DOCSLIB.ORG

MR S Pindler RECENT INDIAN STUDIES of the GOSPEL of JOHN

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
MR S Pindler RECENT INDIAN STUDIES of the GOSPEL of JOHN M. R. Spindler RECENT INDIAN STUDIES OF THE GOSPEL OF JOHN : PUZZLING CONTEXTUALISATION The Gospel of John has been very popular in India in recent times and it is still the most distributed portion of the Bible. It has been studied by many Indian scholars who felt special affinities with the style and spirituality of the Fourth Gospel. The popularity of this Gospel can be traced down to the influence of one of the greatest Indian theologians in the 20th century, namely Dr. A.J. Appasamy (1891-1975), who wrote his Oxford doctorate thesis on The Mysticism of the Fourth GospeZ in its Reflation to Hindu Bhakti Lite- rature (1922, unpublished), and later toured all over India with his lectures collected in his influential books Christianity as Bhakti Marga: A Study of the Johannine Doctrzne of Love (CLS, Madras 1928) and What is Moksa ? A Study in the Joharm2ne Doctrine of Life (CLS, Madras 1931). Furthermore the interest in the Fourth Gospel has been greatly stimulated by the expectation of western theologians, such as B.F. Westcott, who expressed the hope that the most profound commentary on the Gospel of John would be written by an Indian theologians The reason for this very special affinity between India and the Gospel of John was the alleged common pattern of spirituality or my- sticism, but this has become problematic, and the relevance of the Gospel of John to Indian spirituality or better to Indian reality is no longer taken for granted; indeed it may be interpreted in very unexpected ways, as we shall see below. To start with Appasamy and his contemporaries would be far beyond the scope of Exehange. So I should like to take my starting point in 1974. The histo- rical fact of that year, with regard to the study of the Gospel of John in India, was an ecumenical seminar held in the Christa Prema Seva Ashram in Pune, in February 1974 on the subject "The Message of St John's Gospel in India Today". The papers and the summary of the discussions in workshops, 1) still mentioned in R.H.S. Boyd, An Introduction to Indian Chr2stzan TheoZogy, 2nd ed., CLS Madras 1975,1 . Downloaded from Brill.com09/23/2021 06:13:11PM via free access as well as some elements of artistic and spiritual experiments made by several participants of the seminar, were published in 1975 under the title India's Search for Reality and the ReZevance of the CrospeZ of John. At this historic conference 36 Christians from diffe- rent traditions shared their approaches to the Fourth Gospel; they came from the Roman Catholic Church, the Church of North India, the Church of South India, the Lutheran Church and the Methodist Church; some were evangelists and pastors from rural areas, several theological teachers were present, together with one or two "urban missioners", some Church leaders and bishops, and several religious. A rather puzzl- ing picture emerged from the seminar, and the variety of approaches might suggest a lot of contradiction between participants; but the edi- tors comment that "St John's Gospel (...) seems to have some ability 2) to transcend mere logic"2). A first part of the present survey will be devoted to a description of the main approaches presented at Pune. A second reason justifies the choice of 1974/1975 as a starting point. A new theological periodical was launched in 1975 as a continuation and expansion of a Malayalam quarterly created in 1972; the new journal, called BibZebhashz�am. An Indian Biblical Quarterly, published by St. Thomas Apostolic Seminary, Kottayam, Kerala started with a quite regu- 3) lar pattern of composition3). Each issue is usually devoted to a parti- cular Biblical theme which is highlighted in the perspective of the va- rious literary units of the Bible, one of them being the Gospel of John. It is easy to follow the development of approach and interpreta- tion in this specialised periodical with regard to johannine literature. I shall not give, however, an equally specialised commentary on matters of biblical scholarship which are beyond the scope of this Bulletin. Such an attempt might be made in a forthcoming publication as the out- come of an interdisciplinary seminar at the State University of Leiden, 2)Chr. Duraisingh � C. Hargreaves (eds.), Indians Search for Reality and the Relevance of the Gospel of John. Papers from a Conference held in Pune in February 1974, ISPCK, Delhi 1975, 3. 3) The recent development of Indian Christian theological periodicals has been described in: M.R. Spindler, Indian Christian Periodicals: The Daily Life of Indian Theology, Exchange, no. 20, Vol. VII, 1978, 1-53. On BibZebhashyam see 30-32. Downloaded from Brill.com09/23/2021 06:13:11PM via free access jointly conducted by Dr. M. de Jonge, professor of New Testament and specialist of johannine studies, and myself, in the acedemic year 1979/1980. The second part of the present survey will be devoted to a short analysis of periodical literature, especially of Biblebhashyam, pertaining to the Gospel of John. The third part of my survey will be devoted to a general presentation of a few monographies and essays entirely or partially concerning the Gospel of John. Some are dealing with the general frame of interpre- tation, but most of them are detailed exegetical studies, that may be classified as academic exercises for the sake of professional quali- fication, more than as independent research in unknown territories. Here I must warn my readers not to be impatient, and it is my experi- ence that a warning is necessary. The Gospel of John is definitely not an unknown territory, and it is certainly unfair when western scho- lars expect their Indian colleagues to discover this America of the Gospel of John and would force them to ignore past scholarship under the plea of the need for contextualisation and indigenity. In my view, it is quite legitimate and normal that Indian biblical scholars use the resources of available biblical scholarship even if these instru- ments are not entirely "made in India". By the way, who in the West is afraid of drinking Darjeeling tea ? My conclusion will touch the problem of hermeneutics in the Indian context, a problem which is increasingly considered in its own right, on the philosophical, logical, theological, sociological level, with- out application to a particular (Biblical) text. The old treasures of Indian philosophical and logical traditions are being explored with a view to making them relevant to modern exegetical and hermeneutical challenges. On the other hand the privileges of literacy and sacred literature(s) are being questioned by the universal pressure of popu- lar religiosity and the burning quest for religious immediacy, a very Tnrii an fcatmrn indeed Tr»T»7fl V*^Q �0me-���k of innacflmu ? again the limits of the present publication do not allow me to go very deeply into these extremely involved qflestions, but I shall be happy to share with my readers a very short glance at the problem. Downloaded from Brill.com09/23/2021 06:13:11PM via free access I INDIA'S SEARCH FOR REALITY AND THE RELEVANCE OF THE GOSPEL OF JOHN Christopher Duraisingh and Cecil Hargreaves, both from the United Theological Seminary in Bangalore, have edited under the above title the excellent collection of papers and reports from the conference held in Pune in February 1974. In my view, every existing approach to the Gospel of John in India, at least among Christians, was re- presented at this conference. I have counted about six main trends, according to the emphasis recognized in the Fourth Gospel. Some see the emphasis in a mystical union with God in a more or less cogni- tive process, some place the union with God in the sphere of love, others in the area of decision and commitment, some others again identify a strong eschatological and historical frame in John, others insist upon universal symbols in the Gospel of John, and others use the Gospel as a resource and direction for meditation in the techni- cal sense. I was surprised, however, reading the introduction of the book that the editors acknowledge three approaches to St John's Gospel only, viz. contemplative, incarnationaZ and personal, as it were a typology of understanding; in fact very suggestive. "Some participants approached the gospel from the contemplative angle: they reminded us that this gospel has been the inspiration of countless search- ers after oneness with God. They brought out the significance of the Johannine 'Christ in the silence'. They focused attention on the interiority of much of the Johannine material, linking it up with phrases and thought-forms in the classical Indian religious tradition and in Hindu Scriptures" ..... "Other speakers and participants approached the gospel from the incarnationaZ angle: they focused our atten- tion on the theme of 'the Word made flesh': they em- phasised the figure of the prophetic Christ to be found in the Johannine material. They brought out for us that this gospel is and has been the inspiration of many prophets of social action" ..... "Others approached the gospel from the personal angle and pointed to the figure of Christ the personal Saviour of individuals in St John. At least one speaker drew attention to the basic importance of this aspect of St John's gospel, and one of the workshops made the same point. Since we were meeting in Maharashtra, it was entirely fitting that we had someone to tell us about the pattern of bhakti found in the writings of Narayan Vaman Tilak and its links with this gospel" (2). Downloaded from Brill.com09/23/2021 06:13:11PM via free access The editors insist on these three approaches in their conclusion.
Load more

Recommended publications
  • Theological Education and Participation in Global Mission
    Theological Education and Participation in Global Mission Israel Selvanayagam An Affirmation Let me start with a basic affirmation: whatever may be the side effects the primary purpose of theological education is creative and relevant participation in mission in all its dimensions. I am tempted to revise the starting lines of St Paul’s famous poem on love (1 Cor. 13). Accordingly, I may read and speak classical languages, but if I do not have a passionate commitment to mission, I am a sounding gong or a clanging cymbal. I may have the gift of textual analysis and hermeneutics and the knowledge of every philosophical truth; I may have more than one postgraduate degree in Theology; but if I have no inner urge to share the love of God in Christ with others, I am nothing. I may give all I possess to the needy, I may give my body to be burnt in struggles for justice and liberation, but if I have no regard for the salvation of the whole humanity and creation, I gain nothing by it. If this revision sends any clear signals, then we need to revise traditional understandings of theology and theological education. I don’t claim like Thomas Aquinas that ‘Theology is taught by God, teaches of God, and leads to God’. Theology is human talk or reasoning about God: not in the sense of ‘search after reality’ but that of ‘response to the historic reality of revelation’. Nor can I accept Anselm’s definition of theology as ‘faith seeking understanding’, because our two millennia of ‘seeking’ in this regard have not led us to a more clear understanding.
    [Show full text]
  • South India and Kerala Free
    FREE SOUTH INDIA AND KERALA PDF Sarina Singh | 544 pages | 01 Oct 2011 | Lonely Planet Publications Ltd | 9781741797817 | English | Hawthorn, Victoria, Australia Diocese of South Kerala of the Church of South India - Wikipedia For many travellers, Kerala is South India's most serenely beautiful state. This slender coastal strip is defined by its South India and Kerala landscape: almost km of glorious Arabian Sea coast and beaches; a languid network of glistening backwaters; and the spice- and tea-covered hills of the Western Ghats, dotted with fiercely protected wildlife reserves and cool hill stations such as Munnar. Just setting foot on this swathe of soul- soothing, South India and Kerala green will slow your subcontinental stride to a blissed-out amble. Kerala is a world away from the frenzy of the rest of India, its long, fascinating backstory illuminated by historically evocative cities like Kochi Cochin and Thiruvananthapuram Trivandrum. Read More. Shore Excursions. Here are eight of the best celebrations to attend in the region. Many who touch base with Kerala in Kochi South India and Kerala simply make a mad dash for the palm-fringed backwaters, which unravel just south. But linger for a…. Pardesi Synagogue Kochi Cochin Synagogue. Mattancherry Palace Kochi Cochin Museum. Napier Museum Thiruvananthapuram Trivandrum Museum. Southern Kerala Matha Amrithanandamayi Mission. Day tours. Explore all. Multi-day adventures. Featured videos. Read more stories. Kerala Recipes - Kerala Cuisine | Simple Indian Recipes It is one of the biggest dioceses in the Church of South South India and Kerala. In April a part of the diocese was removed to form a new diocese, the Kollam-Kottarakkara Diocese.
    [Show full text]
  • Wesleyan Resources for a Contemporary Theology of the Poor?
    WESLEYAN RESOURCES FOR A CONTEMPORARY THEOLOGY OF THE POOR? RANDY L. M ADDOX Recent years have witnessed epochal and unforeseeable changes in the politi- cal situation of the Northern hemisphere- the reunification of Germany, the collapse of the Soviet Union, the fracturing of former Soviet satellites, and broad-scale rejection of nationalist communism. It is sometimes S'llggested that these changes totally discredit what has come to be ca lled Liberation Theology. But while they do raise serious questions about some of the specific solutions proposed by certain liberation theologians, they have hardly eliminated the problems that spawned liberation theology in the first place. Indeed , there appears to be a widening gap at present between rich and poor in several nations, between developed (or overdeveloped! ) nations and the developing nations, and between the culturally elite and the culturally marginalized. For those of us in the Wesleyan theological traditions this situation sounds strangely reminiscent of the social context within which the original Methodist revival arose. Thus, there is good reason for asking whether there are resources in our tradition for relating the Good News of God's salvific love to this critical dimension of our current situation.' Other studies have focused attention on some of the characteristic Wesleyan convictions and practices that are very rele- vant to this issue. 2 The topic that I want to direct attention to deals not with such "content" of a Wesleyan theology, but with its method. As liberation theologies found their voices among the world's poor and mar- ginalized, their early questions often focused on specific doctrinal claims of the dominant Christian theological traditions.
    [Show full text]
  • 2010 Edinburgh
    Edinburgh 1910 – origin of the global ecumenical movement • 1200 delegates from 150 mission societies and churches, only 17 representatives from socalled „mission fields“ • Sense of urgency for world evangelization „the evangelization of the world in this generation“(John R. Mott and J.H. Oldham) • Protestant and anglosachson dominance, absence of roman-catholic and orthodox representatives • 8 sections dealing with world mission priorities for the 20th century; focus on ecumenical unity for common world mission (section 8) • Appointment of continuation committee which led to the launching of IRM (1912) and the formation of IMC in Lake Mohonk, NY (1921) • Subsequent formation of Faith and Order Movement (1927 in Lausanne) and Universal Christian conference on Life and World (1925) Edinburgh 1910 – emergence of a common concern for christian education • Edinburgh 1910 as the culmination of the optimistic spirit of the great missionary enterprise of 19th century Christianity in the North-Atlantic. The assumption being that a goal like „evangelization of this world in one generation“ could be a common, feasible and practical short- term aim and „Christian forces“ around would be enough to be assembled for that purpose. It also was the still unchallenged assumption that countries in the East and the South had to gradually adapt and be upgraded to the systems of civilization, Christianization and education which were developed in the „Christian west“ (two different messages!) • New attention to the importance of education: Key concept of „moral
    [Show full text]
  • Relevant and Effective Theological Education in the Twenty First Century India
    RELEVANT AND EFFECTIVE THEOLOGICAL EDUCATION IN THE TWENTY FIRST CENTURY INDIA . JOSHVA RAJA INTRODUCTION Theological education becomes relevant when theologians start interacting with, and challenging the ongoing ministiy in the world. In order to identify its effectiveness in twenty first century India, a broader discussion on its purpose, content and praxis should be initiated. In India there are more than 60 regional and national seminaries that are affiliated with the Senate of Serampore College. Recently we have held many discussions at the regional and national level on the content, form, method and praxis of theological education in India (2001-2002), As part of this ongoing discussion by the Asian theologians, I was asked to present a paper on this topic in the General Council of the United Theological College, Bangalore on 25th August 200 I. In this paper I made an attempt to highlight a number of issues in the pre- sent praxis of theological education in India and proposed a new system of interac- tive learning that might address some of the associated problems. The United Theological College offers integrated theological training with a high academic standard and at the same time provides programmes of study, devotional life and practical experience for men and women to prepare themselves for the different ministries to which they are called. The mission statement of the United Theological College affirms that the College "seeks to provide students with conceptual tools, spiritual discipline and practical skills which will equip them for a relevant ministry in the church and in society, responding critically to the religio- cultural heritage and socio-political-economic reality of India" 1 The purpose of 'theological education' is to equip men and women for the diverse ministries to which they are called.
    [Show full text]
  • 'Jesus Christ
    ·Jesus Christ-The Life of the World: An Indian Christian Understanding . 0. V. JATHANNA* I· It is not the first time that a WCC Assembly has chosen a christo­ logical theme. Evanston (1954), New Delhi (1961), and Nairobi (1975) all had christological themes. This may also be said about Uppsala (1968), though to a lesser degree. The theme that lies before the coming Assembly in Vancouver next year is also strongly christo­ logical. It indeed· appears to. be even more substantially christolo- . gical than any other so far. Evanston considered Christ especially from the eschatological perspective, and the New ·Delhi theme, theologically speaking, laid emphasis on the revelatory aspects of Christology. Nairobi thought of Chris~ primarily in relation -to human liberation at various levels, and the unity of mankind. The Uppsala theme, like that of Evanston, was also primarily eschato­ logical. The present theme, however, is wider than all these, and is capable of bringing together creation, redemption and consumma­ tion in a holistic manner. For in the New Testament, while both life and light are closely held together, life, that is Life Divine, precedes light. 1 This is also true of human life: without the gift of life, there can be no human activity--,intellectual, volitional 'or emotional. In fact one can even go so far as to say that this theme is one way of looking at. the whole of Christian theology from a .rele~ vant point of view in the modern world. This way of looking at the Christian faith can also be most fruitful in the Indian context today.
    [Show full text]
  • A Critical Analysis of the Relationship Between Salvation and Social Justice in the Minjung Theology Ilmok Kim Andrews University
    Andrews University Digital Commons @ Andrews University Dissertations Graduate Research 2008 A Critical Analysis of the Relationship Between Salvation and Social Justice in the Minjung Theology Ilmok Kim Andrews University Follow this and additional works at: http://digitalcommons.andrews.edu/dissertations Part of the Christianity Commons, Korean Studies Commons, Religious Thought, Theology and Philosophy of Religion Commons, and the Sociology Commons Recommended Citation Kim, Ilmok, "A Critical Analysis of the Relationship Between Salvation and Social Justice in the Minjung Theology" (2008). Dissertations. Paper 75. This Dissertation is brought to you for free and open access by the Graduate Research at Digital Commons @ Andrews University. It has been accepted for inclusion in Dissertations by an authorized administrator of Digital Commons @ Andrews University. For more information, please contact [email protected]. Thank you for your interest in the Andrews University Digital Library of Dissertations and Theses. Please honor the copyright of this document by not duplicating or distributing additional copies in any form without the author’s express written permission. Thanks for your cooperation. Andrews University Seventh-day Adventist Theological Seminary A CRITICAL ANALYSIS OF THE RELATIONSHIP BETWEEN SALVATION AND SOCIAL JUSTICE IN MINJUNG THEOLOGY A Dissertation Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy by Ilmok Kim January 2008 UMI Number: 3304592 Copyright 2008 by Kim, Ilmok All rights reserved. INFORMATION TO USERS The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleed-through, substandard margins, and improper alignment can adversely affect reproduction.
    [Show full text]
  • November 17, 2011
    August 19, 2012 RUSSELL EARLE RICHEY Durham Address: 1552 Hermitage Court, Durham, NC 27707; PO Box 51382, 27717-1382 Telephone Numbers: 919-493-0724 (Durham); 828-245-2485 (Sunshine); 919-660-3565 (Duke) Office Addresses: Duke Divinity School, Duke University, Durham, NC 27708-0968 Cell: 404-213-1182 Email: [email protected] Birthdate: October 19, 1941 (Asheville, NC) Parents: McMurry S. Richey, Erika M. Richey, both deceased Married to Merle Bradley Umstead (Richey), August 28, 1965. Children--William McMurry, b. December 29, 1970 and Elizabeth Umstead Thompson, b. March 3, 1977. William’s spouse--Jennifer (m. 8/29/98); Elizabeth’s spouse–Bennett (m. 6/23/07) Grandchildren—Benjamin Richey, b. May 14, 2005; Ruby Richey, b. August 14, 2008; Reeves Davis Thompson, b. March 14, 2009; McClain Grace Thompson, b June 29, 2011. Educational History (in chronological order); 1959-63 Wesleyan University (Conn.) B.A. (With High Honors and Distinction in History) 1963-66 Union Theological Seminary (N.Y.C.) B.D. (M.Div.) 1966-69 Princeton University, M.A. 1968; Ph.D. 1970 Honors, Awards, Recognitions, Involvements and Service: Wesleyan: High Honors, Distinction in History, Phi Beta Kappa (Junior year), Sophomore, Junior, and Senior Honor Societies, French Prize in Religion, Honorary Woodrow Wilson, B.A. Honors Thesis on African History, member Eclectic fraternity, inducted into Skull and Serpent, lettered in both basketball and lacrosse, selected to participate in Operation Crossroads Africa, summer 1981 Union Theological Seminary: International Fellows Program, Columbia (2 years); field work in East Harlem Protestant Parish; participated in the Student Interracial Ministry, summer 1964; served as national co-director of SIM, 1964-65.
    [Show full text]
  • Click to Download .Pdf
    1906 - 2006 100 MATEER MEMORIAL CHURCH (C.S.I.) Years Fancy Sale was conducted with Dr. Sugunan K. Mr. T. Jayakumar Alfred, who was next in the Das as convener and Messrs. M. Wills, Winston waiting list of deacons was invited to serve in the I. Paul, Miss. Premila Janelet and Mrs. Mitchel as Church committee in place of Mr. P. Albert on 15th joint conveners as in 1973. February 1976. 1975 Rev. A. Isaac was transferred and Rev. Varghese T. Lee was A meeting was held on 26th January 1975 at posted to the Church from 1st June which the bishop released a book on the late 1976. A send-off was given to Rev. Rev. S. Alfred (Ottam Thikachu). A. Isaac on Sunday the 30th of The Passion Week messages were May 1976. Rev. Varghese given by Sadhu Kishan Singh, a well T. Lee Based on the decision of the known preacher, and his daughter general body, Mrs. Sathyan was permitted to hold Kumari Sheela. He again preached a memorial service in the church in 15th June 1976, in our church from 6th to 8th February 1976. a request which had been denied in previous years. Sadhu Kishan Singh The inaugural meeting of the The old cemetery chapel was dismantled and the Trivandrum Branch of the Bible Society was held contract for building a new one at an estimated on 1st September 1975 in the church under the cost of Rs. 28,989 was awarded to Mr. J. Babu, chairmanship of the bishop. Kesavadasapuram. The new chapel was dedicated on 2nd November 1976 at 8 a.m.
    [Show full text]
  • Handbook for Ecumenism, 2007
    H A N D B O O K F O R E C U M E N I S M THE EPISCOPAL CHURCH For the bishops, diocesan ecumenical officers and others representing the Episcopal Church in relations with Churches of other traditions. Revised March 07 Office of Ecumenical and Interfaith Relations, 815 Second Avenue, New York, N.Y. 10017 The Rt. Rev. C. Christopher Epting, Deputy for Ecumenical and Interfaith Relations Thomas Ferguson, Ph.D., Associate Deputy for Ecumenical and Interfaith Relations Copy: Material Located in the Archives of the Episcopal Church. TABLE OF CONTENTS SECTION PAGE Introduction Essential Ecumenical Resources Prayer and Worship A. The Episcopal Church in the Ecumenical Movement Brief History 8 B. The Church Organized for Ecumenism The Anglican Communion 11 Lambeth Conference 11 Anglican Consultative Council 11 Primates' Meeting 11 Networks 11 The Episcopal Church 11 Ecumenical Officer 12 General Convention 12 Presiding Bishop of the Church 12 Standing Commission on Ecumenical and Interreligious Relations 13 Executive Council 13 C. The Diocesan Church The Local Church 14 Diocesan Ecumenical Officer 14 Diocesan Ecumenical Commission 14 Improving Ecumenical Communication 15 Strategy for a Network in the Local Church 16 D. Episcopal Diocesan Ecumenical and Interreligious Officers (EDEIO) Functions 17 History 17 Organization 18 Funding 18 E. Full Communion Partners Old Catholic Churches of the Union of Utrecht 19 Philippine Independent Church/Iglesia Filipina Independiente 19 Mar Thoma Syrian Church of Malabar, India 19 Churches Resulting from the Merger of Anglican Churches with other Churches 19 ELCA 19 Beginnings of the Dialogue 19 Interim Eucharistic Sharing 20 Concordat of Agreement 20 Called to Common Mission 20 Actions of the Episcopal Church 21 Other Anglican-Lutheran Dialogues 22 F.
    [Show full text]
  • Challenges and Opportunities in Theological Education in the 21St Century
    Theological Education in World Christianity Joint Information Service of ETE/WCC & WOCATI November 2009 Theme of this issue: World Report on the Future of Theological Education in the 21st Century 2009 ETE/WCC Programme on Theological Education of the World Council of Churches The JOINT INFORMATION SERVICE OF ETE & WOCATI is produced by the staff of Ecumenical Theological Education Programme in cooperation with WOCATI. Free copies are available as long as copies are available. Whoever can make any financial contribution for this is warmly invited to do so. Thank you for your understanding. This information service is also available on the Website of ETE on http://www.wcc-coe.org (For any question, please contact Dietrich Werner [email protected] ). Challenges and Opportunities in Theological in the 21st Century – November 2009 _______________________________________________________________________________ Challenges and Opportunities in Theological Education in the 21st Century Pointers for a new international debate on Theological Education Full Version Edinburgh 2010 ‐ International study group on Theological Education World Study Report 2009 Study Group Members: Clare Amos, Steven Bevans, Nico Botha, Rob Brynjolfson, Daniel Chiquete, Jose Duque, David Esterline, Tharcisse Gatwa, Jet den Hollander, Afrie Songco Joye, Pantelis Kalaitzides, Atola Longkumer, Joshva Raja, Israel Selvanayagam, Randolph Tuner, Douwe Visser, Des van der Water, Henry Wilson. (see Footnote 2) Study Group Convenors: Namsoon Kang and Dietrich Werner
    [Show full text]
  • A Response to Leadership Challenges in Africa
    June 2021 Theological Education and Leadership: A Response to Leadership Challenges in Africa Esther O. Ayandokun Baptist College of Theology, Oyo Abstract InSights Journal Africa needs leaders with integrity to overcome the numerous challenges that its nations and churches face. Unfortunately, many leaders both in politics and in the Church do not serve with integrity. This article defines Christian leadership with integrity. Next, it demonstrates the need for leaders who are ready to serve those they lead, particularly by demonstrating integrity. Finally, it suggests some ways that theological institutions can train leaders to exercise integrity. Introduction 2 6 No. Vol. Every social group requires effective leadership to achieve its goals. In the family, children look for fathers who will guide, protect, and provide for them. In business, shareholders and employees clamor for leaders who will increase profits. In politics, voters look for leaders who will be true to their word and move the society forward (Blackaby 2001, 1-10). The Church looks for leaders who will obey God’s Word and maintain the Gospel mission. In every case, people need leaders who will give the right direction without selfish ambition. Africa, my context, has a special need for men and women whose leadership is grounded in integrity (Oke 2005, 20). Sadly, most leaders lack integrity, especially in Africa. Speaking about Nigeria’s problem with poverty and corruption at a graduation ceremony, Deji Ayegboyin asked whether any rescue can come from the Nigerian Church (Ayegboyin 2009). If Nigeria’s – and Africa’s – evils are to be eradicated, the Church must teach leadership integrity in all aspects of human life (Oshun 2010, 7-8).
    [Show full text]