’s story is also of a faithful remnant and the hope does not die down. In God’s appointed time His Mission is fulfilled in the inauguration of the Kingdom of God, by none less than God himself in Christ Jesus. Kingdom of God is to fulfill to the nations what Israel as God’s nation failed. It’s not the failure of God per-se, rather His purpose deferred by the very people who made a covenant as His own. God’s purposes are never defeated (Mat 16:18 MSG).

Jesus Christ on inaugurating the Kingdom of God makes it very clear that

the only way in which we can become its citizens is through repentance; “The people that sat in darkness Saw a great light, and to them that sat in the region and shadow of death, To them did light spring up. From that time began Jesus to preach, and to say, Repent ye; for the kingdom of heaven is at hand” (Mat 4:16-17 MSG). Those who have realised their failure to live up to Gods standards also realise that they stand condemned. Therefore the Kingdom Message of repentance is Good news. Often we tend to look at repentance of sins as those that are very personal. Old Testament will throw light here that we have failed as a community in areas that have wider ramification. Gods concern for the nations was to be expressed in terms of Justice and Mercy. The Oppressed and the Weak were to be shown kindness. The Alien were to be protected. OT speaks of these sins, both of commission as well omission. So much so, we stand mistaken if we see Kingdom of God as a personal Destination. We are called as a community as much as we are members of One Body! Our primary responsibility as Kingdom People is to live & share the message of the Kingdom among all nations. Living the Kingdom is based on the value system of the kingdom.

So, no sooner did Jesus preach the good news of the Kingdom he calls his potential disciples to also teach the Values (righteousness) of the Kingdom. (Mathew 5-7). Jesus going to the mount to teach draws a “parallel between Moses who received the Law at Mount Sinai and himself who explained its implications to his disciples on the so called ‘Mount of the Beatitudes’ ”.[3] The Build up therefore is very fascinating. There is no bifurcation between Repentance and Righteousness, for our repentance opens the door to righteous living. In teaching the disciples on the mount the Lord makes it very clear that the righteousness of the Kingdom far exceeds that of the Pharisees and teachers of the law. “Pharisees were content with an external and formal obedience of the law...but the righteousness which is pleasing to the Lord is an inward righteousness of mind and motive.”[4] Therefore in all his teachings on the mount, there is a deliberate effort to deconstruct back to the Truths (Law) as given to Moses. Over a period of time the truths got embedded over layers of tradition and practice and the nation felt comfortable with it. Why did the Lord do this; the thrust is very much on us as his followers to live and participate in His Kingdom where righteousness becomes the buzz word.

Jesus introduces the Christian Value System (Ethical standards, Religious devotion, Attitude to Money, Ambition, Life Style and a Network of relationships) with a surpassing newer understanding. For us as Kingdom People the Kingdom Values will definitely stand out as against the world values. No wonder Peter in his epistle mentions that those days people who looked at Christians considered it ‘strange’ that they did not plunge themselves in the same flood of dissipation as they did.(I Pet 4:4).Yet rather than be transformed to His will, we struggle in the pull to be confirmed to the mould the world sets for us. It is only as we are strengthened by His Sprit living in us, we take a conscious effort to participate in the Kingdom. At times we have gone to develop theologies for our own conveniences. The challenge is to look beyond our comfort zones and immediate surroundings to seriously consider God’s call for His Kingdom and therefore His Mission. The Blessedness that is repeated (Mt5:1-8) is not the incentive to desire for these qualities. On the other hand Blessedness is “what God thinks of them and what on that account they are: they are blessed”[5]. As against Christians thronging for blessings, wish we could understand the blessing of being counted ‘Blessed’ by God.

Kingdom People with Kingdom Values find their relevance not in a another world. We are called to live here, as Israel as a nation was called, to be light for the nations. No wonder the Kingdom is inaugurated in this world and at this juncture, its right here and now. We do yearn for the future but as reminded “All during this time, the good news--the Message of the kingdom--will be preached all over the world, a witness staked out in every country. And then the end will come” (Mat 24:14 MSG). How do we witness?... very soon we get into those pattern of sharing a message prepared for others. Little do we realise that our very identity as Kingdom People is what testifies to the Nations. That’s why Lord sets out in the very teaching that we testify to the world as Salt and Light. J.B Philips gives a better perspective of these verses in ‘The MESSAGE’; "Let me tell you why you are here. You're here to be salt-seasoning that brings out the God-flavours of this earth. If you lose your saltiness, how will people taste godliness? You've lost your usefulness and will end up in the garbage. Here's another way to put it: You're here to be light, bringing out the God-colours in the world. God is not a secret to be kept. We're going public with this, as public as a city on a hill. If I make you light-bearers, you don't think I'm going to hide you under a bucket, do you? I'm putting you on a light stand. Now that I've put you there on a hilltop, on a light stand--shine! Keep open house; be generous with your lives. By opening up to others, you'll prompt people to open up with God, this generous Father in heaven”.( Mt5:13-16). Yes our lives open up for others and as salt we permeate and as Light shine out. So there is no loosing one at the cost of the other.

Israel was given Laws and these laws were not just pertaining to worship or religious order. There’s a wide gamut; the Law pertains to their Judicial/ Political system, ethical standards, family structure, morality, the use of Land (Economics), treating the oppressed the weak, the suffering and regarding the alien living among them. It’s very clearly wholistic. Even so the Kingdom of God (Gods Reign) includes all these. We are therefore not to extend a Ghetto Kingdom! Yet many a times either as local churches, student fellowships or prayer groups we tend to keep away from the society rather than become Salt & Light. What a faulty understanding of our calling. We are in fact to mirror to our society Gods Love and Holiness. So be it the Judicial system, economic, political or social segment’s, we need to permeate as salt to preserve it against the rampant corruption. As Light we need to shine out so that Truth will be revealed in Darkness! And on a pro-active response we also are called to flavour as well add colours to life.

Reflecting on our general response to issues of the society, Bonnie Miriam Jacob in the recently released book “Should I Care?” writes: “Prayers of intercession (are) made for political leaders and those in government... that there would be no hindrance to the preaching of the Gospel. This prayer is often reflective of the general approach that Christians have towards politics and the political leaders of the country....should that be the level of our concern and involvement with politics?”[6] she asks! She goes on to encourage Christians to engage in such a way we have a say in policy making as well raising our voice against policies or laws that are unjust or unethical. As I write these lines down the NEWS flashes that Doctors in South India go on Strike because they are forced to serve in rural areas before they are awarded the degrees. Some of them interviewed say they are willing to do so after their ‘super specialisation’. But it’s apathetic; neither Jr.Doctors nor the least Super specialist are found to serve the marginalised. So how does our Kingdom Value System lead us to see the oppressed people? How would we respond to such situations. The field is as wide ever. Gods Reign is to be seen is all these sectors. Here is the witness of one of IFES Graduate “I am a tentmaker. I am paid by international development agencies to advise governments on reforming the power sector so that supplying electricity becomes a commercially viable operation which brings in revenue rather than draining government finances. In many countries, government subsidies to cover the cost of producing and delivering electricity divert meagre resources to the extent that there is little left for education, sanitation, health or other social programs. Working for the development agencies gives me access to senior policymakers and the opportunity to advise them on institutional reform based on holistic and good governance principles.”[7]We have been placed to be people with Kingdom Influence. Have we ever realised this?

If many of our University Student Fellowships there is a tendency to brush away from engaging/reflecting on these deeper issues of the Society. As a University movement we have sometimes failed to teach on a God Who Cares. A God who cares for the poor and the oppressed. A God who cries over the racial prejudices. A God who weeps over our indifference to Justice and Mercy.

In making Disciples of all nations, the work of the evangelist is in no way out of our focus. It is also part of the Great Commission and as the Lord Says “You say, don't you, 'In four more months the harvest will be here?' Look, I tell you, open your eyes and observe that the fields are ready for harvesting! (Jn4:35 ISV).The rule of God in the hearts of the people in a country like ours seems to be impossible for many. Largely responsible for this is because we have little engaged in the lives of people around. We have, as mentioned earlier considered that preaching the Gospel alone was our mandate. Added to this we also have taken little steps to move out of our comfort zones to places that have yet heard the Gospel. Many still stay back in their places of birth for a specific call to also move out. Paul had a different ambition; My one ambition is to proclaim the gospel where the name of Christ is not known, lest I build on someone else's foundation. (Rom 15:20 ISV) but for some like him it comes from a logical consideration when they see places where His name is not known. No one waits to move when they see an engulfing fire, yet when it comes to see ‘HIS Kingdom Come’ excuses keep us waiting.

Let us pray that the decades ahead of us will be different. Let our indifference to the society and God’s wholesome mandate be a thing of the past.

Yes Lord, we pray that your Kingdom come. We pray that you will open our eyes to see your world as you see. To care as you would and to establish Justice and Mercy as you desire. Amen.

-Sathish Joseph Simon

Staff worker ,UESI, Haryana

2007

[1] George Eldon Ladd, The Gospel of the kingdom (Wm.B.Eerdmans Publishing Company 1959.)

[2] Walter C. Kaiser, Jr, Mission in the Old Testament: Israel as a Light to the Nations.(Grand Rapids: Baker, 2000)

[3] John Stott, Essential Living(Inter Varsity Press, 1978) pg 20.

[4] ibid, pg 75.

[5] ibid, pg 33.

[6] Cherian Thomas (Editor), Should I care? (ISPCK, New Delhi 2007)pg106-107

[7] Willy Kotiuga , In the Article “A Different Form of Mission with Slums: Reflections of a Change Agent in Bhopal, India” www.lausanneworldpulse.com/urban.php/860/12-2007