CHRISTIAN MINISTRY Models of Ministry and Training

Jesudason Baskar Jeyaraj

Published by Theological Book Trust Bangalore Table of Contents

PREFACE 7

FOREWORD 9

ACKNOWLEDGEMENTS 13

ABBREVIATIONS 15 CHRISTIAN MINISTRY - Models of Ministry and Training

INTRODUCTION 17 © Theological Book Trust 2002 ISBN : 81-7475-040-1

CHAPTER ONE First published 2002 by Theological Book Trust Terms, Definitions and Metaphors of Ministry 21 Reprinted 2006

All Rights reserved. No part of this book may be reproduced in any CHAPTER TWO form, except for the purposes of brief review in periodicals, without Theological, Contextual and Ecclesiological Basis of Ministry 43 prior permission of Theological Book Trust, P.O. Box 9529, Bangalore 560095, India. CHAPTER THREE Printed at : The J & P Print & Allied Industries, Bangalore Relating Ministry to Context 55 CHAPTER FOUR CHAPTER NINE Models of Ministry in the Bible 81 Models of Theological Education: Case Studies 275 Priestly Model Living and Learning in Villages: Inculturation Experiment Liberation Model (Arul Kadal Seminary, Chennai) Administration Model Prophetic Model Off-Campus Programme for Urban Exposure (Tamilnadu Theological Seminary, Madurai) Reformer Model Political Action Model Ministerial Training for Church Planting Wisdom Model (Madras Theological Seminary and College, Chennai) Chronicler Model Laity Formation in Secular Colleges: Equipping Women Son of Man Model (Lady Doak College, Madurai) Evangelistic Model Vocational and Theological Integrated Training Missionary Model (ACTS Institute, Bangalore) Charity Model Counselling Model CONCLUSION 331 Pastoral Model

BIBLIOGRAPHY 335 CHAPTER FIVE Priesthood of all Believers 209 INDEX 345 CHAPTER SIX Structures and Partnership for God’s Ministry 235

CHAPTER SEVEN Developing Leaders for Ministry: Principles of Training 245

CHAPTER EIGHT Theological Education, Context and Involvement 263

4 5 Christian Ministry Preface

J.B. Jeyaraj has put in a wealth of academic scholarship and personal experience into this book “Christian Ministry”. Minis- try is such a diverse involvement, and therefore no one book can exhaust all the implications. But here is one that can serve as a useful textbook with an excellent treatment of the subject. Many books on ministry have been used in institutions in India, but mostly from the West and therefore offering Western perspectives. Some of these are not only irrelevant but also outdated. Jeyaraj writes as an Indian and relates ministry to the Indian context complete with some apt case studies. When speaking of the Indian context, it is clear that most treatments of ministry, particularly if coming from a Western perspective, would lack a contextual grounding. Jeyaraj gives a whole chapter to help us understand the socio-economic and religious context of our country. The reader would find this study very helpful to help make ministry more meaningful in our diverse situations. One very useful aspect of this book is its treatment of the varied forms of ministry. Most times we look at ministry as either evangelism or social action (including liberation) and some would bring these two together. This book gives us 14 models of ministry, and this serves to encourage every member of the church to consider himself/herself as being engaged in ministry. Jeyaraj pleads for a much needed and relevant curriculum for ministry in theological educational institutions. The principles he supplies for theological training are very appropriate. I fully agree with the writer that we need to look at training people for effective ministry and therefore an appropriate curriculum must be developed to assist in this task. Case studies are included to show different models of training in Indian context. These case studies are carefully chosen to present the different ways in which theological training of ministers and laity is carried on in the Indian context. Com- mendably, the author stayed in these institutions to study their

6 7 Christian Ministry programme and has collected data for writing the case studies. Foreword More case studies on Indian theological education could be included but Jeyaraj has limited the study to 5 patterns. I am sure students will be encouraged to similarly document their own case studies. All ministry is God’s ministry. Every act of God, even that of India today is rapidly changing. Political and religious pres- creation, is the ministry of God. God’s ministry of word and sures, changing socio-economic contexts and other forces put deed breaks the silence and ends all speculation about whether pressure on the church to present a valid response. Those who or not there is a God and of how the deity might be disposed prefer to stand on the past will be left to grope in the dark or toward us. In responding to the cry of the people of Israel suffer- perhaps operate in their own limited circles with illusions of ing under bondage in Egypt, God’s ministry revealed the nature success. Others who dare to change and adapt to the changes of God as one who cares and acts. God’s ministry is the revela- will find ministry to be an exciting engagement. Jeyaraj’s treat- tion of God to humans and the basis for all human knowledge of ment is a good contribution to those who want to take ministry God’s nature and purpose. All ministry is grounded in God’s in our modern world seriously. ministry, and all theology is dependent upon God’s continued ministry as the source of revealed truth. There is no theological Ken Gnanakan task which has any basis in God’s truth other than the task of expounding the ministry of God. December 2002 In this comprehensive and immensely practical book, Dr. Jeyaraj, lays a solid theological foundation for Christian Minis- try which is biblically grounded, contextually sensitive, and ecu- menically relevant. Here we are reminded that the praxis of ministry contextualizes and critically forms our theology even as God’s ministry precedes and creatively forms the people of God to carry out this ministry. The divine strategy for ministry is grounded in God’s gracious intention to reconcile the world through the life, death and resurrection of Jesus Christ. This has been accomplished from God’s side and now seeks completion from the human side, as the people of God have been given the ministry of reconciliation, “. . . that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting the message of reconciliation to us.” (2 Corinthians 5:19 NRSV) Jesus Christ, the Son of God, was sent and anointed by the Spirit of God to carry out and complete his ministry to God the Father. On behalf of the world, Jesus offers up to the Father a ministry of prayer, worship, obedience and service. His ministry is first of all directed to God and not to the world. The needs of the world are recognized and brought into this ministry, but do not set the agenda. As he was sent into the world, Jesus took

8 9 Christian Ministry Foreword up both sides of the ministry of the Father. Jesus brings to the theology by which the church defines its existence in the world, world the good news of the gospel of love for the world. At the it is then a matter of tactics as to how best to carry through the same time, Jesus came forward from the side of the estranged mandate—to be in the world as Christ is in the world. and broken world to reconcile humanity to God. The church is not formed by its own efforts, nor is it con- The Spirit empowers the people of God to continue the min- formed to the world (Rom. 12). Rather, the church is conformed istry of God to the world on behalf of Jesus. Jesus served the to Christ, who “though he was in the form of God, did not regard Father who sent him into the world. The ministry of Jesus to equality with God as something to be exploited, but emptied the Father on behalf of the world is the inner logic of all minis- himself, taking the form of a slave, being born in human like- try. Every aspect of the ministry of Jesus is grounded in the ness” (Phil. 2:6. MRSV). The church is the result of God’s mis- inner relation of mutual love and care between the Father and sion to the world. But, at the same time, the church is the agent the Son. Christian ministry is thus the continuation of the three- of this mission as it proclaims and expounds this gospel and fold ministry of God through the church as the contemporary penetrates into the world in partnership with God’s mission to manifestation and sign of the Kingdom of God. the world. The church, as the missionary people of God, con- The overall strategy of the church is conformity to Christ’s nects gospel to mission and mission to gospel. coming to the world for the sake of its reconciliation with God. If the church should become powerlessness and irrelevant to This strategy must never be abandoned, else the world would the world, it is not because it lacks tactical encounter with the be left to its own hopeless and fatal plunge into the abyss. A world, but that too often its strategy is one of survival rather tactic, is a particular maneuver within the overall strategy. While than sacrifice, of success rather than service, of reputation rather the church may and must take up and sometimes abandon dif- than of responsibility. The temptation for the church has al- fering tactics by which to carry out this ministry, it must never ways been to identify its own existence and institutional life abandon the basic divine strategy. with the kingdom of God. When that occurs, the existence of The incarnation of God in Jesus Christ was a divine strategy the church tends to take priority over the mission of the king- by which humanity under sentence of death and with its back dom of God. The church tends to develop its theology by looking turned toward God, could be seized at its most tragic point and backwards to its historical foundation. The prevailing theology brought back within arms length of the face of God. The strat- of the church can easily become “historical theology” with its egy was to bring humanity under judgment for the sake of its dogmatic theology strongly rooted in the past. The result is that liberation from the curse of death and to be renewed in the the church often lacks a vibrant theology of ministry which moves image of glory and grace with which it had originally been en- it toward the future. The church does not drive the Kingdom dowed. This strategy was no mere tactic, to be abandoned when into the world through its own institutional and pragmatic strat- the cost became too high and the risk too great. Paul saw clearly egies. Rather, it is drawn into the world as it follows the mission the irrevocable commitment involved in the divine strategy when of the Spirit. The church is constantly being re-created through he said of Jesus, “though he was in the form of God, did not the mission of the Spirit. At the same time, it has historical and regard equality with God as something to be exploited, but emp- ecclesial continuity and universality through its participation in tied himself, taking the form of a slave, being born in human the person and mission of Christ Jesus through the Spirit. likeness. And being found in human form, he humbled himself The order of the church’s ministry is the way in which the and became obedient to the point of death— even death on a church carries out the ministry of Christ. This allows for a vari- cross” (Phil. 2:6-8, NRSV). No theology of Christian ministry does ety of different forms and orders of ministry grounded in the justice to the biblical witness to Jesus Christ without being sol- single ministry of Christ. As Paul said, “There is one body and idly grounded in this strategy. Once this is the fundamental one Spirit, just as you were called to the one hope of your call-

10 11 Christian Ministry ing, one Lord, one faith, one baptism, one God and Father of all, Acknowledgements who is above all and through all and in all” (Eph. 4:4-6). The mandate for the church is to develop models of Christian ministry which are focused on the context where people live and work before those trained for ministry are sent into the world. The Asian Institute of Theology, a unit of ACTS Academy of Higher Spirit does not create offices, but rather ministries. The gifts of Education, Bangalore organized a workshop inviting a few bibli- the Spirit for ministry results in the creation of the office. There cal scholars, bishops, pastors and educationists to write the cur- is a sense in which one can say that baptism into Christ is riculum for their theological education in 1998-1999. I am grate- ordination into the ministry of Christ. As Christ was called and ful for the opportunity given to me to write a syllabus for the ordained to his messianic ministry through baptism, so the bap- course on Christian Ministry and Social Issues and teach the tism of every person can be viewed as calling into the ministry of same in their contact seminar classes. Students who attended Christ. The special ordination which sets baptized persons aside the classes encouraged me to write my lectures in a book form. as representative of the ministry of Christ through the church The interaction with these men and women who came from dif- is still grounded upon baptism into Christ’s ongoing ministry. ferent walks of life contributed to shape the content of this book. What makes this book of particular value to local congrega- The need for the study material combining Christian Ministry tions as well as to ecclesial leaders and academic teachers is the and Social Issues led me to work on this book. The original plan discussion of leadership development and theological education is to discuss the ministry as the first part and the social issues for ministry. Five different models of theological training for min- as the second part of the book. Only after start writing this book, istry currently in use are discussed, each offering insightful and I realized, that it would take longer time to write both the parts. valuable suggestions for the renewal of ministry through more I changed the plan and decided to publish the first part as a effective training for the praxis of ministry in context. The analy- book now and write the second part on social issues later. sis of the social, economic, and political context of the sub con- I thank Dr. Ken Gnanakan for working out the scholarship tinent of India, while restricted to one segment of the global for me to go to the Global Research Institute in Fuller Theologi- context for ministry, provides an excellent case study in contex- cal Seminary and spend a year (Fall 2000 to Summer 2001) to tual analysis as a critical component of Christian ministry in write this book. I appreciate his willingness to write the preface every culture. A theology of Christian ministry is a contextual to this book. I am glad that the Theological Book Trust has come theology, because it is a theology of the living God who contin- forward to publish this book. ues to be present to the world in the context of the historical reality of the Holy Spirit. My sincere thanks to Dr. Walter Hansen, Director of the Glo- bal Research Institute and Keith Casey Cobell Jr., Associate I am pleased to commend this book for its contribution to a Director for the financial support. Ms Evelyn Dimado’s help in practical theology of ministry as well as a manual for more effec- proof reading and editing the draft is very much appreciated. tive education and preparation for ministry. Dr. Ray S. Anderson, Professor of Practical Theology at Fuller Theological Seminary went through my draft and gave valuable Dr. Ray S. Anderson, Ph. D. suggestions. I am grateful to him for his interest in this book Professor of Theology and Ministry and writing the foreword. Fuller Theological Seminary The Tamilnadu Theological Seminary where I taught as Pasadena, CA 91182 USA fulltime faculty for the past twenty years has enriched my theological thinking and teaching skills and provided opportunities for involvement and to gain wider experience. I thank the semi-

12 13 Christian Ministry nary for granting me leave for one year to do this Post-doctoral Abbreviations research and writing. I express my thanks and appreciation to the five institutions listed in the Case Studies. Their materials are valuable informa- AAHE - ACTS Academy of Higher Education tion on the new patterns of education in relating Christian faith ACTS - Agriculture, Crafts, Trades and Studies to the context. Continuous encouragement and prayer support AIT - Asian Institute of Theology from my wife, daughter and son enabled me to complete this AJTR - Arasaradi Journal of Theological Reflection book. I dedicate this book to my parents who taught me to love AK - Arul Kadal God and people. I believe, this book can be used as a valuable AMA - Asia Missions Advance resource material in theological seminaries, workshops, semi- ATA - Asia Theological Association nars and Bible Studies in churches. ATC - Asian Trading Corporation I am thankful to the Editors of TBT for printing the second CISRS - Christian Institute for the Study of Religion and Society edition. I am hearing good response for the readers of the first CLS - Christian Literature Society edition. My appreciation goes to Dr. Ken Gnanakan and his CNI - Church of North India team of staff in TBT in publishing and marketing this book at an CSI - Church of South India affordable price for Indian Christian leaders, students in theo- ECI - Evangelical Church of India logical colleges and lay people. ELS - Evangelical Literature Service FTS - Fuller Theological Seminary HIALS - Haggai Institute of Advanced Leadership Skills ISPCK - Indian Society for the Propagation of Christian Knowledge ITC - International Theological Commentary IVP - Inter-Varsity Press LDC - Lady Doak College MTSC - Madras Theological Seminary and College NBD - New Bible Dictionary NCB - New Century Bible NCCI - National Christian Council of India SSC - Senate of Serampore College TBT - Theological Book Trust TELC - Tamil Evangelical Lutheran Church TDNT - Theological Dictionary of the New Testament TDOT - Theological Dictionary of the Old Testament TNTC - Tyndale New Testament Commentary TOTC - Tyndale Old Testament Commentary TRACI - Theological Research And Communication Institute TTS - Tamilnadu Theological Seminary WBC - Word Bible Commentary WCL - William Carey Library WEF - World Evangelical Fellowship

14 15 Christian Ministry Introduction

Christian ministry is a vast subject. Thousands of books have been written on this subject. Early Church Fathers, Martin Luther and Calvin have expressed their views on ministry. Many theologians, specializing on Practical Theology, follow the writings of Karl Barth. Theologians from Roman Catholic and Prot- estant churches in various parts of the world are writing articles on ministry in journals and publishing books. Many doctoral dissertations written on the ministry add their valuable contribution for further research and writing. A broad analysis of the books written on ministry could show that these books deal with one or more aspects of ministry such as the theology of ministry, qualities of Christian ministers, the history of Chris- tian ministry, contextual problems and issues, planning goals and strategies, theological education, training and skills, the role of prayer and fund-raising for ministry. The voluminous resources available on Christian ministry indicate the complex- ity of the subject. Publications on this subject will continue to explain the nature and role of ministry and yet cannot exhaust the subject. My concern in writing a book on Christian ministry is to provide a basic study material for those who are interested in serving God. I do not claim that my book deals with all the issues and gives solution to the problems. It is only an introduction to Christian ministry with the purpose of enabling readers to understand the true meaning of ministry, the different models of ministry, theological and contextual issues, patterns of training and to encourage each member of the church to be involved in ministry. The First chapter discusses the definitions of Christian ministry, nuances of the terms used in the Bible to refer to ministry and the images of servanthood. This chapter emphasizes discipleship as an indispensable aspect of ministry. The definition, terms and images alone are not enough to explain the depth of ministry. So Second chapter deals with the foundation of Chris- tian ministry and how theological, contextual and ecclesiological reasons are inter-connected. This triangular model functions

16 17 Christian Ministry Introduction as the basis of ministry. The relation of ministry to the context tion and involvement. Instead of explaining how to do ministry, is discussed in the Third chapter. Although this chapter is de- I felt, it is better to provide case studies of training and equip voted to explaining the socio-political, religious and economic believers for ministry. Five case studies are included in the contexts of India, readers in the Indian sub-continent could find Nineth chapter because they bear witness to different patterns similar situations in their own countries. This chapter is in- in theological education and efforts in relating to the context. cluded mainly to emphasize the importance of analyzing and Out of these five, three examples are on training clergy to work understanding the society, re-reading scriptural texts and mak- within rural and urban contexts. The other two case studies are ing ministry relevant to the context. The more we relate minis- on equipping the laity to witness and bring changes to their try to the context, the more we realize its challenges. Such ef- immediate environment like family, schools, colleges and work forts and challenges help us to develop new theological insights, places. I have selected these five case studies because I know new goals, strategies, indigenized approaches and to achieve these institutions and I have involved in their training pro- greater results. The Fourth chapter is on models of ministry. grammes. Case studies are not to glorify the institutions but to Metaphors of ministry explain the relation and task of ministry, appreciate their concern in equipping people and their courage but Models explain the kinds or patterns of ministry. Although in experimenting with innovative approaches in doing ministry. there are many models, only fourteen models are identified here These institutions have their own limitations and have faced as key models. Their significance is highlighted. The theological difficulties yet they pursued their goals. Due recognition must and contextual issues related to the models are mentioned with- be given to these institutions for developing new patterns of out discussing them in detail. Readers could take note of the training for leaders of churches and society. Writing a conclu- issues raised and could read reference literature mentioned for sion on Christian ministry is difficult. However, it must be reit- further exploration. erated that the important dimension in ministry is the minis- Christian Ministry is imperative to all the members of the ter. Servanthood is not merely a relationship, task and skill. It body of Christ. It is an obligation for Christians. This fact is is also result -and -life oriented. The faith, motive, vision, holi- explained in theological terms of ‘Priesthood of all believers’ in ness, credibility and suffering of believers matter much in the the Fifth chapter. This doctrine counters the notion that minis- service of God and people. The Conclusion re-emphasizes the try is only for certain persons. The theology of the priesthood of need for renewal in understanding the concept of the Church, all believers emphasizes corporate responsibility and account- Ministry and Training if Christian ministry is to continue as an ability as well as challenges the accumulation of power and au- effective service to God and Creation. This book is a small con- thority in ministry in the hands of a few individuals. The Sixth tribution towards an understanding and exploration of the sub- chapter, which is on the structure of and partnership in minis- ject of Christian ministry. try and which was published as an essay earlier on is included in this book to emphasize the need for partnership and co-operation between churches and para-church organizations. We must understand historical developments in ministry and recognize the need for sodalities and modalities. This chapter pleads for a closer tie between churches and organizations to enhance ministry. Training is important for ministry. Chapter Seven deals with the principles of training and developing leaders for ministry. Chapter Eight discusses the importance of theological educa-

18 19 Christian Ministry Chapter One

Terms, Definitions and Metaphors of Ministry

Ministry is pluralistic. Any reader of the Bible could notice the different kinds of ministry done by different people in different periods of history. Scholars have classified the different periods of biblical history as the Primeval period of creation (Gen.1-11), the period of the Ancestors of Israel (Gen.12-50), the Exodus and Wandering Period (Ex, Lev.Num. Dt.), the Set- tlement period in Canaan (Josh. Jud.), the Monarchical period (1,2 Samuel, 1,2 Kings and some prophetic books), the Exilic period (Isa.40-55, Ezek.), the Return and Restoration in the Post- exilic period (Isa.56-66, Hag. Zach, Mal.), the Maccabees Period and the Hasmonean Rule (Inter-Testamental Period literature), the Romans, the Herods and the time of Jesus (Gospels), the Apostolic period and the expansion of the churches in West Asia (Acts, Epistles) and the period of severe persecution and survival (Revelation). The history of Christianity from the time of the Apostles till this modern day is divided into major periods such as the period of the Early Fathers, the Medieval, the Refor- mation, the Enlightenment and Ecumenism and has seen great developments in the ministries of the Church. ‘Ministry’ is a comprehensive word meaning ‘service’ and generally referring to all sorts of service. This word is used quite often in secular professions, particularly to refer to different departments of government such as the Ministry of Home Affairs, the Ministry of Foreign Affairs, the Ministry of Defense, the Min- istry of Employment and Human Resources, the Ministry of Fi- nance, the Ministry of Trade and Commerce, etc. Some leaders who are elected to represent their constituency, either in the local Assembly of the State or in the Parliament also join the cabinet and are called ‘Ministers’ of a certain portfolio. Next to

20 21 Christian Ministry Terms, Definitions and Metaphors of Ministry the political context, the word ‘ministry’ is widely used in the CHRISTIAN MINISTRY: DEFINITION AND UNIQUENESS ecclesiastical context e.g. the Pastoral Ministry, Youth Ministry, Children’s Ministry, Literature Ministry, Evangelistic ministry, Definition etc. Missionary work, Social Service and Charitable activities of Christian ministry can be defined as the ministry done by churches are also different kinds of ministry but, the word ‘min- the church believing, worshipping and following the message istry’ is applied to these activities with hesitance for some rea- and the model of the Father, Son and the Holy Spirit, the Tri- sons. Today, the danger of losing the original meaning of min- une God. Christian Ministry includes various ministries of the istry as a service, both in the ecclesiastical and political realm, Church as explained by the Scripture. Many consider texts is obvious. Politicians elected to serve the public are bossy and such as Eph.4:11-13 and 1 Cor.12:28-31 as appropriate to de- bureaucratic. They exploit the electorate and are rarely seen to fine Christian Ministry. be serving them after they get elected. Some Christian minis- The gifts he gave were that some would be apostles, some ters have also forgotten the original meaning of the word ‘minis- prophets, some evangelists, some pastors and teachers, to try’ as service and are behaving like the executives of industries equip the saints for the work of ministry, for building up and companies, as landlords or as owners of a large estate. It is the body of Christ, until all of us come to the unity of the better to remember the basic meaning of the word ‘ministry’ as faith and of the knowledge of the Son of God, to maturity, to service and to notice the meaning of different terms and meta- the measure of the full stature of Christ (Eph. 4:11-13) phors used in the Old Testament and New Testament to refer to And God has appointed in the Church first apostles, sec- ministry. ond prophets, third teachers; then deeds of power, then gifts of healing, forms of assistance, forms of leadership, various The study of God’s activity through the ministry of Jesus and kinds of tongues. Are all apostles? Are all prophets? Are the Church in theological institutions is called ‘Practical Theol- all teachers? Do all work miracles? Do all possess gifts of ogy’. This phrase conveys the idea that theology and praxis healing? Do all speak in tongues? Do all interpret? But should go together. Otherwise, theology becomes theoretical. strive for the greater gifts. And I will show you a still more excellent way (1 Cor. 12: 28-31) Practice without theology cannot be regarded as Christian. The- ology and practice are inter-related. On the relation between It is true that these texts give us a framework to understand Theory and Practice, Ray Anderson writes, ‘At the center of the the various ministries of the Church. By the time Paul wrote discussion of the nature of practical theology is the issue of these texts, the early Church, under the authority of the apos- relation of theory and praxis. If theory preceeds and deter- tles had come to recognize these ministries as the essential to mines practice, then practice tends to be concerned primarily the Church. However, neither Paul nor other apostles have closed with methods, techniques and strategies for ministry, lacking the list of ministries or finalized it. Paul asked his converts and theological substance. If practice takes priority over theory, min- the elders of the churches in Jerusalem, Antioch and Asia to do istry tends to be based on pragmatic results rather than pro- charity, express hospitality, collect money for the poor, heal the phetic revelation’ (2001:23-34). The integration of theology and sick and pray for the suffering. Although the priestly ministry praxis gives ministry a Christian identity. Titles such as Pasto- mentioned in the Old Testament is fulfilled by Jesus Christ and ral Theology, Pastoralia, Mission and Evangelism, Care and replaced by pastor-teacher ministry in the New Testament, many Counselling limit the comprehensive meaning of Christian min- other ministries narrated in the Old Testament are neither ques- istry to a specific ministry. I prefer to use the comprehensive tioned nor invalidated in the New Testament. Ministries such as title ‘Christian Ministry’ rather than Pastoralia or Pastoral The- the liberation, prophecy, counselling and guidance based on ology or Mission. the wisdom approach, recording and interpreting history as done by the chronicler and political activism found in the Old Testa- ment are not regarded as obselete or rejected by Jesus Christ

22 23 Christian Ministry Terms, Definitions and Metaphors of Ministry and apostles. They are given validity and find expression in the domestic servants, enduring all ill treatment because they could New Testament. Jesus and the apostles built the ministries upon not get education. Orphans and widows are picking up rags and the teachings of the OT. But, they modified them to fulfill the garbage in spite of having skills and talents. These people do plan of God and to suit the context of their period. Christians not regard their jobs as the vocation of God’s call. They look at it who regard both OT and NT as their Scripture cannot define as their fate. It is their struggle for existence in a corrupt world. Christian ministry only in terms of what Paul has listed in his They do not consider it as God’s will for them. How could we epistles. If we limit our understanding of Christian ministry speak of their jobs as sacred even though all good works are only to the ministries found in the Gospels or to the writings of from God? If we regard all work as sacred, then, we approve the apostles, we miss the holistic dimension of the Bible on the some to work as bonded slaves and others as executives. We ministry of the people of God. The Bible is our basis upon which justify injustices and poverty and uphold the caste system in Christian ministry is defined. employment structures. We need to be careful when we recog- Christian ministry is directed towards the congregation as nize all the occupations as sacred. The occupation which exists well as the society outside the Church. It has two foci viz. Chris- today in the world need not necessarily be sacred because some tians in the local church and the people in the society. Chris- of them such as smuggling, atomic research and producing bombs tians need to be ministered to and they need to minister to the and nuclear arsenals and running sex business and gambling society. All the work done by Christians need not necessarily be bars are oppressive and inhuman. Even good jobs are not given regarded as Christian ministry. Some theologians have ques- to those who are called to such vocations because of racial and tioned the distinctions made between Christian ministry and caste discrimination, bribery and envy. secular ministry. They regard all work as sacred and reject the A distinction between sacred and secular jobs exists defi- distinction between the sacred and the secular. Gordon Smith nitely in pluralistic context like India. Some Christians work in points out that every Christian has God’s calling (1999:9-11). institutions, offices and businesses owned by the Hindus, Mus- One is the general call to accept Jesus Christ as Lord and Sav- lims, Jains and Buddists. Neither of these owners recognize the iour and follow the teachings of God’s word. Second is a specific work of Christian employees as a Christian ministry. Nor do call for a vocation in the world. This could be a ministry in the these Christians who work in such establishments tell their local church or in the society. God could call some people to bosses and colleagues that they are doing Christian ministry enter into education, the arts, public office, business, engineer- through their jobs. Sometimes they are fired because of their ing, medicine and the service professions. God desires that hu- faith, for sharing their testimony and for not participating in mans work. Work is God’s gift as we notice in the Creation ac- weekly poojas and rituals offered to gods and goddesses. Chris- count. All work is, therefore sacred. Thus he, argues against tians in secular jobs have proved their honesty, integrity and distinction made between the sacred and the secular. We could efficiency out of their faith in Jesus Christ and commitment to agree with his argument if God has called some people for a the teachings of the Bible, for which they are appreciated in specific task in the secular world. Realizing such a specific call, some places. Their work in the secular world could only be re- they work in different aspects of human life in the society. But garded as ‘Christian Witness or Presence’ rather than ‘Chris- this does not happen always with all Christians. In a world of tian Ministry’. This does not mean that a Christian employed in unemployment, many try to get any job to make a living to sur- a secular job is denied the privileges of being involved in minis- vive than starving. People may not be satisfied with their jobs tries like preaching, evangelizing or the teaching of biblical truths but they may have no other choice except to continue in the or some social service in the local church and neighborhood. job. A well educated Christian youth had to be a coolie in a Christians employed in secular jobs have a dual role to play. railway or bus station and live in poverty in the world of unem- They could be involved in the ministries of the local church as ployment and competition. Some Christian girls had to work as well as witness and glorify God through their jobs. We need to

24 25 Christian Ministry Terms, Definitions and Metaphors of Ministry accept the fact that there is a problem regarding what all could (Jn. 15:8). The disciple is like a branch attached to the vine for be recognized as Christian ministry. We cannot prepare a final- existence and production. Total dependency on God is expected ized list from the Bible. We can only select and highlight some of the disciple. Four, the identity of a disciple is one of a servant. of the ministries mentioned in the Bible. We need to be open Discipleship is servanthood. Jesus came to this world to serve for the Holy Spirit to lead and use the Church in developing and not to be served. He desires that his disciples be servants different forms and models of ministry according to the differ- and slaves to all (Mk. 10;45). The two words, diakonos and doulos ences in cultural context across the world. Christian ministries used by Jesus to express the idea of servanthood will be dis- should however, be in conformity with the principles of the Bi- cussed later in this chapter. The idea of servanthood is also ble. They should be rooted on theological, contextual and eccle- expressed through other metaphors such as shepherd, work- siastical basis. ers, followers, priest in the NT. Five, the mark of a disciple is to bear the cross. The disciple is required to deny himself or her- Partners in Christian Ministry self and take up the cross and follow Jesus (Mk. 8:31-38). Bear- Who can do Christian ministry? A disciple of Christ is eligi- ing the cross is not in anticipation for a reward but for suffering. ble and expected to do Christian ministry. He or she, as a disci- As Jesus was a suffering servant, his disciples are suffering serv- ple, stands and functions in relation to the body of Christ. Dis- ants. Disciples are required to relinguish all attachment to the cipleship is defined differently in other religions, political par- world and totally surrender to Jesus Christ. If Jesus is the ties and ideological groups. The Biblical image of discipleship is supreme Guru, then the mark of the disciple is to adopt the known from the teachings and model of Jesus. Following Jesus, lifestyle of the teacher. Six, Christian discipleship demands the apostles showed remarkable discipleship and called others genuine love for God and humanity. A disciple is basically a to follow their example. A few characteristics of Christian disci- lover of God. The first commandment in the OT is to love God pleship can be pointed out. First, a disciple is a believer of the with soul, mind, strength (Ex.20:1; Dt. 6:4) and in spirit and in God of the Bible. He or she believes the Father, Son and the truth. The rest of the Commandments require that the people of Holy Spirit. A disciple believes in the personality, attributes God love their neighbours. Jesus summarized all the command- and the works of this Triune God and not just the rituals and ments thus, ‘...... love your God and love your neighbour’ (Mk. traditions of his/her church. Jesus is the true revelation of God. 12:28-31). Loving God should motivate and lead disciples to love His death and resurrection are the true salvational acts for fallen others even their enemies (Mt. 5:44). The vertical and horizon- humanity. The personal experience of forgiveness, assurance of tal relationship of the disciple is important. Christian ministry reconciliation with God and receipt of eternal life offered by Je- cannot be done effectively without genuine love for God and sus, enables the disciple to enjoy a more intimate relationship fellow human beings. Seven, Christian discipleship does not with God. Discipleship does not stop with believing but contin- entail passive admiration of Jesus Christ but, has a focus. It ues in following Jesus Christ, the true model. A sustained rela- involves a variety of ministries. Discipleship has a goal and func- tionship with God is an important aspect in the life of the disci- tion to fulfill in the Church and Society. A disciple cannot avoid ple. Second, the status of the disciple is that of a student. Chris- his or her role in the tasks set by God. tian discipleship is a life-long learning process of the teachings In summary, the nature of Christian discipleship, consists of of Jesus under the guidance of the Holy Spirit. Learning is not two important aspects namely, relationship and task. It is a re- simply acquiring theoretical knowledge but includes practising lationship with God, fellow believers and neighbours. It is with a the teaching at any cost. Jesus said, ‘If you hold to my teach- task of transforming the Church and society. Although all the ing, you are truly my disciples’ (Jn.8:31). Third, a disciple de- members of the Church could be called as disciples of Christ, pends on God in order to bear fruit. The parable of the vine and many of them are nominal Christians. Only a few of them fulfil its branches in the teaching of Jesus makes this aspect vivid the above qualities of discipleship and contribute to the growth

26 27 Christian Ministry Terms, Definitions and Metaphors of Ministry of the life and ministry of the Church. Christian ministry is institution, but, what makes a difference in the usage of this done exclusively by those who observe the salient features of metaphor in the NT, is its reference to the ‘body of Christ’. First, discipleship, mentioned above. However, it does not exclude the it is the human body of Jesus crucified and raised. This human co-operation and participation of people of other faiths. We need body represents fallen humanity to God. It also represents all the help of people of other faiths and ideologies in our endeav- the victims of injustice. Through the death on the cross, it brings our. But their help and co-operation could be accepted without forgiveness and reconciliation. The resurrection of the body of compromising our faith and uniqueness of ministry. The true Jesus brings hope to humanity. The event of the death and partners in Christian ministry are God and disciples. They are resurrection of the body brings together all those who respond united on the cross of Christ. positively as a redeemed community. The spirit of Jesus bap- tizes and unites them as one body. Second, the body of Christ Uniqueness of Christian Ministry transcends geographical boundaries, race, caste, colour and Christian ministry is unique for various reasons. In a plural- class. The members of this body could be anyone ‘ in Christ’. He istic context, it is difficult to speak of Christian ministry as su- or she may be a Jew or Gentile; a slave or free citizen; black or perior to ministry done and services offered by people of other white, upper or lower caste, rich or poor (v. 13). The body has faiths and secular movements. Whether it is superior, inferior diversity and at the same time unity in Christ. Third, the factor or equal to other ministries is not the question. In what respect that makes all of them into one body is the baptism of the one could Christian ministry be referred to as unique. It is unique Spirit (v.13). The work of the Spirit unites all the members into in terms of the nature of the corporate body which does the this body of Christ, one corporate universal Church. As such, ministry, its close link with worship, the theological basis of Christian ministry is universal and is carried out by local mem- God’s revelation, actions and goal of transformation. bers of the body of Christ. Fourth, the parts of the body are Ministry by One Body endowed with spiritual gifts and capacities for the ministry of the Church. It is a sort of authorization and recognition of the The Christian ministry belongs to God. God has called the members. They exercise the gifts and capacities for the welfare Church to ministry and has endowed the Church with author- of both the body and the people outside of the Church. Fifth., ity, gifts and a promise to be with this Body always till the end the parts of the body are inter-dependent. There is no rivalry of the earth. The relationship between God and his disciples among the parts of the body such as to regard one part of the as partners in growth and service makes Christian ministry body as supreme or more significant than the other. Each part unique. It is brought out by the metaphor of Body of Christ in is needed to make the body function properly (vv.14-20). Cor- the NT (Rom. 12:4-6; 1 Cor. 12:4-14, 27-31; Eph. 5:25-33). The dial relationship and co-ordination make the function of the image of the Body of Christ is described vividly in 1 Cor. 12. It body more effective. If one part of the body suffers, the rest of emphasizes the unity and diversity in the nature and function the body is affected. The parts of the body suffer together, re- of the Church. joice together and progress together (v.26). Sixth, while the parts For just as the body is one and has many members, and all the mem- of the body are inter-connected, all the parts of the body are bers of the body, though many, are one body, so it is with Christ. For in linked to the head of the body. The headship of the body is the one Spirit we were all baptized into one body-Jews or Greeks, slaves Christ. Paul emphasizes this idea in Eph. 4:15-16 which speaks or free- and we were all made to drink of one Spirit. Indeed, the body does not consist of one member but of many. (1 Cor. 12:12-14) of Christ as the head and source of growth and in 5:29 as the authority of the Church. He develops this idea of headship of These verses explain some important truths about the na- Christ further in Colosians 1:18 and 2:10, describing Christ as ture of the Church. The church of Christ is a corporate body the head over every power and authority and creation. Seventh, made up of several members. The term “body” is used in the the headship of Christ over the body demands obedience and secular world to denote a society, organization, community and

28 29 Christian Ministry Terms, Definitions and Metaphors of Ministry accountability. David Bennett, drawing insights from various and in different cities in Asia continued to worship whether scholars such as Paul Minear, Wayne Meeks, Colin Brown and they were able to achieve much in the ministry or not. Unlike other commentators, has discussed the image of the body of other ministries and services of some organizations and offices, Christ in his book, Metaphors of Ministry. He summarizes the Christian ministry is closely linked to worship for its spiritual- link between the headship and accountability thus, ‘The image ity, human resource, guidance, power and achievements. Chris- of the body with Christ as the head thus stresses the total au- tian ministry cannot be separated from the worship of the thority of Christ in the community of disciples, and the total Church. However, the people of other faiths who receive the dependence of the disciples on Christ for life and growth. The benefits of Christian ministry may or may not join the body of headship of Christ also puts human leadership in right per- Christ. Those who do not wish to join the body of Christ should spective, for no human being is ever called ‘head’ of the Church; not be compelled to worship the Lord Jesus Christ but could be Christ is the authority to whom all human authority is respon- persuaded, as Paul says in 2 Cor. 5:11, to join the discipleship, sible’ (1993:168). worship and work for the Kingdom of God. Ministry is linked to worship Ministry is based on faith The body of Christ is not merely a social organization but it The uniqueness of Christian ministry is based on its faith. is a community of faith and worship. Members of the body of In Christian ministry, ‘faith’ is defined most often as trusting Christ are united in worship. The Worship of God takes a cen- God for our needs like financial support or power to do miracles tral place. It is indispensable in the life of this community. The and wonders. Trusting God for needs and power is important, People of Israel as a kingdom of priests (Ex.19:5-6) are worship- but, ‘faith’ is much more than such experience. Faith could be pers of God. The disciples of Jesus worshipped Him before re- defined as a set of beliefs. One of the important beliefs is that ceiving the Great Commission (Mt. 28:17-20). After the Pente- the ministry belongs to God. God did the ministry first for hu- cost, they acknowledged Jesus as the Lord and Saviour and manity and set the model. As such, it is divine and theological. continued in worship. Worshipping the Lord Jesus Christ is not The theological basis of ministry will be explained in the next only acknowledging what God has done for humanity but also chapter. Those who want to be involved in Christian ministry acknowledging what God has asked the body of Christ to do for should have faith in God and accept the theological basis of humanity. Worship helps them to realize the teachings of God, ministry. renew the vision of God and receive the guidance of the Holy Spirit. It provides the opportunity to share the needs of minis- Ministry has goals try. Worship context enables members to listen to the Word of There are a number of ministries in the world with the goal God, repent, reconcile with other members of the body and re- of making large sums of money, accumulating wealth and prop- establish relationships within the body of Christ. Christian min- erties and spreading political empire or extending political, ideo- istry cannot be done in isolation. It is done in relation with logical and commercial influence and control. However, the goal others. Broken relationships within the body of Christ could of Christian ministry is people-oriented. It is a service to hu- hinder the witness and ministry of the body. Worship provides manity and the rest of creation. The uniqueness of ministry lies the forum for call, ordination and sending of ministers. In wor- in what it offers to people and society. It touches the lives of ship, members pray together for power to do ministry and ex- individuals and society. Transforming people and society is the press their solidarity with their leaders. Worshipping continu- task of Christian ministry. Those two aspects are expressed in ously keeps the Church in existence and ministry. Where the the message and ministry of Jesus. The central message of Je- worship stops, the members scatter and the ministry of that sus is the kingdom of God. He called his disciples to go and particular church stops. The early Church in Jerusalem, Antioch preach the Kingdom of God and invite people to repent and

30 31 Christian Ministry Terms, Definitions and Metaphors of Ministry accept this Good News. His healing ministry and miracles mani- ion, Jeremiah regarded all of them as shepherds, leaders in fested the power of the kingdom and gave assurance of peace, their own capacity and he held the entire leadership of Israel justice and hope. He trained the disciples to perform such heal- responsible for their failure. All of them whether they were in ing and liberation from sickness, evil spirit, disabilities and ena- religious or secular services were shepherds with a high respon- bled people to enjoy wholesome lives. Jesus commanded them sibility for true service to their community. The common and to go and ‘make disciples’, baptizing and teaching the followers widely used Hebrew word is abad. This is a comprehensive to obey all the commandments. Their proclamation of the Gos- term meaning ‘service’ whether secular or religious. Jacob, in pel of Jesus is to make known the forgiveness of sin, assurance pasturing of the flocks of Laban for seven years, was regarded as of redemption and reconciliation with God and invite people to abad (Gen.29: 27). Working in the field or a farm of another respond to the Gospel. The inter-action of the Gospel with the person is also abad (Lev. 25:39). The Israelites who lived in the listeners and the response of the people to the message of the northern region, breaking stones to build the temple in Jerusa- Gospel bring changes in people. It touches their personality, lem were also doing abad. In the religious life of the Israelites, spirituality, attitude and values. The values of God replace the it is used to refer to worship and other cultic services of the values of the world. The thinking and actions of individuals priests and people. Serving Yahweh and not other gods is em- change in accordance with the will of God. Personal transforma- phasized and demanded again and again in the OT (Ex. 3:12, tion begins at the inter-action. The believer gets a new meaning 16; 5:3,8; 8:4, 21, 22, 23-25; 20:5, Dt.5:9). The main motif run- of life and is moved to transform the society. Jesus called his ning through the book of Deuteronomy is serving Yahweh only. disciples ‘salt’ to permeate the society and ‘light’ to clear the Serving Yahweh does not stop with worshipping or offering sac- darkness of evil (Mt. 5:13-14). Transforming the society is the rifices and celebrating festivals. The vertical relationship with task of the disciples as individuals and as a corporate body of God should be expressed horizontally with other human be- Christ. ings. Obeying the commandments and practising the values of God are closely linked together in worship of the Israelite. This TERMS FOR MINISTRIES IN THE BIBLE means, people who worship Yahweh should fulfill the command- In the OT, those who offered the cultic services of Yahweh by ments. Serving God, therefore, means serving the people. The conducting worship, offering sacrifices and performing other ritu- religious dimension of serving God was integrated with the socio- als connected to worship were called ‘Cohen’ meaning ‘Priest’. political and economic context of the people. Religion and soci- Those who received and proclaimed the Word of God were called ety could not be separated in the lives of the Israelites. ‘Nabi’ derived from the verb nabi – to prophesy. God raised The New Testament also emphasizes the importance of min- Judges in Israel to govern and judge the twelve tribes settled in istry as a service. A number of Greek terms such as apostolos, Canaan. They were called sophetim meaning ‘to judge’ or ‘to prophetes, evangelistes, episkopon, didaskalos, poimena are used govern’ or ’to execute judgement’. Slightly with an overtone of to refer to a specific task of the Church. The term, apostolos authority and power is the word malak which means ‘to rule’. means ‘sent by another’ for a task. It is used, in a restricted Kings were called melekim. They were the rulers of the people, sense in the NT, to refer to the twelve apostles (Acts 1:2’26; 6:2; but, they were also called servants of the people. Jeremiah 8:1; Rom.1:1; 11:13) and not to all the followers of Jesus Christ. listed priests, prophets, kings and the Levites, who were ex- To be qualified as an apostle, the person should have been called perts in teaching the Torah, as the key leaders of Israel and and appointed at the command of God (Rom 1:1; 1 Cor.1:1; used a common word, ‘shepherd’, to refer to them all (Jer. 2:8- 1.Tim.2:7; 2 Tim.1:11). The person should have seen the risen 16). Some scholars consider the word ‘shepherd’, used in Jer- Lord (1 Cor.9:1; 15:7-9; Acts 1:21-22). He should perform signs, emiah and Ezekiel, as referring only to political leaders like kings wonders and manifest the power of the Spirit (2 Cor.12:12). An and royal court officials and not religious leaders. In my opin- apostle is one who willingly suffers for Christ (2 Cor.11). An

32 33 Christian Ministry Terms, Definitions and Metaphors of Ministry apostle is the one who has been given the authority of leader- 14:29-31; 12:28; Eph.4:11). Ancient Israel witnessed the pow- ship, to lead the Church soon after the ascension of Christ. erful ministry of various prophets over a period of thousand years. David Bennett writes, ‘… it is clear that apostolos is not one of They were ‘eye-openers’ and functioned as the conscience of those terms that is, or should be applied to every follower of the society. Their ability to critically evaluate a situation, their Jesus. Rather, it describes a particular initiating leadership role, courage to speak against injustice and their concern to pro- a specific pioneering function, as well as a distinctive divine call- claim salvation oracles contributed to the social, religious and ing, which go beyond the general mandate for every disciple to political growth of the community. The early Church had a bear witness to Jesus’ (1993:135). While apostolos is restricted number of prophets as revealed in the book of Acts 11:27-28; to the twelve disciples, the term episkopos (overseer) is applied 21:10; and 15:32. Their functions included encouraging, to leaders within the Church. In secular Greek, episkopos means strengthening, comforting and instructing believers (Acts 15:32; ‘an active and responsible care ‘. It is used to describe the func- 1 Cor.14:3, 31), warning them against false teaching (Acts 11:28; tion of a deity watching over a country or officials with the re- 21:10-11; 1 Cor. 14:24-25) and teaching them to be effective in sponsibility of supervision and administration of communities. God’s service (Eph.4: 11-12). We will discuss this ministry in Paul encourages the Philippians to desire this noble service (1 detail later in this book. The term poimena (to shepherd) is used Tim. 3:1) of supervision, ordering, evaluating and setting of di- to refer to the leaders and not to all the members in the church. rection and describes the qualifications to minister as an over- It expresses the function of taking care of the flock. The meta- seer (Titus 1:5-7). Another term used frequently is presbyteros phor of shepherd will be discussed in detail elsewhere in this (elder). The role of elders is not new to the Jews because their book. However, it is important to mention here that it refers to society had elders from the period of the ancestors. The twelve the service of feeding, leading, nurturing and protecting (Isa. tribes of Israel in Canaan functioned under the leadership of 41: 10). A shepherd is a servant of God as highlighted by Jesus elders. Elders, as the representatives of families, clans and tribes, (Jn.10) and Peter (1 Pet.2:25; 5:4). functioned as a team. They were responsible for sorting out the Other words such as oikonomia, leitourgeo, latreuo and judicial, political, military and social problems of their commu- diakonia referring to secular services are used in the NT. For nities. The role of elders did not cease with the development example, oikonomia which means ‘stewardship’ with regard to and spread of Christianity. We read in the NT that the local household administration, is used in 1Cor.9:17, Eph.1:10; 3:2,9 churches in Jerusalem, Antioch and Asia had a team of elders Col.1:25; 1Tim.1:4. Jesus used the word oikonomous (manager to sort out the problems of the members (Acts 11:30; 14:23; or steward) in his teaching to emphasize the importance of faith- 20:17; James 5:14; 1 Pet.5:1-3). Teaching God’s word is an fulness and accountability in managing the material posses- important ministry in the Church. The word didaskalos (teacher) sions of the master (Lk.12:42-44). The manager is a servant and refers to those regularly engaged in the systematic teaching of should not abuse other men and maid servants. His service subjects or technical skills and in the imparting of knowledge. should manifest a high standard of responsibility. Paul and Pe- Its use is restricted in the NT to refer only to those who are ter used this term in connection with the leaders in the gifted in teaching God’s word and appointed specially for this churches, beseeching them to be faithful to God and people task (Acts 13:1; 1 Cor.12:28; Eph.4:11; 1Tim. 2:7; 1 Tim. 1:3-7). and to be efficient in the use of the gifts and opportunities given Since teaching wrong doctrines and values could ruin the lives by God to the growth of the ministry (1 Cor.4:2-4; Titus 1:7; 1 in audience and the community as a whole, the NT warns not to Peter 4:10). Leitourgeo means ‘services undertaken by a citizen become teachers unless called and endowed with the ability for a community’ (Rom.13:6; Lk.1:23, Heb.9:21, 10:11, Phil.2:17). and knowledge to teach. Above all, a teacher must practice what In the Greek society, the service offered by the upper class for he or she teaches (James 3:1; Mt. 7:24-27). Prophecy is men- the communities is regarded as public service. Usually such serv- tioned as an important service in the writings of Paul (1 Cor. ices were voluntary and not paid for. Through their public serv-

34 35 Christian Ministry Terms, Definitions and Metaphors of Ministry ice, they gained honour and respect. Paul applied this secular ward but as a voluntary submission to help others. When this term to refer to the public service of Epaphroditus (Phil. 2:25, term, diakonia is applied to ministries in the Church, it means 30). He claimed his own ministry among the Gentiles as a pub- ‘a function of useful service’ to the people and not a status in lic service (Rom. 15:16). Latereuo refers to the ‘services done to the Church. Jesus used this word diakonia often to emphasize God’. (Heb.8:5; 9:9; 10:2) and the worship of the Lord by Chris- the attitude of humility in contrast with the attitudes of pride, tians (Matt.4:10, Lk.1:74, Acts 24:14). Paul used this term to honour and fame sought by some of his disciples (Mk.9:35; refer to worship as real religious service to God (Rom.12:1; 1:9). Mt.20:26) and the Pharisees (Mt.23:11-12). It has not been lim- It is used in the eschatological sense in Rev. 7:15 and 22:3. ited to the service of conducting worship and performing ritu- John, the author of the Book of Revelation, emphasizes that als. It means the service to the community of believers in the worship, as a service of God’s people will not end even after the Church as well as service of this community of believers to the completion of all earthly ministries. Worship will go through people outside the Church; service based on the message and eternity. ministry of Jesus; service for the people without expecting any Diakonia, another comprehensive term to mean ‘service’, reward but risking one’s own life. It is a voluntary self-denial, originally meant ‘to wait on’ or ‘to serve at a table’ and thus, self-sacrifice and submission to serve a person or a group of earn a living (Matt.8:15, Lk.10:40). Diakonos, the noun derived people. Jesus further describes another dimension of service, from the word diakonia originally referred to people who served which is to become a slave (duolos) to another person by serving meals in the Church but, was later used to refer to persons relentlessly without expecting any reward. Like a slave who loses involved in the ministries of the Church. It could mean work his identity, freedom and status to the service of his master, with or without salary. Diakonia, however, got a new meaning Jesus wanted His disciples to serve others. The emphasis of this in the NT as the service of caring for needy people or a charita- term duolos is more on the task and faithful allegiance of the ble service (Acts.6:1, 11:29, 12:25, Rom.12:7, 15:25, 2Cor.8:4,19; slave to the authority of the master. Peter calls the community 9:1,12). This word is applied to the ministries of teaching the of believers slaves of God (1 Pet.2:16). The Book of Revelation Word and praying for people (Acts.6:4). The real meaning of the addresses believers as slaves (1:1; 2:20; 6:11; 7:4; 19:2; 22:3, 6). word diakonia is brought out by Jesus in Mark 10:43-44: Paul addressed himself as a servant and slave of God in serving the people and asked Timothy to appoint persons with the atti- But it is not so among you; but whoever wishes to become great among you must be your servant (diakonos), and who- tude and willingness to be servants and slaves as ministers in ever wishes to be first among you must be slave (duolos) of the local churches (1Tim. 1:12; 3:8,12; 4:6; 2 Tim. 4:5). The all. qualities of humility, self denial, obedience to the authority of Diakonos is the opposite to ruler or lord. James and John God and suffering for the sake of others are brought out by assumed that Jesus will sit on the throne of David and rule the combining these two terms. Complementing each other, these Israelites in Palestine. They came and asked Jesus to grant a terms emphasize the real meaning of servanthood. position to sit next to Him at the right and left side of the throne, respectively. They were looking for the status, power and glory. IMAGES OF SERVANTHOOD This caused ill-feelings among the rest of the disciples. Jesus Even though, various terms listed above convey the idea of knew that James and John had misunderstood His messianic servanthood, the image of servanthood needs further explana- mission to suffer and die. Jesus told the disciples not to seek tion with some examples from the Bible. One of the key pas- status or become rulers and lords but become ‘servants’ to one sages on the servanthood is found in Isaiah 52:13-53:12. Schol- another and a ‘slave to all’. Being a ‘servant’ does not only apply ars have identified a few texts in Deutero-Isaiah (42:1-4; 49:1-6; to religious service but to day-to-day life. It implies serving an- 50:4-11; 52:13-53:12) as Servant Songs. Some of them were other person, not with the intention of earning money or a re- written during the period of exile in Babylon. The People of

36 37 Christian Ministry Terms, Definitions and Metaphors of Ministry Israel had lost their land to the attacks of the Babylonians. by the governor as uniting the people of Israel and preparing Priests, prophets, men and women with their children were de- them for rebellion and war. But Zerubbabel started the rebuild- ported to Babylon and kept under captivity for more than 50 ing with the permission of Cyrus. His service to reform and re- years (597-537 BC). They raised doubts about the power of store the devasted community of Israel was even misunderstood Yahweh and lost their hope of return. They evaluated their his- by many in Jerusalem. They did not express enough solidarity tory. They questioned the way they had been reduced to serv- with Zerubbabel (53:3). Only after the execution of Zerubbabel ants of the Babylonians from the citizenship in their promised and the resistance of the Governor and neighbouring nations land. One of the purposes of the Servant Songs is to remind the against their restoration, did the people of Israel understand Israelites that they have failed in their servanthood. They served the value of the servanthood of Zerubbabel and start to sing this other gods and goddesses and committed all sorts of injustice. song. The prophet brings out the sufferings of Zerubbabel and They broke the covenant and commandments in spite of several make him an example of a Suffering Servant. A servant who messages from the prophets. Deutero-Isaiah proclaimed the works for people could easily be misunderstood as a political message of Yahweh’s salvation for them. He predicted their re- rebel and be despised (53:3). Without proper enquiry and fact turn to their land. He gave them the hope that they will be used finding the servant suffered death at the hand of the governor. as a ‘light to the nations’. He assured them that they will serve The body was mutilated such that many could not recognize Yahweh once again in the promised land. The purpose of the him (52:14). Although the servant had not been violent or com- Servant Songs could have been for singing and in reminding mitted injustice, he was regarded as a criminal. Honour was the exilic community and their generations returning to the denied for the service he had offered the society. His body was land to be true servants of Yahweh. buried with other criminals (53:9). His suffering and death were First, a model of true servanthood of an individual is por- for the sake of the people. This is expressed in 53:4-6. The sing- trayed in the song in Isa. 52-53. Scholars have expressed vari- ers realized that the servant had borne their iniquities. He was ous opinions regarding the date of the compilation of the song wounded for their transgression of not supporting his service. and the identity of the servant mentioned in this song. It could He faced the punishment of execution because they were silent have been written during the last part of the exilic period or on his arrest. A servant of God working for the people may not after the Israelites started returning to the land in different feel the pain of his work much. The achievements override the batches and restoring the temple. Some assume that it refers to sufferings, but, it will be so painful for any servant when the the prophet as the suffering servant. Others consider the iden- community for which he works brand all his sufferings as pun- tity of the servant as the people of Israel suffering for the sake of ishment from God (53:4,6). The Israelites realized this callous- Yahweh. Many readers of this song relate the servanthood to ness and gave due credit to his vicarious suffering and death. the ministry, trial and death of Jesus. Although the identity of Another aspect of servanthood could be pointed out from the the servant still remains a mystery, this song expresses the na- side of Darius, who was unaware of the execution of Zerubbabel. ture and role of servanthood. Analysing this song, the com- Darius could not undo the injustice done to Zerubbabel, but, mentator John Watts identifies two servants namely Darius the he made the effort to vindicate the action of Zerubbabel by con- Persian King, who rose after Cyrus (52:13) and Zerubbabel who firming the permission granted by Cyrus and extending sup- returned to Jerusalem and started the rebuilding of the Temple port to complete the construction of the temple. Instead of main- (WBC: Vol.25:1987:222-229). Drawing evidences from the ac- taining the status quo with the governor and justifying the ex- counts of Ezra 3-6, Haggai and Zachariah 1-8, John Watts points ecution, Darius removed the stigma of criminal offence placed out that Zerubbabel was the suffering servant. He was misun- on Zerubbabel and restored the rights of the inheritance of the derstood and executed by the Governor Tattanai for rebuilding Israelites (53:12). Darius certified Zerubbabel’s death as an in- the temple in Jerusalem. Rebuilding the temple was regarded justice and praised him for dying on behalf of people. Other-

38 39 Christian Ministry Terms, Definitions and Metaphors of Ministry wise, the governor could have massacred many Israelites who made them righteous. His death on behalf of the people was joined in rebuilding the temple. The entire population of Jeru- vicarious and expresses his true servanthood. salem could have been regarded as rebels and could have be- Third, following the model of servanthood of Jesus, the apos- come victims of violence and bloodshed. A servant achieves rec- tles learnt to prove themselves as true servants of God. Their ognition when he is considered as the real representative of the sufferings in the ministry is evidence. Paul enumerates his tri- people and is targeted for persecution. In this respect, Zerubbabel als and sufferings in 2 Cor.11. He faced physical hardship, was a true servant of the people. His vicarious death prevented betrayal from the people, trials in front of authorities, strain in the death of many. Realizing the injustice that has been done travel, anxiety for the welfare and progress of the churches and restoring justice are important qualities of servanthood planted and later, imprisonment in Rome. That is why he could Darius should be appreciated for such qualities. But, the focus call himself as a servant of Jesus Christ (Rom.1:1; Phil.1:1) He of the song is on the Suffering Servant. It justifies the vicarious never regretted to be a servant of God. He could express a sense death of the servant as if it has happened with the permission of of accomplishment and satisfaction (Phil.3:12-16; 4:1, 10; 2 Yahweh (53:10-11). A servant faces death when the administra- Tim.4:7-8. ). Since Peter suffered obeying God and serving peo- tion and people fail to support his work and question the injus- ple, he encouraged Christians to face persecution and suffer for tice directed against him. Yahweh expects the community to the sake of justice (1 Pet. 3:8-12; 4:12-19). John’s imprison- help the servant and to stand in solidarity with his actions. When ment for preaching Jesus Christ and teaching the Word of God people fail, Yahweh permits some of His servants to suffer ex- is an evidence for his servanthood (Rev. 1:1-2). tremely and die for injustice in order to save the lives of others and make them righteous. They could enjoy the fruit of the Four, the people of God were spoken of as suffering servant labour of the suffering servant. in the OT (Isa.40:1-2; 49:1-6; Dan. 7:1-14). Believers, as a corporate body of Christ, are servants of God and are called to Second, the suffering and death of Jesus reflects the fea- suffer for the sake of others. The Book of Revelation highlights tures of the Suffering Servant in Isaiah 52-53. Many, therefore, the sufferings of Christians. They were persecuted in different assume that the song is a direct reference to Jesus Christ. The periods of history for their beliefs, identity and witness by Ro- prophecy foretold several years ago got fulfilled in the ministry man Emperors such as, Nero, Vespacian, Titus and Domician. and death of Jesus. A typological similarity could be found be- The corporate worship and ministries of the body of Christ were tween the Suffering Servant in Isaiah and Jesus in the Gospels. misunderstood in many parts of the world. Their church build- Like Zerubbabel, Jesus was a servant chosen by God and sent ings, homes and businesses were destroyed because they were to this world with a specific task. He came to this world to serve. servants of Jesus Christ. Their remarkable servanthood will be He reiterated this truth saying, ‘For, the Son of Man came not recognized and vindicated when they come from different re- to be served but to serve and to give his life a ransom for many’ gions of the world and stand in front of the Lamb of God (Rev. (Mk.10:45). He was a model of a true servant, for Jesus served 7:9-11). The body of Christ has the hope of continuing the people by healing, feeding and liberating them. He showed servanthood by worshipping God, even after the second coming them how to obey the authority of God and fulfil His will in of Christ. Others lose this privilege of serving God eternally. ministry. He never expected any recognition or reward for his service. He even washed the feet of his disciples, teaching them humility. Through his non-violent approach to his betrayers and the soldiers who came to arrest him, Jesus showed how to relin- quish power and be submissive. Through his death on the cross, Jesus saved the life of mankind from eternal punishment and

40 41 Christian Ministry Chapter Two

Theological, Contextual and Ecclesiological Basis of Ministry

Any service or action ought to have a reason, ideological basis or a philosophy. The justification for Christian ministry is found in its theological, ecclesiastical and contextual reasons. Instead of combining these three aspects as one Scriptural basis, I have listed them separately. One reason is to give each aspect a separate identity and emphasize its importance in Chris- tian ministry. Another is to uphold the fact that the actions of God and the birth of the Church have preceeded the writing of the Bible. Both the OT and NT testify to what has happened in the history of mankind. The books of the OT and NT narrate the events after they had happened. God and his actions are more important than the recordings. However, the members of the body of Christ come to know God’s revelation and actions through the written Scripture. The Scripture holds validity for the life and ministry of Christians because it is the inspired and infallible Word of God. Reflecting on what has been written as the normative and infallible truth of God’s revelation, Christians could draw the theological basis and competence for ministry. TRINITARIAN FOUNDATION The biblical God is the Trinity – the Father, Son and the Holy Spirit. We need to know the way God, the Father acted in the history of mankind, through His son Jesus Christ and the Holy Spirit. Focussing on the actions of only one person in the Trin- ity cannot provide a holistic foundation for Christian ministry. Pentecostals emphasize the work of the Holy Spirit more and explain the ministry from the perspective of the role of the Holy Spirit. Adventists developed their ministry according to their emphasis on the work of God, the Father. Some denominations

42 43 Christian Ministry Theological, Contextual and Ecclesiological Basis of Ministry emphasize the ministry of Jesus and work out their ministerial thanks to Yahweh who makes known his actions among the programmes accordingly. Consciously or unconsciously, denomi- people. The Psalmist writes about God’s actions in the history of nations emphasize the ministry of one of the persons of Trinity Israel beginning from Abraham (105:7-11) to the sojourning more and fail to give equal importance to the ministry of all the period in Egypt as slaves, the liberation through Moses, the three persons in the Trinity. Studying the person and work of journey through the wilderness and the settlement in the land the three persons in One gives a Trinitarian foundation for Chris- of Canaan. The history narrated in Gen. 12 to the end of Deu- tian ministry. Our purpose here is not to explain the doctrine of teronomy is acknowledged and repeated in their singing of this Trinity. Theologians have written so much on the doctrine of the Psalm. Whenever the different generations sing this psalm, which Trinity. My aim is to discuss the way in which the Father, Son bring out the Pentateuch in 45 verses. They realized the dy- and the Holy Spirit function and set the foundation for the min- namic involvement of God in their history. Other psalms which istry of the Church. express similar acknowledgement of God’s action of liberation God serves humanity by acting in their history. God decided are Ps.106 and 136. how the history of the Israelites should be directed in accord- God’s action has been proved not only in liberating them ance with His will and purpose for the whole of humanity. Even from Egypt but also from the exile in Babylon. God’s activity though the Israelites failed God several times in carrying out never ended with their first exodus but continued throughout his purpose for the salvation of humanity, God over-ruled and to the Cross of Calvary. God raised Persian kings like Cyrus and led the salvation history. God’s action in history is acknowl- Artaxerexes outside the community of Israel to save the Israel- edged by the Israelites in their worship and writings. Their con- ites. Psalm 137 expresses their situation during the captivity in fessional statements written in the OT are their experience of the exilic period in Babylon. God’s action in redeeming the how God has acted in their lives. God planned to carry out the Israelites from exile and enabling them to go on second exodus history of salvation through Abraham by choosing and giving from Babylon was taken up by the prophets. The second Isaiah him the promises of posterity and the land (Gen. 12:1-3). He of the exilic period encouraged the Israelites in captivity not to made a covenant with Abraham assuring the fulfillment of the lose their faith in Yahweh but to be hopeful of being liberated promises. The accounts of Genesis narrate the way God acted in again from Babylon and returning to their land (Isa. 40:1-5; the history through Abraham’s life and later through Isaac, Jacob 43:14-21). God used Cyrus, the Persian king as his anointed to and Joseph. The situation of bondage in Egypt for 400 years liberate the Israelites. To fulfill the plan of salvation history, was a long history in the lives of the people of Israel. They lost God could use a person of other faith like Cyrus or Ahasuerus. all hope of deliverance from this bondage. It looked almost cer- These Persian kings did not necessarily acknowledge the work tain that the plan of God to redeem the people was impractica- of Yahweh in raising them up as powerful kings to defeat the ble. God seemed not to have been active for four hundred years Babylonian empire or in using them to play a major role in and the salvation history seemed to have come to an end but, God’s plan for humanity. But, the Israelites acknowledged the God neither forgot to act in history nor failed to fulfil his plan fact that their God had no discrimination against race, colour or for humanity. God changed the history of bondage by liberating religion, when in choosing a person to accomplish his plan (Isa. them from oppression and leading them to the land of freedom 45:1, 13-17; Esther 8:3-17). The OT gives the impression that and self-governance. One of the principles of the God of crea- God was interested in liberating and helping the people of Is- tion is that human beings should not be slaves to one another rael only and that was why he was actively involved in their or to nations. Whenever the Israelites were attacked and ex- history of salvation. However, God’s involvement in the history ploited by neighbouring nations, God liberated them from the of Israel was also purposed to redeem the whole world. hands of their oppressors. This is seen as God’s dynamic in- The Study of God’s action in history shows that God is a volvement in their history. Psalm 105 begins with a call to give partner with leaders and people in accomplishing the mission.

44 45 Christian Ministry Theological, Contextual and Ecclesiological Basis of Ministry When they struggled and suffered to carry on the ministry as- is held by congregations and has created negative results. One signed to them, God also struggled and suffered with them. Moses such result is that people lose interest in serving others. They found it difficult to liberate the Israelites and leading them think that God works only through some people, whom he calls through the wilderness for a period of forty years. He had to and endows with gifts and strength to carry out the ministry. struggle between the people and God but, God was with him Service is therefore, their responsibility and not that of all of us. throughout his ministry and helped him to fulfill his mission. It has left an impression that those who are not called are to Jeremiah is another example who had difficulties in fulfilling mind their business, earn their living and lead a happy life as his prophetic ministry. He was beaten by the priest and left in far as possible. We need to use a proper language to change this custody for trial. He was mis-represented by false prophets and opinion prevalent among Christians by presenting God as an misunderstood by the people. Jeremiah felt like leaving the min- enabler and a servant of mankind. His interest is not to benefit istry but, God enabled him to carry it out. God shared the pains, himself but to benefit the society through these leaders. By misery, feelings of frustration and rejection of those leaders and calling, enabling and serving with these leaders, God proves he did not let them down. God guided, strengthened, motivated himself a true servant of humanity. and empowered them to serve the people. God’s promises such God so loved the world that he sent his only begotten son as ‘I am with you’ or ‘I will be with you always’ or ‘I will lead and Jesus to serve fallen humanity. The incarnated God, in the hu- guide you’ given to the selected leaders showed His partnership man form of Jesus who died on the cross, is for all people irre- with them. These assurances and promises are to enable the spective of their race, colour, culture and geographical locations. human partner to persist in the mission. When the promises This is revealed in the words of Jesus as recorded in the Gos- are addressed to the community of Israel, it means, the partner- pels (Mk.1:15; 10:45; Lk.4:43; 19:10; Jn.12:44-50). Jesus dis- ship of God is with the community to do service. Many people ciples clearly related the OT passages to Him and pointed out like such promises and assurances and interpret them to mean boldly the fulfillment of such passages in the event of the cross security or protection rather than understanding it as partner- (Acts 2:1-36; 8:32-33; 17:1-4). Peter firmly believed the ship in service. Their understanding is narrow and benefit ori- fulfillment and preached the good news of salvation through ented but, God’s promises of His presence and partnership are Jesus (Acts 4:10-12). Paul tried to convince the Jews to see the always for service. When Jesus gave the Great Commission to fulfillment of the OT in Jesus. Narrating their ancient history the disciples, he also told them that his presence will be with and quoting the texts from the OT, Paul argued with the Jews to them till the end of the earth. This promise shows how much accept the actions of God through Jesus in his letter to the God loves to partner with humans beings in ministry Romans (chs.9-11). The redemptive work of God through Jesus God’s special relationship with the leaders and the commu- Christ is very much emphasized in other writings too (2 Cor. nity in service is established not only by giving promises and 5:17-21; Eph.1:7; Col.1:13-28; 1. Tim.2:4-6). Paul brings out assurances of his presence, but also by a special call, initiating the significance of the incarnation through his message of kenosis a covenant, imparting his spirit and endowing with extraordi- (emptying) in his letter to the Philippians (2:6-11) and instructs nary wisdom and power. We notice these elements of God’s part- the Church to follow the kenotic model of Jesus as the basis for nership in the lives of Noah, Abraham, Isaac, Jacob, Moses, their life and work (2:4, 13-14). Judges, Kings, Prophets, Reformers and the twelve disciples. The writings of the apostles emphasize the doctrine of the We need to watch our language when we tell others that ‘God is incarnation as an important foundation for ministry. The incar- using so and so mightily and wonderfully’. Of course, God only nation of Jesus as the Son of God relates God to humanity and uses them by endowing them with his call, wisdom, talents, vice versa. On the one hand, he was sent into the world on gifts and strength but, this kind of language gives the impres- behalf of the Father to redeem and reconcile fallen humanity sion that God is using people for his own glory. This conception with God. As the Son of God, Jesus obeyed the Father and ful-

46 47 Christian Ministry Theological, Contextual and Ecclesiological Basis of Ministry filled the ministry. On the other hand, he identified himself the one side, with the disciples of Christ and, on the other side, with humanity, as the Son of man ministered to the people by with the society. Otherwise, the effort, energy, strategies and preaching the Good News, taught, prayed, fed the hungry, healed communication skills of the disciples used in ministry would the sick and liberated people from the power of evil spirits. He become ineffective and would not bring the expected transfor- stood as their representative to God and died on their behalf. mation in society. The ministry, on behalf of the Father and of men, was fulfilled The apostles realized the truth of what Jesus said about the in the incarnation of Jesus. The incarnation theology empha- Holy Spirit at the Pentecost. They were filled with the Holy Spirit sizes the vertical and horizontal relationship. In a world where (Acts 2) which empowered them to face opposition and preach humanity is divided and turned against itself, disorder prevails. the Good News of the Kingdom with power. They performed mira- Relationships between people are broken. People long for jus- cles, healing and delivering from evil spirits to show the mighty tice, reconciliation and peace. The Incarnation of Jesus recon- power of God. As they preached, the Spirit convicted their audi- ciled man and created a new order in the world. This new order ence of their sin. Those who responded to the conviction of the is peace, justice and welfare, as Paul points out in Eph.2:14-16. Holy Spirit were led to realize the forgiveness and reconciliation If so, then, the incarnation of God becomes the theological basis brought by Christ. The Holy Spirit united those who responded for the ministry of liberation, social justice and reconciliation of positively to Christ and as One body of Christ. The Spirit con- humanity. The ministry of the incarnated Jesus continues after stantly renews the mind and spirit of believers that they may his resurrection, through the gift of the Spirit. The work of the continue to become new creations in Christ. The enabling, em- Holy Spirit after the Pentecost is the continuation of the minis- powering, uniting and renewing functions of the Holy Spirit are try of Christ on the earth through the body of Christ. The incar- indispensable to the continuation of the ministry in the Church nation makes the ministry Christo-centric. In the incarnational and society. Christian ministry cannot go on without the role of ministry of Jesus, we could realize the powerful theological foun- the Holy Spirit. dation for Christian ministry. God acts in human history and also in the creation of the The third person in Trinity is the Holy Spirit, known as the natural world. God created the earth, other planets, trees and paraclete in the NT. The gift of the Holy Spirit is for the Church plants, birds and animals and also constantly takes care of them. to continue the ministry started by the Father through Jesus The Creation of this world did not emanate from his body. Nei- Christ. From the Gospel of John Chapters 14-16, we come to ther did he neglect it since it was a separate entity outside of know the nature and role of the Holy Spirit. Jesus asked his him. Some religions talk about separate gods for creation, tak- Father to give the gift of the Holy Spirit to the disciples (14:16). ing care of it and destroying it on the last day of consummation Jesus wanted his presence to continue with the disciples after respectively. The engaging activity of the one who created dis- he had ascended to his Father (16:7). The Holy Spirit symbol- continues and shifted to another god. Some others believe that izes God’s continuing presence with the believers of Christ gods have nothing to do with this world except to have celestial (14:26). This Spirit of truth coming in the name of Jesus bears activities with other heavenly bodies. Some mythologies speak witness to Him (15:26) and will teach and remind the disciples of the cessation of God’s creativity after forming the earth and all that Jesus has taught them (14:20). The work of the Holy heavens. Festivals of such religions remember their god’s old Spirit is not limited to the disciples alone. It continues in the activity of creation but, biblical accounts affirm God‘s care for world, convincing people of their sin, righteousness and judge- creation. They affirm that God did not alienate himself from his ment (16:8), whether the world is willing to understand and creation (Ps.104, Jer. 31, Hos.2) God is actively involved in the accept the work of the Holy Spirit or not. Enabling the disciples continuous process of creation. Jesus called his audience to and convicting the world of its evil are two sides of the work of look at the birds of the air and the lilies of the valleys and the the Holy Spirit. The sphere of the work of the Holy Spirit, is on

48 49 Christian Ministry Theological, Contextual and Ecclesiological Basis of Ministry way God takes care of them. (Mt. 6:26-30; 19:28) The New Tes- the church in Gal. 3:26-28: “for in Christ Jesus you are all chil- tament speaks of God’s creation in terms of changing the old dren of God through faith…There is no longer Jew or Greek, man into a new man in Christ (2 Cor. 5:17; Gal. 6:15; Eph.4:22- there is no longer slave or free, there is no longer male or fe- 24), renewing the life of the Church ( 1 Cor. 3:6; 12:4-11) and male; for all of you are one in Christ Jesus”. The early Church renewing the human nature (Mt. 5:45). That creation affected learnt this lesson and reshaped the nature of the faith commu- by the fall of humanity will be redeemed by God (Rom. 8:20-23) nity to include Gentiles, poor, women and disabled. The Church is a clear evidence of God’s continuing relationship with crea- should be a composition of men, women and children, masters tion. Paul Hanson writes, “Each mighty act of creation or libera- and slaves, rich and poor, Jews and Gentiles. The Church is tion in the Bible was drawn into a chain of divine acts as prepa- expected to cross these barriers and show acceptance and toler- ration for new creative and redemptive activity by Israel’s God. ance and also to mix as one community and share their re- Taken together, the great events of exodus, covenant, inherit- sources with other members. The nature of the Church is seen ance of the land, anointment of David, exile, second exodus, in the composition of its members as well as in the way it func- and the life of Christ did not constitute the ‘frozen’ scenario of a tions as a sharing community. Third, the Church which is part primordial myth, but were the unique historical events which of the society is to exercise fellowship and share resources among set in motion a creative and redemptive process which was char- themselves as well as to be a suffering servant. The Church has acterized by the newness in every age” (1978: 62). a role to play in the society. It is not to limit its activities within the four walls of the church building. This community of believ- CHURCH: INCARNATIONAL COMMUNITY IN SOCIETY ers is required to serve the society. Coming together as a fellow- Sociologically, the Church is part of the society. First, the ship is for worshipping, confessing faith, experiencing solidar- members come from the society. They live in the social context, ity and sharing in the service of the society. The purpose of face problems and try to cope with the changing world. Famine, being a faith community is to function as an instrument of God drought, earthquake, pollution, disease and accidents affect to transform our society. The sociological bond between the Christians as well. Members of the churches cannot escape the Church and society demands that ministries be related to the problems of life. They too are under financial difficulties and context. Finally, more than the sociological bond between the undergo psychological trauma. We draw strength from our spir- Church and society, the bond between Jesus and the Church ituality and face these problems. We cannot run away from the as an incarnational community demands ministry in the world. society and lead a secluded life. Christians who tried to seclude Ray Anderson draws our attention to this theological dimension themselves from the society and live as a puritan community of the nature of the Ecclesia. He writes, ‘Incarnational commu- ended up as a cult group and ruined themselves. God has placed nity means that community in which the life of Jesus continues churches within the society. Second, the Church is a fellowship to exist through the ontological reality of his indwelling Spirit…As of people who believe in Jesus Christ. The nature of the fellow- Jesus exists in a community of relation with the Father charac- ship as the body of Christ has been explained already in the terized by self-emptying, or kenotic presence, in the world. It is first chapter. These people have their own limitations. They are this nature of the church, as we shall see, that determines the not perfect. The fellowship of believers gather to worship and form of its ministry’ (2001:116). The understanding of the body profess their faith. Worship and confession create solidarity of Christ as the incarnational community provides the theologi- among the members and remind them that they are part of this cal and ecclesiastical foundation of ministry. society but not of the world. They are drawn out of the world. This fellowship is placed in the world. The nature of this fellow- CHANGING CONTEXT ship is to transcend the racial, gender, caste and class barriers The socio-political and economic context of the above histori- which divide and oppress people. Paul brings out the nature of cal periods were not the same. They changed dramatically due

50 51 Christian Ministry Theological, Contextual and Ecclesiological Basis of Ministry to wars and political domination of powers, the influence of reli- SCRIPTURE DEMANDS FAITH AND ACTION gions, the effects of natural calamities such as famine, drought, The Bible speaks of faith and action as necessities for Chris- flood and fire, the persecution policies of some kings, the move- tian life. To do ministry, faith in the work of God through Jesus ment of people from one region to another, the contribution of is imperative. Faith is defined and explained in several places literary works of some intellectuals and the dealings of the lead- in the NT. Jesus told his disciples and the following crowd to ers of religion and politics. All these factors which brought have faith in him, that he has been sent by God to fulfill the changes to the socio-political, economic, religious and cultural mission. Peter and Paul preached the crucified Jesus and asked context of different periods determined the need and the na- the people to repent and believe Jesus as the Lord and Saviour. ture of ministry. These factors changed not only the ancient Forgiveness of sin and justification as righteous are not by hu- society but are also changing contemporary society. Large scale man works. Since Jesus has died on the cross for the forgive- industries, international travel, satellite communication and ness of humanity and God is willing to declare all those who modern science and technology are speeding up the changes believe the person and work of Jesus, as righteous, our faith is for both good and bad. The consequences are evident in differ- important. However, faith in Jesus is not enough. Our faith in ent realms of society and has shaped the nature of ministry. God is not static but dynamic. The writer of the epistle to the Leaders and other people have attempted to address these prob- Hebrews describes how the faith of the people was dynamic in lems within their contexts and sought for solutions. They made action (Heb.11). The Faith of the converts mobilized the early their efforts and service relevant to their own historical context. Church to be involved in various activities of the society, as could The interrelation of the context and nature of their ministry will be seen in the narration of the Acts of the Apostles and the be noticed in further discussions of the different models in this Pauline epistles. The Gospels too emphasize that our faith should book. This does not mean that society sets the agenda for God be related to the society. The community of faith is the salt of to do ministry. God, the Father had already set the agenda of the earth and light to the world (Mt.5:13-15). The salt has to redeeming fallen humanity and carried out the mission through penetrate to create a chemical reaction. The light should not be Jesus. The initiative for ministry came from God out of his love covered if its radiant rays were light the society. Jesus pen- and grace for mankind. God worked out his own way of redemp- etrated his society by going to the poor people, eating with the tion and reconciliation and showed the model through Jesus. sinners, healing the disabled and deserted and accepting the The Church as a community, bears witness to what God has discriminated women and children. He crossed cultural, reli- done and carry out His ministry, realizing the challenges of the gious, economic and social barriers. He trained his disciples to change in contexts. Modern society needs the service of the cross these borders and be closely related to the society. The churches more now than ever before. People of every continent teachings of Jesus demand of us, not to be worldly but to be face problems of growing fundamentalism, ethnic violence, eco- people of the Kingdom of God and work for the spreading of the logical degradation, accumulation of wealth and power in the kingdom values. Paul taught Christians not to be conformed to hands of a few rich families, political instability, racial and gen- this world but to be transformed to discern the will of God and der discrimination, terrorism, unemployment, terminal diseases what is good and acceptable (Rom. 12:1-2). Knowing the perfect and psychological trauma. The world, today, needs the relevance will of God is mainly to lead a witnessing and contributive life in of the death and resurrection of Jesus Christ. People are look- the world. James made it clear in his definition of true religion ing for meaning in life. The changing context of modern society by writing, “Religion that is pure and undefiled before God, the demands of Christians to recover the biblical models of minis- Father, is this: to care for orphans and widows in their distress, try, modify and make them more effective to address problems and to keep oneself unstained by the world’ (James 1:27). Reli- and shape the future of humanity and the environment. gion should address the problems of the world but at the same time should never become corrupted by evils of the world. In his

52 53 Christian Ministry letter to the Christians in the Dispersion, James taught that Chapter Three Christian faith without works is dead (2:14-17). If their faith fails to relate to the context and exhibit its usefulness to people, then such a faith is barren. It has no great significance without actions in the context. Such pietism is meaningless. John speaks of believing and loving God, which means relating the faith to Relating Ministry to Context the world and conquering the evil powers of the world. To him, Christian faith is powerful to overcome evil, contribute goodness to people and transform society (1 Jn. 5:1-5). The scriptural demand of faith and action could be realized and renewed Ministry is always done within a certain context, but how constantly if only the Church as a hermeneutical community re- effectively the ministry of the church is related to the context is flected on the teachings, interpreted and submitted to the au- the question challenging each generation. Every country has thority of the Bible. two kinds of context. One is the socio-political, economic and cultural context. The other is the ecclesiastical context. SOCIO-POLITICAL AND ECONOMIC CONTEXT India is the second largest country in terms of population. Next to China, India’s population had crossed over one billion by the year 2000. Four major regions are the north, northeast, central and the south. Historical studies show that the original natives of India were tribals and dravidians. Due to the infiltra- tion of the Aryans from Persia to the western and northern part of India, the western and northern regions are now dominated by the people of Aryan race and culture. Eastern India, beyond West Bengal was infiltrated by the Mangolians of China. The present inhabitants the north-eastern states are a mixed race of the Mangolians. Central India, stretching from Maharashtra to West Bengal and Madhya Pradesh to the borders of Andhra Pradesh and Karnataka features, different tribes, each with their own dialect but the tribal groups of the central region are dominated by other people. The four southern states, namely, Taminadu, Andhra Pradesh, Kerala and Karnataka are Dravidian states with their own Dravidian languages and culture. The history of India also points out that there has been regular attempts of attacks from the rulers of the north to subdue the central and southern regions. The rulers of the southern regions had to fight against the Aryan domination. India witnessed several internal and foreign battles over the years (Thapar:1966:Vol.1; Spear:1968:Vol.2). It is important to keep in mind that India was under foreign domination and exploita-

54 55 Christian Ministry Relating Ministry to Context tion for many years. A new India was born at independence an alliance and understanding to share power and positions from the rule of the British Empire in 1947. The 50 year post- among the co-operating parties. This trend developed as a re- independent period has been a significant period in terms of sult of dissatisfaction among opposition parties, caste and com- political democracy, scientific and economic progress, interac- munal factors and the growth of religious fundamentalism. How- tions between religions and culture, transport and mobility of ever, the main reason for the alignment was to present front people and education. The political, social, economic and reli- which would win the election and rule the state or the Centre. gious context of post-independent India is highly pluralistic. Today, the ugliness of this trend of political alliance and bar- This shall be the focus in the following pages. gaining power, the destabilization and dissolution of government until the opposition got what they wanted is so obvious. Political Context: Stability, instability and degeneration The late 1990’s and the new millennium witnessed a degenera- India has adapted the democratic system of government both tion in the structure, leading to political corruption, communal- in the centre and in the states by electing representatives ism, favouritism and nepotism, misuse of power and authority, through public voting. There is a multi-party system. Gandhi political vendetta, neglect of economic progress and fleecing of was in favour of democracy and the “panchayat” system of gov- the nation. Under this trend, Christians came to a crossroad, ernment but opposed the party-oriented political system due to not knowing what to do, whom to vote for or how to educate the the inbedded evils in such systems. He discussed the evils of congregation on politics. Some of Christian leaders either try to party-oriented political systems in Britain in his two books, Hindu please the ruling government for benefits or ignore politics and Swaraj and Trusteeship. Gandhi pleaded the new independent fail to take a stand. It is only when churches are burnt, institu- India to avoid the evils of the party political system and adapt tions are affected, activities and funds are curbed by the ruling the “panchayat” system and trusteeship to give more power to government that they think about politics and organize protest the people, develop local skills and team leadership and hold march of some sort. A few leaders who try to relate the Bible to the community to be accountable. He suggested the dissolution politics and arrange critical discussions on contemporary politi- of the National Congress movement of independence once the cal trends or who issue memoranda and solicit the signature of goal had been achieved, instead of making it a political party Christians are often misunderstood. Has the Christian ministry vested with power to rule the country. His ideals had limitations any relevance to political context of a nation? Could three per- and could not materialize. The National Congress, which be- cent of Christians effect a major political change? came the main national political party, won the election with the highest percentage of votes and formed the government in Social Context: Caste, Class, Tribe and Patriarchy the Centre as well as in the states. Being a one-party rule, both The nature and structure of society is not only pluralistic but at the Centre and state, the relationship between the central also complex. The composition of people, in terms of race, col- and state governments was smooth. Another advantage was the our and language is varied. Beneath this composition lies the political stability it provided in the Centre and within states. important factor of caste and tribe. While ethnic groupings and Political stability and cordial relationship between the Centre tribes are found in many countries, identifying people accord- and States are so important for a country like India. However, ing to caste is unique to the Indian society. It is not known to the regionalism and communalism developed in the 1960’s due what extent the caste system has spread over the country, but to various factors affected political stability and the Centre-State this social system is in practice for ages. Society is affected by relationship. Many states fell into the hands of regional parties the evil of segragation through the caste system. The origin of in the 1970’s. The Congress Party was divided into factions. A the caste system, varnashrama, is linked to the religion of Hin- new trend has developed in the last two decades. Elections have duism since their religious scripture and codes of conduct speak been won and a united government has been formed through of it (Klostermier:1989:317). Many Hindus believe that the ori-

56 57 Christian Ministry Relating Ministry to Context gin of the caste structure is associated with the act of creation oppressed and marginalized. The secular Dalit Literature and and that people are born in to and die within a particular caste. Christian Dalit Theology discuss these issues in detail. There is no other way to detach oneself from the caste identity How these four divisions and later, the fifth division were assigned at birth than to practice caste system as demanded by further sub-divided into numerous main and sub-caste groups the religion. is another complex subject. For example, two major sub-divi- The four original castes called ‘varna’ are the Brahmins who sions, the “Iyer” and the “Iyangar” among Brahmins in Tamilnadu are believed to be created out of the mouth of god, the Ksatriyas, feature prominently. “Iyangar” are regarded as superior than from his chest, the Vaisyas, from his belly and the Sudras, from “Iyer” and every effort is made to keep marriage alliances within his feet. The theory behind ‘varna’, the hierarchical structure is this sub-division. Main caste groups like Vellalas, Thevar, Nadar, that people were differentiated on the basis of the colour of the Vanniyar, and Gounder are further divided into three or more skin i.e. fairer, moderately fair or dark-skinned people. The sub-castes. So many sub-caste groups were developed within Brahmins, who have fairer skin colour due to their descent from Ksatriyas, Vaisyas and Sudras. The British adminstration clas- the Aryan race are regarded as the highest in the heirarchical sified some castes as Scheduled Castes. Even the fifth group structure of the varna, while the Sudras, with dark-coloured called the Dalits is divided into sub-castes and a hierarchical skin, are at the bottom of the structure. On the basis of colour structure is maintained among them when it comes to the issue differences people were regarded as superior or inferior. In this of marriage and benefits. On what basis the caste groups were respect, varnashrama is racial. Since mixing of race and colour further classified as belonging to Forward Community (FC), Most could invalidate this theory, another theory of dominance was Backward Community (MBC), Backward Community (BC) and introduced and practised to maintain the varnashrama on the Scheduled Caste (SC) is another subject for research and dis- basis of the division of occupation. The fair-coloured Brahmins, cussion. What immediately draws attention is the following con- who came out of the mouth of the Divine one, were to be the sequences of the caste system which challenge the nature and priests who conducted worship and rituals, pronounced the sa- ministry of the Church. First, the theories of “varnashrama” are cred slogans and advised the society. The Ksatriyas, from the discriminating, divide the society and promote hierarchical struc- chest, were to be the warriors, defenders, rulers and adminis- tures. Second, the caste system promotes economic and social trators. The Vaisyas were the merchants and farmers to con- inequalities since it speaks of occupation based on “varna”. This tribute to the economy of the society. The Sudras, the large caste system binds the people to a particular occupation and for mass at the bottom of the hierarchy of the “varna”were the la- example a Sudra or a Dalit could not be accepted to be the bourers, servants and menials. Apart from these people, a vast priest of a temple or to perform the duty of a ruler, administra- majority of the people in the society were left out to be included tor or a business man, to run a shop or hotel. Thus, this system in these four “varnas”. They were not at all considered as hu- perpetuates economic inequality and social discrimination. Third, man beings to be included in any of these four classifications. the local legal system like “panchayat” or village administration They were treated as outcasts and untouchables because of their discusses the justice and rights of low caste people, not on their colour and association with the menial work which was consid- value as human beings, the virtues of the victims or on the basis ered more inferior to the work of the Sudras. They were of human rights and equality but on the basis of the varna and untouchables because they were polluted by their work. This caste to which the victims belong. The administrators or the fifth category of people outside the varnashrama were later called offenders belonging to the upper caste often deny justice and ‘Harijans’ by Gandhi to refer to them as children of God. Reject- equal rights to the sudras and dalits. Justice based on varna ing this term ‘harijan’ for the untouchables on religious and and sub-caste classifications is a great violation of one’s right. social grounds, Dr. Ambedkar called them ‘Dalits’ The term ‘dalit’ Fourth, the caste system divides people by virtue of their colour stems from a semitic root ‘dal’ which means underprivileged, and occupation and sub-units breeds ethnic conflicts and vio-

58 59 Christian Ministry Relating Ministry to Context lence. Fifth, politics, political parties and elections are struc- to women’s sexual activities; by restraints and outright coer- tured according to the caste system. This evil, which is now deeply cion; by discrimination in access to economic resources and po- rooted in the life of Indians, has permeated all spheres of the litical power; and by awarding class privileges to conforming nation and its churches. How, then, could ministry be related women’ (1986:217). It is not that women are willingly co-oper- to society and churches which are affected by the caste system? ate with the domination of the patriarchal system. Most of them Other Tribes in India also face similar difficulties. Tribals are have accepted the patriarchal system as a long-standing tradi- regarded as a separate category. Within this special category, tion of the society, which cannot be changed without the co- there are a number of tribal groups, each with their own dialect, operation of men. Some women co-operate with patriarchal sys- culture and belief systems. They are deliberately denied their tem out of ignorance, tolerating all the injustice done to them. identity as tribes and are drawn into the fold of Hinduism and For other women it provides paternalistic protection, a sense of discriminated against as the outcasts. Advocates for the rights belonging to a male, sustenance for their lives, marriages and of the tribes to be allowed to keep their religious beliefs, culture children. Paternalism and male dominance is perpetuated and customs, dialects, identity and natural environment are in- through the institution of Patriarchy. The minds of Women have creasing. They have even suggsted certain geographical territo- been psychologically conditioned over thousands of years to in- ries as separate state for the tribes. The Chipko Movement and ternalize the idea of their own inferiority and to submit them- Narmadha Bachao Andolan (NBA) promote support for the tribes. selves to male dominance without questioning the patriarchal Christian Tribal Theology developing in the north-eastern states, system. central region and the east coast region are trying to address Although the percentage of women compared to men in terms the problems of tribals in India. of population size in each state differs, statistics show that 49 Another social system dominating the Indian society is the percent of the total Indian populations are women. They play a patriarchy. Although the Indian Constitution in principle does vital role in society. On the one hand, some religious and secu- not discriminate against women and ensures equality before lar literature and media adore women and speak highly of them the law, women are discriminated against in their families, work with respect and honour. On the other hand, what persists in places and in the churches too. Gerda Lerner, in her book The reality is the suppression of women. The consequences of the Creation of Patriarchy, defines patriarchy as “the manifestation patriarchal system on society are so serious that it is impossible and institutionalization of male dominance over women and chil- for Christian ministry to ignore this marginalized and oppressed dren in the family and the extension of male dominance over group of the society. First, women are treated as inferior to men women in society in general. It implies that men hold power in because of misconceptions on their sex and gender. Many are all the important institutions of society and that women are not aware of the difference between the two. Sex is a biological deprived of access to such power” (1986:239). The origin and factor. It is the creation of God. Although God created some as development of patriarchy in each society demands a separate men and others as women, all are created in the image of God. study. Social, political and religious factors have contributed to Sexual differences have biological functions. God has created the development and sustenance of patriarchy in the Indian the bodies of women in such a way that they could bear chil- society. Gerda Lerner points out that the system of patriarchy dren and perpetuate the human race. This is a noble function could thrive in society only with the co-operation of women and and a valuable contribution which women make society. Con- writes, “This co-operation is secured by a variety of means: gen- sidering the biological processes of mensuration and menopause, der indoctrination; educational deprivation; the denial to women which they go through, it would be unfair to treat women as of knowledge of their history; the dividing of women, one from inferior sex. Instead of regarding them as pollutants and infe- the other, by defining ‘respectability’ and ‘deviance’ according rior, they should be appreciated for their biological role and must be supported and held in a high esteem for their contri-

60 61 Christian Ministry Relating Ministry to Context bution. There is nothing wrong with being a female, but gender girls are regarded as financial burden, many families are not discrimination has been created by men. It is not biological but interested in educating them beyond elementary level. The Fe- sociological. To refer to the masculine gender as superior and male literacy rate is only 39.28 percent, according to the 1991 the female gender as inferior and to attribute status and roles census. Very few girls go to high schools and colleges, or pursue accordingly has been a conception of men. The gender discrimi- higher education or professional courses. Girls are not encour- nation is a social concept; it is wrong and must be challenged. aged to pursue higher education because they are looked up on (N. Jeyaraj, Women and Society : 2001: 1-10) as future housewives, whose main role is to bear children, cook Second, women are treated as sex objects and subjected to and take care of family. domestic violence oppression like rape, sexual harassment pros- An analysis of the social structure of India reveals the posi- titution, drug trafficking. This is sexual exploitation by men for tion of people in society. Industrialists, bankers, large estate their own pleasure and profits. Quite often women who are sub- owners and some politicians are at the top of the social hierar- jected to one kind of oppression or the other, are not compen- chy because of their wealth and power. It is estimated that the sated. They are exposed to situations, which pose a threat to richest on the hierarchy constitute only 5 to 8 percent of the their lives. Christian preachers condemn such victims as sin- population and this group controls the political parties, govern- ners but fail to condemn the social structure and system, which ments, natural resources, trade and labour force. Those who forced them through the plight of exploitation. Jesus, in forgiv- are employed in the service of the central and state govern- ing the woman accused of adultery, made an effort to address ment, industries and banks and educational institutions form the problem during His period (Jn.8:1-11). His response to those the middle class and constitute 30 to 35 percent of the popula- who accused her was a way of condemning the social structure tion. The landless peasants, agricultural laborers, coolies and of His day. Forgiving and accepting her was the best way to daily wage workers in unorganized sectors are at the bottom of restore her to humanity. Jesus gave a new definition to adul- the hierarchy and living in poverty. They represent the vast tery; He condemned it but He did not fail to relate His ministry majority, i.e.60 percent of the population. Although this statis- to the correction of this social evil. tics is a rough estimate, many Indians (approx.55%) live below Third, women are traded as commodities in marriage through the poverty line, struggling to meet their basic needs of food, the payment of the dowry to the groom’s family. The dowry sys- shelter and clothing. tem is part of the patriarchal system. Demanding dowry has This kind of hierarchical structure is noticeable not only in become a tradition in society although it is banned legally. It is terms of economic power but in terms of caste and gender. The very well known that without paying a large sum of money, ar- high caste groups are found at the top of the social hierarchy ranging for the marriage of daughters is difficult. It is a big bur- where as people belonging to low caste and tribals are at the den which has led many families to borrow money with high bottom of the structure. From the point of view of gender, men interest rates and to fall prey to a vicious cycle of debt. In addi- are at the top whereas women and children are at the bottom of tion to the paying of dowry at the time of marriage, women are the social order. It is still worst in the case of the Dalits and expected to bring some wealth from their parents to meet the tribal women and children. The pyramid type of social structure needs of their husband’s family or face torture, separation, di- reveals the lack of sharing of resources, power and authority vorce or murder. with the vast majority of the poor. This structure perpetuates Fourth, since the female sex is regarded inferior and women poverty and widens the gap between the rich and the poor. Should have had to face discrimination and undergo difficulties in fami- the poor continue to be poor and the rich continue to be rich? lies, the female child is not wanted or cherished much. This has How are these people ministered to? What is the role of the increased the occurrence of female feticide and infanticide. Since church in changing the structure of the society?

62 63 Christian Ministry Relating Ministry to Context Economic Context: Resources, Poverty and Policies pense of the welfare of their children, these street vendors live in a vicious cycle of debt, family and health problems. India’s natural resources of land, water, forests and minerals are enormous compared to some other countries. Yet the peo- Religious Context: Superstitions, Fundamentalism, Conflicts ple in India are poor. Poverty has persisted for many years. One of the main reasons for this has been the accumulation of wealth The religious context of India is pluralistic. The Major reli- in the hands of a few rich people. Although 60 % of the popula- gions in India are Hinduism (approx. 82% of the population), tion live in villages and are involved in agriculture, the land in Islam (11%), Christianity (3%), Sikism (2%), Buddism (0.7%) and the villages are owned by a few rich people. The land tenure Jainism (0.5%). In addition to these religions, the other tribes system which has prevailed for centuries helps the rich to accu- in India are basically animists (3%) who worship nature and mulate more land. Continuous upraising of the landless peas- spirits. Some of these religions are superstitious and practise ants and struggles of their movements in protecting agricul- human sacrifice occasionally, depend on astrology, numerology tural land from being turned into industries or real estates, high- and palmistry, worship of sex organs and faith in fatalism. These ways and their protest for proper wages, welfare and re-distri- beliefs and practices hinder the progress of the people. They bution of land are suppressed jointly by the landlords, politi- are oppressive. They continually dehumanize the followers. cians and government officials. Large-scale industries are owned The presence and practice of many faiths in the land shows by a few richest families. Mass production of large and small- the positive aspect of the freedom of religion and worship. The scale industries not only threatens the traditional skills and teachings of religions contribute to the spiritual and moral life employment of many people but also destroys the environment. of the followers. However, the history of religions in India tells of Although Industrial Acts and Labour Laws deal with employ- conflicts between different faiths, hatred turned into religious ment conditions, rules and wages, profit-sharing, inviting the violence, burning of worship places, destruction of villages and labourers to be share-holders of the industries and providing persecution in different regions. Conversions and re-conversions welfare, medical and other benefits are not much emphasized are given priority. Very little effort has been made towards un- or implemented. Trade Unions are controlled either by the in- derstanding the different faiths in recent years. Instead, each dustrialists or political parties. Most of the leaders of the Trade individual defends their own religion at any cost and that has Unions are corrupt and play in the hands of the executives of become the top priority among the people. Peace and religious the industries and politicians. Many Unions are not able to func- harmony are at the highest threat today. Growing religious fun- tion effectively on behalf of the working mass. In the unorgan- damentalism like ‘Hindutva’ and ‘Islamic Jihad’, ‘Kalistan’ and ized sector, the condition of the workers are the worst. They are ‘Bodo Land’ fuel violence against people of other faiths. These not given appointment orders. Wages are not properly fixed. fundamentalist groups are trying to religionize politics and so Benefits and compensations are ignored. Women and children doing then endanger the secularism and democracy of India. are preferred as cheap labour to work in unhealthy and dangerous conditions. Both organized and unorganized sectors which ECCLESIASTICAL CONTEXT employ women and children include the Match and Fire Works, Understanding the origin and development of churches in Carpet, Garments, Automobile and Scooter Workshops, Con- India and the contemporary situation of these churches is es- struction Contractors and Dye industries. Men and women who sential in order to relate the ministry of the Church to society. are self-employed such as vendors of fruits, vegetables, flowers, Studying the ecclesiastical context includes the following major plastic and aluminium goods face threats from money lenders areas such as the nature of the Indian Church, theology and and the police for transacting business on the streets. In spite doctrines, governance and leadership, service and contributions. of their hardwork at the mercy of the weather and at the ex- These details have been discussed by historians and theologians in their writings. I have no intention of repeating such

64 65 Christian Ministry Relating Ministry to Context details except to point out certain aspects worth remembering nominations are unavoidable. To rectify this weakness, western when relating the ministry to the people inside and outside the missionaries with the help of Indian leadership, made the effort Church. to unify the churches and denominations. The formation of CSI and CNI is a historical achievement. Other denominations like Denominations and Cultural Alienation the Lutherans, Methodists and Baptists opted for federal union One of the traditions dates the arrival of Christianity in India and formed their own Council or Federation or Association. Many as early as to 52 AD. It is believed that St. Thomas, a disciple independent churches have formed a Federation of Evangelical and an apostle of Jesus brought the good news to South India Churches of India (FECI). These attempts and achievements re- in 52 AD, planted churches in Kerala and died as a martyr in veal the awareness of divisions among Christians and the inter- Madras. The migration of Christian refugees from Syria and est to unite for fellowship. Yet, denominationalism is promoted Mesopotamia in the fourth century AD brought the Syrian and by doctrines and administrative systems. Quite often, congrega- Chaldean tradition of Christianity to Kerala. The Franciscan and tions pride themselves in their denominations, traditions, ritu- Dominican missionaries established Roman Catholic churches als and doctrines. They do not readily establish relationships from the 13th century AD onwards. Protestant Christianity and with Christians of other denominations. Sometimes this has led the planting of churches of Lutheran tradition began with the some Christians to criticize and condemn other denominations arrival of Bartholomew Ziegenbalg and Henry Plutschau in than their own, openly. Some pastors refuse to help members Tranquebar in 1706. Following them was Christian Schwartz, of other denominations. These divisions among Christians and the Anglican missionary of SPCK, who worked in Tamilnadu the plurality of worship patterns and doctrines puzzles and con- and contributed to the growth of Anglican churches. William fuses the non-Christian community about the ideals of Christi- Carey’s missionary work in West Bengal from 1793 through the anity. Some of them become critical and negative towards Baptist Mission, the founding of churches and the Serampore churches. Doctrines, denominationalism and administrative College and the translation of the Bible is another landmark in policies have caused segregation among Christians and has hin- the history of Christianity in India. In addition to the work of dered unity and co-operation among the denominations thus, these major missions belonging to the Roman Catholic and Prot- weakening the structures of Christianity. estant traditions, several other missions such as the Methodist, Second, westernized Christianity has created cultural aliena- Baptist, Mennonite, Christain Missionary Alliance, Presbyterian tion. Worship in the churches of mainline denominations is set and the Nazerene too founded denominational churches in the in traditions of the West. The order of worship services, songs, North-eastern region, Central and West regions of India. From vestments, pulpit and furniture and musical instruments like th the beginning of 20 century, Pentecostal missions gained mo- organs, pipe organs, piano and guitars and the architecture of mentum and established several churches in South India. The the buildings of churches are replication of westernized struc- charismatic churches are growing and spreading to many vil- tures of Christianity. Indigenization of worship in mainline lages, towns and cities. World Christianity: South Asia, edited by churches did not go far enough even after 50 years of Independ- Roger Hedlund lists several major denominations, sub-divisions ence. However, house fellowships and independent charismatic and churches within these denominations in India churches have shown signs of developing simple Christianity (MARC:1980:45-53). Since 1980, many new denominations and adapting free order of worship, singing more Indian lyrics and autonomous churches have emerged. Two major situations which bajans than western hymns, using local musical instruments emerged out of denominationalism are as follows. like the harmonium, flute and tabella. They use native, cultural First, Christianity in India is divided under several denomi- clothes than the western cassock or other vestments. This trend nations as in other countries mainly because of the arrival of must be encouraged. It is, however, sad to notice that some of different missions from the West. Divisions on the basis of de- the churches, which began with this kind of indigenization are

66 67 Christian Ministry Relating Ministry to Context now falling prey to the western systems of episcopacy, dress- rest of their communities and have been alienated permanently ings, organization and worship. on the one side. On the other side, they are living as caste groups within the church alienating themselves from the others and Caste, Class and Social Alienation failing to become one unified Christian group. They are neither Three percent of Christians are divided into denominations able to relate themselves with their own communities outside and also castes. The mass conversion of low caste people to the church nor with the rest of the Christians within the church. Christianity has been due to caste discrimination in the soci- Failing to understand the existence of the caste and the eco- ety, so, Christians are pre-dominantly Dalits and Tribals. They nomic class system among Christians, the government of India are from poor class. A very small percentage of converts are from has denied certain privileges and benefits eligible to them, as the middle and upper caste. Churches in some towns and cit- well as to the economically poor while such benefits are given to ies have congregations of mixed composition but, in reality, similar caste groups in Hinduism. The Christians in India, there- members maintain their caste identity and arrange marriages fore, find themselves socially alienated, economically deprived within their own caste. Although they worship in church and and politically discriminated. take part in the Holy Communion, they are divided socially according to the hierarchy of caste system. Instead of coming to- Theologies gether as one church, some caste groups have created churches It is necessary to understand the different thrusts and trends for their caste. They worship and function as caste churches. of theology in Indian churches in order to do ministry effec- This trend is more common in South India. Whether churches tively. Sometimes, it becomes essential to be apologetic towards are of mixed congregation of different caste or congregation of a heresies. Other times, it becomes necessary to make use of cer- particular caste, they are discriminative in rendering welfare tain theologies to do specialized ministry with in the socio-po- benefits, employment opportunities and in the sharing of power litical context. The knowledge of spiritual theology could en- and resources. Instead of creating real fellowship and unity among hance the pietism of the congregation. For convenience sake, the congregation, the caste system is creating tension and divi- the different theologies in the churches could be categorized sions in the local church. Today, the caste system plays a major into three major groups viz. Doctrinal, Socio-Political or Contex- role in the election procedures of churches and dioceses. Very tual and Indian Christian Theologies. Doctrinal theology is few Christians have crossed the racial and caste border. They used very much by the churches belonging to the Adventist, condemn the caste system and long for unity and justice. They Salvation Army, Baptist, Pentecostal and Brethren denomina- encourage their sons and daughters to have inter-caste or in- tions, respectively. They preach and teach doctrines such as ter-cultural marriages. Such Christians are exceptional. the observation of the sabbath day, immersion baptism, tongues While social alienation within the local church persists, con- speaking, washing of feet, supremacy of men over women and version to Christianity has alienated converts from their rela- the salvation of soul. Of course, teachings on Christian doc- tives and culture. Converts were persecuted by their own rela- trines are important, but, the doctrines on which emphasis placed tives and driven out of homes and villages for accepting Jesus is selective and promote legalistic Christianity. Emphasis on other Christ as their God and Christianity as their religion. They sought doctrines such as creation and environment, the image of God asylum with the missionaries. The missionaries had no other and justice are ignored. Many of them are ignorant of socio- choice but to accommodate them in the compound of their resi- political theologies like Liberation, Human Rights, Dalit, Tribal, dences and provide, employment for them in the churches, Gender equality, Community and Development. Although these schools and hospitals as well. This was in addition to nurturing contextual theologies are accepted by leaders and preached in them in Christian culture. The net result has been that con- mainline churches, they have not penetrated the congregation verts to Christianity have lost their social relationship with the enough. Sometimes, these theologies are opposed by Chris-

68 69 Christian Ministry Relating Ministry to Context tians, but, they are biblical and contextual and needed for the ing and social service in holistic ministry. They established pri- ministry of the church. Theological exploration and articula- mary and high schools, colleges and teacher training institution were taken up by the early converts mainly with the view to tions. The converts and other poor people were trained in Voca- indigenizing theology and making it relevant to the context. tional careers such as carpentry, printing technology, automo- Robert de Nobilee could be mentioned as one of such pioneers bile mechanism, tailoring and weaving to assist them earn a among the western missionaries. There are a lot of details about living. They could not ignore the plight of women, children and the efforts of Indian converts from the book, Indian Christian old people and so established orphanages, old people’s homes Theology, written by Robin Boyd. Among the first generation and rehabilitation centres for widows and the deserted. They converts to Christianity were a few noted theologians like started special schools for the blind, deaf and dumb. They pio- Brahmabandhav Upadhyaya, Sadhu Sunder Singh, Nehemiah neered in providing medical service through the establishment Goreh, Henry Albert Krishna Pillai, Vedanayagam Shastriar of of hospitals. India is experiencing the fruits of these social serv- Tanjore, Pandita Ramabai, Vengal Chakkarai and Narayan Vaman ices. The services of these Christian institutions were liberative Tilak. Some of them re-defined the biblical concepts and doc- and transforming. Service to society was an important agenda. trines, such as would relate to their context. Their articulation The leaders of other religions were challenged by the excellent was more similar to Indian Philosophy. Their theologies were social service of the churches and were urged to initiate similar regarded philosophical and based on the Brahminical approach, social services. The Missionaries managed these institutions but which is useful in Inter-faith Dialogue. They have ignored the also trained Indians to take over the management of the social criticisms raised against their theologies, concerning the socio- services. Christians employed in these institutions were moti- political liberation of the people. In an effort to fill the gap, fol- vated constantly to keep the service and sacrifice in focus and to lowing the Latin American Liberation Theology, some leaders give of their best in order to sustain high standards in the provi- conceived the theology of liberation and secular humanism. sion of social service. Focusing on the issue of the Dalits and tribals, scholars such as Over the past few decades, three major problems confronting Arvind Nirmal, M.E. Prabahar in the south and James Massey, the churches in their provision of social services have been iden- Nirmal Minz, R.L.Hnuni and others in the north have propounded tified. One is the problem of funding these services. Institution Dalit and Tribal theologies. The Feminist theology is also devel- like schools, colleges, vocational training centres, hospitals and oping fast. The theological explorations in India have been ap- social action programmes depend largely on foreign funds. Al- proached from the biblical, philosophical and contextual points though some of the schools and colleges receive aid from the of view. There are so many theologies that it is impossible to local government for the salaries of the approved teachers, they speak of one Indian Christian Theology any longer. Instead, depend on funds from overseas churches and missions for the there are Indian Christian theologies and credit is given to each development of infra-structure. Hospitals try to generate some of them in order to understand their merits and demerits. Though income to defray cost of expenditure but it is not enough unless there are enough theologies, they lack praxis. Since the ecclesi- they increase service charges to their patients. This means, they astical context is enriched with theologies, ministry demands have to become like any other commercial institution, not quite that they be understood intellectually, of them, their careful satisfying their desire to provide service to the poor. Some de- application be made to the particular context and their continu- nominations are struggling to maintain educational and medi- ous articulation be made to suit the changing context. cal services in spite of financial problems, heavy property taxes, Social Service labour disputes and court cases. Lack of planning, development of skills and dedicated management also contribute to the clo- Churches are appreciated for their social service. Missionar- sure of such services in some parts of India. Second, is the prob- ies who came from the west combined evangelism, church plant- lem of rules and restrictions of the state and central govern-

70 71 Christian Ministry Relating Ministry to Context ment. Government has laid down several rules and conditions members and relatives and promote them to positions of power under which institutions could receive foreign funds and aid. and this is the politics going on in many churches and institu- On the one hand, these rules regulate the management of the tions. In order to attain the positions of power, people are pre- institutions, provide some security to those employed and de- pared to give money as donation or bribes and to spend large mand accountability for the money received and spent. On the sums in campaigns for elections. Caste groupings play a major other hand, they create delays in the receipt of funds, affect role in elections and appointments. Able and deserving mem- employment policies or taking disciplinary action, encourage bers who cannot offered to give donations, gifts and bribes or Labour Unions to interfere and restrict evangelistic activities and spend money in elections or identify and organize a group for the teaching of the biblical truths in schools and witnessing in themselves are marginalized. It is difficult for them to get em- hospitals. Third is the issue of the relationship between these ployment or positions in churches and institutions. services and the church. Bishops and pastors are appointed as Another area of power and authority is seen in the victimiza- the chairpersons, correspondents, superintendents or manag- tion of those who ask for justice or point out weaknesses in the ers of schools, colleges, printing presses, technical institutions administration or who provide constructive criticism with good and hospitals in some denominations. Although the church and intention. Victimization goes to the extent of transferring such the institution should have some relationship, handing over the people to remote places, removing them from positions and re- management and administration of these services to the clergy placing them with their own relatives, creating unwanted con- adds extra burden to ecclesiastical responsibilities. Their time trol to make such persons unable to function effectively or threat- and energy is not given fully to the pastoral ministry. Some of ening them with disciplinary action and punishments. The mis- them do not have vision, neither do they understand the social use of such power and authority is becoming a fast growing service nor the ability to manage and willingness to apply the trend in churches, institutions and para-church organizations. rules of the government. They incorporate church politics into This has caused divisions in some churches and institutions, the administration of these institutions and cause damage to resulted in court cases, de-motivated workers and enhanced social services. Recapturing the vision, reasserting the biblical caste feelings and communalism. How, then, could ministry be basis and developing committed and well-trained leadership is done and social service provided when power and authority is needed at present. misused to threaten the rights and justice of people in the Power and Authority churches, institutions and society? Biblical understanding of the power and authority is needed today. The leaders of Church is not only a community of believers but also an in- churches, institutions, organizations and movements could use stitution with infra-structure, positions of power and authority power, authority and resources properly to establish justice, and human and financial resources. Some of the denomina- welfare and progress. Christians have the power of the Gospel, tions have properties of land such as paddy fields, coconut farms, the Holy Spirit and other resources to transform nations if they gardens, plantation estates; shopping complexes, multi-story are directed properly. buildings rented out for banks and offices, housing complex and institutes. If managed properly, they generate good income REQUIREMENTS FOR RELATING TO CONTEXT for the churches. Some churches own and manage a number of schools, colleges and hospitals. It is easy to notice at present, It is important to know the wider social, political, economic the struggle for power to become bishops, chairpersons, secre- and religious context of a country as well as the ecclesiastical taries, treasurers of the dioceses or members of committees. context within this wider context as it is also equally important Obtaining positions to be the head or managers of the institu- to be well-equipped to relate the ministry to the context. Follow- tions was mainly to provide employment to their own family ing is a list of some requirements for relating the church to the wider context of a nation.

72 73 Christian Ministry Relating Ministry to Context Understanding the society come out of the four walls to the streets to understand the society. Fifth, many have a negative attitude towards society. They How possible is it to understand society? First of all, Chris- have become nonchalant to the needs of society and have left it tians should have the conviction that ministry is not limited to to its own fate or degradation. They have withdrawn from social the four walls of the church building and that the congregation activities yet find contentment worshipping on Sundays. While must be helped spiritually and socially. The Church is expected it is necessary to be critical towards society, it should not be a to relate ministries to the society. The contextual and theologi- pessimistic attitude. There must be optimism that the society cal reasons for ministry were discussed at the beginning pages can be changed so that the hope of ministry is not lost. of this book. Having such a theological conviction helps to understand the society. Second, in order to understand society, Analyzing the Society people ought to be accepted for who or what they are and not condemned. Cursing the poor as sinners, lazy and useless; the Information through the media alone is not enough. A criti- different religions of the land, leaders and the government does cal analysis of the structures of society should be of major con- not help us to understand our society. A Critical examination of cern because society is not merely made up of individuals but people, ideologies, policies, philosophies and rituals is needed. also of structures and institutions. Human beings create the Criticism should be commensurate with compassion and sym- social, economic and political structure. These structures, in pathy. Otherwise, we make ourselves spiritual heroes and hypo- turn, affect the people and shape the society. In the process of crites like the Pharisees and Sadducees. Third, understanding interaction, human beings are the object and subject of the society requires a lot of search for information and this includes society. A Study of the social sciences could help in using meth- reading newspapers, case studies, watching TV programmes and odological approaches in analyzing society. Reading books writ- attending discussion. The Media usually present the news with ten on social analysis is important but not everyone may have some bias and interpretation so, it is important to read newspa- the opportunity to study social sciences or afford to buy books pers and magazines with different perspectives and ideologies. on social methods. Two general exercises, however, could be Many Christians read only one type of newspaper or magazine suggested in analyzing society. One is the method of raising and tend to believe the presentation as fact. Reading the pres- some basic questions, for example, what are the various forces entation of a Marxist or Socialist is considered wrong but, these at work in society? How does society function? Which are the newspapers give their critical evaluation of events and policies, social, political and economic institutions? Who holds the power helping to elaborate on the other side of the story. There is in these institutions? Which are the oppressive policies? How nothing wrong with reading such papers and knowing the dif- are these policies implemented? What are the reasons for peo- ference of opinions on issues. Feeding the mind with critical ple becoming poor or rich? Who benefits and by how much? information is necessary to understand society. Fourth, visiting What should be the role of religions? What are the responsibili- the villages, slums, orphanages, mentally retarded homes, ties of institutions like families, schools and colleges and banks? prison, old people’s asylums, juvenile correction centres and How does international trade, commerce and globalization af- areas affected by natural calamities or ethnic violence gives first- fect our society? Another exercise is to listen to the personal hand experience with society directly. What the newspapers and experiences of the people in the local communities. Listening journals or even TV cannot do is to touch emotions and minds, to the poor and victims of violence is not intended to criticize while visiting places and staying with people can. It helps to them but to learn from them. Under-estimating their potential understand the context more realistically and personally. In or the way they interpret events or their situation obstructs addition to praying for these people, Christians should be the wholistic understanding. Allowing them to freely express the first to visit these places. Churches can organize teams of mem- reasons for their plight or failure, their understanding of who bers to visit and be involved with the people. Church should God is, religion and society, facilitates our inquiry.

74 75 Christian Ministry Relating Ministry to Context Raising such critical questions and listening to the opinion the Kingdom of God could be promoted for the improvement of of the people in the local communities is not enough. It is nec- society. essary to have a goal or ideology about how society should be shaped. People who believe in capitalism would certainly keep Re-reading the Bible profit and accumulation of wealth as their goal. Such people Knowledge of context and evaluative approaches help us to may not bother about the poor, poverty, the exploitation of natural identify issues and problems. But, Christians ought to find out resources or ecological crisis. They promote privatization of re- what the Bible says about these issues. It is only then that con- sources, business and institutions and cuts on income taxes so gregations would realize the importance of relating ministry to that they could own more businesses. The justification for profit the context. Applying Scripture to the context challenges and tax cut is that the rich will invest in industries and create churches to be effective in ministry. In order to search for the more jobs for the people and propel the nation towards indus- biblical basis and apply the truths of Scripture, it is essential to trialization. With the power of their business and finance, they enhance the knowledge of Scripture. This provides awareness control politics, the economy and cajole the government to make among the members and raises both financial and human re- plans and policies in their favour. Industrialists, bankers and sources. Preaching in Sunday services could impart knowledge the business community would continue as the rich and power- from the Bible. But, more than preaching, Christians need solid ful ruling class. On the other hand, those who oppose capital- teaching. Some churches have ignored the ministry of teaching ism to the extreme, prefer to have a Marxist-based society. The and have limited themselves to worship services, weekly prayer means of production such as land, labour and capital is to be meetings and annual evangelistic meetings. Some others who under the control of the state rather than accumulating in the take teaching serious focus only on the doctrines of their de- hands of a few rich people. Controlling the means of produc- nominations. Teachings on socio-political issues like poverty, tion means controlling rich people becoming owners of the re- wealth, family planning, abortion, the environment, sexuality, sources. Controlling the means of production will also help in gender issues, wages and welfare of labourers, ownership of land distributing the benefits of production widely among the peo- and properties, justice, capital punishment, human rights, etc., ple. The working class could benefit the more under the system are not at all taken seriously. Little effort is made to address of Marxism. Socio-economic structures could be shaped to ben- the problems of society in relation to the teachings of the Bible. efit the mass than the few rich people in the society. Adherents Over the years, biblical texts have been read and interpreted of Marxism believe that socialism will prevail. To implement Marx- in a particular way, either in consolation or in support of views ism, Russia, China, Cuba and East Germany preferred the po- and ways of life or in condemnation of others. Quite often, read- litical system of Communism. The Marxist ideology is not with- ing is simplistic and selective. The texts have not been critically out its own demerits. According to followers of Gandhi neither examined or read from a social, economic and political perspec- capitalism nor Marxism is good. They suggest the ‘sarvodaya’ tive. For example, the creation account in Gen. 1-3 is read in and the means to achieve ‘sarvodaya’ is to have Panchayat appreciation of the power of God and the application of such a system, Community Development Programmes and Trusteeship text to preach and teach that the Lord of Creation can solve all form of government. It is closer to the ideology of democratic our problems is practicable. It could also be used to prove the socialism. The means to achieve the ideals of Gandhian is non- superiority of man over woman. However, these accounts speak violence. The emphasis is on giving less priority to technologies of the image of God, population, gender and sexuality, sabbath of mass production and more importance to the development of rest, labour, family, taking care of the earth, vegetarianism, lib- traditional skills, conservation of natural resources, natural eration and setting order to a chaotic situation. These issues medicine, agriculture and rural life. The goal of Christians are over-looked when reading the narrative of Creation. Jesus should be to evaluate these ideologies and see how the values of challenged the way the Pharisees and Sadducees read and in-

76 77 Christian Ministry Relating Ministry to Context terpreted the Scripture. These groups made the sabbath rest, Church History, Missions, Religions and Counselling, their cur- which is beneficial to humanity, a legalistic burden. Jesus had riculum is mainly ‘inward looking’ designed to equip the candi- to tell them that sabbath was made for human beings and not dates yet limit their ministry to the congregation only. The im- humans for the sabbath. He challenged their legalism of out- plication of such curriculum design is that the ministry is sup- ward cleansing and emphasized inward purity in thought and posed to serve the members of the church only. It lacks focus on deed. Jesus re-interpreted and gave a new meaning to prayer, the society. Very few seminaries and Bible colleges teach courses fasting, adultery, divorce, judging others, forgiveness and venge- on society, history, economics, politics, science and technology ance (Mt.5-7). He invited His audience to grasp a new under- and train the candidates to relate the ministry beyond the four standing on spiritual and social issues based on his vision and walls of their churches. understanding of God. Re-reading of the writings of Paul on the Another kind of training needed for full-time ministers and community, the body of Christ, love, suffering and the resurrec- volunteers is on how to develop communities outside the church. tion provides us some answers to our social and political prob- Communities around the local churches are in need of help. lems. With this, leaders could organize bible studies, work- They have problems of poverty, unemployment, alcohol and drug shops and seminars on a particular issue and teach the congre- addiction, debts, misunderstanding within families and neigh- gation what the Bible says and its application to teachings in bours and violence resulting in murder. They need the support life and ministry. Teaching and action should be liberative and of the local church in the struggle to demand their rights and should promote the welfare and justice of the people. justice from local government officials, the police force, politi- Developing the Training cians and rowdies and thugs employed by the rich business- men. In order to be conversant with the rules and regulation of Relating ministry to context could be done effectively if the governments, to work out strategies and to implement schemes ministers and volunteers were given theological education and to develop the local communities, churches need the expertise training and skill in management. Mainline denominations re- of lawyers, economists, politicians and social scientists. Train- quire proper theological degrees to be ministers. However, a ing programmes need to be designed with the help of these number of smaller denominations and independent churches experts. In order to relate ministry to the context, there is the hesitate to emphasize theological education because they do need to rely on and to make use of their knowledge and experi- not see its necessity and importance. Some of them have nega- ence in training the churches. tive opinion that theological education robs the faith, dynamism and commitment of the candidates. They believe firmly that the call of God is enough for ministry and participation. It’s true that prolonged theological education has its own merits and demerits. However, to have negative attitude towards theological education and to ignore training is dangerous. All the secular professions in today’s modern context require education, proper training and constant up-dating on skill and management. Education and training provide solid foundation in their field of specialization and enables them cope with the changing trends. To do ministry in the church as full-time pastors, missionaries, evangelists, youth workers or teachers of Christian Education, theological education is a necessity. Although seminaries and bible colleges teach courses on the Bible, Theology,

78 79 Christian Ministry Chapter Four

Models of Ministry in the Bible

The contextual and theological reasons for ministry demand a closer look into the different models of ministry. The word model is often used in the general sense of an example, symbol and image. We find various definitions for the term model. It has a loaded technical nuance in some disciplines of study such as social sciences, psychology and engineering. Ideas, symbols, relationships, structures and functions can be communicated efficiently through the means of models. Harold Ellens describes a model as ‘a descriptive and symbolic rendering of the essential characteristics of an idea, process or structure’ (1974:9). Models describe what is happening or has happened in an institution or a community and are representations of reality. Therefore, models are not perfect and permanent but they emerge in a particular context to achieve a goal. They could become ineffective, static or obsolete over a long period of time or could be useful to society. Models can be modified and energized to suit to changing contexts. Models of the real world give instructions on the merits and demerits of ideas, achievements and failures of persons, institutions and structures. Models of the ideal world, however, are a challenge to new levels of effectiveness. I prefer to use the term model to describe what has been going on in the society of Israel, with particular reference to the ministry. Models make a great impact on the lives of people. Christians have their own favourite model of ministry. The most popular are the pastoral and evangelistic models of ministry. Some Christians do not regard the ministries narrated in the Old Testament as important or valid for today. A few others assume that the ministries in the Old Testament are replaced in the New Testament. Studying the different models of ministry, their development over the years and their contribution to the church and society, is rewarding. This chapter will focus on

80 81 Christian Ministry Models of Ministry in the Bible selected models of ministry in the Bible and highlight a few the salvation of God to the rest of humanity. God selected the contemporary issues connected with each model. tribe of Levi for full-time priestly work (Ex.28-29; Lev.8-9). The separation and consecration of Aaron and his sons indicated PRIESTLY MODEL their full-time service to Yahweh as holy servants. They were The Priestly model is an ancient one and common to many not admitted to a school in the wilderness to be trained by a cultures. Priests are closely linked to the cultic function as reli- group of scholars. The families in the tribe of Levi received their gious professionals and a medium to approach God. They are training by assisting, living and moving with the pilgrim people held in high respect in many societies. Some of them are full- at the instruction of Moses. Training and service went on simul- time professionals and others are part-time or assume the role taneously. of a priest during festive seasons. Abraham, Isaac and Jacob When the Levite families were scattered among the other lived a pastoral life but performed the cultic function of offering tribes after entering the land of Canaan, they continued their sacrifices and leading their families and servants in the worship priestly ministry for the communities living in the villages. By of Yahweh. They performed circumcision. They functioned as this time the priestly function had started to become an institu- the elders of the family and clan, combining the role of leader- tion and the sons of Levite families were trained by their fa- ship in the social and religious life of their groups. Not much is thers. Some of the descendants of Levite families did very good known about the priestly function of the Israelites during their ministry. Others, like the sons of Eli, did not prove good. It is time in bondage. It is only assumed that the elders of the family not my purpose to go into the minute details of the develop- could have fulfilled the cultic function in their respective settlement of the priestly model in the different periods of history. ment in Egypt. The request by Moses for the release of bonded The main concern is to show the different roles this institution Israelites, that they may go and worship Yahweh in the wilder- has played in Israel. The first and foremost, the priestly minis- ness, could infer that organized worship of the entire commu- try fulfilled the cultic duties of accepting the animals and sacri- nity in one place was prohibited by Pharaoh. The organized and ficing them. The priest sprinkled the blood of the sacrificial ani- professional priestly model developed in ancient Israel after the mal around the burnt offering or poured it out at the foot of the exodus from Egypt. Liberation from bondage, the covenant at altar (Lev. 1-3). He was responsible for the fire which burnt the Sinai and worship are closely linked. The liberated community offering on the altar, removal of the ashes and keeping the altar which entered into the covenant relationship with Yahweh with ready for offerings any time. In performing the ritual of first an obligation to obey the commandments (Ex.20-23) needed to fruits, the priest listened to confessions of faith, placed the bas- be united and rooted in the worship of Yahweh by a group of ket of the produce as an offering before the altar and blessed selected and specially trained professionals. This establishment the worshipper (Dt. 26:1-10). Some Levites were not involved of priesthood continued to perform the cultic function from gen- directly in performing the rituals but assisted the priest in pre- eration to generation. This priestly institution continued to re- paring the animal, other physical arrangements and in guard- mind the liberated community and their generations on how ing the cultic centres. Second, dispensing the oracles of God God liberated them, instructed them on God’s commandments was done by the priests. This is slightly different from the pro- and statues and encouraged the people to lead an ethical life; to phetic ministry of proclaiming God’s oracles of judgement on accept and offer sacrifices from the worshippers and to inter- people or a nation. The ministry of the priests was to declare the cede for them. Without the organized cultic function, thousands will or plan of God mainly in the matters of individuals or fami- of Israelites settling in different parts of Canaan could not be lies, in relation to the cultic context, using the technique of reminded of their identity as people in covenant with Yahweh, casting the lots by Urim and Thummim (Num.27:21). The Levite an obligation to express faith in Yahweh, worship and obey the priest hired by Micah inquired of Yahweh and told the oracle to commandments and to be used as an instrument in bringing the five Danite men who approached him (Jug.18:5). Ahimelech,

82 83 Christian Ministry Models of Ministry in the Bible the priest at Nob, pronounced the decision of Yahweh when priests actually took the sword and fought but their association David inquired of him the will of God in his life. (1Sam. 22:10). and active role in the battle of liberating the tribes of Israel from As the priestly ministry underwent some changes in the later the hands of the Philistines or Midianites is certainly a political period and as the ministry of the seers and prophets became involvement. They supported the militancy not simply for terri- more popular , Urim and Thummim started losing its impor- torial expansion and making them a super power but for the tance. Third, teaching the Word of God was another important cause of liberation from the oppression of their enemies and responsibility of the priests. Deut. 31:9 infers that Moses en- defending their rights to exist and progress. Priests ministering trusted the law to the priests so they could teach the people. No in the central sanctuaries had a close relationship with the mon- details of their methods of teaching the law was given. Most archy and played a major role in anointing kings with oil and probably, the priests recited the blessings, recited the Com- installing them at cultic ceremonies. David was anointed by the mandments from memory, read sections of the law and explained elders at the cultic centre in Hebron. Priests at Hebron should it to the individual who brought the offerings or to the commu- have played a role in performing the cultic function at the anoint- nity which came to worship Yahweh. In the later period, some ing of David. (2 Sam.5:3). Abiathar, the priest associated with cultic centres could have had a copy of the law to read regularly the sanctuary in Jerusalem and David’s family went with the in the worship. Among the purposes for teaching the law to the group to anoint and enthrone Adonijah (1 Kings.1:22-27). Zadok people were to instruct them in godly values, to direct the soci- went with Nathan and anointed Solomon (1 Kings. 1:45). In ety to be rooted in the law and to encourage them to practise it. addition to performing cultic duties, Amaziah, the priest at Bethel Another purpose of teaching, as Ezekiel and Haggai pointed also worked as an agent of the king and vehemently opposed out, was to show the difference between the holy and the un- Amos preaching the prophecy of judgement on the northern clean foods, habits, and practices (Ezek. 22:16; 44:23, kingdom. In Jerusalem, the priest Pashur with his political Hag.2:11f) which could affect not only their cultic life but also involvement, had beaten and arrested Jeremiah. The priests’ their everyday life. To carry out this function, the priests were involvement in national politics became unavoidable and mani- required to have a good knowledge of the law and a firm com- fested explicitly at certain times of their history. mitment to it. In their own personal lives, they were expected to The institution of priesthood continued in spite of changes be role models. Ignoring the law or failure to teach the law to in history. In Babylon, from 587 to 537 BC, priests continued the people was considered as great sin on the part of the priests. their cultic function but without offering sacrifices. They taught Prophets held such priests accountable for the failure of the the law, performed rituals like circumcision and encouraged the society. Hosea castigates both the priests and prophets for re- people to continue in the faith of Yahweh. They played an im- jecting the knowledge and teaching of God (Hos. 4:4-8). Micah portant role in the compilation of the Pentateuch, Psalms and severely reprimanded the kings, priests and prophets for pass- Historical Books. The priests gained their importance once again ing the judgement, teaching the law and proclaiming the ora- after the return and construction of the Second Temple and the cles at the expense of the people (Mic.3:11). This implied that office of the ‘high priest’ ( Heb: hakkohen haggadol – the great they were not fulfilling their duties to the people through serv- priest) developed. Joshua, the contemporary of Zerubbabel, was ice but were making their profession more commercial. Jer- the first one to be called as the high priest (Hag.1:1,12,14; 2:24; emiah criticized the priests who taught the law but did not know Zech.3:1,8; 6:11). As in the days of Aaron, the high priest en- Yahweh in their personal life (2:8). Four, the priests played a tered the most holy place alone once a year on the Day of Atone- role in politics. They prepared the warriors by offering prayer ment and offered the sacrifice for the remission of the sins of and bearing the ark of the covenant and led the battle during the people. The priestly institution continued in the time of the period of the Judges. But this particular role in the battle of Jesus. Zechariah, the priest ministering in one of the sanctuar- the Israelites has a political overtone. It is not clear whether the ies in a town in Judea, received the message of the birth of

84 85 Christian Ministry Models of Ministry in the Bible John the Baptist. While several priests like Zechariah were min- priestly functions, made Jesus great. His death on the Cross istering in different sanctuaries in Judea and Galilee, Annas created a new covenant with humanity, offering forgiveness and and Caiaphas were the chief priests in Jerusalem. They were eternal life. Fulfilling the priestly office through his death and actively involved in the cultic affairs of the temple in Jerusalem resurrection, Jesus Christ brought an end to the old priestly and in the trial of Jesus. model. While Judaism continued the ‘old priestly model’, the Jesus never addressed himself as a priest. Neither did he early Church continued the ‘new pastoral model’, which will be perform the cultic role of sacrificing animals either in the tem- discussed later. ple in Jerusalem or in any of the cultic centres in the country. Unfortunately, present day churches have given importance The writers of the Gospel also, never described him as fulfilling to the old priestly model than to the new pastoral model. The the ministry of a priest. But after His death and resurrection, old priestly model dominates the thinking of the congregation. the author of the epistle to the Hebrews noticed the fulfillment Most of them are not aware that they are continuing the old of the priestly ministry of the OT in Jesus. He compared and priestly model in the name of the new pastoral model. Although contrasted the priestly model of the OT with the priestly model the animal sacrifice no longer takes place, the altar is given of Jesus Christ. The priestly model of the OT was Aaronic and importance as the centre of the church. Altars in some churches had a lot of limitations. The high priest is human with his own are decorated with colourful fabrics and mini serial lights. Sac- sinful nature and failures. Needing an atonement for his sins, raments and rituals are given the central place than the Word of the priest was required to offer sacrifices first for himself. His God. The colourful vestment worn by the clergy in Roman Catho- priestly office could not provide salvation to others. The Old Cov- lic, Orthodox. Lutheran and Anglican churches add to the im- enant, which is tied up with the sacrifices required the priests pression of pursuing the priestly model than presenting the and the people to fulfill the law. Any number of animals could bishop and clergy as shepherds. Confession of sin and procla- be sacrificed though it could not forgive a man’s sin or trans- mation of absolution promotes the idea of propitiation or expia- form his life. The sacrifices seemed useless and expensive to the tion than drawing the congregation to identify themselves with people. Obeying the laws of the covenant was necessary, but the suffering poor who are victims of both individual and corpo- practising only a set of laws made human life legalistic and bur- rate injustice. People receive the consolation of being forgiven densome. Sometimes, fulfilling all the laws, all the time became but not the motivation to heal the wounds of the victims. They impossible. The law was not faulty but human experience in can repeat the injustice and get the pardon and consolation implementing all the laws perfectly was faulty. The law, moreo- ignoring the need of restoring the justice to the victims. Church ver, could not be the complete answer to human need. A new liturgy needs to play down the old priestly model and bring out covenant, holy and blameless, a priest of higher order than Aaron more the pastoral model. To achieve this paradigm shift, Chris- and an end to animal sacrifices, therefore, became a necessity. tians should take the indigenization of the church seriously Jesus Christ, as a holy and blameless person, put an end to particularly the architecture of the building, liturgy, songs, sym- animal sacrifices by offering Himself as a pascal lamb, on the bolism, dress of the ministers and choir, sacraments and infra- one side and performed the duty of the sacrifice as the high structure, programmes and activities. Otherwise, churches would priest, on the other side (Heb.7-9). The “sacrificer” became the fall prey to the old priestly model of institutionalism and lose sacrifice. Jesus not only reconciled humanity with God but the dynamism of the pastoral model. Continuous attempts to also represented the powerless, a victim of the sins of others. transform the priestly model into pastoral model should go on The priest who became the lamb has a great significance in in Christendom. ministry. It is impossible to hold a position and continue to serve without submitting oneself for the sake of others. The transcendence from being the mediator to a medium and thus, combining

86 87 Christian Ministry Models of Ministry in the Bible LIBERATION MODEL bour”, the cruelty of the oppressive policies and actions of the Egyptians and the sufferings of the Israelites are noticeable. In According to the narratives of the OT, the liberation of the addition to these cruelties, the Egyptians wanted to kill the male Israelites from the bondage of Egypt precedes the development children born to the Israelites (Ex.1:15-22) to avoid the future of organized worship with ark, tent, fulltime priesthood and dif- uprising of their men against them. If they had a totally female ferent sacrifices. This does not mean that worship of Yahweh population, the labour force could be easily controlled. The Egyp- and cultic functions did not go on before the liberation. Abraham, tians, moreover, deliberately denied the rights of the Israelites Isaac and Jacob worshipped Yahweh and performed cultic func- to come together and worship their God. Moses insisted that tions and tribal duties together. Abraham was even involved in the Israelites had their religious freedom to worship their God pursuing the enemies as far as Damascus, fighting and freeing as a community. Pharaoh knew the power of getting united in Lot, his family and servants. The warriors of the kings of Sodom, worship and the consequences of the people coming together in Gomorrah and Salem (Gen.14) were freed in the battle by solidarity against his oppressive policies and actions. The op- Abraham. The kings of Sodom and Salem were grateful to pressors did not like the poor to get together, to organize them- Abraham. Although this act of freedom from the hands of the selves on the basis of faith or ideology and to fight for their enemies could be recognized as liberation to a certain extent, it justice. could also be criticized because of its kinship affinity. What Abraham did was just a fulfillment of his responsibility as a The various reasons for oppressing them were clearly politi- kinsman, using militancy. It lacked the involvement of God. On cal, economic and social (Ex.1:8-9). The Egyptian authorities the other hand, the exodus from Egypt is regarded as a libera- were afraid that the Israelites could capture political power by tion model, not necessarily as ‘the perfect’ model, but as a his- joining with their enemies, to overthrow Pharaoh’s dynasty and torical model. It is a challenge to apply the theology of this model, that they could rule the country. They were suspicious of the found in the narratives of the Book of Exodus, to the local com- loyalty of the Israelites because they saw them as immigrants munities suffering oppression and injustice. The Liberation who were growing in population. Israelites were spoken of as a model of the Exodus has the dimension of community, involve- threat to their security. The majority of native rulers always raised ment of God and universal validity. this political reason to oppress the immigrants. But this was an People are trapped into oppression and bondage without en- unwarranted fear on the side of the Egyptians. Joseph’s story visaging its dangers and power. By the time they realized the clearly showed that he never promoted his own brothers to have evils of bondage in their own lives, it had become too late to some positions in the kingdom, neither did he pave the way for come out of it. They became powerless to challenge their op- his own sons to be in power. Joseph gave freedom to his father pressors and many, therefore, internalized this situation as their and brothers to survive the famine and a permission to sojourn fate, accepted it and continued to live miserable lives. The se- in the land of Egypt as long as they wanted. The Egyptians also vere famine in Canaan forced Jacob and his descendants to controlled the economic progress of the Israelites. Having stayed move to Egypt for survival. They never expected that their gen- in the regions of the river Nile, the Israelites benefited from the erations would be oppressed and forced to bonded slavery. Exo- water of the river and progressed well in their farming of cattle dus 1: 8-14 narrates the deliberate actions of Pharaoh to en- and sheep than the other Egyptians in rural areas. Pharaoh slave the Israelites instead of treating them as free citizens. From and his court officials could have assessed the increasing eco- these verses, “Therefore they set taskmasters over them to op- nomic prosperity of the Israelites and taken a step to make them press them with forced labour. They built supply cities, Pithom economically poor by forcing them to be scattered in the land and Rameses, for Pharaoh….The Egyptians became ruthless in and engaging them in the construction of buildings in different imposing tasks on the Israelites and made their lives bitter with cities of the land. This eventually would have led them to ne- hard service in mortar and brick and in every kind of field la- glect their farming profession and to depend on the government

88 89 Christian Ministry Models of Ministry in the Bible of Pharaoh for their food and survival. Controlling their eco- 24 tells us that God ‘heard their groaning’, ‘remembered his nomic independence was an important step in making the peo- covenant’, ‘looked on the Israelites’ and ‘was concerned about ple poor and dependent on their oppressors. The Israelites, them’. This does not mean that God took pleasure in the suffer- socially, belong to another race and culture. They followed the ing of the people or acted slowly. The God of creation was listen- faith of Yahweh, the God of their fathers. Racial and religious ing to the cry and groaning of the suffering Israel. He expected discrimination can be made effective only by forcing other eth- that the oppressors would listen to the cry of the people and nic groups to build the cultic and cultural centres of the ruling make necessary changes to establish their justice. When the group and denying them their rights to worship their own god oppressors were not willing to restore the rights of the people, or goddesses. The Egyptians showed the same kind of racial God intervened and took necessary action. He selected the lead- discrimination towards the Israelites. The above political, eco- ers to work on His behalf and gave them vision for people. The nomic and social reasons of Pharaoh forced the Israelites to serve call of God to Moses came in the vision of the burning bush. as bonded slaves. Their policy not only did enslave them but This vision was not just to attract Moses or to make him to won- dealt with them cruelly without any human concern. der about the burning bush. It was a vision of the real situation Unable to bear the oppression and exploitation of the Egyp- of the Israelites in Egypt. It was a vision of the history of the tians, the Israelites raised their cry and groaning to Yahweh. suffering people. Scholars interpret the burning bush as a meta- Ex.2:23-24, “… The Israelites groaned under their slavery, and phorical expression of the suffering of the Israelites in Egyptian cried out. Out of slavery, their cry for help rose up to God. God bondage. They were burning in the fire of injustice, oppression heard their groaning, and God remembered his covenant with and exploitation and yet, not totally annihilated. The bush burnt Abraham, Isaac and Jacob. God looked upon the Israelites, and but was not destroyed into ashes. It would have been better to God took notice of them”. This brings out vividly the way they be burnt to death rather than to burn and not die. That would expressed their pain and misery. This text plays an important have been the worst situation in the lives of human beings. role in the liberation theology. Four words, namely, groaning, Moses understood the meaning of the vision of the burning bush crying out, crying for help and slavery in v.23 reveal their pa- and the mission of God to go and liberate the people in bond- thetic situation in Egypt. “Groaning” means to be in constant age. He knew that it was a hard and most difficult job and so pain. “Crying out” refers to their shedding of tears, in the literal gave excuses. By obeying God’s call, Moses committed himself sense. “Crying for help” expresses that they lost all hope of to the mission of liberation and identified with the suffering freeing themselves and they looked for someone to liberate them community by living and suffering with them and leading them from the hands of the Egyptians. They were so sure that the out of Egypt to the promised land. The Letter to the Hebrews help was not going to come from Pharaoh or a group of the 11: 23-28 appreciates this aspect in the life of Moses. Today public. They longed to be freed and their need was desperate. leaders do not want to identify themselves with the suffering They expected divine intervention by crying out to God. ‘Their community and to join in their struggles yet, they want them to slavery went up to God’ expresses that their cry, groaning and be liberated. In the struggle for liberation, God wants commit- tears of their plight reached God. If their misery could reach ted leaders who understand the significance of the ‘burning God, then it should have reached Pharaoh and the Egyptians, bush’ and would risk their lives for the sake of others. Only but they deliberately ignored their cry. Walter Brueggemann such people can know the real meaning of the name of the God interprets their cry, groaning and calling for help, not as a re- of the Fathers as ‘Yahweh’. The tetragrammatan of YHWH – a ‘to treat to accept the bondage as their fate but as their struggle be’ verb in Hebrew could simply mean ‘I am that I am’. But, it against the injustice. These expressions were their protests has a very deep meaning for those who are suffering and those against slavery (1982:21-23). The response of God to the cry involved in liberating them. ‘The eternal existence of God’, as and groaning of the suffering people is narrated very well. Verse the verb means, gives them hope that God the creator is not

90 91 Christian Ministry Models of Ministry in the Bible dead. He existed in the past, is existing at present and will exist responsibility of the Egyptians to challenge the injustice of Phar- in the future. He is a living God and He listens to the cry of aoh and work for the freedom of the Israelites. As long as they people, sees the plight of people and understands what is to be failed to question the oppression, they were also part of the a slave. The ‘to be’ verb also means the power of God. ‘To be’ injustice done to the Israelites. The structural injustice brings means ‘to be active and powerful’. Yahweh is so powerful that corporate punishment. According to the primogeniture theory, liberation is possible. Such theological understanding of God the first-born were the rulers in some cultures. They decided cannot be theoretical but it is experiential. the family matters, sorted out problems in the village, sat in the The vision of the burning bush, the call of God and the di- royal court and inherited the throne. In the case of Egypt, as vine revelation of the name of God, strengthened Moses to chal- some scholars suggest, this could have been the practice. So, lenge Pharaoh and his injustice to the Israelites. Instead of the target of death was not directed on all the males or at ran- repenting, restoring their rights and releasing them from slav- dom but towards the ruling class who made decisions and op- ery, Pharaoh hardened his heart. Our experience in the libera- pressive policies. The death of the first-born was a judgement tion struggle also tells the same. The more oppressors are chal- on the ruling class of the Egyptians. It was a signal that by lenged, more they become hardhearted and oppress the poor ending the ruling class from Pharaoh’s palace to the families in severely. This is a phenomenon noticeable in the liberation villages, God had ended the injustice and oppression of the rul- struggle of people. By punishing them severely, the oppressors ing class in the history of the bonded Israelites. This does not forced them not to listen or co-operate with the liberators. They suggest the killing of the ruling class as some Marxists or mili- used this strategy to terrorize the poor and fizzle out their strug- tant groups and terrorists have advocated. What happened with gles. Pharaoh did the same. He increased the burdens of the the Israelites is the way God expressed His anger against all Israelites (Ex. 5:1-21). The legitimate right of the labourers to sorts of discrimination and exploitation and took the side of the have the raw materials to produce bricks was denied. Moses saw poor and oppressed. God wants the justice, freedom, peace and the dangers threatening to make the struggle a failure and he progress of all peoples to prevail always. Later, in Isaiah 19: 24- prayed for the people as well as for the struggle to succeed ( 5: 25 it is evident that God took the side of the Egyptians when 22-23). Intercession for people is important to achieve the lib- they were oppressed by others and called the Egyptians and eration. Miracles do not happen without suffering and prayer. Assyrians as His people. His universal principle is to offer ‘sha- Many Christians understand the plagues simply as miracles to lom’ to all the suffering communities. The four salient features show God’s power to Pharaoh through Moses so Pharaoh would of the liberation of the Israelites as narrated in Exodus are, believe Moses and release the Israelites out of fear. Oppressors namely, that God takes the side of suffering people, initiates are not afraid of God or such wonders unless they affect them and continues the mission of liberation. He expects suffering personally. These plagues were natural calamities which affected people to co-operate with Him and the liberator He sends; and the economy of Pharaoh. Ordinary people who were not in the He brings the oppressors to justice. These ingredients are im- ruling class should have felt the impact of these calamities and portant for the theology of liberation. could even have secretly expressed their ill feelings about Phar- Another dimension of the liberation model is seen in the aoh. Economic sanctions usually affect the political side of the situation of oppression of the Israelites by their neighbours such rule. But Pharaoh did not worry about these economic and po- as the Philistines, the Edomites and the Midianities when they litical consequences. More severe action was needed to make settled in the land of Canaan. The Deuteronomistic history of Pharaoh, the symbol of absolute power, to surrender. The death the book of Joshua and Judges points out the reason for the of the first born in Egyptian families has raised several ethnical defeat of the Israelites and the control of some of their territo- questions. Why was the first born of an ordinary Egyptian killed ries by the Philistines or Midianites. Their own failures resulted because of the oppressive rule of Pharaoh? Well, it was the in oppression. Bondage to other nations was due to their wor-

92 93 Christian Ministry Models of Ministry in the Bible ship of Baal (Judges. 8:33; 10:6-8). Many Christians who read riod, they had to repent of their sins. The Liberated community the book of Judges generally over emphasize the sin of worship- could not take the liberation for granted. They had to enjoy the ping Baal and the practice of idolatry of the liberated Israel. liberation with greater responsibility towards others and were They miss an important insight given by this book which is, the obliged to work for the liberation of others. This principle of the liberated people themselves could easily become oppressors. liberation tradition is brought out in statues such as “ You shall They could oppress members within or outside of their own com- not wrong or oppress a resident alien, for you were aliens in the munity. Baal, a nature deity represented the plants and trees. land of Egypt. You shall not abuse any widow or orphan. If you Joining with his female counterpart, Astaroth, in sexual rela- do abuse them, when they cry out to me, I will surely heed their tionship, they were supposed to bring out the fertility of the cry, my wrath will burn and I will kill you with the sword, and land by yielding grains, fruits and vegetables. The prosperity of your wives shall become widows and your children orphans.” the land, in terms of cultivation, the Canaanites believed, de- (Ex. 22:21-24; 23:9). Israelites were reminded again and again pended on worshipping these deities, offering sacrifices, cel- of their exodus from bonded slavery, painful life and the libera- ebrating their festivals regularly and indulging in sexual relation. Joshua reiterated this message to the Israelites at the tionships with the prostitutes in the cultic centres. The fertility time of renewing the covenant across the river Jordan (Josh. cult was usually symbolized by idol worship, particularly wor- 24:14-21). They were warned not to practise the fertility cult or shipping the male and female sexual organs and approval of oppress others (Jug. 6:7-10). The Judges raised by Yahweh were adultery. The God of Israel, who is the creator, condemned such charismatic leaders who liberated the Israelites by defeating the worship of nature and practice of the fertility cult. First of all, enemies in battle. Their role as liberators was important but the Israelites are a covenanted community committed to wor- more important was their role in leading the tribes. Adminis- ship of the Creator and not the creation. It was demanded of tration and self-governance of the tribes would be discussed as them to value the lives of human beings and not to degrade it by a separate model. promoting human sacrifices, walking on fire or giving their In spite of repeated warning, the generations of the Israelites daughters up for cult prostitution. These are activities which went after Baal and practised injustice. The monarchical period dehumanize the society. God could not tolerate or allow such in the history of Israel revealed increased worship of Baal and dehumanization to go on in Israel. Secondly, the effect of the the rendering of untold injustice to the people by the ruling fertility cult led the worshippers to attain more and more pros- class. Teaching and practising the Commandments and stat- perity in terms of food, children and accumulation of wealth, utes were ignored. Continuing in the covenantal relationship slaves, animals and other properties. The drive for prosperity was not taken seriously. Kings and priests who are supposed to led them to use all sorts of oppressive measures to justify ex- guide the people joined the group of oppressors and exploiters. ploitation, ignore the rights of others and curtail the sharing of The rich became richer and the poor became poorer. Righteous resources with others. Israelites who learnt to worship Baal fell people were not able to get their justice. Widows, orphans, eld- prey to the evils of the fertility cult and ignored the values of erly and peasants suffered and struggled to survive. God had to human life set by God. The fertility cult of the Canaanites was intervene when the leaders of the society became corrupt and not simply idolatry or adultery but more of dehumanization and wicked. The northern kingdom was destroyed by the Assyrians creating the class society. The Israelites were handed over to in 722 BC and the southern kingdom was destroyed by the their enemies, as the book of Judges narrates, to be reminded Babylonians in 587 BC. The Israelites were taken captive to live of these failures to undergo the experience of being oppressed in Babylon. Losing their land, living in exile, serving the and to provide them the opportunity to realize the miserable life Babylonians and confronted by the religions and culture of a of being bonded. In the bondage of Egypt, the Israelites had to foreign land, led them to realize their failures and to repent. cry out for liberation but in the bondage at the settlement pe- After 50 years of exile, God raised Cyrus, the Persian king to

94 95 Christian Ministry Models of Ministry in the Bible defeat Babylon and allow the Israelites to return to the land of and East European region. Certainly, what Marxism or Commu- Israel. This kind of war, defeat and political change may relate nism did against Christians as a political system was wrong. more to history and seen insignificant in present day. It is easy They advocated suppression and control of people. Human rights to criticize the release of the Israelites as the political diplomacy were violated in those countries. But, to criticize Marxism and or a kind gesture of Cyrus to keep his kingdom in law and or- Communism is one thing and to describe liberation as Marxism der. But the Israelites described their return as a second exo- or Communism is another issue. This kind of criticizm comes dus and regarded it as another liberation which would have from the rich and ruling class. The Liberation of the poor and been impossible for them to attain. They lost all their hopes of oppressed is a human concern. The Liberation Theology uses returning and continuing as a covenant community, worship- Marxism as an instrument to analyze the society. Leonardo Boff ping God in the land He had given to them. Second Isaiah calls and Clodovis Boff point out that, “Marxism is never treated as a the return a liberation and second exodus (Isa.40:3-5; 51:9-11) subject on its own but always from and in relation to the poor” in describing Cyrus as the anointed servant of Yahweh chosen in liberation theology. These Liberation theologians are critical to fulfil this task of liberating the Israelites from their exile. The of Marxism and write, “Liberation theology, therefore, maintains prophet regarded his raising and defeating the Babylonians as a decidedly critical stance in relation to Marxism. Marx (like any his liberative task on behalf of the Israelites, in comparison with other Marxist) can be a companion on the way, but he can never the earlier exodus tradition (Isa.45:1-7, 13). Another dimen- be the guide, because ‘You have only one teacher, the Christ’ sion in the liberation model is of a man of another faith fighting (Mt.23:10)” (1999.28). It is important to note that liberation pre- with the Babylonians and working out policies and edicts for ceded in the history of Israel thousands of years before Marxism the liberation of Israelites. The God of Israel can use anyone in or Communism developed. Liberation is biblical because God, liberating His people. Since the Israelites in exile had none like who created people, is interested in the liberation of the op- Moses or the Judges from their own community to challenge pressed. Liberation is not man’s idea but it is the will of God the power of the Babylonians, God had to use an external force that no one should be oppressed and live in bondage. God has like Cyrus. This raises questions: Can we, today, claim and in- given us the right of freedom with responsibility. God’s design terpret like the Israelites, that our God has raised leaders of for humanity is to enjoy freedom, welfare and dignity. There- other faith to work for the liberation of people? Can we see the fore, God is interested in the affairs of human beings and is work of the Holy Spirit outside the church? These questions involved in the liberation of oppressed and exploited people. raised by many Christians will be discussed later. The ministry God initiates and supports the liberation of suffering people. of Jesus in healing the sick and liberating the people from the The second criticism against the liberation model is the is- possession of evil spirits and disabilities also belongs to the lib- sue of relationship between the oppressor and the oppressed. eration model but is mainly directed towards the individuals. People fear that the efforts to liberate the oppressed from their His death on the cross and his resurrection was to liberate hu- exploiters would create tension, backlash, vengeance and even manity. The liberation ministry of Jesus will be discussed later divisions in communities. The alienation between the oppressor as the model of the Son of Man. and the oppressed becomes permanent. They live in enmity in It is not enough to present the liberation model without ad- villages, industries, offices and institutions. This kind of criti- dressing some of the contemporary criticizms against the model cism perpetuates the status quo. Those who fear such conse- and its theology. First, many Christians criticize the liberation quences want people to live in oppression and tolerate the in- model is an idea of Marxism. To support liberation is to support justice than to create tensions, enmity and divisions between Marxism and help the spread of Communism which banned the the oppressors and the oppressed. Would it be justifiable to freedom of religion, persecuted Christians and closed down some sacrifice liberation and the long term fruits of being liberated churches and forced others to go underground in USSR, China for the sake of avoiding tension and division? In the pursuit for

96 97 Christian Ministry Models of Ministry in the Bible liberation, tension, vendetta and divisions are unavoidable be- velopment of community. Is liberation model individualistic? cause the very idea of liberating the oppressed, who have been Does it ignore the essence of corporate responsibility? No. It is serving their masters for years, hurts their oppressors. They do true that a few individuals are mentioned as being involved in not want the oppressed people to question their injustice and liberation in the Bible. But these individuals were called and cruel treatment or to demand freedom and justice. Liberation commissioned as the representative of the suffering commu- affects the oppressors economically, politically and socially. nity. They did not stand alone. Their task was for the people Pharaoh reacted to the efforts for liberation of the Israelites from and with the people. The ministry of Moses was with the com- bondage. The Philistines, Midianites, Assyrians, Babylonians and munity of the bonded Israelites. He identified himself with this Antiochus Ephiphanus reacted and persecuted the Israelites. community. He represented them. He struggled with the sup- Since the ruling class neither liberated the oppressed Israelites port of the suffering people. The leader and the people were in voluntarily nor restored justice to them, the relationship be- solidarity in their struggle for liberation. The Judges played the tween Israel and her neighbouring nations was broken and the same role. Jesus identified Himself with the humanity. He rep- Israelites had to live under constant tension and threat. When resented suffering humanity to God and liberated them from the Israelites did the same injustice to the Canaanites in the the bondage of sin, hunger, disabilities and the power of evil land, the relationship between them was not so good. There are spirits. The liberation model is handed over to the community of no records of the cry of the Canaanites in the Old Testament faith who enjoyed the redemption of God. It is a mission of the since it was written by the Jews to present their side of history. corporate body of Christ. Within this body of Christ, an indi- But, the reminder ‘do not oppress the people in the midst of vidual takes up leadership and mobilizes the community of faith you’ helps to understand the feelings of the Canaanites. David to the act of liberation, drawing the support of the victims of tries to do justice to the family of Saul by supporting oppression and exploitation. Liberation is a joint struggle of the Mephibosheth (2 Sam. 9). Jesus’ teaching in Mt. 5-7 paves the church and the oppressed in need of liberation against injus- way for reconciliation. Paul noticed this problem of tension, bit- tice and for working out equality, dignity and welfare. terness and enmity between the masters and slaves and ad- Four, some Christians are optimistic of the ministry of lib- vised masters to render justice to servants and build a good eration. Yet some Christians are pessimistic of achieving libera- relationship (Eph.6:9; Col. 4:1). It is difficult for liberation and tion. One of the reasons, they state, is the minority of the Chris- reconciliation to go together but it is not an impossibility if the tian population. Can a small percentage of Christians achieve oppressed understand the cry and pain of the poor, repent and liberation? Are we not supposed to evangelize and increase the restore the justice due them. Reconciliation can be effective only Christian population first? Can’t evangelism change oppressors when the liberated people forgive their oppressors and accept and bring liberation automatically? It is true that the proclama- them when they demonstrate repentance for their injustices. tion of the Gospel can change the oppressors. They need the Ministry should not end with liberating the people but enabling Gospel of repentance. But, 90% of evangelism is directed to- both parties to do their part to achieve reconciliation and build wards the oppressed and not towards the oppressors. Of course, a healthy relationship. What lies beyond liberation? This ques- the oppressed are more receptive towards the Gospel. It will be tion is to be considered seriously. a serious mistake to postpone the ministry of liberation till we Third, the liberation model is criticized for centering on indi- increase the Christian population to a high percentage. Mil- vidual leaders such as Moses, Gideon, Deborah, Saul, David lions of poor longing for liberation would die in misery and with- and Jesus. Since the impression of the liberation ministry is by out hope by the time the spread of Christianity in the country. an individual, Christians assume that the church as a commu- Would it be wise to engage in encounter and invite trouble to nity need not practice the liberation. Rather, the church could lives and churches? The fear of Christianity being in the minor- leave it to individuals who are interested in working for the deity is realistic. But, it shows the lack of faith in God, under-

98 99 Christian Ministry Models of Ministry in the Bible standing the Bible and confidence in our neighbours. The con- could not drive Hagar out. She asked Abraham to drive her out cern for liberation is not an issue for Christians alone. Many and reserve the right of property and succession to her son Isaac. Hindus, Muslims and atheists are concerned about liberating When the shepherds of Abraham and Abimelech had confron- the poor. There are a number of religious and secular move- tation over the water of a well, Abraham negotiated the deal ments involved in struggles of justice. Churches can co-operate with Abimelech, made a covenant and solved the dispute at with these movements in liberating the people. Some leaders Beersheba (Gen. 21:22-34). Isaac sorted out the same problem hesitate to join hands with these movements because they be- with shepherds of another king (Gen. 26:17-22). Jacob played long to religions of other faith or political parties of different the role of administering his large tribe with wives, maids, chil- ideology or they use violence as means to achieve the goal. This dren, father-in-law and servants. The administration of the tribal critical awareness about the religious, political and secular move- system was primarily the responsibility of the leaders of the ments on the side of the Christians is healthy. But, on the other tribe. Usually the leaders of tribes, communities or cities were hand can we expect the support and solidarity of these move- called ‘elders’ (zequnim). They were recognized representatives ments, political parties and media towards struggles against Anti- responsible for the administration of justice within their com- Conversion Bills, restrictions over religious freedom, ban on evan- munity. After the period of Jacob, the Israelites in bondage, had gelism or rules against the minority rights? Since Christians elders to sort out the social and religious matters of the commu- form only 3 percentage of the total population in India and nity as well as to represent the community to Pharaoh. This is churches in some places are not that strong enough in terms of evident from Moses and Aaron calling the ‘elders of Israel’ to membership and resources, co-operating with the local move- assemble (Ex. 3:16; 4:29). But, it is not told clearly, whether ments in the liberation struggle is a necessity. Extending Chris- this group of elders functioned as a council or gained any offi- tians’ co-operation to or involving with the local movements or cial recognition from Pharaoh. Since Moses was called and sent inviting them to involve in the action programmes of churches with the authority of God, he took over the leadership, commu- should be always critical and uncompromising the uniqueness nicated the message and mobilized the people through the elders of our faith. Even though, the common goal is liberation, the of Israel, in their move from bondage to liberation. means to achieve the goal is to be agreed upon before extending However, something should have happened during their jour- our ‘critical co-operation’. ney in the wilderness, which made the people to seek the direct involvement of Moses in sorting out their problems. The role ADMINISTRATION MODEL and authority of the elders in the community could have been Administration is a necessity for a community to exist peace- ignored. The power and authority of Moses grew heights. Moses fully and make progress economically, politically and socially. was doing all sorts of work including the administration of the Otherwise, chaos and violence could prevail and the society would community in pilgrimage to the promised land. He could not run into problems with law and order and would soon perish. have enough time to solve the problems of all the people. Moses During the period of the patriarchs, the leaders of the tribe expressed this difficulty twice, according to the narratives of the performed social and religious functions. Abraham, Isaac and Exodus and Numbers. One was before the event at Sinai and Jacob as the leaders of their tribes sorted out the problems of the other was after the covenant making at Sinai (Ex.18, the members of the tribe and also that of other tribes or rulers Num.11:14). So two levels of administrative set-up emerged. One of the ethnic groups in Canaan. They were the elders and judges is the decentralization of the administration of justice to the of the highest court of appeal. Although, age was part of their grass-root level. According to Jethro, Moses needed to appoint qualification to act on behalf of their tribe, their status as lead- officials to administer justice (sare wesephetu – officers of jus- ers of the family and servants was given much importance. tice Ex.18:21-24). Knowing this need of the liberated commu- Abraham sorted out the problem of Lot, Sarah and Hagar. Sarah nity, which was still young, Moses provided the necessary basic

100 101 Christian Ministry Models of Ministry in the Bible administrative structure by appointing judges, which helped their function was to judge, but as ‘officers’ (sare). Since these them in their life in Canaan. Thus, the model of administration officers were assigned to small groups of people in tens, fifties, of justice emerged in the wilderness. There are no details of the hundreds and thousands, they were easily approachable and problems of the Israelite families in wilderness. But, it is obvi- available to speed up justice. It is possible to understand the ous that there were lots of problems within the families and tens, hundreds and thousands as a hierarchical structure for between the families such as quarrels between brothers, rape, further appeal. With matters of unsolvable dispute at the bot- theft of properties and animals, neglecting the elderly, maltreat- tom, intermediary or higher level, they could seek the help of ment of parents, adultery, marital relationship, divorce, borrow- Moses and divine decision by inquiring of Yahweh. It was not ing and debts, worshipping idols, distribution of food, murder, easy for Moses to share his power with others. But, he delegated false witness, etc. The Ten Commandments received later by his authority to these officers and developed this new model of Moses at Sinai reflect these problems of the Israelites and pro- administration in Israel. vided a norm to the community in transition. Before receiving Another level was the appointment of seventy men as offi- these commandments and appointing judges, Moses had in- cials to be with Moses in administration (Num.11:16-17). This quired the cases of the people and sought the mind of God be- arrangement became a necessity because of the complaints of fore pronouncing judgement (Ex.18:15-16). As the leader of the the people about their misfortunes and the need of food. These community, people expected him to tell the divine revelation in officials were called ‘elders’ for the purpose of leading the peo- the judgement of their problems. There was no written code of ple. This suggestion of appointing seventy men was from God conduct on which Moses could rely to judge the cases. He had because Moses was still holding power. The entire administra- to spend so much time to listen to both the parties, verify the tive system was centered around him, in spite of the appoint- witnesses and solve their problems. Moses, therefore, accepted ment of several judges as per the suggestion of Jethro. I think the suggestion of Jethro to develop an organized system of ad- the old system of corporate leadership by the elders of the com- ministering justice by selecting ‘able men’ and appointing them munity which was over-shadowed by the prominence of Moses as ‘officers’ over thousands, hundreds, fifties and tens (Ex.18:21). for some years, has been recognized and revived again. God The qualifications for being officers of administering justice were wants team leadership and corporate administration. These sev- well defined by Jethro. These officers had to have qualities of enty men were selected from the elders who had some previous ability, fear of God and trustworthiness. They had to hate dis- experience and reputation among the people. Joining with honest gains such as bribery, favouritism towards kith and kin Moses at the tent of meeting meant God had granted approval and cheap popularity. They were required not to pervert justice and recognition. It was more like an induction service. God took and ruin the lives of the righteous. Moses’ responsibility was the power and authority enjoyed by Moses and shared it among not only that of selecting and appointing such officers but to these elders. Moses and these elders became the Council of teach and train these officers and the people in the statutes of Administration. A corporate body at a higher level was insti- Yahweh and instruct them in the way they ought to lead their tuted to lead the people of Israel. They made the decisions on lives (Ex.18:19-20). Selecting, appointing with authority, teach- behalf of the people with God’s guidance. It is not known how ing and training and rendering justice became the necessary the judges appointed by Moses, on the advice of Jethro, related components of the administration system in Israel. The term ‘to themselves to this Council of Administration. They could have judge’ has a deep meaning. It is not simply punishing the wrong. continued their functions at the grass root level. Only those It means “to settle the dispute, bring reconciliation and enable disputes which they could not solve came to the Council of Ad- the community to live in peace”. The well-being of a community ministration. This council was responsible for sorting out, not depends on guarding the rights of its members. The appointed only the legal disputes of the members but also, the social, po- leaders in this model were not called ‘judges’ (shophet), although

102 103 Christian Ministry Models of Ministry in the Bible litical and economic problems of the people of Israel, providing so significant and challenges autocratic way of making decisions holistic leadership and leading them to the promised land. in our communities and institutions. Even though, the Council of Administration instituted at the While this kind of legal assembly persisted in the villages in time of their journey could have suffered a set back after the Israel, another practice of administration was performed by the death of Moses, the essence of corporate leadership and decen- individual judges like Deborah, Gideon, Samson and Samuel, tralized administration of justice persisted after entering Canaan. who emerged in the Settlement Period. This phenomenon did Elders of Israel formed as a legal assembly in their villages and not replace the local legal administrative system of elders but carried out the administration of justice in the Settlement pe- helped to sort out their problems particularly the disputes be- riod. This legal assembly met at the gate of the city or in a com- tween the tribes. These charismatic judges traveled to different mon place in villages to perform their duties. This was some- places and operated on the tribal level and national level. They thing similar to the Village Panchayat in many Indian villages. devoted their time, largely to settle the problems of the tribes in The OT does not throw much light on the structure of this legal addition to fighting enemies and liberating the Israelite tribes assembly or their methods of administering justice except to from their oppressors. What the local legal assembly could not mention the phrase ‘justice in the gate’ in several books. This achieve at the tribal or national level was compensated for by indicates that the administration model transpired in the pe- the role of the individual judges. But, the administrative model riod of settlement, through the monarchical and post-exile peri- of the individual judges had its own limitations and did not last ods. Ludwig Kohler believes that all men who had land and long. Neither could it invalidate the authority of the local legal property in the village as well as the priests had the right to be assembly which consisted the elders of the community. the members of the legal assembly who were responsible for The legal assembly of elders in the villages continued in the administering justice. However, the wicked were not allowed to monarchical period too. One of the main responsibilities of the be part of the legal assembly (1956:149-175). On the basis of kings in Israel was to administer justice to both the natives and Ps.121:8, which speaks of the peasants going out of the city, to sojourners living in the land of their jurisdiction. Not that kings their fields in the morning, Kohler suggests the legal assembly were fighting with their enemies all the time but, they had an met in the morning (cf. Zeph.3:5). From the story of Ruth, it excuse to neglect the administration of justice. Kings and rul- can be inferred that the assembly met together to perform their ers were part of the administration model. ‘To rule’ (malak) means duties (Ruth 4:2) while the parties involved stood in front of to “administer justice by settling disputes, restoring justice, rec- them. The law of Moses was the basis for their judgement. When- onciling the parties and maintaining peace in the society”. Kings ever they were not able to get clear guidance from the law, they in Israel were expected to give priority to this function. Their depended on earlier decisions as precedents and rules and tra- prudent judgment in cases was note-worthy. For example, in ditions within the local context. The proceedings of the legal order to avoid further chaos in the royal family and to save the assembly were oral and not recorded. But, the decisions were life of Absalom, a woman sent by Joab came to David and pre- known to the local community through the members of the as- sented the case (2 Sam. 14:1-24). After long listening and delib- sembly, who took part in settling the dispute. It is not known erations, David pronounced the judgment. The punishment on whether this legal assembly charged any fee for their work or Absalom was averted. Also, the Kings functioned as a higher not. But, they levied penalty charges and compensations to pay court of appeal when disputes were not settled satisfactorily at the victims (Ex. 21-23, Amos 2:9-16). This gave the impression the local legal assemblies. This was evident from the way that the administration of justice was the corporate responsibil- Absalom, as unauthorized judge, started administering justice ity of the community and was to be done without expecting any to the people who came from different cities to the royal court reward for service. This feature of decision making by the entire seeking justice from David (2 Sam. 15:1-6). Another evidence community or through their representatives in the assembly is was the approach of the two prostitutes who sought the verdict

104 105 Christian Ministry Models of Ministry in the Bible of Solomon concerning the living and the dead child (1 these special officers in Palestine during the post-exile period Kings.3:16-28). persisted on the basis of their religious code and customs. How- On certain occasions, the kings authorized some persons like ever, the administration of elders at the local level, in villages priests, prophets or army commanders to inquire the disputes and towns continued. These elders opposed the suggestion of and settle the problem. The royal court and its appointed offic- sending away the Babylonian wives and solved the problem of ers should have taken part in the administration of justice. Some- separation in families (Ezra 10:12-14). It showed that the spe- times, the kings intimidated these officers to pronounce verdict cial arrangement of appointing magistrates and judges to apply in favour of them, as was the case of Naboth and the vineyard (1 the laws to social life could be challenged by the corporate power Kings. 21). Rehoboam joined with the officers and failed to of the people. The general assembly of people deputed their listen to the request of the northern Israelites and this caused elders representing their views and making decisions on their the united kingdom to be divided. Whether the kings accepted behalf. The book of Ezra gives an impression that a hierarchical bribes and perverted justice is not clear but, they failed quite structure of administration had been developed in the post-ex- often in ensuring that the legal assemblies in the villages and ile period. Ezra and the appointed judges and magistrates were the officers in the royal court performed their duties fairly. They at the top of the hierarchy of administration, the elders repre- not only ignored to check what went on in the country but also senting the villages and towns were in the middle and the gen- joined with the corrupt officers, the business community and eral assembly of people were at the bottom. What is important people of influence in the society to pervert justice. Prophets to notice here, was the power of the people. The top and inter- such as Elijah, Amos, Micah, Isaiah and Jeremiah criticized such mediary levels in the administrative structure had to go to the kings for not establishing the justice of the poor and the right- people for their consent. Decisions could not be imposed with- eous. The administration model which included the local legal out the participation of the community. Later in the post-exile assemblies, kings and royal court came under severe criticism period, the High Priest became the supreme judge in the place in the monarchical period and yet, continued without a better of the king and the people could appeal to him to settle their alternative. disputes (2 Chro. 19:8). The situation of administration of justice during the period From the writers of the Gospel, it is known that there were of exile was also not known. The Israelites may have sorted out Gentile judges in Palestine and the Israelites were reluctant to their problems with the help of the priests and the elders in take their quarrels to these Gentile judges. The parable of the their midst. For certain problems, they might have approached unjust judge in Luke 18 portrays the arrogant nature and un- the legal system of the Babylonians, since some of the Israelites caring dealing of the judge with the widow who had pleaded for married the sons and daughters of the Babylonians and also justice for a long time. Jesus warned the Jews to settle the related to them in their work and business. But, during the disputes among themselves as far as possible instead of going to post-exile period, Ezra appointed officers from the people of Is- the judges. It could be infered from the narratives of the NT rael to administer justice in every town (Ezra 7:25; 10:14). These that two different institutions of administration existed for the officers who were called ‘magistrates’ (shophetim) and ‘judges’ Jews. Jews who were following Judaism regarded the Temple (dayanin) administered justice to the people in the region of and the Sanhedrin in Jerusalem as the valid institution of ad- Transjordan, with the approval of the King Artaxerxes. These ministration. Outside Jerusalem, the synagogues played the officers could settle the disputes on the basis of the law of Mo- administrative role for the Jews. The basis for the administra- ses and the traditions developed over the years within Israel. tion of justice in these institutions was the law of Moses and the They did not need to judge the people of Israel on the basis of traditions developed and accepted by the Jewish authorities. the law of Persia. The administration of the people of Israel by But, with the birth of the Church and the addition of disciples from Jewish and Gentile communities, the Church in Jerusa-

106 107 Christian Ministry Models of Ministry in the Bible lem, under the leadership of James and Peter, played an impor- example of an ideal administrator. He is not described as the tant role in the administration of the affairs of the converts. ‘administrator’ in the modern terms, but as Judge by essence of They sorted out social problems through a group of social work- administration. This is illustrated by the stories of Jacob (Gen. ers, who took care of the distribution of food to widows (Acts. 6), 31:53), Samuel (1 Sam.2:10) and the prophets (Jer.11:20; Ezek. the theological problem of requiring circumcision for the Gen- 7:3; 36:19). The prophetic proclamation of oracles reveal God’s tiles and worked out the essentials of the faith of the Church. characteristics as an administrator. As a Judge, He pronounces The elders appointed in the local churches established in differ- judgment or proclaimed salvation to people through the proph- ent parts of Asia due to the missionary work of Paul, Barnabas, ets. The prophetic drama of the court scene with the messen- Timothy and Titus played an administrative role in the affairs of ger formula ‘Thus says Yahweh’ is an extension of the righteous the congregation. How far these Christians approached the administration of God. The Psalmist expressed this theology of Sanhedrin, Synagogue or Roman authorities for help in socio- administration by proclaiming ‘Yahweh reigns’ (malak Yahweh political and religious matters requires a separate research. What – Ps. 93, 96). Although this phrase points out the sovereignty of we can infer is that the churches had limitations in handling all God’s rule over the world, the Psalms never failed to explain the the affairs of Christians. With the development of modern mis- theme of righteous administration. God as the supreme Judge sions and the expansion of Christianity in the West and East and the righteous administrator is illustrated in several places and the establishment of schools, colleges and hospitals, local in the Bible. His character challenged the leaders of communi- churches are unable to break away from the administration of ties and the rulers of kingdoms, to practise efficient administra- the institutions. The link between the Church and the institution (Num. 35:24; Ps. 146; Prov. 29:14). The Bible presents God tions is so strong in some regions that the ecclesiastical politics as the everlasting Judge of the past, present and future. It is affect the operations of the institutions and vice versa. In a coun- noticeable that God acts through humans and renders justice. try like India, Christians cannot avoid the help of secular courts God and humans are partners in the ministry of administra- on certain matters due to the rules and requirements of the tion. God prefers team leadership, democratic approach, the government and the local churches concerning matters of mar- participation of the community and corporate decision-making. riage, employment in institutions, promotions and burial. God has entrusted the privilege and power of the administra- Churches and institutions are losing their credibility as fair ad- tion to humans and expects honesty and accountability in their ministrators of their own affairs and for that of other people due dealings. God as the supreme, righteous and everlasting Judge to the lack of understanding of the theology of administration. is the theological basis for our administration model. Many of us fail to see how vital good administration is for soci- Connected with the model of administration are three im- ety. Some corrupt officials make unjust decisions for their own portant issues. One is the question of the basis of administra- gains and cause irrepairable damage to the lives of people. The tion. It is observed that the system of administration in the his- police and secular Courts often interfere with the administra- tory of Israel was based on the character of God. The God of tive system. The ideal model of administration needs not only creation wants justice and welfare to prevail in all dealings. God training in management but much more committed leaders who expects to render justice to humans and nature. Kingdom val- fear God and practise godly values of administration. ues, taught and promoted by Jesus, form the basis of Christian The important aspect of administration is not planning for administration. The administration of churches and institutions, the future or managing resources but analyzing and judging however, has to relate to the rules and regulations of the gov- present and future situations and taking proper decisions. Ad- ernment. It would be wrong to refuse to obey and follow the ministration as stated before is the judging and solving of the laws of the government. Neither would it be rational to insist problems of people and the rendering of justice. It implies tak- that the rules and regulations in nations should be based on ing the side of the victim and the righteous. God is the best Christian values. Tensions and conflicts between Christian val-

108 109 Christian Ministry Models of Ministry in the Bible ues and the rules of government come up every now and then. possible for Jesus to ask the Pharisees to return the Roman But, within a secular and pluralistic context, it is essential to coins to Caesar. Although the Pharisees used a different coin relate with the administration of the government. A separate for religious purposes, they accepted the Roman coins for civic study on the relationship between Christian administration and purposes. This meant the Pharisees compromised with the Ro- the government is needed. man rule and were unwilling to question the oppression and This issue raises the next question. Could all the authorities injustice of Caesar. Jesus challenged the Pharisees, who held and powers which exist today have been instituted by God? Is it fast to the Law of Moses, not to compromise with the Roman imperative, therefore, to obey the authorities always? How is government for their own survival and gain. It was not only a Paul’s view written in Romans 13:1-7 understood to be? Paul compromise in political life but also in their religious beliefs, knew the power and atrocities of the Roman government. In which held their God to be the only true God and Lord. Jesus spite of this knowledge, he advised the church in Rome to re- pointed out their double standards in using Roman coins as gard the fact that all authorities come from God and that they their acceptance of Roman rule and in using a different coin for ought obey the authorities. On the one hand, Paul acknowl- religious purposes, which symbolized contradiction. Jews were edged the sovereignty of God; that God could raise a nation as asked to reject the evil power of Rome by returning all the Ro- an empire or punish the nation and bring it down. On the other man coins to Caesar for keeping the nation under bondage, hand, Paul was concerned about the survival and progress of persecution and violating the rights of people. As long as they the Christians who were a minority and were always the target paid the taxes, they accepted the Roman authority. The real of blame for any political or economic problem in the Roman meaning of the text is that the Jews need not pay the tax but empire. They underwent persecution and great suffering under were to show their protest through civil disobedience. While the rulers of the Roman government. Moreover, this instruction Paul made a concession in writing such an advice to the Chris- in Romans 13:1-7 is in relation to paying of taxes, fulfilling civic tians in Rome, he challenged them through another instruc- responsibility and avoiding unnecessary persecution. Refusing tion in Eph. 6: 10-17 to struggle against principalities, powers to the pay taxes meant rejecting Roman authority and rule. and authorities. He did not accept the view that the evil powers But, what was the view of Jesus on paying taxes to Rome? Many and authorities came from God. He wanted the church to ques- Christians misinterpreted it to mean that Jesus too wanted the tion such evil powers, struggle to overcome them and transform Jews to accept the Roman authority and obey Caesar by paying the society. the taxes (Mt. 22:15-22). Most of commentators take a similar Based on this issue, the third question in administration is position in interpreting the text. They think that Jesus was con- about unconditional obedience to powers and authorities in the sidering the act of the Zealots to refuse to pay the poll or head family, work places and society. It is a fact that some corrupt tax as one of civil disobedience. Neither did Jesus support the people play politics, use the power of money and men and the Herodians who want the taxes to be paid to Rome so they could influence of caste and communal identity to get into positions stay in power and enjoy the favour of Caesar. Jesus was not in churches and institutions. Once they come to power, they ironical, anti-Herodian or political but He wanted the Jews to commit all sorts of atrocities and injustice. They try to change fulfill their religious duty more than to merely obey Caesar. rules and regulations to favour themselves. They bring their own This is the emphasis of the commentators (Bruner:1990:781- people to participate in committees and occupy positions of 786). However, Jesus meant differently. Since the Roman coins power. They swindle money, ill-treat women, take vengeance on bore inscriptions such as ‘Caesar, Emperor of Rome, Son of God their opponents and the powerless and victimize and punish and Lord’ or ‘Tiberius Caesar, Son of the Divine Augustus, the those who question their way of leadership and administration. High Priest’; which exalted Caesar as God and Lord and contra- This kind of unjust administration is neither instituted nor or- dicted one of the foremost laws in Ten Commandments, it was dained by God. Such leaders try to use Romans 13:1-7 against

110 111 Christian Ministry Models of Ministry in the Bible the people to coerce them to obey. Christians need to discern Moses is also included in the list of prophets and described that which is in line with the principles of God and to co-oper- as the greatest prophet in Israel because he knew God face to ate with such administration. There are a number of evidences face, performed miracles and showed the mighty power of God in the Bible for questioning the policies and administration. to the Egyptians and the Israelites (Dt.34:10-11). Moses has Leah and Rachel questioned the way Laban treated Jacob. The already been related to the model of liberation since his call Hebrew nurses who received the command of Pharaoh to kill focused on the mission of liberating the people in bondage and the male child at the birth did not obey that order. The five fulfilling the task of leading them to the land of Canaan. But, daughters of Zelophehad questioned the policy of inheritance his role as the messenger of God in receiving and proclaiming of the family land and challenged the administration of Moses His word to the people cannot be ignored. He stood as a media- to change the law in favour of the rights of women (Num. 27; tor between God and the Israelites. He represented the prob- 36). Prophets such as Elijah, Amos and Jeremiah did not obey lems and needs of the Israelites to Yahweh. His contribution to unjust rulers in Israel. Jesus did not accept the wrong interpre- the ministry of prophecy is significant. First of all, Moses pro- tation and inhuman policies of the Jewish religion and Roman claimed to the people of Israel the will of God to liberate them authorities. Paul, Barnabas and other disciples questioned un- from bondage. They came to know that their God had seen their just rule and faced persecutions. It is the responsibility of affliction and would respond to their cry and groaning. It is evi- Chistians to question and find out whether such authorities dent that the prophetic ministry of Moses was to reveal the will and powers are from God or instituted by evil forces to oppress and plan of God to a particular community in a particular pe- and exploit people. Christians ought to challenge the unjust riod of their history. Secondly, his prophetic ministry was not policies and powers to bring changes in the administration. only to proclaim the will of God, by passing on information to the people but also, providing God’s word as the basis for their PROPHETIC MODEL life. Receiving the Ten Commandments and mobilizing the Isra- Another important model of ministry in the Bible is the pro- elites to accept the commandments as the basic instruction for phetic model. Today, the Church is expected to be the prophetic their lives by making a covenant with Yahweh was really pro- voice of God. The second major division in the Hebrew OT is phetic. Consolidating the liberated community on this shortest called ‘the Prophets’ (Nebiim) and consists the books of Joshua, Constitution as a norm for their faith and existence was a tre- Judges, 1 and 2 Samuel, 1 and 2 Kings, Isaiah, Jeremiah, Ezekiel mendous achievement in the ministry of proclaiming God’s word. and the twelve minor prophets- from Hosea to Malachi. The Thirdly, whenever people who were provided with God’s word, narration of the origin and growth of the prophetic movement in failed to practise it, the prophets prayed to God on their behalf. these books are so important for the study of this new model in Moses pleaded Yahweh to pardon the Israelites who were not ancient Israel. Two major periods in the history of the prophetic sincere in their covenantal relationship. Prophetic ministry is movement, can be identified namely, the earlier period begin- one of intercession for people. Receiving and proclaiming God’s ning from Moses to the period of Elisha in the 9th century BC word, educating and consolidating the people on the principles and the later period from the 8th century to 4th century BC. The of God and pleading on their failure became integral elements watershed for this remarkable division in history is the writing of his prophetic ministry which made him a great prophet. of the prophecies by the prophets from the 8th century onwards. Although known popularly as a Judge, Samuel was a Seer While the books of Joshua to 2 Kings written by historians tell and performed the prophetic ministry of receiving God’s word of the life, message and mission of the prophets, the books of and proclaiming it to the people. In telling God’s word, Samuel Amos, Isaiah, Jeremiah and others present to us their prophe- related to the community as well as to individuals like Saul. cies in various literary styles and forms. Moses and Samuel uniquely combined the ministry of cultic functions, liberation, administration and prophesying. It is not

112 113 Christian Ministry Models of Ministry in the Bible known whether Deborah actually performed cultic functions like better solution if not the perfect one. He discussed it with David offering sacrifices or not, but she did administer the Israelites and showed a preference for Solomon to be enthroned (1 Kings. by communicating God’s word to them. The message, that God 1:22-27). was going to deliver the Israelites from the hands of King Jabin As the situation got worse, the prophets took up further chal- and his army commander Sisera, came to her to be communi- lenges in their ministry. Elijah and Elisha, 9th century prophets cated to Barak. Her prophetic ministry was not limited to reveal- in the divided kingdom of the north, were powerful in commu- ing the will of God in the lives of the individuals who came to nicating God’s word to people, confronting the kings, to the ex- her but it related to the tribes of the Israelites. The deliberate tent of being branded as ‘trouble makers in Israel’ which led to mention of the prophetic ministry of Deborah, although not their banishment. Yet, they performed miracles, including the elaborate, shows that women were not discriminated against in raising of the dead. The ministry of performing miracles, the the sight of God, in receiving the word, communicating it, set- added dimension to the prophetic model, became a necessity in tling disputes and contributing to the deliverance of people. That their given context to prove Yahweh as the only true God and God’s ministry is inclusive of women, is a reminder to share this not Baal. It served as the symbolic pointer to the ministry of ministry with women. Jesus. Their historical setting was marked by political atroci- It is obvious that the prophetic ministry rose to a new height ties, religious syncretism and corruption in society. King Ahab in the 10th and 9th century BC with Nathan, Gad, Elijah and and his Phoenician wife Jezebel showed no fear for Yahweh or Elisha. With the emergence of monarchy in Israel, prophets be- respect for the law of Moses. The religion and worship of Baal came the political activists and they had to confront the ruling were officially promoted as an important and acceptable cult. kings, communicate God’s word to challenge them, plan and The priests and the prophets of Yahweh were persecuted but set direction in national politics. Saul and Samuel could not get the priests of Baal were given financial support. People wor- along well. But, David gave an official status to the prophetic shipped Yahweh as well as Baal simultaneously and the conse- ministry and invited Nathan and Gad to be the members of his quences of the fertility cult were seen in their society. The rich court in communicating God’s word and helping in administra- became richer and powerful. The growth of large estates tion. Though Nathan enjoyed status and recognition, he did not (latifundium) resulted in the oppression of peasants. In this hos- fail to proclaim God’s message to David, when David had an tile atmosphere, Elijah had to proclaim God’s word and prove adulterous relationship with Bethsheba and killed her hus- Yahweh as the true and powerful God and not Baal. He proved band Uriah (2 Sam. 12). Gad the prophet proclaimed the proph- it on Mount Carmel and challenged the king, the false prophets ecy for taking the census of the soldiers as failure on the part of of Baal and the Israelites to turn to Yahweh (1 Kings. 18). Elijah David to trust Yahweh (2 Sam. 24:11-18). Nathan’s prophecy to received a clear message from Yahweh to anoint Hazael as king David in 2 Samuel 7:11-16 is so significant to the extent it laid over Syria and Jehu as king over Israel (1 Kings 19:15-18). He the messianic expectation as an inevitable theology in the his- fulfilled the role of making the king for Israel and Syria. This tory of Israel. A new political Davidic tradition was created by happened before the death of Ahab. It signalled the end of his Nathan for good or bad in Israel. But, it defined the close rela- rule. Rejecting the unjust ruler and anointing another king while tionship between God and King, the accountability of the king the present king still ruled the country was a remarkable but in adminstering the people and provided political stability to risky political act on the part of Elijah. Unable to tolerate the continue the monarchy in the line of David. Nathan’s intensive injustices of Ahab, particularly in killing Naboth and taking the involvement in politics could be seen in his effort in promoting inheritance of the vineyard, Elijah not only condemned the atroci- Solomon’s succession to the throne. He noticed the struggle for ties of the monarchy, but also pronounced the death penalty on power going on in the different camps of Absalom and later with the king (1 Kings 21:17-18). Elijah’s prophetic ministry touched Adonijah and he analysed the consequences and opted for a religion, politics and society.

114 115 Christian Ministry Models of Ministry in the Bible Elisha, following the footsteps of Elijah, continued the pow- dom experienced political instability due to coup and capturing erful prophetic ministry of bringing God’s word to the people the throne by the commanders of the army. The narratives of and the king. He performed more miracles such as changing the book of Kings in the OT bring out the uncertainties in the the bitter water into useful water for drinking and irrigation of political realm. Though the southern kingdom of Judah prac- the land (2 Kings 2:19-22); filling the ditches in the dry valley tised the tradition of enthroning the descendants of David, most with water to help the army and king (2 Kings 3:14-20); provid- of the kings who came to the throne did not prove their ability of ing oil in jars to the widow to sell in order to clear her debts and administration. Kings misused their position and power. Busi- redeem her two sons (4:1-7), raising the only son of Shunamite ness people exploited the labourers. The Rich accumulated up from the dead (4:31-37), feeding hundreds of hungry people wealth, particularly they increased in their possession of land with barley bread (4:42-44), healing the leprosy of Naaman (5:1- and built expensive houses. Religious syncretism and false pi- 19) and floating the fallen axes in the river (6:1-7). Whether etism took deep root among the people. The officials at the city these miracles were performed in the lives of individuals or the gate perverted justice and ruined the lives of many families. community, they were liberative and not merely a show of the More and more organized injustice started penetrating the soci- power of the prophet to earn fame and money. Proclaiming God’s eties of these kingdoms. People exhibited helplessness to ques- word was combined with liberation from hunger, thirst, debts tioning such atrocities and exploitations. God had to raise char- and becoming slaves, disabilities and deseases and even from ismatic prophets such as Amos and Hosea to minister in the death. After the ministry of Moses, this dimension came again north and Isaiah, Micah and Jeremiah to prophesy in the south- to the forefront in the ministry of Elijah and Elisha and later in ern kingdom. There is no intent to go into the details of their the ministry of Jesus as he continued the prophetic tradition. family background and life except to highlight some of their Elisha’s prophetic ministry was so closely related to his national prophecies of judgement proclaimed to the people and authori- interest in protecting the people from enemies. What modern ties. The oracle of Amos recorded in 2:6-8 is blunt in pointing satellite technology could do was done by Elisha thousands of out the manner in which the justice of the righteous and the years ago, in predicting the movement of the armies of their needy was sold for silver and ‘a pair of sandals’. Removing one’s enemies (2 Kings 6:11-13) through divine revelation. His politi- sandal is not of a great significance, in terms of money but giv- cal activism continued to the extent of anointing and instructing it to others, as portrayed in the story of Ruth, meant a cus- ing Jehu to implement the punishment of Yahweh on Ahab and tom and symbolic act of transferring power and authority to proclaiming the victory of Israel over Aram (2 Kings 13:14-24). another person at the city gate. By taking bribes, they took the As we analyze more the ministry of Elijah and Elisha, we are justice belonging to the poor and transferred it to the rich, who convinced that they did not merely proclaim prophecies but were were the offenders. Amos referred to it as “selling the justice for involved in the implementation of the word of God in their reli- silver and a pair of sandals”. ‘Trampling the head of the poor gious and political history. No wonder that these two prophets into the dust and pushing the afflicted out of the way’, refers to were called ‘Chariots and horsemen of Israel’ (2 Kings 2:12; the economic exploitation and marginalization of the people to 13:14), a accolade conferred by the public and acknowledged by make them yet poorer in their society. Peasants, labourers, wid- historians in Israel, for their unique ministry of combining proc- ows and orphans fell into the category of the poorest. These lamation and action. people could not think of rising out of their poverty. Micah ex- The history of the prophetic movement from the 8th century pressed the pain and misery they suffered and condemned the BC, however, showed not a separation of proclamation from ac- actions of the exploiters, describing it as tearing the skin of the tion but more of specialization in proclaiming God’s justice, writ- poor, chopping their bones and flesh and drinking soup made ing of the prophecies and challenging the religious and political out of the lives of the people (Micah 3:1-4). Isaiah presented the authorities to establish justice and peace. The northern king- attitude of the wicked that they call ‘good as evil and evil as

116 117 Christian Ministry Models of Ministry in the Bible good’ (Isa. 5:20) and condemned their rapid acquisation of wealth land and live according to the values of Yahweh. Joining with especially land and houses. (Isa. 5:8). The prophets, including the prophets in exile, Third Isaiah (chs. 56-66) of post-exilic Jeremiah, analyzed the society and were certain that the op- period proclaimed the message of salvation and new creation. pressors like kings, officials, military commanders, business The motif of new creation energized by the Second Isaiah (48:6- people, false prophets and priests worked together in perverting 8) and the Third Isaiah (65:17-25) added a new dimension to justice and ignoring the plight of the people. They held the op- the prophetic ministry. It showed that the prophets supported pressors responsible. They challenged the corruption in the po- new creation and were involved in the transformation of the litical, religious and socio-economic aspects of the kingdoms and society. This did not refer to the modernization of the society called the nations to repent and seek Yahweh. Mere worship but to the renewing faith in Yahweh and the re-building of the and performance of rituals were not enough. They were mean- post-exile society to one of justice, peace and progress where ingless and unacceptable to God if the leaders failed to practise the rich and powerful would share their wealth and authority the laws of Yahweh and establish justice, welfare and peace. with the poor and powerless. The situation would even reverse, The rich and powerful could not bribe the true prophets to sup- to the extent of wolves becoming sheep, if the rich relinguished port them. Proclaiming God’s justice subjected the prophets to power voluntarily and live with the poor without violence and opposition and persecution, forcing them to quit from continu- harm to the latter (Isa.11:1-9). Haggai, Zachariah and Malachi ing the prophetic ministry. From their sufferings in prophetic followed this motif and were involved with the people in re-struc- ministry, it is evident that the prophets had genuine concern turing the pattern of worship, rituals, offerings, tithes, adminis- for the people, wishing they neither had to suffer attacks from tration of justice and sharing of resources (Ezra 5:1-2; 6:13-14). their enemies, nor taken captives to other nations. They wished By transforming the society, creating the new society became for the delay in the coming of the ‘day of Yahweh’ so that the part of the ministry of the prophets. entire nation could repent to avoid destruction. Amos, Micah, There is not much detail about the prophetic ministry of the Isaiah and Jeremiah pleaded God not to punish their people post-exile period except for the ministry of Daniel, during the but to be merciful to them. They envisaged God’s salvation after period of persecution by the Antiocheus Epiphaneus IV. With punishment. The pain of knowing the suffering of the poor, on the rise of apocalyptism, the prophetic ministry declined. At the the one hand and the impending judgment, on the other hand, time of the rule of Greeks and Romans, many Jews longed to affected the physical, emotional and spiritual life of the Proph- see the resurrgence of prophets like Moses, Elijah and Elisha ets, proving the genuineness of their prophetic ministry. and regarded Jesus as a prophet re-living in the similar tradi- The Prophetic ministry did not simply criticize the injustices tion of the early prophets (Mt. 11:9-14; 17:1-7; Lk. 4:16-18; Jn. in the society and proclaim God’s judgment on the nation. It 4:19-20). The preaching and miracles of Jesus showed the power did more by way of strengthening the faith of the people of God of the prophetic ministry. He repeated the old messages of the in times of despondency, especially during the period in exile. prophets and applied them to His own context and even re- Second Isaiah of chs.40-55 proclaimed the prophecies of salva- interpreted them. He criticized the injustices of the religious tion and return to the promised land. He cautioned them not to and political authorities and the administrators especially tax think of Marduk, the Babylonian god, as powerful but to keep collectors. He proclaimed the message of salvation. He accepted faith in Yahweh. His encouragement to the community in exile people calling Him a prophet, although wanted them to regard helped them to continue in the faith of Yahweh. Ezekiel’s vi- Him more than a prophet. He fulfilled the prophetic ministry sions of dry bones, communicated to the people, gave them hope foretold of Him in the OT (Lk. 4:16) but did not stop there. He and revived the community in exile. Their prophecies of salva- asked the disciples to continue the prophetic ministry in the tion provided the analysis for the history of the past and present world. The NT church took up the prophetic ministry and pro- and also provided them with the guidelines to return to the claimed God’s justice throughout Asia. The prophetic role of

118 119 Christian Ministry Models of Ministry in the Bible the church is to be the critique of the society as well as the esan or Church Councils as well as for the government. There creator of the new society by transforming it to manifest the are incidences of money swindling, taking a large sums as com- values of the Kingdom of God. mission, compulsion to pay donations and bribes in the matters The Prophetic ministry is a powerful model. Three contem- of appointments in institutions and selling of properties and porary issues connected with this model of ministry is discussed using the money for elections in the church. A few leaders and below. The First one is the prevalent idea about the prophetic members of the congregations are caught up matters of moral- ministry in churches. Many pastors and lay people think of ity, murder and theft. Caste and communal favouritism and prophecies rather than prophetic ministry. Today, many Chris- nepotism in selecting candidates for ministries, appointing teach- tians understand the function of speaking in tongues or declar- ers, nurses, doctors and other staff in institutions clearly por- ing the blessing of God by reciting a biblical verse in the wor- trayed elements of perversion of justice. Victimization and pun- ship service, as the prophetic ministry of the church. These gifts ishment for those who seek justice and rights has ruined many of the Spirit are needed and given to the church. It can help a families. Many members of the Diocese know very well that few individuals in the worship service. The dominant notion is churches have to set their own house right before raising a voice the fulfillment of prophecies in history. Christians look for proof against injustice in the society. This has hindered the prophetic text and try to see which prophecies have been fulfilled in his- role of the church. Should we wait till churches set themselves tory and which ones are yet to be fulfilled. The prophecies about right? This will not happen. Churches are not going to be per- the fall of the northern and southern kingdom of Israel are fect as long as problems of corruption and injustice thrive among quoted as the evidence for the fulfillment of God’s word spoken them. To neglect its prophetic responsibility till the church at- through the prophets. The popular prophecies are the predic- tains perfection is not a correct decision. The prophetic function tions about the birth and death of Jesus. The OT quotations operates on two fronts. One is the corrupt authorities within used by the writers of the Gospel are read during the Christmas the church and the other is the society. Churches and institu- service (Mt. 1:22-23), Palm Sunday (Mt. 21:4-5, 12-13), Good tions, on the one side, should be criticized and challenged by Friday (Mt. 27:45-46) and Easter (Lk. 24:24-25, 44-48) to prove people who believe in its prophetic role. They could be involved the truthfulness and validity of the prophecies in the Bible. How- in transforming structures and policies. On the other hand, lead- ever, preachings and teaching on the issue of prophecies and ers and members should criticize the political and economic fulfillment fail to give importance to the role of the prophets and policies and social injustice in the society. Operating on those to see the way Jesus fulfilled the prophetic ministry in His life. two fronts can mutually challenge and change the church and Jesus was not only a proclaimer of justice and a performer of society. miracles but also a victim of injustice. As a victim, Jesus repre- The third issue is the question of identifying and undergoing sented the sufferings of the people. His life and death repre- the suffering. Can the church fulfill the prophetic role of identi- sent the re-enactment of the daily sufferings of people and His fying with and re-enacting the suffering of victims when it be- resurrection is the hope of the victims. From this perspective of comes wealthy and powerful? The important dimension in the Jesus as a prophetic persona as well as a victim, it could be said prophetic ministry is the messianic role of Jesus and the that the prophetic model is to be a minister and a victim to Church. Jesus identified Himself with the victims of injustice in identify with and represent the suffering people. His own death. He was powerless and He suffered. The messianic The Second issue is the question of the credibility of the prophecy of Isaiah 52:13-53:12 applied to Jesus is still applica- church in playing its prophetic role. Churches in different places ble to all those who suffer. It can be applied to the church as a are losing their testimony because many bishops, superintend- corporate body, to bear the Cross, suffer and identify with such ents, pastors and treasurers are corrupt. They fail to produce victims. But today, many mainline denominations and independ- proper and honest accounts for auditing and for their own Dioc- ent churches are wealthy in land and properties, shopping com-

120 121 Christian Ministry Models of Ministry in the Bible plex, estate and gardens and institutions. Churches have be- them to the land. As they settled again in the land, they mar- come a symbol of wealth and power. They are misusing their ried sons and daughters of other ethnic groups living around wealth and power to oppress people within Christendom. Group them. The Wall of Jerusalem needed re-construction to give and communal politics dominate in the administration of them security. The Sabbath was ignored. Priests and Levites churches. This does not mean that churches should sell their were not taken care of properly by the people. There was no properties. However, unless a conscientious effort is taken to discipline and people were doing whatever they wanted. They identify with the poor and victims of persecution, churches can- lacked leadership and needed reform. Their society was in dan- not be called truly prophetic. Fulfilling the prophetic role of the ger of collapsing again and falling prey to further foreign rule. church implies analyzing the socio-political trend, consequences They needed a constructive programme of reform to stabilize in the economic and religious lives of the people, criticizing the their religious, social and economic life in the land God had unjust policies, upholding human rights and raising their voice given to them. for the poor and powerless, as the earlier prophets did during Understanding what was going on in the returned commu- their historical period. The Prophetic model of ministry of the nity encountered in Judah, Ezra and Nehemiah took certain church demands a move towards suffering for the sake of jus- bold steps towards achieving solutions. The first step Ezra took tice and proper use of power rather than showing its wealth and on his arrival was to appoint magistrates and judges from the authority. people of Israel in every village and towns to sort out the problems and disputes of families (Ezra 7:25). People could not get REFORMER MODEL justice due to the lack of administrators. Representatives of vil- Reforms are needed at every stage of development in society. lages lived permanently in Jerusalem and met together as a Structuring and re-structuring of religion, politics, the economy council to take decisions. Secondly, Ezra took up the teaching and administration are integral parts of reforms. In analyzing of the laws, educating the people, in an attempt to root the the various ministries of people during different periods in his- community to the law of God. Reforms require teaching and tory, it is easy to notice the unique contribution of Ezra and conscientization programmes. The more the principles and val- Nehemiah in reforming the religious, social and administrative ues of life are taught the easier it is to intensify the reform. aspects of their post-exile community. Not that others such as Thirdly, Ezra knew the evil consequences of mixed marriages Moses, Judges and prophets failed to reform their society. They especially with the Canaanites. It led the Israelites to forsake too tried to transform different aspects of their society in com- Yahweh and worship Baal, practise abominations, idolatry, adul- mitting themselves to the main mission for which they were tery and inhuman practices which resulted in the exile. He, called. But, the post-exilic situation was a critical one since they therefore, took a firm step to call those who had entered mixed could not have their own kings to lead them. They were under marriages, including some of the priests, Levites and officials, to the political rule of Persia. Early governors appointed by the get separated from such wives. Ezra was not a racist but a re- kings were also Persian till Nehemiah was deputed with author- formist, trying to avoid the evils of syncretism in the lives of the ity as governor to administer the territory across the river under Israelites (Ezra 9-10). Severe opposition to his decision led to a the Persian rule. The Post-exile community was looking for a solution which permitted the retention of the foreign wives on leader from their own community to guide and reform their so- condition that they would worship Yahweh only and accept the ciety. They returned to the promised land with mixed feelings historical and religious traditions of the Israelites. The book of and tried to restore the country. The Temple was not yet re- Ruth, written at this time of controversy, proved that Moabite constructed to unite all of them in worship and festivity. Many woman like Ruth was accepted and regarded as an ancestor of Israelites including some priests, Levites and officers took sons David, especially when she declared to Naomi, ‘Your God is my and daughters in marriage from the Babylonians and brought God and your people are my people’. Ezra’s decision and final

122 123 Christian Ministry Models of Ministry in the Bible solution to the issue of mixed marriages with condition to put the post-exile community to be rooted again in the laws of away the foreign wives or to convert themselves to Yahwehism Yahweh. The rationale for the reform needs to be mentioned was clearly a reform touching family, faith and worship led the here. First of all, both Ezra and Nehemiah based their reform people through a confession by narrating their history of libera- on the analysis of their history. They emphasized the tradition tion from Egypt, possessing the land and their losing of it in of liberation and the Exile. The bondage under Midianites, exile. Philistines and Babylon was possible because of the corruption Nehemiah intensified the reform by constructing the wall of in religious and social life. It is important to learn lessons from Jerusalem (Neh. 6:1-15) and initiating a covenant renewal which events in history so that measures are taken to prevent the re- stipulated that the Israelites thereafter will never marry the sons currence of social and religious degeneration. Secondly, the cov- and daughters of the Canaanites (Neh. 9-10). He called for a enant made at Sinai was intended to establish a permanent national confession of sins and repentance. Nehemiah dismissed relationship. God, as a partner of the covenant, expected the the priest Eliashib who appointed Tobiah, the corrupt leader Israelites to fulfill His laws in their lives. Although the people and anti-reformist over the chambers of the house of Yahweh. broke the covenant, God wanted to fulfill His commitment to These two persons jointly enjoyed the offerings and sacrifices His people by liberating, leading and blessing them. Reforma- brought by the people, neglecting the other priests and Levites. tion based on covenantal relationship can be sustained by con- Since priests and Levites were unable to get their food, they tinual renewal of the covenant. Thirdly, the reform was an act of started leaving the cultic profession and going to work in the gratitude to the grace and mercy of Yahweh, who raised up Cyrus, field to earn their bread (Neh. 13:1-12). This resulted in neglect Artaxeres and Darius to help the Israelites to return to Jerusa- in the worship of Yahweh and the reading of the word of God to lem and construct the temple and the wall. The Israelites could the people. Nehemiah rectified this situation by taking action not take the salvation of God for granted and continue in their on officials, rationing the supply of food to the priests and Levites old life style. They were expected to acknowledge it and mani- and fire wood for sacrifices and encouraging the people to bring fest it in their lives. Fourthly, reforms can be based on ideolo- in their offerings to the temple and cultic centers. He appointed gies. However, the Israelite society was based on the worship of treasurers to be the custodians of these resources. Analyzing Yahweh. Any reform, therefore, in Israel is to be based on the the situation and re-organizing the system and community re- worship. Knowing this fact, Ezra and Nehemiah based their resulted in major changes in the society. The sociological impor- form of society on the proper worship of Yahweh. Reformation tance of the sabbath rest to the people and animals, as in the in religion and society requires such insights into history, criti- law of Moses, was enforced by Nehemiah. No one in Israel was cal examination of the existing situation of the country and, the allowed to tread wine presses, harvest fruits, load and unload integration of various aspects of life and firm actions. vegetables or take them inside the city of Jerusalem on the Although the reformer model emanated from a particular his- sabbath day (Neh.13:15-22). Allowing work to go on during the torical period in Israel, the problem of mixed marriages, ex-com- sabbath meant ignoring the need for rest. It was a violation to munication and divorce still confronts the ministry. Jesus and the rights of the labourers. Another area of reform is the effort the apostles spoke about this issue and gave some direction to to restore the land and fields of the people who returned from the churches. Therefore, the issue of marriage in contemporary exile and abolition of slavery (Neh. 5:1-12). Nehemiah prohib- times needs a brief discussion. There are three main types of ited the practice of lending money for interest on mortgage and marriages namely, Intra-religious marriage, Inter-religious mar- accumulating the land of the poor. His land reform addressed riage and Inter-Caste/Tribal marriage. Whatever be the case, to the economic problem of the post - exile community. the main trend in our cultural context is to arrange the mar- The religious and sociological reforms initiated by Ezra and riage. Very few marriages are contracted on the basis of genu- Nehemiah, with the support of the priests and prophets, helped ine love and so are able to cross the barriers of caste and reli-

124 125 Christian Ministry Models of Ministry in the Bible gion. First, intra-religious marriage means marrying a person developing in the past years have caused difficulties in the min- belonging to another Christian denomination, e.g. marriage be- istry in the matter of marriages. One is the trend of moving to tween a Roman Catholic and a Seventh- Day Adventist or another region or country in pursuit of education and in search Bretheren or Baptist or Presbyterian or Methodist or Anglican of employment or a partner or falling in love with another who or Pentecostal. Since the bride and groom are Christian, there belongs to the Hinduism, Islam, Jainism or Tribal faith. An- is no theological problem in solemnizing their marriage in the other trend is the sociological factor of maintaining links with church and enter in the register of the government. However, the caste, tribal communities which maintain their own belief some denominations insist that both parties should belong to systems and customs. There have been incidences of some Chris- the same denomination or one party should transfer their mem- tian girls and boys from villages, having to marry a Hindu or bership to belong to the other denomination. Some clergy refuse Muslim partner within their own community for the sake of either due to doctrinal reasons or the policy of their denomina- maintaining kith and kin relationship, keeping property within tion to solemnize if the bride or groom belongs to another de- the family or for the sake of employment. Yet others got mar- nomination. These reasons have created problems and difficul- ried, in spite of opposition from parents or husbands, particu- ties in the arranging of marriages. Parents feel pressured to larly in the case of Hindu and Islamic women who accepted look for partners for their sons/daughters within their own de- Christ secretly and continued as ‘secret Christians’ till their nomination or to compel their children to accept the doctrines entire family got converted. If each of them tried to maintain of other denominations to work out the marriage. Sometimes their own faith and pursued their own religion, how should the the prospective couples are required to go through rites of im- church deal with this problem? Should the church excommu- mersion baptism, catechism classes and confirmation again. nicate the member who got married to another belonging to a Theological and ecclesiastical reforms are needed in this area of different religion? Should the church refuse to baptize their inter-Christian marriage. The Bible never says that both the child? Could they allow the Christian partner to continue to groom and the bride should belong to the same church or de- worship and take part in the Holy Communion in the church? nomination. The policy of getting a clearance letter from the Does the Bible give any guidance on this problem? I know some churches to which they belong to announce the banns, the veri- churches have taken severe disciplinary action by ex-communi- fication of membership and background and the payment of the cating persons who got married to a Hindu and Muslim and prescribed fee to solemnize the marriage are necessary. Such announced the decision openly in the worship service. They procedures are helpful and guards against some fraud in mar- closed the door on that person and instructed the parents, broth- riages. However, it is wrong to refuse marriage between couples ers and sisters not to have any relationship with that inter-reli- belonging to different or least recognized denominations. It is gious marriage. This kind of action has ruined the image and true that it is impossible to recognize all the Christian denomi- welfare of some families. nations including Christian cultic groups like the Mormons, It is not known whether Joseph and Moses who married Jehovah Witnesses, Jesus Only, etc. The beliefs and practices women of Egypt and Midian respectively, converted their wives of denominations should be carefully evaluated before banning to worship Yahweh. It is also not known whether Bathsheba, a links with them. However, churches need to extend a warm wel- Hittite women worshipped Yahweh after marrying David? It is come and show a more ecumenical spirit and understanding for not clear for how long Ruth continued in the religion of Moab intra-Christian marriages. till she declared the acceptance of the people and religion of Secondly, very few Christians marry persons belonging to Naomi as her own. What did Paul mean by the text in 1 Cor. another religion. Inter-religious marriages are not common since 7:12-16? Even though he firmly advised not to be yoked with the ‘arranged marriage’ system is usually preferred. Parents look the unbeliever in marriage, Paul made a concession for those for Christian partners for their children. However, two trends who got converted to Christianity from Judaism or the mystery

126 127 Christian Ministry Models of Ministry in the Bible religions of the Greek and Romans after the marriage. He did the same “caste”? Although the society perpetuates the caste not advise the partner who got converted and joined the church system, churches need to challenge this evil. The theological to divorce or separate himself or herself from their spouse and justification is that everyone is created in the image of God. In children if they were still non-Christians. Separation or divorce the sight of God, there is no caste or colour or gender discrimi- endangers the family life. Paul envisaged the possibility for the nation. God wants more integration of ethnic groups and other unbelieving partner to know the Gospel and commit to strengthening of Christian fellowship. Jesus was not a pure Jew. Christ. The implication of the text is that the Church of which He came from a family of ancestors who got married to people of the believing partner is a member should not take any discipli- other race and religion. Paul taught the churches not to prac- nary action if he or she continues to live with the other unbe- tise racial or caste discrimination and to regard everyone as equal lieving partner and is responsibly leading the family life. and valuable in Christ. The sociological problem of the caste The Bible insists, in general, that both partners should be- system is challenged by the theological understanding of crea- long to the same faith and cherish the values of God. It presents tion and the nature of the Christian faith and fellowship. cases and consequences of inter-religious marriages in the his- Churches should proclaim the necessity of inter-caste marriage tory of Israel as a warning to the community of the Christian as theologically valid and educate the youth to break this op- faith. Faith can be compromised and syncretism could creep in pressive and divisive barrier to create a new society of believers. the lives of the couple and affect the family and community. Practical difficulties like participating in the festivals and reli- POLITICAL ACTION MODEL gious ceremonies of the other partner, deciding the religion of Political action, in brief, means dealing with political author- their children and their marriages and burial procedures could ity and changing policies, rules and regulations to protect the bring conflict between the couple and their children. The best rights of the people and provide justice, welfare and peace. This advice is to belong to the same religion. However, the churches happened in the history of Israel, at a particular point in time, ought to change their attitude towards people who have opted to avert the genocide of the Jews in the kingdom of Persia. for inter-religious marriage, particularly in the case of ‘secret Esther, under the guidance of Mordecai, took political action Christians’ and those in sociological bond with their caste, vil- against king Ahasuerus and the royal court. She was not the lage and community. Instead of taking action on them and clos- first one in their history to confront the king and the court. The ing the door on them, they could express humane concern, reli- political actions of Moses, Elijah, Elisha and other 8th century gious tolerance and concession to these persons by allowing prophets have already been pointed out. They did it as part of them to attend worship, services and taking part in Holy Com- the prophetic ministry to which they were called. But, Esther munion and encouraging them to continue in the faith of Chris- was not a prophet, neither was she assigned with a duty nor tianity. given the authority to perform those duties. She rose up to the occasion and risked her life saying, ‘if I perish, I perish’ (Esther Third, the issue of inter-caste and inter-tribal marriages needs 4:16). Many of us fail to value her action and consider it as an attention. Our social context is pluralistic in terms of race, caste easy one because she was married to the king and enjoyed the and tribe, language, culture and customs. This is dealt with in status of Queen. But her words, ‘if I perish, I perish’ revealed detail in a later chapter. Christians have accepted the caste sys- her difficulty in approaching the king with a totally different tem and are practising it rigorously in the arrangement of mar- request and yet anticipating that her request would be accepted. riages within their own “caste”. This practice promotes the con- As Queen, she would have been expected to support the poli- tinuance and consolidation of “caste” system in the church. It cies of the king and not to contradict or confront the govern- breeds segragation and affects the unity and fellowship of Chris- ment. Any action she took for the sake of Jews could be inter- tians. “Caste” marriages among Christians raises theological and preted by Haman and his group as a communal one and a po- sociological questions. Does the Bible insist on marrying within

128 129 Christian Ministry Models of Ministry in the Bible litical treason instigated by Mordecai and other Jews. Esther However, there are evidences in the history of Jews using and the Jews could have been misunderstood as planning to violence to overthrow the unjust political rule and persecutions. usurp power in Persia. Yet, Esther did confront the King and The chief priest Mathatias and his sons Judah, Jonathan and the court by defying the rules of meeting the king and finally, Simon known as Macabees were compelled to revolt against she achieved her purpose and saved the lives of thousands of Antiochus Epiphanus IV who persecuted the Jews in Palestine. Jews. It looked as though everything went on smoothly but it is He defiled their Temple in Jerusalem by sacrificing pigs on the impossible to ignore the opposition of the hard core officials in altars and compelled the Jews to worship the emperor and fol- the palace and of Haman. The basis for her action was humani- low Greek philosophies and practices of the mystery religion in tarian and she did not allow unjust policies to be implemented 170-160 BC. The political action of revolt and battle against this to deprive the minority Jews of their rights to exist in that coun- ruler was initiated by the Hasmonean family of Mathatias in try. It was a life-saving mission which brought the oppressor to collaboration with the local people. Many Jews died in the bat- account for his misdeeds. The channel for her political action tle. They risked their lives to attain freedom from Antiochus and was a combination of spiritual, strategies and the involvement form their own Jewish State. Many of the political actions of the of the victims. First, Mordecai and Esther had elaborate discus- Jews took place in different parts of Palestine during the rule of sions on the prevailing political situation in Persia and the de- the Greeks and Romans. They were crushed with force and blood- velopment of the trend towards oppressing the Jews. She could shed. Although they are not documented in the Bible, it is docu- not appeal her case before the King and his court simply on the mented in the writings of the Inter-testament period, Josephus emotional basis of saving her own life or the lives of her commu- and Philo. nity. Esther collected all the data and facts with which to argue Political actions continued in the days of Jesus and the early and convince the king. Political action demands such prior church. Jesus not only challenged the unjust rule of the Ro- preparation. Second, the affected party should be made aware mans by instructing Pharisees to refuse to pay the poll taxes of forthcoming rules and policies and its consequences for their (Mt. 22:15-22) but also confronted the pomp and pagentry of existence and progress. The gathering of all the Jews was to the Romans with an alternative action of entering into Jerusa- conscientize them (Esther 4:16-17). Thirdly, Esther understood lem on a colt and with the singing of Hosanna (meaning ‘save the need for spiritual strength and prayer support for political us’) by the people. The Triumphal entry, as it was called by NT action. She required the community of Jews to fast and pray for scholars, is taken for granted by churches and celebrated as three days. She too fasted and prayed for three days. Fasting ‘Palm Sunday’ to mark the completion of the Lent season and and prayer played an important role in Jewish spirituality. By preparation for Good Friday and Easter. The real meaning of it, they analyzed their history, realized God’s covenant and ac- the event of the triumphal entry of Jesus into Jerusalem has tions, repented of their mistakes and requested for pardon to been reduced to a mere ritual of going around the church build- re-energize themselves and continue as the true and sincere ing, bearing palm branches and singing hymns and lyrics. What community of Yahweh, diligently following His commandments Jesus did was a satyagraha against all the injustices of the (cf. Isa. 58:6-9). The three days of fasting and prayer may have Romans to the Jews. It was a protest march initiated and organ- made Esther and the people to reflect on the above aspects and ized to send a signal of warning to the rulers of the nation. He gain strength and hope to challenge the injustice. Fourth, their proved that the powerless people did not have weapons like the spirituality and openness to discussion led Esther to achieve Roman soldiers. They had palm branches which could not kill the goal without violence, quarrelling and bloodshed on both anyone but could encourage them to look toward the hope of sides. Political actions need not necessarily be always violent or liberation, just as the spring shoots of the palm symbolizes new militant. Non-violence has been a feature of many political ac- life. They did not have horses and chariots like the Romans had tions in the history of many nations. to flaunt their royalty and power and intimidate them. But, they

130 131 Christian Ministry Models of Ministry in the Bible had harmless creatures like donkeys, the common means of instigate His disciples or people to resort to violence to achieve transport for the poor. The Donkey did not represent power as the goal of political, religious, socio-economic changes in Israel. the destructive weapon of war. A Red carpet welcome was as a He condemned the use of weapons (Mt. 5:38-42; 26:51-54) ei- symbol of status and pomp given to world rulers. But, the pow- ther to protect or take revenge. Non-violence was His major char- erless people welcomed the political action of Jesus by spread- acteristic in transforming individuals and society. ing their clothes as a sign of joining the protest with their leader. In the history of the early church, there is not much to read It was their expression of solidarity with the struggles for free- on the actual political actions of the apostles except for their dom and justice. Political leaders noticed the resurgence of a message against principalities and powers. Paul wrote to instruct new leader, Jesus and the solidarity of the people with him. the Church not to conform to this world (Rom.8:1-2) but to strug- They understood its impact as threatening their power and au- gle against its injustices. He compared the spiritual and social thority and the Romans were sure to consider the event as a warfare to a real war situation, using the metaphorical language political revolt against their rule. They planned to suppress this in Eph. 6:10-17. Peter did not approve the persecution against political movement. Jesus’s action of protesting and taking the the Christians and encouraged them to condemn the injustice people along with Him, resulted in His arrest, trial and crucifix- but at the same time to stand firm in their faith and prove to be ion. faithful to God. Such balanced teaching on political action sus- The basis of Jesus political action was His call to be Messiah tained the Christian community in the later period when they and to establish the kingdom of God with its principles and faced severe oppression and persecution of emperors such as values on this earth. This could not be achieved simply by preach- Nero and Titus. But the Jews, under the leadership of Bar ing, teaching and performing miracles among the Jews. On the Cochba in 130-135 A.D., revolted against the Romans to gain other side, it needed more tough action to challenge and change political freedom and again established their Jewish state, which the unjust rule of the Romans. His march and the shout of the resulted in bloodshed. Both Jews and Christians faced difficul- people declared the end of wordly values and began a new chapter ties and left in misery due to the violence. The Political Action in human history. The method Jesus adapted was practical. First, model raises challenges for the contemporary Church. However, He prepared the people through His preaching and teaching. some opinions of Christians hinder their involvement in socio- He educated them and also corrected their wrong views and political action, which could bring changes in the realm of poli- interpretations. This is a necessity for any political action. But, tics and society. some of the religious leaders like priests, Pharisees and Four of the opinions are addressed below. First of all, is the Sadducees were unwilling to see this point and opposed the prevalent view of accepting all authorities and powers as insti- methods Jesus has adapted. Second, Jesus planned carefully tuted by God and obeying these authorities. Christians pay too the alternative strategy. He deliberately chose to enter into Je- much importance to texts such as Mt. 22:15-22, Rom. 13:1-7 rusalem riding on a donkey amidst the shouts of hosanna, which and 1 Pet. 2:13-14,18-21, as examples of true spirituality and was a more positive slogan than provocative ones against the fail to understand these texts from the perspective of the nature authorities. He allowed the people to bear the palm branches and mission of God. Since the views of Jesus and Paul on obey- than banners or swords or bombs. Third, Jesus did not go alone ing political authorities has been discussed in the earlier sec- or with a selected few of His disciples, as happened on the Trans- tions, it is unnecessary to repeat the details here. Second, is figuration day. He planned it in such a way that people could the belief that minority Christians cannot be involved in politi- join Him. The timing of the event was after resurrecting Lazarus. cal action. I pointed out this issue of minority feeling and sug- Involving the poor and powerless in His protest march was an gested the seeking of the co-operation of other political parties, important strategy. It gave meaning to the struggle, which was NGOs and social action movements. Co-operation with these intended for the people, by the people. Fourth, Jesus did not

132 133 Christian Ministry Models of Ministry in the Bible agencies could be critical, issue based and time-bound in order Christians as long as they are silent and maintain the so- called to achieve the goal in a non-violent manner. neutral position. They are not bothered about prayer to change Third, is the issue of taking neutral positions. Many Chris- them. The oppressors know very well that neutral Christians tians think that they should neither oppose authorities nor join are good people and support their authority and policies of in- hands with political parties and social action movements. Rather, justice. they should be neutral and lead a witnessing life. The assump- Fourthly, the opinion that by diverting their energy and re- tion behind this view is due to two reasons. On the one hand, sources towards socio-political involvement, churches are Christians believe that socio-political actions are the responsi- marginalizing and neglecting evangelism is questionable. Many bilities of politicians, economists, scientists, ecologists, trade believe that evangelism is social action and is the best way to unions and NGOs. Churches should not take sides with these bring changes to society. In his book, Social Action Vs. Evange- people and organizations because politicians are corrupt and lism (1977:26-37) William Richardson advocates for this view of Unions and NGOs are influenced by Marxism and Communism. evangelism, as “social action and Christianization is humaniza- To extend support to these people therefore means jeopardizing tion”. This is a wrong assumption. Evangelism and socio-politi- the image of the Church and inviting trouble from the ruling cal actions are two separate categories although there are some government or authorities. In fact, there is no such position as links between them. These two aspects can complement each- neutral. Either we oppose or support the injustice. Here is an other but they are not one and the same. Evangelism, as pointed illustration. A strong man beats a poor and innocent person on out later in this chapter, is a proclamation of the Gospel to the the road. This weak person is unable to retaliate. Instead, he world, converting individuals to Christianity and bringing them tolerates the cruel beating and cries for help. This person could into the fold of the church. The activity of evangelism begins be a villager or woman or a child. You are witnessing to this with the world and moves towards individuals or groups and incident. You know that the oppressor is wicked and cruel. The ends with creating a fellowship of faith. The movement is from victim is bleeding and helpless. If you maintained a neutral po- the wider circle and then narrows down to a local church. But sition, then, you would be allowing the strong brute to continue socio-political action is not primarily proclamation but based on with his injustice and atrocities. By being silent and inactive, the Gospel which is proclaimed. It deals with the social, political you are supporting this injustice to go on. The moment you and economic problems of people irrespective of their race, reli- take the side of the poor victim, you are in action and would gion and culture. It is not converting them to a faith but offering question the cruelty and injustice. Therefore, there are no choices the eternal life of justice, peace and welfare based on the Chris- but either to take the side of the poor and oppressed and to tian faith. It is transforming the society by the transformed peo- challenge the injustice or silently and inactively support the ple of the Bible. It is a movement from the local church to a unjust authority to continue the evil. To be neutral is to be a wider world. In this process of upward movement and action, coward. It is a betrayal of truth and humanity. On the other some individuals who see the power of the Gospel and commit- hand, Christians believe that prayer can change politics and ment of Christians in dealing with the politics, policies, authori- society and establish justice and progress. No one is under- ties and society may respond positively and become Christians estimating the power of prayer. It is true that prayer can change and join the local church. Socio-political action, therefore, could people. But, what we notice in reality is the escalation of injus- have an effect of evangelism rather than evangelism becoming a tice, violence, poverty, accumulation of wealth and power, in socio-political action. The argument many raise to support their spite of so many years of praying. Faith and Prayer are needed assumption is that by evangelizing and converting individuals as the basis for Christian life and witness but it should be ac- and communities, society is transformed. If everyone became a companied by work and action. They are the fuel for the act of genuine Christian and obeyed God’s word, then the society will transforming the society. The oppressive forces are happy with automatically get transformed. This is a deep-rooted view. Once

134 135 Christian Ministry Models of Ministry in the Bible became genuine Christians, it is assumed, they will not perpe- mission. Christians also tend to ignore the Biblical literature on trate injustice and oppress people. Evangelizing the people is wisdom. Preachers too neglect to bring out the roles of wise first and foremost and that in turn brings changes in society men and women. Most of them prefer to quote the proverbs or without any act of violence. This notion is theoretical and verses from the Book of Job in their sermons and recommend unachievable, because all the people are not going to respond such texts to their congregations. Neglect of the study of the to the Gospel. Very few, as Jesus and Paul said, shall accept the role and contribution of wise people in Israel has deprived many Gospel, join the church and continue as real Christians. A vast of insight into leadership and management today. Calling this majority may not respond to the Gospel. Moreover, it is very well service wise men’s model could invite criticism from feminist known that some ‘so-called believers’ live a double standard. groups, so I prefer to call it the ‘wisdom model’ which refers to Many Christians who consider themselves pious and spiritual the ministry of both wise men and women. The focus is limited still practise caste system, demand dowry, ill-treat domestic serv- to those wise people who served in or associated themselves ants, keep false accounts in business, pay less wages, deprive with the royal court and contributed to the development of lit- the rights of the poor and give bribes to achieve their goals. This erature on wisdom in Israel. The earliest known wise man in the trend is also seen with some of our leaders who vehemently history of Israel was Joseph, who had the talent and knowledge oppose injustice and try to champion the cause of the poor. of interpreting dreams. The Egyptian court had different kinds Some of these Christian leaders who know well the teachings of of wise men ranging from magicians to the counselors to Phar- justice and righteousness and are involved in social action, also aoh. But the wisdom of Joseph excelled all these wise people in accumulate wealth in the name of the poor, ill-treat workers in the land. He was promoted to the office of Prime Minister-sec- their action movements, are morally and financially corrupt and ond-in-commend to the King and was entrusted with the re- practise the caste system. But, this does not mean that the Chris- sponsibility of managing the affairs of the kingdom. His pru- tian socio-political action has lost its validity. How could we con- dence in saving enough grain in store houses in order to survive tinue in the belief that once all people become Christians, the the prolonged famine, brought fame to him (Gen.41:33-44). society will reach perfection? Millions of people are suffering, Daniel, is another person who showed his wisdom in interpret- living in misery and passing away without the hope of any help ing the dreams of the Babylonian king, Nebuchadnezzar. What or exercising their rights and justice before the message of the the wise men of the court of this Babylonian king could not do, gospel and conversion reaches them. This is why the assump- Daniel did and saved his own life and that of his three compan- tion that evangelism is a social action or vice versa is question- ions (Dan.4-5). His intelligence and honesty elevated him to the able. Proposing this kind of view is a deliberate attempt to shelve top most office in the period of Darius (Dan.6:1-3). Both Joseph socio-political action or evangelism once and for all. The trends and Daniel were elevated in positions in a land of different reli- in poverty, ecological degradation, unemployment, land aliena- gion and culture and yet they kept their faith. The Spirit of God tion, ethnic conflicts and violation of human rights cannot be was with them, helping to interpret the dreams and giving valu- changed by evangelism. They require analysis and action to cre- able advice to the king. They were not professional wise men ate and implement constructive policies. but under the prevailing situation and opportunities, they used their special intelligence to serve the land in which they lived. WISDOM MODEL Kings in Israel also had wise men in their court. David and Wisdom is a virtue and is appreciated in every culture. Sci- Solomon had their own officials with special knowledge and tal- entists, magicians, craftsmen, historians, diplomatic advisers are ent to advise them. These wise men may have given advice on regarded as wise people. They are well-respected and paid for framing political and economic policies and negotiating alliance their services. The ministry of wise men and women is quite with neighbouring countries on security and trade. Ahithophel, often left out in many books written on Christian ministry or a counselor in the period of David was known for his notoriety

136 137 Christian Ministry Models of Ministry in the Bible (2 Sam. 15:31-37; 16:20-17:23). Absalom took counsel with ity and commitment, and not merely those with degrees and Ahithophel and Hushai (2 Sam. 17:14). These two wise men position, are needed to enact wisdom model. misled Absalom. Wrong advice from bad counselors created prob- Two contemporary issues in connection with the wisdom lems for king David, the royal court and the people in the land. model will be discussed briefly here. One is the dichotomy be- Rehoboam was not given proper guidance by the counsel of men tween the spiritual and the intellectual in Christianity. Various at the court. It resulted in the division of the kingdom. Jer- reasons can be traced for this separation of spirituality from emiah categorically lists the wise men who were not performing rationality. The growth of the Bhakti movements as a reaction to their duties properly and criticized them for failing in leading “Gnana marga” led the Indians to give importance to conserva- the king and the nation (Jer. 8:8-9). But, in 2 Sam. 20:16-22, tism than rationalism. This impact was transmitted to Christi- there is a different story of a wise woman of Abel, who saved her anity and is evident in many churches today. Another reason city from destruction. She understood the situation and did not was the negative image presented of the Pharisees and hesitate to approach and appeal to Joab to spare her city. Such Sadducees. Many Christians have a negative attitude towards was the wisdom and courage of this woman to avoid the battle these intellectual groups in Judaism because they were hin- against the city of Abel and bloodshed. It could be assumed that dering the ministry of Jesus. It is assumed that Jesus did not the Israelite wise men who served in the court of the Persian like them. It is true that Jesus questioned their misuse of intel- king Cyrus played a role in advising the king to make the edict lect, which created a negative impression, oppressive policies and permit the Jews to return to their land from the Babylonian and a craving for power. However, Jesus accepted some of the captivity. Pharisees, like Nicodemus and Paul. Jesus is not against intel- Another contribution of wise men and women of Israel was lectualism but against the misuse of intellectualism. He wants in creating literature which could instruct the people to walk in us to use our mind and intellect properly. The Conservative re- the ways of God. The creation, writing and compilation of prov- action to intellectualism is also due to the propagation of liberal erbs to instruct the king, officials and people was taken up by theology and paying little respect to Christian fundamentals the wise men and women. These proverbs give meaning to wis- and bhakti life. This negative image led to the dichotomy be- dom as being the fear of God and teach how to lead an ethical tween spirituality and rationality and promoted the preaching life. Wisdom is not looked at as an educational degree but as an of simplistic sermons which emphasized the vertical relation- intelligent understanding of life. Questions on the suffering of ship between the believer and God and preparation for life in the innocent, the relationship between sin and suffering and the other world. Christian leaders train their congregations to the role of God in human problems are dealt with in the book of have a more inward look than to develop a critical look at trends Job. The book of Ecclesiastes discusses the issue of enjoyment, in politics and society. A church member reserves the right to pleasure and vanity of life. These writings look philosophical be critical of the issues or not and this is an accepted norm in because they were presented by wise men but they are helpful many churches. This has resulted in the growth of fundamen- in discussing the problems of life. The wisdom model of minis- talism and neglect of intellectualism in churches and institu- try gave intellectual as well as practical guidance, based on the tions. Pastors are more interested in supporting annual revival values of Yahweh to rulers and people of Israel. Such a ministry meetings, retreats for youths, and all night prayer meetings than is necessary in society today. Churches are not deprived of in- organizing intellectual fora to discuss socio-political issues, bi- telligent people. However, they do not reason together to apply ble studies or seminars on contemporary issues. Yet the Bible, their wisdom to matters of the church or society. Churches also as explained above, presents people of intellectual ability and do not feel the need for such a group and are satisfied with their contribution to the progress of politics, economics, science political figures on their committees. People of knowledge, abil- and religion.

138 139 Christian Ministry Models of Ministry in the Bible Another role of the Wisdom model in contemporary times is the nations. The effect of Wisdom model of ministry in churches its contribution to the development of proverbs, metaphors, para- and society can be felt only when these hurdles are crossed. bles and ethical slogans. In traditional societies, sages gener- Deliberate effort is needed to give due recognition to the Wis- ated proverbs, parables and metaphors out of their critical evalu- dom model of ministry. ation of society and communicated their ideas and taught leaders like kings, court officials, priests and the people. For exam- CHRONICLER MODEL ple, within ancient Israel, two kinds of proverbs were developed The term Chronicler is used with reference to a person who out of the prevailing situation. When the Israelites settled down records events which occur within a day in an institution, either in Canaan and inherited the land, they were required to labour as a compilation of an annual report or as documentation for on the land to produce food. Having land, yet being idle and the purposes of writing history later. The Hebrew term sopher lazy is an indication of imminent poverty. In order to create meaning ‘to write’ or ‘to count’ appears in the Books of 1 and 2 awareness, the sages in ancient Israel generated proverbs such Kings, Isaiah, Jeremiah, Ezekiel, Esther, Psalms and in the Books as ‘A slack hand causes poverty but the hand of the diligent of 1 and 2 Chronicles. Scholars understand that it referred to makes rich’ (Prov. 10:4), ‘The appetite of the lazy craves and gets the Secretary of the royal Chancellery during the monarchical nothing..’ (13:4), ‘The lazy will put to forced labour’ (12:24) (15:19 period; a scribe in the court recording the proceedings of the and 20:4). They condemned poverty emanating from laziness. events or the victory of the king in a recent battle or a scribe However, the context changed during the monarchical period who copied and interpreted the text of the Holy Scripture. The th th particularly in the 9 and 8 century BC. The rich started op- interest of this study is to highlight this ministry as mentioned pressing the poor and depriving them of their land and prop- in the Bible and to give importance to this service of writing and erty. In spite of their diligent and hard work, many were still documentation of events or the word of God. The Chroniclers poor. Poverty was perpetuated. The sages were forced to gener- who work behind the scenes hardly get any attention. There is ate another set of proverbs to counter the wrong accumulation a difference between a prophet writing his prophecies and a of wealth by the rich and to raise criticism against injustice. scribe recording events at the instruction of the higher officials, Examples of such Proverbs include ‘The rich and the poor have for a wage. Baruch, a disciple of Jeremiah worked as a scribe, this in common: the Lord is the maker of them all’ (22:2) and recording the prophecies of Jeremiah. He sealed and preserved ‘The rich rules over the poor and the borrower is the slave of the the recordings. (Jer.36:1-9). In the book of Kings, the recur- lender’ (22:7). Wise men challenged the society and gave direc- rence of the expression, ‘Now the rest of the acts of Jeroboam, tions to leaders and people. The Indian society has hundreds of how he warred and how he reigned are written in the Book of proverbs and parables. Some of them are oppressive in content the Annals of the Kings of Israel’ is almost like a formula and and subtly promote the status quo. Others are liberative. Sev- the writers of the book of Kings (1 Kings 14:19. Cf. 1 Kings. eral proverbs are enlightening and encourage the hearers to 14:29; 15:7,23,31; 16:5,14,20,27; 22:39,46; 2 Kings 1:18; 8:23; lead an ethical life. Unfortunately, the good proverbs are not 10:34; 12:20, etc) use it to conclude the history of each of the used in preaching and teaching in the church. They are re- kings. This indicates that the writers of the Book of Kings have garded as unacceptable because these proverbs come from secu- given limited information about the kings and what they have lar or religious poets and sages. The churches are not generat- provided is not exhaustive or complete. If readers are interested ing their own proverbs, parables and sayings to address the to know more about the kings, they have to read the Annals of changing situation. Christian scholars in the field of literature, the kings. Writing the history of the kings in Israel and Judah history and sociology hesitate to apply their intellectualism to was not done by members of another country. The scribes from the ministry of the churches and to develop proverbs of biblical the community of Israel were employed by the court to write the content to enlighten, instruct and mobilize people and build Annals. Whether they recorded events and proceedings of the

140 141 Christian Ministry Models of Ministry in the Bible country correctly is a matter of dispute. Kings and other offi- nation and of Christianity. Many may agree that churches have cials must have checked on these writings. Ezra demanded the the responsibility to record the history of Christianity and leave king Darius to go through such annals to know the edict of the job of recording the socio-political history of nations in the Cyrus and to confirm the privileges given to the Israelites once hands of historians in the Universities, Colleges and journal- again because of the opposition from the Persian Governor sta- ists. In their attempt to separate secular history from the his- tioned in Judah. The Ministry of writing is important because it tory of Christianity, Christians get confused by the two. For ex- provided historical data to future generations. The successes ample, many Christians are unable to examine the British colo- and failures of the kings and the living conditions of citizens nial history critically. They mix up the British political rule, which during a particular era were revealed in such recordings. Sec- was oppressive, with the period of Western missionaries. The ond, it helped future kings to note the edicts, decisions and assumption that has been developed is that the British rule was negotiations of their predecessors so they could follow the trend good for Christianity. But, there is evidence that the British accordingly. Third, their documentation became the basis of theo- rule controlled the activities of the missionaries. It refrained the logical emphasis and guidance to future generations. The missionaries from taking part in the Indian struggle for free- Deuternomist and Chronicler interpreted the events with theo- dom. Christian scholars need to specialize in the analysis and logical emphasis and provided the theological guidance to their presentation of history on at least three different levels. One is generations. Without such Annals, they could not have inter- the critical analysis of the socio-political history of the nation. preted the events and theologized the history. Another is documenting the growth, development and contri- Similarly, without writing the word of God and providing writ- bution of Christianity and finally, to bring inter-action between ten copies of scriptures in various cultic centres in the land, secular history and the history of Christianity, giving appropri- priests could not have read and preached on God’s word. People ate interpretation to the inter-action to give proper direction to could not have had the opportunity of listening to the reading of the Church and society. These three levels are further clarified the Scripture. Since Jesus had the written scripture in hand, below. He was able to read, explain the scripture and tell the people of First, all secular historians, journalists and scholars who have its fulfillment in Him. Jesus confirmed the authority of the interpreted events and written history have so far been known scripture by using it and declaring that it be followed by the to belong to the rich and upper class. Moreover they belong to people. Although not much is known about the ministry of Mat- the upper hierarchy of caste. Their perspective of historical events thew, Mark and Luke, it is a fact that they wrote the Gospels. is shaped by the background of their caste and class. Their in- They were not called as scribes but they mentioned the activi- terpretations, therefore, reflect their outlook. They have failed ties of scribes in the period of Jesus in their Gospels. From to look at history from the lowest social stratum. The perspec- their writings, much is learnt about the history of Jesus, the tive of the poor, marginalized sector and victims of caste and acts of the apostles, the spreading of the Good news and the class system is not projected. The feelings of the Tribals, the emergence of a new community. Writing is also a ministry. Dalits, women and minority groups and the way they look at Writing, for the purpose of recording the events, interpreting history and interpret it is neglected in the writing of history. history and giving directions to people, needs appreciation. This Since the government, academic institutions, newspapers, jour- ministry is not just for professional historians or archivists. Many nals and publishing companies are usually dominated by the Christians assume that preaching is more important than writ- upper caste and class, it is the responsibility of the Church to ing and documentation of the actions of God. This ministry can- take the side of the poor and powerless and to present the real- not be neglected by the churches. ity of their pain and misery and opinions on politics and eco- Christians could raise questions on the role of the Church nomics to the world. This is necessary to counter the wrong and regarding the interpretation and recording of the history of a one-sided presentation of the upper class people and to chal-

142 143 Christian Ministry Models of Ministry in the Bible lenge such writers to change their outlook and contribute to (India) killing more than 20, 000 people was interpreted as a giving proper direction to society. Churches have so far sub- warning to the ruling government for not taking action against scribed to the presentation of history by the upper class as fact the burning of churches in Gujarat. Natural calamities like and have failed to create an alternative presentation. How the drought and famine are interpreted as God’s punishment for churches can carry out this ministry is a practical question that the sins of human beings. Accidents of fire, in the air, on the ought to be discussed and planned out by the dioceses or na- sea and roads and the deaths of innocent people are interpreted tional association of churches. They could constitute a body of to be God’s will. Persistent poverty is regarded as a result of the chroniclers and request scholars to write the secular history laziness and sin of the poor. Which is the best way to interpret from the perspective of the poor. The values of the kingdom of such events which occur in nations? The Christian view need God and justice to the poor and oppressed should be the crite- not rule out the critical analysis of economic and social policies ria or basis for interpreting and presenting history. or the scientific study of ecological disaster or human error in Secondly, the documentation of the development and progress accidents. Applying the principle of retribution always, as the of Christianity needs attention. Most local churches, dioceses answer for what goes wrong in society shows deficiency in un- and organizations do not maintain proper record of events and derstanding the occurrence of events. The theory of retribution programmes. They do not make use of statistics to measure the followed by the historians in Deutronomy and Chronicles and growth, achievements and failures of their churches. Whenever some prophets could be a guiding principle. But, the essence of they celebrate silver or golden jubilees or centenaries, the sou- such a criteria lies in the fact that all human actions – political, venir publications contain more advertisements than presenta- economic, social – bring their own consequences to the society tion of history. The stones laid on newly constructed buildings and not just the personal sin of individuals. Structural injustice show the names of the authorities, donors and members of the and corporate accountability are emphasized by the prophets committee than a brief note about the development of the infra- and historians of ancient Israel in their interpretation of his- structure or history of the institution. The priority is on popu- tory. Due recognition should be given to scientific interpreta- larity than presenting the details of history. Significant contri- tion of history instead of always defining it from a theological butions of some pastors, theologians, missionaries, evangelists, perspective. However, the Christian view of history cannot over- women, lay activists to Christianity and society are not docu- look interpretations of the actions of God within the socio-politi- mented in history. Specialized training should be given to pascal context. Trying to integrate or strike a balance between sci- tors, missionaries and lay leaders to enable them to analyze, entific and theological interpretation of history is not easy but it document programmes and events, to write articles and essays is not impossible. and get them published periodically in magazines and journals In relating to secular history, Christian historians need to to educate Christians. analyze and project the contribution of Christians in transforming society. Such writings are emerging in recent years. Simi- Thirdly, it is important to be conversant with secular history. larly there is a need to evaluate the impact of socio-political Some of our pastors and evangelists familiarize themselves with history and changes in the Constitution of India and introduc- the events of the day, spiritualize what is happening in society tion of new policies and orders of the government on the life and try to preach simplistic sermons. Quite often they make and ministry of the churches. A critical analysis of these changes theological blunders. For example, the cyclone which destroyed in contemporary times is needed by Christian historians and the coastal area of Orissa (India) in the year 1999-2000 was theologians to challenge, prepare and shape Christianity to make interpreted as God’s punishment on the state for killing the it meaningful to Christians as well as to the people in our Australian missionary Graham Steins and his two sons. The country. powerful earthquake which destroyed some regions of Gujarat

144 145 Christian Ministry Models of Ministry in the Bible SON OF MAN MODEL tion. It has an implication on suffering too. Many Christians say that Jesus could suffer in His ministry because he is the Son of The ministry of Jesus is highly regarded as the ideal model God and has some mystical power through His secret relation- and many read the Gospels again and again to learn more about ship with the Father and angels. We cannot suffer like Him in His message and ministry. Jesus is considered as the connect- ministry because we are human. We acknowledge Jesus is the ing link between the ministries of the OT and the ministries of Son of God and the true Messiah. But to clarify the above con- the early church. David Bosch points out an important dimen- cept of people, there is the need to supplement and insist the sion of the inclusiveness of Jesus’s mission and writes, “It em- other side of Jesus as the ‘Son of Man’, the title He Himself braces both the poor and the rich, both the oppressed and the preferred and frequently used (Mt.8:20; 9:6; 17:22, Mk.2;10; oppressor, both the sinners and the devout. His mission is one 9:31; 14:62; Lk.9:22; 22:69; Jn.3:14) (George Peters:1972:43- of dissolving alienation and breaking down walls of hostility, of 44). This title ‘Son of Man’ is used in Jeremiah and Ezekiel. It crossing boundaries between individuals and groups” (2000:28). referred to the prophet emphasizing his human nature, iden- Some like His preaching and teaching ministry and others like tity and servanthood. (Ezek. 2:1; 3:1; 21:28). Another similar His healing ministry. His ministry was as prophetic, evangelis- reference in Dan.7:13-14, which reads in Hebrew, ‘one like a tic, pastoral, characterized by miracles, messianic, liberative, human being’ or ‘one in human likeness’ has caused difficul- priestly, political, etc., each emphasizing a particular aspect of ties in interpretation (Goldingay:1989:167-169). Some think that His work. His ministry involved much activity that it could be it neither means the real human being nor represents human- referred to as a whole. One particular ministry, as mentioned ity. Others stress its meaning to be frailty of humanity, the af- above, cannot represent all of His activities. Neither can only flicted but faithful elements in Israel. Robert Anderson empha- one of the different titles used for Him -Prophet, Son of God, sizes that Dan.7:13 should be read in the light of v.27 to under- Son of Man, Messiah, Son of David, Jesus, Immanuel, King of stand that the description in v.13 is a personification of the the Jews - represent His entire person and work. I prefer to call people or the saints of the Most High (1984:85-88). The title His ministry, the ‘Son of Man model’ rather than the Messianic ‘Son of Man’, first, presents Jesus as truly human, born of the model or Son of God model. The term ‘messianic’ sounds more virgin Mary with bones and flesh and underlines His identity as Jewish and tends to limit to the Jewish context. It demands a human being, the same as the rest of humanity. Secondly, prior knowledge of the development of the concept of Messiah His sufferings were real and He felt pain just as any ordinary in the OT and in the Inter-Testament period. Most congrega- person would feel pain. He knew what hunger and thirst were. tions do not understand this theological concept. They either He knew how painful it was to be misunderstood and misrepre- limit their understanding of Messiah to the Saviour of souls or sented. His temptations were real even to the extent of asking to the forthcoming Judge. They do not derive much enthusiasm God to take away the Cross from Him if it be His will. He felt the for ministry from this difficult Jewish concept. The title ‘Son of pain of the trial and crucifixion. Thirdly, this title expressed His God’ is preferred by Christians since the idea of incarnation is helplessness like any ordinary human being. He drew strength linked to the celebration of Christmas and reveals the status of from God. His prayer, faith and commitment were enough to Jesus as truly divine. It also contrasts with the avatar of many empower in performing miracles and defeating the powers of gods and goddesses born out of sexual relationships or of mythi- evil on the Cross. Fourthly, this title has a universal application cal creation without historicity. However, the emphasis on Son because it refers to suffering humanity everywhere in the world. of God leaves an impression that Jesus could have involved in The salvation he brought as truly human on the Cross is for the all these ministries because He is divine and has supernatural entire humanity. Finally, it takes physical, spiritual, social, eco- power. It is impossible for anyone to be involved in all these nomic, cultural and political areas seriously because the Son of ministries. Such notions affect personal involvement, to a cer- Man is part of these structures and He has addressed the evils tain extent, in challenging injustice and taking up political ac- of these structures and worked to transform them.

146 147 Christian Ministry Models of Ministry in the Bible On the basis of the motto the ‘Son of Man came not to be ing for the marginalised like widows and orphans and the wel- served but to serve’ Jesus served the people of His time through fare of all people. The Sermon on the Mount is a very good preaching, teaching, training the disciples, caring and healing example which expresses these values. The two basic tenets of and challenging injustice. Various kinds of doctrines were Gandhian philosophy, ahimsa and sarvodaya, were carved out preached and taught which confused people. The main purpose of the message Jesus delivered on the Mount (Matt. 5-7). Such of Jesus’ preaching ministry was to proclaim the good news of was the power of His message which is still attracting many His coming into the world, to inaugurate the Kingdom of God leaders today. It is worthy to note here that Jesus never preached and to call people to repentance and acceptance of the Kingdom an‘-ism’, like Capitalism, Socialism, Marxism or Communism. (Matt.4:17; 6:33 Mk.1:15). Two features of Jesus’ preaching on Neither did He associate Himself with any one philosophy or the Kingdom of God are important and require elaboration here. ideology. His message, however, does speak of socialism. Moreo- First of all, people thought of God’s reign as a future event which ver Jesus, never established a political system to implement all will be characterized by the birth of a king in the family of David. these values. To Him, these values are necessary for all societies Both the Jewish leaders and their people were expecting the whether they are tribalistic, monarchies, capitalists, commu- Messiah but did not realize that the Messiah had come in the nism or democrats or socialists. He is particular about the prac- person of Jesus. They were expecting that a monarchy will be tise of the values of the kingdom of God in families and society. established again and the expected Messiah will be born into His values may be difficult to implement in Capitalistic systems the royal family. As they held on to this belief, they were not because the basic principle and mode of operation of capitalism able to see Jesus as the Messiah and the OT fulfilled in Him. is profit-making and accumulation of wealth. However, even such But, Jesus through His preaching, tried to let the people un- a system needs to be refined constantly to establish the values derstand that the Kingdom of God has come in His person and of God’s reign. Communism, which was highly regarded as the that it is already present ‘in their very midst’ (Lk. 17:21). What ideal system to implement the values of the Kingdom of God, had been inaugurated now will continue till its final fulfillment also has its own limitations and has failed in Eastern European in the future when Jesus returns to judge the world. Thus, the countries. It denies the existence of God and the freedom of kingdom is representative of the present and the future. Jesus religion and lacks spirituality. Mere works without faith cannot tried to explain this idea through His preaching using various be successful. Socialism, Gandhianism, Greenism, etc have their literary forms such as parables, metaphors, rhetoric, thesis and own limitations. Jesus knows very well that none of the political anti-thesis as in Matt. 5:1-11; 13:1-53. Some understood His systems are perfect. Therefore, He neither preached about the message and others misunderstood Him particularly the Priests, system of operation nor created a new system He stuck to the Pharisees and Sadducees. The Roman authorities too misun- preaching of the principles and trained the disciples to preach derstood Him when He talked about the kingdom. It sounded this message of values and prove it in their own lives. Jesus like political rivalry to them, intended to overthrow their rule practised it and wanted all His disciples to practise it. He be- and domination. lieved that leaders who took these values seriously would be The second salient feature of His message is the value of compelled to transform their own political, economic and social God’s reign. The Kingdom of God is not based on any Greek or systems because the values were based on the attributes of God Roman ideology. The values are based on the nature and the and had the power to touch such systems, political parties and attributes of God who created the world. Jesus talked quite of- administration. In the process of achieving the values of the ten about His Father in heaven and His close relationship with kingdom, they cleaned themselves of the evils of their system. Him reveals His consciousness of the nature of God and the Therefore, to say, as many Christians wish, Jesus should have principles God expects to prevail in society. The principles are dictated a perfect system to implement the values of the king- justice, sharing, love, peace, protecting the rights of people, car- dom is not right. He has given the freedom to work it out through

148 149 Christian Ministry Models of Ministry in the Bible a system which will strengthen God’s reign in the best possible ple were down-trodden, neglected, poor and looking forward to way on this earth. To accept it and practise it through the best the fulfillment of the prophecy of the OT. Jesus made it clear to possible system is the responsibility of humanity. them that the prophecy is fulfilled in Him and that a new era Preaching and teaching went hand-in-hand. Jesus taught had began in their history. The compassion He showed in feed- the people how to understand the Law. For example, he told ing the thousands of people, as reported in all the four Gospels, them the sabbath is created for man, not man created for the is an evidence to it. People who were blind, deaf, lame, para- sabbath. He corrected their views on prayer and fasting, forgive- lytic, affected by leprosy or having other physical deformities ness, reconciliation, judging others, wages, adultery, death pen- were regarded as sinners and were scorned. Such people were alty for prostitution, marriage and divorce through his teaching. pushed out of home to beg on the streets and lived outside the The Priests, Pharisees and Sadducees made the law a burden city. They were not allowed to enter places of worship. These for people; Jesus made them beneficial to the people and en- outcasts, poor and powerless people in society were looking for hanced humanitarianism and not legalism. This does not mean healing which would liberate them from their disabilities and that Jesus neglected or ignored the Law. Certainly, He ques- empower them once again to be equal with others. Jesus not tioned some elements of the Law, re-interpreted and re-empha- only healed those who approached Him but also took initiative sized them. The Law, to Him, was not an authority unless it to heal the disabled. The two blind men who followed Jesus and stood in relation with the Kingdom of God, which was His pri- expressed their faith in Him received their sight (Matt.9:27-31). mary mission. Jesus healed the other two blind men who cried for help near Jericho (Matt. 20:29-34), the man with leprosy (Matt.8:2-4; Mk. Preaching and teaching of Jesus were shown practically in 1:40-42; Lk.5:12-13), the ten lepers (Lk.17:11-19), the servant His caring and healing ministry. He knew that the good news of of the Roman centurion (Matt. 8:5-13; Lk.7:1-10), the woman the Kingdom should be meaningful to people in their day to- with the hemorrhage (Matt. 9: 20-22; Mk.5:25-29; Lk.8:43-45), day life. Jesus declared this purpose when He began His minis- the daughter of the Canaanite woman (Matt. 15:21-28, Lk. 7:24- try by reading the text of Isaiah 61:1-11 in the synagogue at 30), the deaf man with speech impediment (Lk. 7:31-37) and Nazareth. This event is narrated in Lk.4:16-29. This text,Lk the man with the withered hand (Matt. 12:10-13), etc. 4:18-19, known as the “Nazareth Manifesto”, indicates that Je- sus was anointed and sent for the ministry of proclaiming the Matthew narrated an incident of a paralytic man being let good news to the poor, and offering liberation to the oppressed, down through the roof to Jesus for healing (9:2-8). The crowd, freedom to the captives, sight to the blind and implementing both inside and outside the house, was watching the healing of the acceptable year of the Lord. New Testament commentators the paralytic person. Jesus answered the critiques saying, “… point out that the phrase, ‘to evangelize the poor’ in v.18 could the Son of Man has authority on earth to forgive sins...: (9:6). be understood as an ‘encompassing designation of Jesus’ whole Healing, according to Jesus, is not simply removing the physi- ministry’, which is then expanded on the rest of the verses cal deformities but also bringing wholeness to the person. He (Nolland:1989:196). The ‘year acceptable to Lord’ refers to the never said that the paralysis of that person was due to his sins. Jubilee, which was the year of release of land, labour and writ- He made this point clear again and again to those who tried to ing off debts. Usually the dawn of Jubilee was proclaimed by link sickness and disabilities to the sins of the person or the the priests. When Jesus proclaimed it, signaled that the King- sins of his parents. Though the two are separate, yet sin can dom of God has come through His mission. Some people fail to cause physical sickness and deformities. But, Jesus’ concern get the metaphorical meaning of the ‘lame’ and ‘blind’ men- was for human beings to receive physical and spiritual healing. tioned in the OT as referring to the poor and oppressed and His reason for saying that the Son of Man has authority to for- miss the point of the liberation of the oppressed. Jesus found give sins is to show people that with His coming, humanity could Galilee a suitable place to launch His mission because the peo- receive forgiveness. His ministry makes people, whether they

150 151 Christian Ministry Models of Ministry in the Bible are able-bodied or disabled, to enjoy the forgiveness of God. angels or celestial forces to achieve its goal. Special attention The Son of Man’s willingness to forgive sins motivates us also to was given in training the “sons of the soil” as part of His minis- forgive others and not to condemn them as sinners even if they try. David Bosch points out six major differences between the deserved to suffer. John narrated another incident. Jesus could training of the disciples by Jesus and the Jewish Rabbis, in have avoided going to the pool near the Sheep Gate in Jerusa- their attempt to make the training a medium to promote the lem. But, he made the effort to visit the pool, where the invalid message (2000:36-39). Good messages become a failure in pro- like blind, lame and paralytic were waiting for healing. There motion and implementation due to unsuitable training pro- He healed a man who had been paralyzed for thirty-eight years grammes. Unlike Judaism, which has a tradition of the disciple (Jn. 5:1-18). He did not tell him anything about forgiveness of choosing the Rabbi and attaching himself to that teacher, Je- sin as He told the other paralytic man brought on the pallet. sus chose His disciples. The choice is not by the disciples but by Yet, His healing of the man who had been paralyzed for thirty- Jesus. Secondly, the purpose of choosing a Rabbi was to study eight years included healing from sins. The new life he received the Law and to improve upon knowledge and interpret the Law from Jesus was not only physical but also spiritual and he was which is regarded the authority. But, in Jesus’ discipleship train- obliged not ruin it by his own actions in the future. ing the disciples were asked to renounce everything not for the Driving out evil spirits from possessed people occupied an sake of the Law but for the sake of Jesus alone (Matt. 10:38). important place in Jesus’ ministry. Matt. 8:28-34, Mk.5:1-15 Jesus took the place of the Law. The commitment is to the per- and Lk 8:27-35 report the healing of the two demoniacs. Matt. son and work of Jesus and not to a code of laws. The legalism of 9:32-33, 12:22 and 17:14-18 give further evidence of healing of the Law is replaced by the person of Jesus. Thirdly, studying demon-possessed people and overcoming the power of evil. The the law could make the disciple a Rabbi and could bring fame liberative ministry of Jesus did not stop with the healing of the and earnings. But, following Jesus was not a promising career invalid or the demon possessed people but went to the extent of except to risk one’s own life for the sake of the Kingdom. overcoming death by resurrecting the son of the widow of Nain Fourthly, in Judaism, the disciple was a ‘student’ but under the (Lk. 7: 11-17) and Lazarus (Jn.11). The political action of Jesus training of Jesus, the disciple was a ‘servant’ and was expected against injustice and exploitation has already been discussed. to serve the people. Fifthly, a disciple of a Rabbi was not sent Dying on the Cross could be considered a political action since out to preach, perform miracles and heal people with the au- Jesus died as a victim of political injustice. It stands as a culmi- thority. Under the training of Jesus, preaching, healing and nation of his ministry to offer forgiveness from sins, reconcilia- action were an integral part of discipleship. Finally, in Judaism, tion with God as defined by Paul (Rom. 5:10), liberation from the disciple belonged to the school of the Rabbi and the rela- the powers of evil and the welfare of humanity in the present tionship could come to an end after the study of the Law. But, and future were the highlights of His ministry. Through His being a disciple of Jesus meant belonging to the community of ministry, Jesus addressed the problems of people, liberated believers, witnessing for Jesus and looking forward to His re- them from the power of evil in the form of pain, sickness, death, turn in glory. The relationship between Jesus and the disciples demon-possession, personal sin and immorality, the humilia- needed to continue. It is not known whether Jesus intended tion of being an outcast and He empowered such poor and pow- for His disciples to plant churches or not. Scholars argue that erless people and restored their dignity and life. His message Jesus wanted the Kingdom of God to be established among the and ministry were an integral part of His life. people but the disciples planted churches and created the religion of Christianity. This is a debatable issue. How can one con- Jesus gave importance, as mentioned earlier, to the training trol the Holy Spirit’s work of convicting people to repent, be- of the disciples rather than creating a system to promote these come witnesses for and disciple of Jesus, celebrate the new cov- values. The Son of Man model uses human resources and not enant of Eucharist and continue in the teaching of the new

152 153 Christian Ministry Models of Ministry in the Bible faith? Limiting the study only to the Gospel and ignoring the the death of Jesus related to matters of repentance and forgive- Book of Acts, gives the impression that Jesus’ intention is the ness? Should His death only signify a ritual sacrifice offered for Kingdom and not the Church. David Bosch has argued that any the sins of all the people or make Him a victim of injustice de- movement has to become an institution or it becomes weak in manding offenders to relate to their victims offering forgiveness the long period, withers and disappears (2000:) In this book, I on behalf of the victims? Is God’s offer of forgiveness conditional? intend to show from the Bible that new models of ministry Receiving God’s forgiveness demands faith in the death of Je- emerged out of the continuing work of the disciples. They may sus, repentance, asking pardon from the victims and restoring be classified as the Evangelistic Model, Missionary Model and justice to them however possible. The victims should not take Pastoral-Teacher Model, for convenience and each model would advantage of the repentance of the offender and refuse forgive- be studied separately. ness. Both should work out reconciliation. This is true in the The key issue in the Son of Man model is its relevance to the case of the individual victim or the communities under oppres- suffering people. This model brings a shift in the understand- sion and injustice. Jesus taught people to seek first the forgive- ing of the death of Jesus on the Cross. So far, the death of ness of those they offend and to reconcile with them before Jesus is understood as a sacrificial offering for the forgiveness brining their offerings to the altar (Mt. 5:23-24). This principle of the sins of all who repent. It is true. Scholars have discussed has not changed but has consolidated by his death. The evan- the meaning and purpose of his death over the years and have gelical Christianity which emphasized these principles and re- debated theories of propitiation and expiation. Most of the dis- quirements related to repentance and forgiveness should be re- cussions and preachings on the death and forgiveness on the covered and reiterated today. Cross, focus on the repentance of the offenders and oppressors rather than on the pain and injustice suffered by the victims. EVANGELISTIC MODEL We fail to see the relevance of the death of the Son of Man for The Evangelistic model begins with the preaching of the good the victims of injustice. But the perspective of the model of the news, which Jesus did by following the prophetic tradition. It is Son of Man, emphasized by many liberation movements and not a new model. For, many prophets of the OT preached the action groups, brings a shift from the focus on the offenders to good news of salvation. They proclaimed the message of deliver- the victims. Jesus not only identified himself with suffering hu- ance from political oppression and economic exploitation. Proph- manity but also died as a victim of injustice like any other hu- ets Amos and Hosea, who spoke mainly about the judgment man being. Thus, Jesus became a representative of all the vic- oracles, proclaimed the message of God’s compassion and the tims of injustice and forgave all of the victims. With this under- grace for the people of Israel and forgiveness and acceptance of standing, His death becomes meaningful to the victims and the Yahweh after their repentance (Amos 9: 13-15; Hosea 1:10-2:1). offenders. Otherwise, the offenders could do whatever they Isaiah, during the period of exile, even went one step further in wanted and receive pardon from God without asking for pardon his message of salvation, calling the community under exile, from or restoring justice to their victims. Every one of us feel ‘light to the nations’. The Gospels portray the evangelistic model offended when another who has wronged us seeks direct for- of John the Baptist. As a forerunner of the Messiah, he pro- giveness from God without apologizing to us. It is our expecta- claimed the forthcoming salvation to the Israelites, clarified the tion that our offenders apologize to us and ask for pardon or questions raised to him and called them to repent and accept make up for the losses if possible. When they do not because salvation through Jesus (Lk.3:3-9; Jn.1:19-34). However, there they have already received forgiveness from God through re- are some new dimensions in the evangelistic ministry of the pentance, their repentance and the forgiveness they request disciples of Jesus, in terms of the content of the message pro- from God is questioned. Could they have received forgiveness claimed, the goal, motives, methods and strategies. These as- directly from God without the death of the Son of Man? How is pects need elaboration.

154 155 Christian Ministry Models of Ministry in the Bible Although ‘mission’ includes evangelism as one of its essen- place where souls go and rest after death. Some fundamental- tial elements, I would like to discuss the Evangelistic and Mis- ists preach sets of morals and the regulations of their denomi- sionary models separately, giving each a special identity. In nation as the Gospel. Many preach the eternal life as futuristic fact, these two models overlap but some distinctiveness can be to avoid the judgement and going to hell. Some liberals limit pointed out. The New Testament attests the evangelistic model preaching only to liberation from political and economic oppres- using the word “evangelists’ in Eph. 4:11-13: ‘The gifts he gave sion leaving out other elements of the Gospel. Sin is under- were that some would be apostles, some prophets, some evan- stood only in terms of injustice to others rather than in terms of gelists, some pastors-teachers to equip the saints for the work morality, accountability and personal holiness. To some other of ministry, for building up the body of Christ, until all of us liberals, the historic Jesus is not important to be proclaimed as come to the unity of the faith and of the knowledge of the Son of the Lord and Saviour. The historic person and work of Jesus God, to maturity, to the measure of the full stature of Christ.’ Christ is reduced to cosmic Christ present in other religions. The office of the Evangelists stems from the nature of the minis- People of other faiths, therefore, they claim to receive salvation try of proclaiming (evangelizomei) the good news (evangelion). in their own religion. What is important, according to them, is Evangelism, in a nut shell, means proclamation of the good news to have a common ideology for inter-faith dialogue and multi- of salvation in Christ, announcing the offer of forgiveness of sins religious co-operation and action. Those who tried to indigenize and inviting people to repent and accept Jesus Christ as their the content of the Gospel to suit to the local culture, equated Lord and Saviour. Giving a separate identity to the Evangelistic Jesus Christ with Hindu gods and used terminologies like ‘ava- model would entail highlighting the content of the evangel, goal tar’, ‘guru’ or ‘chit’ (logos as knowledge) in the Satchitananda. and motives of evangelism. In contemporary times, evangelism Jesus preached the good news, which the disciples under- is projected as a mere proclamation of the Gospel through meet- stood and proclaimed to be the authentic message. The content ings, radio, television, print media, whether people respond to could not be altered or adulterated but the forms of proclaiming it or not. The missionary model includes both proclamation of it can be selected to suit the cultural context. In the Gospels, the Gospel and church planting, training of local leaders, tak- the ‘Kingdom of God’ is the central feature of Jesus’ message. ing care of their social and economic needs and participating in For example, Matthew writes, “From that time Jesus began to structural changes. The slight distinction between these mod- proclaim: Repent for the kingdom of heaven has come near” els have risen due to the growth and development in the meth- (4:17). The central theme of the entire chapter of Matthew13 is ods of the task. the Kingdom of God and is communicated in parables. It is There is a lot of confusion and ambiguity about the content important to notice the way Mark links the term evangelion of the good news today. Instead of classifying ‘evangelicals’ and with the basilia tou theu (kingdom of God) and emphasizes that ‘ecumenicals’, I prefer to point out the two extreme positions of the good news is nothing but the Kingdom of God (Mk.1:14) “… ‘fundamentalists’ and ‘liberals’. The sharp distinction between Jesus came to Galilee, proclaiming the good news of God and evangelicals and ecumenicals in India cannot be maintained saying, The time is fulfilled and the kingdom of God has come always. Many evangelicals are ecumenicals. They take active near, repent and believe in the good news”. The Kingdom of part in the activities of mainline churches and the ecumenical God was the main topic in the discussion between Jesus and movements. Many ecumenicals are evangelicals and hold the Nicodemus according to John (3:3). Luke makes it clear that Bible as the true Word of God and believe in evangelism and Jesus was sent to this world for the purpose of proclaiming the conversion to Christianity. Some fundamentalists consider cer- ‘good news of the Kingdom of God’ (Lk.4:43). The Jesus’ mis- tain doctrines such as immersion baptism or speaking in tongues sion in this world was to preach and teach about the kingdom of as the good news. Some others preach only about Jesus. Oth- God to various villages and towns. The reports of Mathew and ers include the Kingdom of God but equate it to heaven, the Luke are note worthy. Matthew speaks of Jesus sending the

156 157 Christian Ministry Models of Ministry in the Bible twelve disciples with the following instructions: ‘… As you go, message and its manifestation in the actual lives of the people proclaim the good news, the Kingdom of heaven has come near. (Mt. 10:5-8; Lk.10:8,9). Cure the sick, raise the dead, cleanse the lepers, cast out de- After the resurrection of Jesus, the disciples proclaimed the mons’ (10:5-8). Luke narrates the event of sending the seventy kingdom of God as their good news with Jesus as the subject of with the instruction: “.. whenever you enter a town… cure the their preaching. It is impossible to separate Jesus from the sick who are there and say to them The Kingdom of God has Kingdom of God. They knew that Jesus had inaugurated the come near to you… ‘(10:8-9). According to Jesus, the good news kingdom by His coming to earth and had established it through is the Kingdom of God. The writers of the Gospels make this His ministry of proclamation, healing and deliverance, death point clear by defining the term evangelion as the ‘Kingdom of and resurrection. The prophecy of the OT and the messianic God”. It is therefore, important to understand the meaning of expectation of the people was fulfilled in Jesus. The Kingdom the Kingdom of God and to preach it as the Gospel message. without Jesus is a mere secular ideology. They did not preach The Kingdom of God is a concept, an experience and an expec- just the kingdom as an ideology but also the person of Jesus, tation. It is true in the present as well as future. It’s roots can be his message and ministry and the way the kingdom will be com- traced to the OT. The idea of the kingdom of God is developed pleted at His second coming. This integrated message is no- from the monarchical period. The kings of Israel were expected ticed in Acts 14:22; 19:8; 28:23, Rom. 14:17; 1 Cor. 4: 14-20. to be servants of Yahweh and to rule the people in justice, peace Paul tried to convince his audience to see the link between the and security. They were expected to be the guardians and pro- kingdom of God and Jesus and persuaded them to accept and moters of faith in Yahweh in the land. They were not to misuse enjoy the good news. With the focus on Jesus as the Lord and their position, power and authority. Their policies and adminis- Saviour and the Kingdom He had inaugurated, they explained tration had to reflect the values of Yahweh. In brief, people were the meaning of the good news to the people. Michael Green supposed to enjoy their governments as if God ruled them. Their discusses the way Mark, Luke and Paul emphasized the dis- kingdom had to be a model of God’s reign. For this reason, they tinctive aspect of the good news and points out the important spoke of Yahweh as their king and ruler (Ps.93; 96). However, elements of the good news such as the redemptive death of Je- the people noticed and experienced injustice and exploitation sus, the universal application of the message, the need for re- under the rule of several of their kings. It did not feel like God pentance, faith and self sacrificial discipleship, the forgiveness ruled them. Many kings failed God and the people and left the of sins and the promise of eternal life here in the present and as kingdom in misery and ruins. People started expecting a good hope for the future (1995:56-92). king to come up from the family of David. This expectation grew more during and after the period of exile, as they longed for Questions are raised about the goal of evangelism. When deliverance from foreign rule, the establishment of justice and Jesus asked His disciples to proclaim the good news and heal welfare and progress. Their expectation was for God’s reign on the people, He told them the goal of evangelism and gave them earth through the descendants of David. Jesus preached the the authority and assurance of His presence with them. Mat- values of the kingdom of God and not a political system as pointed thew records the goal of proclamation: ‘All authority in heaven out earlier. These values include love, forgiveness, sharing, jus- and on earth has been given to me. Go therefore and make tice, equality, welfare, deliverance from sickness and the pos- disciples of all nations, baptizing them in the name of the Fa- session of evil spirits, freedom from political, social and eco- ther and of the Son and of the Holy Spirit, and teaching them to nomic oppression and exploitation. Jesus’ command to preach obey everything that I have commanded you. And remember I the good news of the Kingdom of God included healing and am with you always to the end of the age’ (28:18-20). Some deliverance from such problems and difficulties. Matthew and scholars do not regard the concluding text of Matthew and Mark Luke did not forget to point out this close association of the as original but a later addition. Other scholars have argued its

158 159 Christian Ministry Models of Ministry in the Bible authenticity. As long as it is part of the Scripture and Jesus has sizes love as the main reason why God sent His only son Jesus already trained the disciples on proclamation, it becomes im- to this world to save humanity and offer eternal life (3:16). Paul possible to ignore the text or regard it as irrelevant. These texts does not disagree with John but highlights that the righteous- speak of the Great Commission and are central to the evangelis- ness and power of God motivates him to evangelise. The evi- tic and missionary models of ministry. George Peters writes, dence is his famous testimony: ‘For I am not ashamed of the ‘The Great Commission is more than just one commission among gospel, it is the power of God for salvation to everyone who has many commands of Christ. It is lifted out because of its singu- faith to the Jew first and also to the Greek. For in it the right- larity as a command of the risen Lord and of its restatement in eousness of God is revealed through faith for faith.. ‘ (Rom.1:16- one form or another by the four evangelists, each presenting it 17). Paul considered the proclamation as a duty because the from his own point of view and with his own unique emphasis’ benefit of enjoying the love and power of God cannot be kept to (1972:176). On the basis of the study of the Greek syntax of oneself but must be shared with others. In this respect, it is not this text, it is argued that the central emphasis is ‘to make dis- merely a religious service but also a social service to humanity. ciples’ by going and proclaiming the good news, baptizing and This service of evangelism should not be offered with an expec- teaching those who respond to the message and accept Jesus tation for reward. Some of our preachers and teachers in Sun- as their Lord and Saviour. This Great Commission has theologi- day School have distorted the facts about the service aspect of cal aspect because it is about the redemptive work of God through evangelism by telling people that by winning more souls, the Jesus for humanity. God took the initiative and fulfilled the proclaimer could add diamonds or stars to his or her crown in task of redemption. The work of Jesus is the continuation of the heaven. Songs and choruses written with this kind of message OT. The Great Commission is sociological because it is related creates a wrong notion about evangelism and the good news in to the life of human beings. The redemption does not stop with the minds of the singers. Some preachers even threaten their the forgiveness of sins but goes beyond the spiritual need of audience to bring at least one soul to Christ, other wise they people. It is about the values of the Kingdom of God. People get cannot meet Jesus on His second coming. This compels people liberation from all sorts of oppression and exploitation. It ad- to win converts by inducement, offering some benefits or creat- dresses the power and authority of evil. The message in procla- ing a sense of guilt and failure in their lives. The motive for mation is about deliverance from such evil and enjoying the proclaiming the good news is to explain the love of God and good life. It is meaningful to individuals as well as to the corpo- prove it in action by transforming society and allowing the audi- rate life of the society. But, its significance has been limited to ence to respond voluntarily. People should be allowed to search the saving of individual souls, ignoring its relevance to the socio- for the meaning of the Gospel voluntarily so that they can expe- economic, political and cultural life of communities. rience the conviction of the Holy Spirit personally and to make This creates an urge to trace the motives for evangelism. a more faithful commitment. However, let the ministry of mak- Michael Green discusses three motives namely, a sense of grati- ing disciple in sincerity, honesty and with faith go on that many tude, a sense of responsibility and a sense of concern (1995). may be benefited and societies enjoy the values of God’s reign David Bosch accepts these three motives and discusses the re- such as justice, peace, equality and welfare. Let the spiritual verse order, giving priority to the sense of concern (2000:133- and social need of humanity met by the work of Jesus form the 139). The Great Commission has a close link with the Great basic motive for evangelism. Commandment of loving God and loving people. The more love The apostles proclaimed and discipled people using distinc- there is for God and people, the more commitment there is to tive approaches. Whether they used the method of personal or the Great Commission. The main reason for proclaiming the public evangelism they did not commercialize proclamation. They good news is to know and experience the love of God which never publicized miracles as their first gospel as some evange- compels to share God’s love among one another. John empha- lists do calling their meetings ‘ Healing Crusades’, ‘Miracle Min-

160 161 Christian Ministry Models of Ministry in the Bible istry’ or ‘Gospel Festival’. There was not so much of pomp and pel and conversion to Christianity. Since the terms evangelists, show in the evangelistic model of the apostles. Though Paul evangelion and evangelizomei appear in the NT rather than the asked for financial support for the disciples in Jerusalem, fund- word mission, they emphaize evangelism only as the mission raising was not the agenda of his evangelism. Today, Mass evan- and give priority to the text of the Great Commission in Mt. gelism through crusades place emphasis on celebration with 28:19-20. The basic concern is the salvation of individual souls. colourful posters and cutout images of the evangelists, very much According to them the Gospel, is about the justification and like a political party convention. It is important to be aware of regeneration of individuals and securing their souls for heaven the disadvantages of using terms like ‘Festival’, ‘Crusade’ or ‘Con- after death rather than the spreading the Kingdom of God. Ac- vention’ within the Indian context. The word ‘crusade’ has a cepting Jesus Christ as the Lord and Saviour means not only negative connotation due to its connection with the attacks escaping from the forthcoming condemnation but also enjoying launched by Christians against the Jews in the Medieval pe- materialistic blessing at present. They are not much concerned riod, in their attempt to claim Jerusalem. There is a vast differ- about the redemption of the society. Moreover, they argue that ence between a cultural, religious or political celebrations, which society will get worse and all efforts to change it will be a waste. are usually called festivals, and proclaiming the Gospel. The So, it is better to save souls for heaven and get the satisfaction word ‘festival’ dilutes the seriousness of the ministry of evange- of redeeming a few from eternal condemnation and leading them lism. It becomes a mere Christian celebration rather than a sin- to a blessed life here on this earth. By transforming, at least, a cere proclamation. I am not against mass evangelism but I am few individuals to be ‘born-again Christians’, they could con- concerned about the commercialization of evangelism and how tribute to building a responsible society. There is some truth in some of its methods provoke negative rather than positive re- this kind of understanding but it has narrowed down evange- sponse. But, the apostles proclaimed the Gospel with clarity, lism to persons only. This interpretation of evangelism has been conviction and uncompromising faith, leading a life of simplicity challenged by other evangelicals. Since the content of the Gos- and sacrifice. Paul expresse this distinctiveness of the ministry pel is the kingdom of God and Jesus and the realm of the rule of evangelism in 1 Thes. 1:4-6: ‘For we know, brothers and sis- of God is the society, evangelism is more than just saving souls. ters … because our message of the gospel came to you not in Both individuals and social structures are objects of evange- word only, but also in power and in the Holy Spirit and with full lism. Individuals are not isolated but form part and parcel of conviction; just as you know what kind of persons we proved to socio-economic structures. Sin, therefore, is personal and so- be among you for your sake. And you become imitators of us cial. The Lausanne Conference held in 1974 declared clearly and of the Lord…’ The expression of their message, filled with the wider meaning of mission. Evangelism and social responsi- the power of the Holy Spirit and their life style, drew thousands bility as part of the mission is projected in the Lausanne Cov- to Christ. The result was the addition of new believers to the enant. assembly of the apostles, continuing in their teaching and fel- Second, we notice two extreme views on the question of the lowship in Jerusalem (Acts. 2:41-42; 4:4) and in the different necessity and validity of evangelism. On the one side, some places where Paul preached. Christian scholars have raised their voice against evangelism for The most debated ministry over the years is evangelism. Many various reasons. They were of the view that Jesus wanted only questions are raised about evangelism. Three issues are selected the preaching of the Kingdom of God and not the winning of for our discussion. First is the issue of equating mission to evan- souls to join the Church. Another view was that evangelism pro- gelism and vice versa. Although many Christian leaders agree moted the religion of Christianity rather than transformation of that social service is important and are involved in the activities the structures. They pointed out the tension created by evange- of changing society for the better, they regard mission as evan- lism within the pluralistic context of many countries. Moreover, gelism. Mission, in their opinion, is the proclamation of the Gos- when some people become Christians, their community is di-

162 163 Christian Ministry Models of Ministry in the Bible vided due to religious conversion and their cultures and cus- ple showed indifference or suspicion and were apprehensive of toms are affected. The main interest of the proponents of this being converted to Christianity. In some villages, they declined position is secular humanism. The Christian Gospel, they be- to accept the service. Another reason was the belief in estab- lieve, can be an ideological basis for changing socio-political struc- lishing the Kingdom of God and not the Church. Consequently, tures. It could provide motivation to Christians to promote secu- the Christian social group created an alternative structure called lar humanism in society. These views can be countered by sev- ‘People’s Associations’ or ‘Organizations’, with members belong- eral arguments. The NT scholars have argued that the intention ing to various religions and political parties, instead of planting of Jesus was not merely to proclaim and establish the Kingdom churches. They achieved success, to a certain extent, in orient- of God on earth but also create a community of faith to witness ing these People’s Associations on the ideology of secular hu- the Gospel and carry on the ministry. This faith community of manism to show that social changes could be carried on by these disciples is the Church. God continued His plan of establishing associations in the place of the churches. Funds from Christian the Church through the work of the Holy Spirit and mobilized groups were given to these associations in addition to the dona- these communities to fulfill various ministries, as can be seen tions collected from the members of the associations. A detailed from the Book of Acts and the epistles of the apostles. If the study evaluating this approach is necessary. However, it has local communities of faith were not formed, then the proclama- been noticed that some of these People’s Associations have be- tion of the Gospel and working for social change would have come either exploitative, divided or influenced by the political ended with the death of Jesus. It is the Church which has kept parties and controlled indirectly by the very oppressors against this vision alive, allowing the ministry to continue till today. whom the struggles were launched. This challenges their cred- The validity of evangelism and Church planting has been dis- ibility and effectiveness. Most of them have withered due to spir- cussed by missiologists like Donald McGavran in his essay, Es- itual bankruptcy or have been modified to continue as commu- sential Evangelism: An Open Letter to Dr. Hoekendijk (The Con- nal organizations. This does not mean that church planting is ciliar-Evangelical Debate: Crucial Document, 1977:56-66). The the only answer. In some villages, Churches have become ex- proclamation of the Gospel and the social service of the local ploitative, divided and have gradually disappeared. But, it is churches have challenged people of other faiths and even have known that a church constantly strengthened by preaching and led them to reform their own religions and activities. Several teaching can at least keep the message of the Gospel alive and documents and writings are written to show the influence of the work for the values of the Kingdom of God. The divided church Gospel on other religions and culture. Raja Ram Mohan Roy can be reunited in the Gospel, revived and mobilized by the and Gandhi drew challenges from the Christian Gospel and re- work of the Holy Spirit. This is why revivals are necessary. Chris- formed their own religion. The activities of the churches have tians should study the history of revivals and their contribution contributed to the end of the slave-trade, sati, child labour, ra- to the growth of the Church and transformation of the society. cial and gender discrimination in many parts of the world. The There is always a valid reason for, proclaiming the Gospel, plant- apartheid system in South Africa was vehemently opposed by ing churches in society and changing structures. The other criti- the Church. Local churches proclaimed the values of the Gos- cism that evangelism creates tension and division, can be ad- pel and challenged the socio-political structure of South Africa. dressed thus: the world is already divided by various races, castes, Founding of the churches is an integral part of evangelism which colour and religions and is facing political, economic and social cannot be stopped with mere proclamation. There are some tensions. Already, religious and political conversions are going Christian groups who try to deliberately avoid the proclamation on. People join the groups and cults they like. Dr. Ambedkar of the Gospel and leading people to Christ, wherever they of- led more than 50,000 Dalits to be converted to Buddhism, liber- fered social service and action. One reason, they gave was that ating them from the evils of the caste system and socio-eco- proclamation hindered social service and action. The Local peo- nomic oppression promoted by Hinduism. Conversion and mo-

164 165 Christian Ministry Models of Ministry in the Bible bility from one religion, ideology or culture to another cannot comes imperative, therefore, to proclaim this good news and be be stopped. An encounter with culture is unavoidable. Modern involved in changing social structures. In his book, Good News technology, globalization and the mass media affect each cul- and Good Works, Ron Sider has brought out the theological and ture. The early missionaries too made mistakes by imposing sociological reasons for evangelism, explaining the concept of western culture on people in the mission field but they also sin and salvation, the relationship between evangelism and so- contributed to social change. The values of the Gospel can ei- cial responsibility and affirming the validity for evangelism ther challenge some cultural elements like the caste system, (1999:26-45). sati, dowry, patriarchy and human sacrifices in fertility cults or Third, is the issue of conversion which is a vast subject. Vol- endorse and uphold good elements which do not contradict the umes are written on this topic. This issue cannot be discussed Gospel. The Gospel does not destroy culture but it transforms in detail here except to highlight the oppositions to conversion. it. Evangelism need not create tension and division. The procla- Many Christians who believe in evangelism expect those who mation of the Gospel is to help people to cross these barriers, respond positively to the Gospel to be baptized and included in unite themselves in Christ and express their solidarity through a local church. Conversion to Christianity is an integral aspect joining the community of faith to challenge the unwanted ten- of evangelism. But, opposition to religious conversion comes from sions and divisions. different groups in society. On the one hand, Hindu fundamen- On the one side, many Christians have argued for the neces- talists, atheists and Marxists oppose evangelism and conversion sity of evangelism stating various theological and sociological to Christianity. This kind of opposition from some religious reasons. They have affirmed its valid role in the history of hu- groups and political parties is unavoidable. They saw evange- man beings. The biblical understanding of the concept of sin lism as a threat to the supremacy of their religion, culture and and salvation gives theological basis for evangelism. The under- political power. Conversion to Christianity and joining a church standing of the concept of sin and salvation varies from religion are viewed as a threat because the poor are liberated from their to religion. The predominant view of Hinduism is that the soul socio-economic and political oppression and gain equal recogni- is incorruptible and indestructible; that the body is evil and tion and welfare. Conversion to Christianity threatens the vested destructible. Sin affects the body and salvation is by human interest of the caste Hindus, landlords, business people and effort. For an atheist, God has nothing to do with humans. The politicians. It is necessary to engage in dialogue with those who concept of sin is social which demands proper ethical living and oppose evangelism and to explain to them, the reason for this actions to rectify it. Secular humanists may be religious and ministry and to convert those who are willingly accept Jesus is may use the philosophies of their religion as a motivating factor needed. But, the major concern is the opposition from some for salvation. Sin is understood in terms of socio-political evils Christian leaders who lead many mainline churches to aban- and salvation is changing that social structure through strug- don evangelism. The consequences are obvious. Village congre- gle. Christians, however, understand the concept of sin and sal- gations of these denominations dwindle and disappear due to vation in terms of vertical and horizontal relationships. Human- lack of evangelism and pastoral care. Some of the converts have ity has fallen due to the misuse of freewill and disobedience to reverted to Hinduism and Islam. Many members in villages and God and needs salvation from God. God saved humanity through towns have moved to other independent churches due to the the death and resurrection of Jesus Christ. Sin is not merely evangelistic and pastoral care programmes of these independ- telling lies or committing adultery. It includes social injustice, ent churches. It is possible to identify several sub-groups among exploitation and oppression. Through salvation, God forgives the Christians who oppose religious conversion. Although they humanity, reconciling them to Himself and restoring the bro- believe in evangelism, some Christians oppose the conversion of ken fellowship between Himself and the rest of the creation. people of other faiths to Christianity. The proclamation of the That God has redeemed the creation is the good news. It be- Gospel, according to the view of this Christian sub-group, is

166 167 Christian Ministry Models of Ministry in the Bible mainly to teach the values of the Kingdom of God, making them in Christianity opposse conversion and joining the church be- better Hindus or Muslims and mobilize the people of other faiths cause present day churches do not live up to the expectation of to co-operate with the church without converting them to Chris- God. Local churches are not living by the standards of the Gos- tianity. Their conversion should not be to a religion but to the pel. Rather, there is caste and gender discrimination, doctrinal ideology of the Kingdom of God. This group is similar to those confusion, dirty politics, corruption and lack of warmth and fel- who advocate the formation of People’s Associations in the place lowship to the converts from other religions. According to this of planting churches. The weakness of this group is their sepa- group, God will justify the followers of Christ who did not con- ration of the Kingdom of God and its values from the full Gos- vert themselves and join the church as righteous if they had pel. They are failing in fulfilling all the aspects of the Great faith in Jesus Christ. God will accept them in his Kingdom. It is Commission. The other group of Christians regard the procla- true that churches are not perfect. The Bible never said that the mation of the Gospel and converting people to Christianity as local churches will be perfect. The Letters of Peter, Paul and an expression of Christian arrogance and lack of understanding James dealt with the problems in the early church and encour- of other religions. It is a good caution because some Christian aged them to have the ‘mind of Christ’ (1 Cor. 2:16; Phil. 2:5; fundamentalists preach against other religions without toler- Col. 3:2) and continue in transforming themselves and their ance and respect for the people of other faiths. Christians need surroundings. How God will judge those who die without hear- humility in doing the ministry. If converting to Christianity is ing the Gospel or those who hesitate to convert themselves but spoken of as arrogance then proclaiming the values of the King- continue as ‘secret Christians’, or those who hate Christ is a dom of God could also be criticized as if other religions do not debatable issue. Scholars have written on these issues (Sand- have such values in their religion. This group has ignored the ers:1992; Kirk,1992). But accepting Jesus Christ as personal uniqueness of Christ and the Gospel and its relevance to indi- Saviour and joining the local church are the teachings of the viduals and society. Proclaiming the uniqueness of Christ and Bible. Early mass conversions among the untouchables and the Gospel with an understanding that other religions too have backward communities to Christianity were for the sociological some truths and values, and inviting hearers to make their own reason of caste, racial discrimination, recognition, dignity and choice voluntarily is not arrogance but concern for humanity for welfare. Waskom Pickett’s book Christian Mass Movements in and commitment to changing the society. Another group of Chris- India, Donald McGavran’s books Understanding Church Growth, tians who believe in evangelism but oppose conversion to Chris- Bridges of God, Ethnic Realities and the Churches: Lessons from tianity state another reason. If people are converted, they have India and the study of Graham Houton and Ebi Sunderaraj, to undergo difficulties and face persecution from families and discuss the issues of definition of conversion, reasons and na- communities in villages. This sub-group feel that the pain and ture of mass conversion in India. The Gospel provided the moti- problems of conversion out number the benefit of becoming vational force to get converted and the church provided secu- Christians due to social relationship to caste and tribe, restric- rity, fellowship and employment to the converted poor and pow- tions of the government and lack of support in the churches. erless converts. Thus, evangelism contributed positively to the They have a sympathetic attitude towards converts. But, both liberation of the down-trodden people and proved its validity in the Bible and history show that the followers of Jesus Christ the history of human beings. faced persecution and losses and yet, they were sincere in their Conversions cannot be stopped by opposition and rules or faith and commitment. Persecutions, alienation and losses are persecutions. Those who want to convert themselves to another part of conversion whether it is political or religious. The ben- religion will do so at any cost. Everyone has the right and free- efits of conversion cannot be measured merely socially and ma- dom to convert or reconvert to a religion, ideology, political party terially. Restrictions and discrimination of the government on or social group of their own choice. This human right and privi- Christian converts should be challenged. Another sub-group lege should not be removed or suppressed by the family, com-

168 169 Christian Ministry Models of Ministry in the Bible munity, political party or religion. Proclamation, teaching, bap- Holy Spirit, receive more details on the kind of task and direc- tizing and making disciples in the ministry of evangelism are tion to the region for the task, authority to lay on hands and valid but should be done with love, concern, sympathy and re- their official dispatch as missionaries of the church. The jour- spect for others. Persuasion, according to Paul, is not forcing ney of Paul and Barnabas becomes significant because they were anyone to convert but is the inner concern to transform persons sent by a church with a mission. Placing hands on them was a and society (2 Cor. 5:11-21). symbol of authorizing them and an assurance of their prayer for them, for the task ahead. They could have raised some money MISSIONARY MODEL to pay for their travel. The word ‘mission’ means ‘to send a messenger with a pur- Scholars regard Paul’s ministry as the model for missionary pose’. The term, missio Dei, denotes “mission of God”. Two rea- work. The first missionary journey of Paul and Barnabas nar- sons for calling the missionary work as God’s mission could be rated in Acts. 13-15 proved fruitful. Paul, Barnabas and John, mentioned. One, God sent His son Jesus to the world with the also called Mark, sailed to the island of Cyprus and went to the purpose of proclaiming the good news, inaugurating the King- synagogue of the Jews in Salamis and proclaimed the good news dom of God and offering eternal life and forgiveness, deliver- (13: 45). No details are given about the message preached or the ance, freedom and welfare. The other is that Jesus sent the result of their ministry in Salamis but Acts narrates the con- disciples with the same purpose to continue the work God had frontation between Paul and Bar-Jesus, a magician. This Jew- begun in humanity. The sender is always God and the message ish false prophet at Paphos opposed the ministry of Paul and is about the person and work of Jesus. God’s authority is del- Barnabas and tried to block Sergius Paulus, the Proconsul from egated to the messenger to carry out the mission. The messen- listening to the message and placing his faith in Jesus, the ger could be an individual called or commanded by God or a Messiah. The magician was so close to the Proconsul that he group of believers united in the worship of the Lord Jesus Christ, made him to believe his teachings and magic. He enjoyed the professing their faith. The mission of God is the mission of the recognition of the political authority and did not want Sergius Church also. God’s presence with the messenger is assured. As Paulus to accept the preaching of Paul. The magician was afraid an instrument of God, the local church plays a role in acknowl- of losing his benefits, authority and being exposed as a false edging these aspects, in providing resources for the mission and prophet. Paul had to bind this magician and prove his teachings in promoting fellowship and service to humanity. wrong. At the command of Paul, the magician became blind and The Book of Acts tells us the missionary work of Peter, Philip, the power of magic could not open his eyes. This incident need Paul, Barnabas and other disciples. Philip went to the villages not be looked at as a miracle for the sake of drawing the Procon- in Samaria and preached the good news (Acts.8:4-17). Peter was sul to believe Jesus. Paul was not interested in performing mira- asked to go to the house of Cornelius and proclaim the good cles to make people believe. It so happened in the course of his news to the Gentiles (Acts 10:34-48). Acts 13 is considered as proclamation, either to bind and control the powers of evil or to the mark of the beginning of missionary work. The Church in bring deliverance to people, could serve as a sign of the effect of Antioch sent Paul and Barnabas to proclaim the good news to the good news. The political authority, Sergius Paulus believed the Jews and Gentiles living outside Palestine. It was not the the teaching about Jesus (13:12) after seeing the way falsehood emotional wish of the church in Antioch to have territorial ex- was overcome by the truth. The Gospel of Jesus confronts the pansion but an initiative of God using the Holy Spirit to call the teachings of false prophets. The conversion of Sergius Paulus church to ‘set apart’ Paul and Barnabas (13; 2). The purpose of was not an aimed goal but an unexpected result. It is not known setting apart was for proclaiming the good news to others. The whether he was baptised and joined the church in Cyprus or church did some preparation. Verse 3 tells us that they spent not. There is no textual evidence of planting a church in Cyprus enough time in fasting and prayer to confirm the calling of the on this journey. What is interesting to note is the close link

170 171 Christian Ministry Models of Ministry in the Bible between the political authority and the false prophet and the the gospel and planting churches but also enabling disciples to power of the Gospel breaking this link and leading the political be filled with the joy of salvation and to rely on the Holy Spirit to authority to faith in Jesus. Paul and Barnabas were not inter- enlighten, lead and strengthen them in faith and witness. ested in gaining the favour of the political authority in promot- The proclamation of the good news by Paul and Barnabas to ing their interest. They left him to continue in the new faith and Jews and Greeks in Iconium led many of them to believe in moved to the region of Pamphyria. Jesus Christ. Another phenomenon in the missionary work of Paul preached in the synagogue on the sabbath day in the Paul and Barnabas here was that the Jews who opposed them city of Antioch in Pisidia (13:14). Luke, the writer of the Book of instigated the Gentiles to drive Paul and Barnabas out of that Acts, gives us the content of the message preached at Pisidia. city. However, these missionaries did not yield to the pressure The content is highlighted here than discussed in detail. His of the opposition, they remained in the city, spoke boldly and proclamation included the historical tradition of liberation from performed signs and wonders (14:2-4). The phenomenon is that Egypt, giving of the land of Canaan, the settlement period un- the people of the city were divided. Some of them sided with the der the leadership of the Judges and the monarchical period of apostles and some with the opposing Jews. This division was David. Paul did not narrate the full history but moves on to caused by deliberate instigation. Otherwise, people who had point out the fulfillment of the prophecy given to David through voluntarily accepted the new faith would continue in their new Jesus. The Israelites’ failure to understand the fulfillment of faith and others would continue in their old faith. Accepting prophecy in Jesus, led them to crucify Him on the cross but new faith or philosophy in the Greek-Roman world was not new. God raised Him from the dead and brought salvation to human- It went on for generations with the development of new philoso- ity (13:38-39). Paul touched the fulfillment of the OT, pointed phies, mystery religions and cultic practices. While the instiga- out Jesus was the expected Messiah and made it clear that the tion caused division among the residents, the proclaimed Gos- forgiveness of sin and salvation was brought by the death and pel united the Jews, Greeks and some Gentiles in their new resurrection of Jesus. The response of the audience was over- faith in Jesus. Since Paul and Barnabas stayed for a long time whelming (13:43-44). The opposition from the Jews was also in Iconium, it could be inferred that they united the converts in mounting on Paul and Barnabas forcing them to turn to the worship and teaching. This young church grew in the midst of Gentiles (13:47-48). The theological disagreement of some of opposition. the Jews on accepting Jesus as the Messiah and the salvation Moving to the Lycaonia region, Paul and Barnabas proclaimed in His death and resurrection, according to the preaching of the good news in Lystra and Derbe. The help they offered the Paul, was the reason for the opposition which resulted in the crippled man in Lystra led the Gentiles to think of Paul and persecution and banishment of Paul and Barnabas from that Barnabas as gods and they attempted to offer sacrifice to them. city. Opposition to proclamation and persecution go hand-in- Paul and Barnabas told these Gentiles to turn away from super- hand in some places in missionary work. However, the encour- stitions and worthless rituals of sacrifices to gods and goddess, agement is that many Gentiles in Antioch accepted the mes- to the living God who is the Creator, who gave rains and food sage of Paul gladly, praised the word of the Lord, received the (14:15-17). They did not take the glory to themselves or accept eternal life and became believers (13:48-49). The Gospel started the honour of the Gentiles. Proclamation manifested with the spreading through out the region through the ministry of Paul power of deliverance should present God not only as a Saviour and later, through the local church planted among the Gentiles but also as a Creator and should encourage people to worship in Antioch. Verse 52, ‘And the disciples were filled with joy and the true Creator rather than the creation. The Gospel chal- with the Holy Spirit - affirmed the planting of the church in lenged and transformed some of the religions and cultural prac- Antioch in Pisidia and the experience of the disciples with the tices of the hearers. Acts 14:20-21 tells that many became disci- Holy Spirit. Missionary work does not involve only proclaiming ples in Lystra and Derbe.

172 173 Christian Ministry Models of Ministry in the Bible On their return to Jerusalem via Lystra, Iconium and Antioch, to understand the OT, the message and ministry of Jesus Christ, they met the assembly of the disciples in these cities. Unlike clarifying the doubts and questions raised by the believers, sort- the ‘hit and run’ evangelists of modern day, Paul and Barnabas ing out their problems or disputes and training elders to lead spent time with the new believers. Acts 14:22-23 speaks of four the churches. It implied a long stay with these churches and important elements in their follow-up missionary work viz. they being closely involved with the leaders and congregations. The strengthened the disciples, encouraged them to continue in faith proclamation of the good news compels the proclaimer to be and face persecution in order to be part of the Kingdom of God involved with the people who responded to the good news. The and its values; they appointed elders from among them in each washing of hands after proclamation and running away from assembly, took care of them in prayer and fasting and finally the spiritual and socio-political problems of the converts cannot entrusted them to the Lord. Missionary work goes beyond proc- be responsible missionary work. lamation and winning disciples to strengthening and organiz- Paul had to proclaim the good news in a place of prayer, by ing them into a dynamic community of faith, worship and in- the river in Philippi, a leading city in Macedonia. It is not known volvement. Choosing elders and training them did not diminish whether it was a synagogue building or an open-air meeting the responsibility of Paul and Barnabas but they continued to place, where women could freely participate. Lydia and her provide care and develop local leadership, to lead the disciples family accepted the message preached by Paul and received bap- in worship, helping them understand their new faith and share tism (16:13-17). I assume, Paul could have baptized them in this new faith with others in word and deed. the river. Paul was not hesitant to stay with that family which By reporting what had happened in their ministry to the invited him. It was not easy for Paul to go and live with a family. apostles in Jerusalem and to their sending church in Antioch, It is necessary to note Paul’s humility, his willingness to adjust Paul and Barnabas created two important dimensions in mis- and his interest in relating with the converts. This is another sions. One was linking the planted churches of the Jews and challenge to modern day ministers, who try to withdraw from Gentiles with the sending church. Thus, a relationship between the fellowship offered by converts. Preaching of the Gospel brings these churches, beyond race and geographical distance, devel- deliverance from the possession of evil spirits, as seen in the oped through the missionary work. Another was to make the case of the slave girl in Philippi (16:16-18). The people who were sending churches more responsible towards the new disciples making money out of this slave-girl opposed Paul and accused in other cities yet, not imposing too much of their authority and him and Silas of disturbing the city by advocating practices con- doctrine of circumcision but learning and drawing challenges tradictory to the Roman custom. Instead of being happy for the from the new converts as they tried to understand the Scripture slave girl’s deliverance from evil spirits, the exploiters of the girl and work of the Holy Spirit. failed to notice the meaning and power of the Gospel in trans- While the first journey of Paul and Barnabas has developed a forming human lives. Paul and Silas had to go to prison for model of missionary work crossing geographical boundaries and preaching and healing the slave girl from the powers of evil. culture, the second journey strengthened this model. Paul and Their imprisonment in Philippi brought the jailer to faith and Silas left with the prayer and blessing of the believers in Antioch. his entire family to baptism (16:30-34). They went through Syria and Cilicia and strengthened the Acts 17:1-9 narrates that for three Sabbaths Paul argued in churches (15:40-41). The main purpose of the second journey the synagogue at Thessalonica explaining from Scripture and was to visit the already planted churches in Derbe and Lystra proving that the Messiah has to suffer, die and rise again. The and strengthen the believers, in addition to proclaiming the good proclamation cannot ignore argument, correcting wrong notions news in new places such as Philipi (16:15), Thessalonica, Beroea, and convincing people to see Jesus as the Lord and Saviour. Athens (17:1-22), Corinth (18:7-8) and Ephesus (18:19-20). Through discussion some of the Jews were convinced and led to Strengthening the churches could mean helping the believers this new faith. Opposition from other Jews drove Paul out to

174 175 Christian Ministry Models of Ministry in the Bible Beroea where Jews were more receptive (17:10-12) and they came inevitable to prove the power of the Gospel and the pen- became believers. Paul had to adopt the methods of preaching etration of the Kingdom of God in the lives of human beings, and arguing again in Athens with the Gentiles and point out throughout their ministry. The miracles they performed was that the ‘unknown God’ is revealed in Jesus Christ (17:22). Al- neither to make the people believe nor to increase the number though many Athenians were sceptical of his preaching and of of converts for the churches. They represented the liberative the message of resurrection after death, some of them believed power of the Kingdom of God, which Jesus Christ wanted to (v.34). establish among the people that they may enjoy liberation from The proclamation of the good news continued in Corinth, as oppression and powers of the evil spirits. It was these miracles noticed in Acts 18:1-18. Paul’s method was to approach the Jews which made the audience to believe the Gospel. Third, uniting in the cities and speak to them about Jesus, the Messiah and the Jews and Gentiles through the proclamation of the Gospel salvation through His work. Aquila and his wife Priscilla accepted in a visible assembly was a tremendous achievement, especially the message of Paul and became believers. Few more Jews such within the context of racial discrimination between ethnic com- as Titius Justus, Crispus and his family as well as many munities, class differences between the rich, poor and slaves, ‘Corinthians’ (v.8) which could refer to the native gentiles be- gender and status discrimination, against of citizenship, came believers and got baptized. Paul stayed in Corinth for a sojourners and refugees. Church planting and growth provided long period and strengthened the believers before returning to believers security and protection to practice their new faith. It is Jerusalem. It is not known for how long he stayed in Jerusalem more than a mere assembly of believers. It was a dynamic force and then in Antioch. He left again, for the third time, to pro- to counter discrimination and bring unity among the people, claim the Gospel in Ephesus, Galatia and Phrygia. Acts 19:11- enhancing their understanding of culture and custom and mo- 27 reports that God did extraordinary miracles through Paul in bilizing the members to love others, care and share resources. It Ephesus that many became believers in Jesus, which resulted was a koinonia of believers with the purpose of diakonia for the in the decline of the sale of idols of the gods and goddess through people. Organized under the leadership of elders, rooted in the out that region. In the midst of the opposition and persecution, Gospel and empowered by the Holy Spirit, the assemblies car- Paul continued the proclamation of the gospel planting of ried on the mission of God. Fourth, Paul understood the nature churches in Ephesus and Galatia and strengthening of the new and the potential of this eschatological community of believers converts. Even when he was arrested and sent to Rome for trial, to further the Kingdom of God and made so much effort in Paul proclaimed the good news of Jesus and the Kingdom of strengthening the members in their faith, witness and actions. God to those who came to his house (Acts 28:16-30). The letters written by Paul to the various churches he planted, reveal the ecclesiastical, theological and social problems of these It is necessary to analyse the salient features in the mission- churches and the pains Paul had taken to clarify and guide the ary work of Paul and his team. First, the proclamation of the elders and members. He chose and trained persons like Timo- good news was the centre of their missionary work. Their jour- thy, Titus and Ephaphradus to visit these churches and neys to various Roman provinces in Asia was not for tourism or strengthen the converts. Fifth, oppositions and persecution is trade. Uncompromisingly they declared Jesus Christ as the unavoidable in the ministry of proclaiming the good news. Usu- Messiah and Saviour of the world. Using various methods of ally, there are more opponents to the Gospel than those will- communication like preaching, teaching, arguing, explaining, ingly accept Gospel. The Gospel definitely cuts across some wrong convincing and persuading, they presented the Gospel to both elements in culture, economy, religion and politics and thus Jews and Gentiles. A detailed analysis of the content of their brings tensions and divisions in society. Unfortunately, such preaching could reveal various theological elements. Second, tensions and divisions are unavoidable, as it is with other ide- healing the sick and disabled and delivering people from the ologies, philosophies and policies. Society would always be di- powers of evil spirits was part of their missionary work. It be-

176 177 Christian Ministry Models of Ministry in the Bible vided for many reasons. Tensions and divisions will continue till and add up to the churches. McGavran calls the phenomena of our Lord comes again. But, it must not be forgotten that the mass conversion of an ethnic group ‘People’s Movement’ and Gospel has the power to overcome evil in society, bring unity in analysizes the dynamics of their conversion in his book, Un- diversity and promote the values of God’s reign. Suffering and derstanding the Church Growth (1999:51-53; 221-249). He found risking of lives cannot be avoided in ministry, particularly in out that an ethnic group like a tribe or caste, comes to conver- missionary work in cross cultural contexts. 2 Cor.11:24-33 enu- sion in mass if they were not required to cross their caste or merates the sufferings of Paul for the sake of the Gospel. Roland tribal identity and mix with people of other caste in a church Allen’s book Missionary Methods: Paul’s or Ours is a challenge but are allowed to continue in their identity, culture, language to examine the salient features of Paul’s missionary work. Many and customs. He calls it a ‘homogenous unit principle’. His crit- Indian missionaries have had similar experiences of Paul’s work ics have raised questions about the number game as the criteria in their missionary work in different parts of the country. They for the growth of the churches and the homogenous unit princi- followed the same features of the early missionary model. Many ple, which can contradict the biblical nature of the church. The new churches have been planted and are growing quantitatively proclamation of the Gospel need not necessarily result in church and qualitatively. planting. The proclamation of the Gospel has its own strengths Missionary work integrates various activities particularly the because it is about the forgiveness of sins and the values of the proclamation of the Gospel, planting and nurturing churches, Kingdom of God. Whether people accept the Gospel and join developing leaders and fulfilling social responsibility through the church or not, it should go on to make the people aware of charity, relief, development and actions for justice. Some of the what God has done for and expects from humanity. It is a mes- issues connected to evangelism already have been discussed in sage for both the oppressor and the oppressed, calling each to the previous pages. Two issues are selected and discussed be- repentance because all have sinned (Rom.3:21-26). Further- low. One is the emphasis of the School of Church Growth. Al- more, oppressors should repent of their injustice and restore though many missiologists, who associate themselves with the justice to their victims and the oppressed also should repent of School of Church Growth in USA, Europe, India and Korea, do their resentment. However, responding positively and joining not ignore the activities of liberation and social service, they the church is an expression of the solidarity of the converts and emphasize evangelism and church planting as the top priority a force for the mission of God. There is no point in having thou- of missions. Many useful contributions have come from these sands of people in the church without quality spiritual life and missiologists. A collection of essays written by biblical scholars, the urge for social justice. The criticism on McGavran’s views missiologists and social workers and compiled by Ralph Winter are valid but he did not deny the fact that quality side of the under the title, Perspectives on the World Christian Movement: A church should also be kept in mind. Quantitative and Qualita- Reader (1999: 3rd edition), provides insights on missions and tive aspects are inter-dependent. Both of them are necessary church growth. It is an important resource book for the field of for the life of the churches. missiology. Donald McGavran, the father of the Church Growth The homogenous unit method may be good and acceptable school of thought, emphasizes the quantitative and qualitative in the case of the conversion of a tribe or an ethnic group of growth of churches. According to him, the growth of a local similar language and culture. However, it would be erroneous church, in terms of statistics, is important. He brought about an to say it is necessary to encourage the growth of caste churches. awareness of the principles and nature of the growth of the Such a principle in connection with caste churches may be help- churches. Out of the three kinds of quantitative growth namely, ful for numerical growth and in maintaining social identity, cul- Biological, Transfer and Conversional growth, he believes, the ture and custom but, it is against biblical teachings (Gal. 3:27- last one is a test for evangelism. As in the days of the apostles, 29). Churches of Greeco-Roman context were real challenges people should benefit from the Gospel, convert to Christianity for class, racial and caste discrimination and paved the way for

178 179 Christian Ministry Models of Ministry in the Bible accepting people of different class, race and colour and treating and social action. Social service in general, means charity, relief them equally. The Caste system is socio-religious discrimina- and development. They deal with the consequences of poverty, tion oriented and is perpetuated by the Hinduism. I have ex- earth-quakes, floods or drought and violence against an indi- plained the evils of the Varna system, in the context of India. It vidual or a community. To help the people affected by the above is sufficient to point out at this stage that the Gospel cuts through reasons, churches extend financial help and food and clothing this discrimination and unites the people. To go on planting supplies and build houses to accommodate the victims. Social churches or supporting the existing caste churches, which per- service deals with the situation of illiteracy and the need for petuate the caste system among the Christian community in medical facilities through the establishment of schools and hos- India is against biblical principle. For the sake of numerical pitals. Such charity makes the recipients dependent on the do- growth, it is impossible to compromise biblical teaching with nor. They fail to deal with the causes of the problems which particular reference to the caste system or maintain caste create poverty, environmental degradation, natural calamities churches. Churches based on the caste system are different and conflict. The more the victims depend on charity, the more from churches based on tribal or other ethnic aspects. McGavran they lose their dignity and status. However, developing educa- points out that caste churches already exist in the Indian soci- tional and medical institutions empowers them and makes them ety. They are ethnic realities in India. He explains the phenom- independent. Developmental work need not necessarily deal ena of ethnic churches in his book, Ethnic Realities and the with the root causes of injustice, therefore, Social Action is Church: Lessons from India (1979). While he is against the evils needed. Social Action has a particular connotation. It is a strug- of the caste system, he is sympathetic towards the formation of gle to deal with the causes of poverty, calamity and violence and these churches in India. He is optimistic that these caste to establish justice and welfare. Social action- aims at changing churches could grow if the homogenous unit principle was en- socio-political and economic structures for the transformation couraged. It was unnecessary for low caste people to be seated of society. It identifies and attempts to deal with oppressive forces. separately or to be served the Holy Communion in a different Social action is an expression of the solidarity of the victims cup or to be dominated by the upper caste on committees. Ironi- with their supporters in upholding their rights and progress. cally, his sympathetic and optimistic attitude seems to support Christian social action, as explained elsewhere, is based on the caste discrimination rather than contend for equality within the teachings of the Bible. God is loving and just and he commands church and society. Church growth based on the principle of a us to love our neighbours (Lev. 19:18; Mt. 5:43; 22:38; Rom. caste system is a debatable issue. Should Dalits be converted to 13:8-10). I have highlighted some of these aspects in the model Christianity? Should they be encouraged to have a church of of liberation and political action. Lack of social analysis and theo- their own? What is the response of other Christians in encour- logical perspectives, a neutral attitude, inferiority complex, with- aging the Dalits to maintain their identity, culture, custom and drawal tendencies, ministerial specialization and priority of evan- administration? What is the opinion of the Dalits on theology of gelism over social action are some of the impediments of social the Church? It would be necessary to conduct detailed research action of the churches. However, it is known that the earlier on the validity of the homogenous unit principle, with regard to missionaries practiced social action and it is still practiced in caste churches, from biblical, theological and sociological permission fields and some churches around the world. It is almost spectives in the light of emerging Dalit and Tribal theologies. unavoidable. While I was travelling in a train a few years ago, I The next important issue in the missionary model is social happened to meet three missionaries of one of the leading mis- action. Quite often, missionary work ends at charity, relief and sionary organizations working in several places in northern In- development of schools, hospitals and orphanages. Missionary dia. I raised the issue of social action and asked them to share activities hardly include revolts against injustice or changes in their experience. They told me about the seed-bank in their social structures. There is a difference between social service mission station. After noticing the pathetic situation of the tribals

180 181 Christian Ministry Models of Ministry in the Bible who borrowed money from money-lenders and were forced to will expose their injustice and liberate the poor. They are not sell their agricultural produce at the prices fixed by these money really concerned about the poor, their religion or their culture lenders, these Indian missionaries who were preaching the Gos- but about their own interests, afraid of losing the poor who served pel and planting the churches had no choice but to take social them in various ways for a long time without questioning their action. They helped the tribals to bring their produce to the authority and exploitation. By their accusation, they put pres- church and market it for a higher price. They supported the sure on the action group to leave that place and the poor at poor natives and contended with the hostility of the money- their mercy. The oppressors need to understand and the reason lenders. They also encouraged the natives to save grains for the for helping the poor, whether they accept our theology or not. next cultivation season by creating a seed-bank in the church There are questions about the intentions and interpretations of and this broke their dependence on the money-lenders to pur- RSS, VHP, Bajrang Dal, Hindu Munnani Movements on the work chase seed for the next sowing season. This liberative action led of Christians. These Hindu fundamentalists will always brand the money-lenders to burn the church and seed bank, threat- all our activities as conversion to Christianity. They oppose chari- ening the missionaries to leave that region. They threatened table and liberative work and hate the very presence and progress the tribals not to have any contact with the local church and of Christians. The Hindutva policy is an evidence to this fact. these missionaries. However, the missionaries and the tribals Recent atrocities, as reported in the newspapers in 1998-2000, have decided to continue the struggle. Christian social action against Christians in various parts of India was proof of their exists at a micro-level in many mission fields but unfortunately hatred towards the poor and religious minorities seeking libera- the incidents are not documented and analyzed by the mission- tion, equality and welfare. Involvement in the ministry of libera- ary organizations and churches. tion does not imply denial of evangelism. It is not easy to give a Tensions and practical difficulties involved in the holistic mis- ready-made answer on how to balance evangelism and social sion to transform the lives of people are enormous and unpre- action. These aspects could be worked out depending on the dictable. This has created fear in some pastors, evangelists and situation. missionaries, making them reluctant to participate in social action. Problems and difficulties in holistic ministry vary from CHARITY MODEL place to place and from group to group. Yet, one pressure which Another example of social service is charity. Today, the word can be felt by those who believe in evangelism and social action ‘charity’ carries a negative tone since it refers to the people at is the accusation of converting people to Christianity. This accu- the receiving end. One of the demerits of charity is that it makes sation could come from the people for whom we work or the rich people dependent and is not enabling them to stand on their man and his oppressive forces or some Christian leaders. Once own feet. It makes them to lose their dignity and respect. As the people for whom the struggle is launched know about our pointed out earlier, charity fails to address the cause of their commitment to evangelism, they may or may not refuse our poverty or misery but deals only with the resultant situation or help. Even if they rejected Christ, they must not be left to con- its consequences. Charity is more of a temporary relief or help tinue in their suffering. Without any precondition, genuine love rather than an effort to develop self-esteem and justice. Although must be shown towards them. They may understand the basis charity has its own limitations, it is helpful to people in dire of our action and God’s concern for them as they listen to us need, particularly in times of calamity and tragedy. Charity re- and see our work for them. Once the church or missionary team veals the positive aspect of the need to share with the needy. It wins the confidence of the poor, the oppressors will try to hinder underlines the Christian concept of giving and stewardship. liberative action by raising their cry against our presence as Charitable service was not new to the Jews. The OT insists conversion effort or brand us as Marxists. These oppressors know on giving alms and taking care of widows, orphans, slaves, al- very well that social action initiated or supported by Christians iens and the poor (Ex.22:21; Lev.19:33-34; Dt. 26:12). Abraham

182 183 Christian Ministry Models of Ministry in the Bible and Lot expressed charity by extending hospitality to those who debtor could not make it and the money lent to the poor is lost came to sojourn in the midst of them (Gen. 18:1-4; 19:1-3). forever. This law of lending money without interest implies the Rebekah, the daughter of Bethuel came forward to help the risk of losing the money. Knowing this risk, families lent money servant of Abraham by giving him water to drink (Gen. 24:15- and were prepared to lose it. However, they derive joy from help- 21). Reuel, the priest of Midian, helped the fugitive Moses ing the poor financially. These two laws of social concern helped (Ex.2:20-22). Special laws were created after the covenant at the poor and committed the families in Israel to be charitable to Sinai to strengthen charity towards needy members within and individuals or families. The well-to-do families could opt to be outside their community. These laws were further modified dur- charitable voluntarily or neglect the laws of social concern. In ing the Settlement period to meet the growing needs of the order to make a compulsory provision of charity to the poor, poor. The basis for charity in ancient Israel was the command to orphans and widows, the law of tithing was emphasized love their neighbours. Charity laws in Exodus, Leviticus and (Dt.26:12). Part of the tithe went to the priests and levites and Dueteronomy emphasize proper relationship between human the rest went to the poor in their society. This in- built mecha- beings. One of the important laws was the sabbatical year of nism with their work and worship promoted charity. The Book land (Ex.23:10-11). The land holders in Israel were asked to let of Proverbs instructed families to help their poor in the midst. their land lie fallow on the seventh year. The purpose was to The Psalms reflect the cry of the needy and call on the worship- enable the poor people in the land, particularly those without per to be sensitive to people in distress and pain. land, have access to grains, fruits and vegetables grown on the Prophets, individually helped many families particularly the land during the fallow year. They could gather their food from families of widows irrespective of their socio-religious background. such land and did not need to starve to death. The sabbatical For example, Elijah hepled the widow of Zarephath in the re- year was not uniformly observed by all in one region. Each fam- gion of Sidon through the miracle of providing flour and oil at ily calculated the sabbatical year for their own land and let the the time of famine, saving the life of the widow and her son (1 land lie fallow on the seventh year. Some scholars suggest that Kings. 17:8-16). Later Elisha saved the widow of a prophet in families could have aportioned their land into seven sections Israel and her two children, who were almost bonded into slav- and allowed each section to lie fallow for a year, as they rotated ery, by providing enough oil for sale to clear their debt (2 Kings and cultivated the rest of the six sections to meet their food 4:1-7). These miracles, I believe, were performed for the libera- supply. Whatever was the method of observing the fallowing year, tion of marginalized people from the powers of famine and debts. the poor people were able to find some land left for their sake in They were immediate relief measures. Boaz, the owner of the one or another region and they moved to such places where land instructed his workers to deliberately allow the grains to they gathered their food and survived. The law of the sabbatical fall on the field so that Ruth, the widow, could gather them to year to the land had sociological implications and served as char- prepare food. By this charitable action, Boaz saved the lives of ity to the needy (J.B. Jeyaraj, Land Ownership in the Penta- Naomi and Ruth, the two widows and protected them from go- teuch: Ph.D. Thesis :1989) Ex. 22: 25-27 insisted that the Isra- ing into slavery or begging or prostitution (Ruth 3-4). David not elites lend money to the poor without levying interest. This only showed charity to Mephibosheth, the disabled son of Saul discouraged them from becoming creditors or demanding secu- (2 Samuel. 9) by providing him with food every day but also rity pledges. Even if they take their cloak on pledge, the only restored his rights and properties (Jeyaraj, AJTR: 1998:138- property left out for the poor, it should be returned before the 145). These examples show that charity was practised by indi- Sun goes down to help the poor to cover and protect himself or viduals, families and rulers in ancient Israel. Whether there herself from the cold. Lending money to the needy was not re- was any organized unit or infrastructure or not, responsible for garded as giving of alms. The borrower had to try sincerely to charitable acts in different places in the land needs separate return the money to the lender but most of the time, the poor research. It is possible, as some scholars believe, that Judaism

184 185 Christian Ministry Models of Ministry in the Bible in the post-exilic period had a system of distribution of food to cared for the widows. But, with the constant increase in the the poor. Religious communities like Essenes had their social number of converts from Judaism to Christianity the responsi- service team in important cities, particularly in Jerusalem, and bility of taking care of the widows also increased. More and more provided shelter and clothes to travellers (E.P. Sanders:1992:230- widows joined the church and enjoyed the new fellowship. Many 234; J .Jeremias:1969:126-134). of them were so poor or not cared properly by their families that There is some evidence of alms giving to the poor by the the church had to feed them and take care of their needs. The Pharisees and Essenes in the New Testament and Rabbinical limited resources at their disposal naturally led the persons-in- writings. Jesus’s sermon on the Mount warns the hypocrites charge to show favouritism and nepotism in the distribution of against publicizing their giving of alms in the synagogues and food. Since the persons-in-charge were predominantly Hebrew on the streets to gain praise from others and taught that alms or Aramaic- speaking Jews, they showed favouritism to the He- be given in secret without expecting any reward (Mt 6:1-4). This brew/Aramaic- speaking Jewish widows, neglecting the Greek- showed that Jesus accepted the practise of alms giving. He asked speaking Jewish widows. Such discrimination was not good for the rich young man who desired to have eternal life to sell all true “koinonia” and “diakonia”. The complaints on discrimina- his wealth and give the money to the poor (Mk.10:17-22). Je- tion were taken in good spirit by the leaders of the assembly. sus’ concept of doing charity was not out of plenty but in losing The positive attitude of the leaders towards criticism urged them everything for charity. This is a radical principle of charity. Ac- to analyze the reasons for the neglect in their service. These cording to Jesus, there are no limitations in sharing resources apostles realized the need for an organized group to raise re- with needy people. This teaching was unacceptable to the rich sources and supervise the distribution of food. They under- and hypocrites of his day. Jesus underlined this principle of stood, it was a time consuming job. They consulted the whole charity when Zacchaeus confessed to returning his accumu- community of disciples and shared their problems with them, lated wealth in four or five fold to the poor. Jesus knew that mentioning their priority for preaching and teaching the word Zacchaeus would lose all his wealth if he returned it in multi- of God. They worked out a special arrangement to distribute ples and acknowledged that action as real repentance, charity food to the widows. This unit had seven men for the special and justice and the evidence of true salvation of Zacchaeus’ life service and was regarded as an official structure with the au- (Lk.19: 1-10). Disabled persons deserted by their families and thority of the apostles and approval of the community. The apos- marginalized by their religion and society sat on the way to tles defined the qualification for this task. These men had to be Jerusalem or in front of the Temple to beg for alms from pil- of good standing which meant filled with integrity, the Holy Spirit grims to Jerusalem (Mt.20:30; Acts3:2). As a mark of their piety, and wisdom. These were regarded by the apostles as the most the Jewish worshippers would normally give alms to these beg- important qualifications for charitable service. The selection was gars. Peter’s act of healing the lame man at the entrance of the done by the community. It is worth noting that the apostles did Temple reveals the fact that the poor need liberation and a right- not select their own candidates or appoint them at their own ful place in the society more than they needed charity. Some will. The decision-making power was given to the community. Christians tried to sell all their property and put the money in a Authorization was given by the apostles by the laying on of hands. common fund as was done in an “ashram” community. The story “Koinonia” and “Diakonia” can be strengthened by listening to of Ananias and Sapphira (Acts 5) points out that such an ex- the problems and criticisms of the poor and making corporate periment did not work out well and did not last for long. decisions. Such a democratic procedure is healthy for relief and development. The next chapter of Acts 6 depicts an emerging structure for charity in an organized manner in the early church. It began Christian stewardship as an integral aspect of spirituality with the distribution of food to the widows in the churches. gained more importance with the beginning of the missionary From the report of Luke, it is understood that the early “koinonia” journeys of Paul and Baranabas. In the letters of Paul, he men-

186 187 Christian Ministry Models of Ministry in the Bible tions various causes for giving. The three major reasons for giv- missiological basis. The Thessalonians and Philippians gave them- ing identified in his writings are namely, for the support of the selves first to the Lord and then to the support of the poor in Christian preacher/teacher, the missionary who brings the Gos- Jerusalem. According to Paul, by accepting the Gospel and ac- pel and the poor people in the churches. From Gal.6:6, 1 Cor. knowledging Jesus Christ as their Saviour, they gave their lives 9:11-14 and 1 Tim. 5:17-18, it is clear that those who received to the Lord. Giving begins by surrendering one’s life to the preaching and instructions on the word of God had an obliga- lordship of Christ and then it flows to help the lives of others. tion to share their good resources with their preachers and teach- Surrendering to the Gospel demands practising the kingdom ers. The elders who ministered the Word of God had the right to values of sharing and supporting. Giving life to Christ naturally receive their support from their congregations. Not only the leads to giving up possessions and life for others. Both are in- preachers and teachers, but also the missionaries who brought ter-linked. One without the other is meaningless. The mission the Gospel to a particular city needed the support of the believ- of proclamation of the Gospel leads to the mission of sharing. A ers. The church at Philippi supported Paul while he was with person can very well contribute money and other resources with- them and later sent their support while he went to preach the out surrendering his or her life to Jesus. Such an act is basi- Gospel to the nearby cities of Thessalonica and Corinth and cally humanitarian and done out of common concern but it need later to Rome when he was imprisoned (Phil.1:5; 4:14-18; 2 Cor. not be based on the missiology Paul is talking about. To Paul, 11: 9). One of the very few churches which was in constant Christian stewardship is not based purely on secular human- touch with the missionary Paul was the church at Philippi. Paul ism but on missiological, sociological and theological bases. The thanked God for the Philippians and called their relationship a Macedonians were not rich. They were living in poverty and fac- ‘partnership in the Gospel’. ing persecution. Yet, they gave voluntarily beyond their means. The major area of concern in the study is the message of 2 They even pleaded that their gift for the poor people in the con- Cor.8 on the third aspect of giving, i.e. to the poor in the congre- gregation of Jerusalem be accepted. Their experience of the gations. Knowing the need and suffering of the poor in Jerusa- Gospel motivated them to give in spite of their poverty and afflic- lem, Paul urged the churches in Macedonia (Thessalonians and tion. Their sincerity and eagerness to give was the criteria for Philippians), Ephesus and Corinth to raise some money and accepting their charity. Those who are in need and at the re- send it regularly to the church in Jerusalem. Paul suggested a ceiving end need to see the positive aspect of sincerity and ea- systematic way of giving in 1 Cor. 16:1-4, encouraging the gerness on the part of the giver in order to accept their help. Corinthians to set aside a sum of money on the first day of every Paul’s point was that if a poor church could share their money, week according to their income so that the help will be readily then the rich Christians in Corinth could do much more. He available. They need not rush to collect the money at the last challenged them to excel in giving also apart from their excel- minute. The Corinthians followed this suggestion and sent the lence in many other aspects. It is the test of one’s love for God collection regularly to the poor in Jerusalem. However, they and for others. started showing slackness and irregularity in setting aside the Paul states the theological basis for giving in 2 Cor. 8:8-9. money to be sent to Jerusalem. In urging the Corinthians to Although the Lord Jesus Christ was rich, He became poor for keep up this good work, Paul made explicit to them, the ideal in our sake and that is the theology of giving. Jesus Christ left the churches in Macedonia. As I analyzed 2 Cor. 8 more in- everything to come and die on the Cross that humanity could tensely, I noticed three foundations in Paul’s writing on Chris- enjoy the richness of salvation. In stating this ‘theology of God tian stewardship. I would like to call them the theological, becoming poor’, Paul mentioned that ‘Lord Jesus Christ’ be- missiological and sociological bases. Each of them are closely came poor. God in entirety, according to these verses, became connected to the other. In highlighting the model of Macedonia poor not holding anything for himself. If God could become to challenge the Corinthian church, Paul emphasized the poor for our sake, then the Corinthians who received God’s rich-

188 189 Christian Ministry Models of Ministry in the Bible ness of forgiveness and eternal life had to show the same kind pected to follow the same principle of eagerness and willingness love for others. Sharing their wealth with those in need proved in giving to others. It is only when the ‘giver’ and the ‘receiver’ their genuine love for God. Paul called it ‘a ministry to the saints’ commit themselves to the theological, missiological and socio- in 2 Cor. 9:1. Although he spoke of help to the poor among the logical bases, the model of charity or Christian stewardship be- Christians in Jerusalem, Paul did not rule out the need to help comes more meaningful and significant. the needy outside the church. The Charitable service of individuals and institutions in con- Paul was not satisfied with the mere act of generosity to the temporary society needs attention. Out of sympathy, love and poor just to console their conscience. His sociological basis stated concern, some individuals give some money to the beggars who in 2 Cor. 8:13-14: ‘… but it is a question of a fair balance be- roam the streets and sitting in front of the churches, bus and tween your present abundance and their need, so that their railway stations. Most of these beggars are either lepers or de- abundance may be for your need, in order that there may be a serted women with children or children who ran away from fair balance’ was, a tremendous challenge and radicalizing the homes. They ask for some money to buy food or medicine. Giv- giving by using the phrase ‘fair balance’. He contrasts the ‘abun- ing some money to these people does not meet all their needs. dance of having’ with the ‘need of the people’ and proposes a Some criticize these poor people, believing they make a lot of fair balance between possession and distribution of wealth. I money through begging. Cartoons and jokes are written in maga- do not like to push Paul’s idea of fair balance too much to mean zines to ridicule them. Whatever the suspicion for these victims Christian communism or socialism. I think, Paul was aware that may be, helping them with money is not wrong unless their the accumulation of wealth and earnings would go on but he misuse of alms to buy drugs, alcohol or tickets of gambling, is desired that those who accumulated wealth share with the needy. obvious. There is the need to be sensitive to poverty. Their help- In sharing, two things happen. The accumulated possession in lessness looking at us for help should touch our mind and heart. the hands of the rich is reduced and the needy rises to the By giving a few paise or rupees we are not encouraging them to stage of having resources. This flow of abundance from the rich continue begging but trying to quench their thirst and hunger to the poor should continue to create at least a ‘fair balance’ if temporarily. However, some Christian families have a system- not ‘equal balance’. Achieving economic and social equality de- atic and well-planned pattern of charitable service. Having ac- mands more than charitable giving. Charity can only offset the quainted closely with individuals or families in poverty and know- situation of accumulation and narrow down the gap between ing their needs clearly, these Christians help poor children to the rich and poor to a certain extent. For Paul, this sociological get educated by paying their school fees, buying school uni- challenge, is linked to the ‘theology of God becoming poor’ and forms and books. Regular help is given to buy medicines for the missiological basis of ‘partnership in the Gospel’. Christian some poor families. Annual financial assistance is provided to charity should work towards fair balance and not stop with a clear part of their debts. Adopting the poor, understanding their token or symbolic ritual of alms-giving. The Charity model chal- difficulties and sharing resources with them is a good way of lenges both the ‘giver’ and the ‘receiver’ in the Christian con- fulfilling charitable service. text. As has been mentioned above, sincerity, eagerness and Christian institutions such as churches, schools, colleges, willingness are expected on the side of the giver. Furthermore, hospitals and orphanages are involved in charity. They run sev- the giver is expected to give according to his or her ability and eral programmes such as Sunday lunch for the poor, free medi- even beyond his or her means realizing the love of God and the cal check-up, provision of free shelter and food and scholar- benefits of the Gospel. The receiver need not feel ashamed to ships for studies. They convey the concern and commitment for accept the gift or the generosity of the giver because it has theo- the poor. However, two major problems have risen in the past logical, missiological and sociological implications. When the few decades with regard to institutional charity. One is the ten- status of the needy changes to one of abundance, they are ex- sion to commercialize institutions due to increasing requests

190 191 Christian Ministry Models of Ministry in the Bible for help and the lack of funds to meet all the requests. Schools, ple to reconcile within themselves’. Various techniques and ap- colleges, hospitals and even orphanages started charging some proaches from the science of psychology are used in the process amount from those who seek our help in spite of subsidizing of counselling. Psychologists speak of different kinds of coun- the cost of operation with the donation of the well-wishers. The selling such as ‘Client-oriented Counselling’, ‘Referral Coun- donations are not proportionate to the demand. By becoming selling’, ‘Educative Counselling’, ‘Marriage Counselling’, ‘Fam- commercial the poor are unable to have access to certain serv- ily enrichment Counselling’ and ‘Group Care Counselling’. ices. Only those who could afford to pay some money could have Howard Clinebell, a Christain counsellor discusses each of the access to the service of these institutions. Some institutions types of counselling in detail in his book Basic Types of Pasto- which started as charitable services have now become fully com- ral Care and Counselling (1984). The Bible does not speak of mercial and serve the rich and the middle class. The poor are counselling the way the modern psychologists have defined the excluded gradually. Another problem is the lack of volunteers professional counselling. But it underlines the principle of ‘lis- to work in these institutions as service to the poor. Many Chris- tening’, ‘helping’, ‘comforting’ and ‘consoling’ showing empa- tians see these institutions as avenues for employment rather thy and accepting the people in physical and psychological pain. than volunteer service for honorarium or low salary. Some teach- Physical problems such as sickness, death, poverty, suppres- ers employed in our schools are doing extra tuition outside class sion of freedom and rights and persecution for faith in Christ hours and run coaching centres at home for earning more money have created psychological pain. The Bible recognizes the link rather than sparing their time to coach poor students. The in- between physical and psychological problems. Many psalms creased cost of living, loans and debts and indifferent attitude particularly the psalms of lament in the OT reveal the problem towards the needy is affecting individual and institutional chari- of suffering (6:1-7; 22:1; 37; 73; 82). Peter, Paul and John en- table service. Biblical teachings on Christian stewardship and a couraged the early Christians to tolerate the persecution and deliberate effort to keep the vision and action of Christian char- continue in their Christian faith (1 Pet.3:17; 4:12-19; 1Thes.3:4; ity is needed today. Christian life and ministry cannot ignore 2 Thes.1:4; 2Tim. 3:1-5; Rev. 1:9; 7:13-14). They did counsel- charity and justice. ling through their teachings. Whether their ministry of teaching could be regarded strictly as counselling or not is debatable. COUNSELLING MODEL However, the biblical image of shepherd includes the function The ministry of counselling went on in ancient Israel and in of caring and guiding the flock. Isaiah speaks of the four-fold the churches planted by the apostles. However, it is not given function of a shepherd namely, tending, gathering, carrying and explicit recognition and identity as a separate model like the leading using different verbs (Isa. 40:11). To this prophet, Yahweh priestly, prophetic, evangelistic and pastoral models in the Bi- is the shepherd of Israel. Using the same metaphor, Jesus called ble. Counselling was integrated with the ministry of the priests, himself as the good shepherd committed to service of caring the prophets, judges, wisemen and pastors. Moses, Joshua, people (Jn. 10). The status and the role of a shepherd will be Deborah, Samuel, Nathan, Elijah, Jesus and the apostles were dealt later in the Pastoral model. involved in counselling the people along with doing other min- Since the function of care which includes not only teaching istries. Counselling as a separate model of ministry and disci- and social service but also counselling is linked to the image of pline of study gained importance in the modern days. The word a shepherd in the Bible, scholars combine the two phrases ‘pas- ‘counsel’ means instruct, guide, advise or build up. Although, toral care’ and ‘counselling’ together and speak of ‘Pastoral these meanings are not ignored, the term ‘counselling’ is de- Care and Counselling’. According to William Hulme, Pastoral fined by the secular psychologists and therapists as ‘listening Care is “a supportive ministry to people and those close to them to the people in pain’, ‘comforting the people in suffering’, ‘ena- who are experiencing the familiar trials that characterize life in bling them to understand their problems’ and ‘helping the peo- this world, such as illness, surgery, incapacitation, death and

192 193 Christian Ministry Models of Ministry in the Bible bereavement” and the Pastoral Counselling is ‘either in one-to- looking for spiritual, physical and psychological healing. But one relationships or in groups, is a ministry to persons, cou- Job was disappointed with the arguments of his three friends. ples, and families that assist them in working through pressing While the three friends failed to convince and comfort him, Elihu problems in their relationship to themselves, to others, and to played the role of a counsellor expressing his empathy (32:2- God. Both are dialogical ministries, and both are oriented to the 10, 11-12, 21), identifying himself with the suffering Job (33:6, healing process in pain and suffering” (Pastoral Care and Coun- 32) and enabling Job to rethink about the problem of his self- selling,1981:9). Howard Clinebell goes one step further in de- righteousness (35:1-8), encouraging him to remember God’s fining the aim of pastoral counselling from the point of the growth goodness and righteousness (36:5-6; 37:14) and gain hope. A of the counsellee. Pastoral Counselling, according to him, “aims re-reading of the Book of Job particularly chapters 32-37 from at helping persons deal constructively with their immediate prob- the perspective of counselling can be useful in pastoral minis- lems, make decisions, face responsibilities and makes amends try. William Kirwan regards the approach of Elihu as an exam- for self-other hurting behaviour, as well as expressing, experi- ple of Christian counselling because it created a ‘sense of be- encing, and eventually resolving growth-blocking feelings, atti- longing’ showing empathy, genuineness, warmth, concreteness tudes, and self-perceptions” (1984: 35). and giving Job a feeling of security for self-exploration and writes, The probable examples which are closer to the idea of coun- “The modern day counsellor would do well to follow the general selling in the OT are the counsel of Eliphaz, Bildad, Zophar and example of Elihu” (Biblical Concepts for Christian Counselling: Elihu to Job and Deutero-Isaiah to the people of Israel. The A Case for Integrating Psychology and Theology, 1994:119-148). former is an example for an individual being counselled by his Kirwan notices another aspect of counselling in the Bible. It friends and the later is for the community being counselled by is the effort of ‘edification’ and enabling the counsellee to ‘serve’ the prophet. The Book of Job is regarded as a wisdom literature. others. Based on the term ‘building up’ used by Paul in Rom. The common understanding among the scholars about the pur- 15:2 and 1 Thes. 5:11, Kirwan points out the goal of edification pose of wisdom literature is to instruct and guide the individu- is “to help the counselees gain a comprehensive self-understand- als, families, rulers and people. The Book of Job is explained ing – an objective, healthy and integrated perspective on their rarely from the perspective of counselling. Job was a problems and on their assumptions about themselves, other righeousman. He was faithful to God but was severly tested. He people and the world.” (1994:149). The edification through the lost his possession, servants and his children (Job. 1:13-22). In teaching ministry of Deutero-Isaiah could be regarded as a coun- addition to the losses of properties and people, Job’s health was selling. Isaiah 40 begins with the words ‘Comfort and Comfort affected to the extent that his own friends could not recognize my people” and ‘speak tenderly to Jerusalem” which express him at sight (2:7-8). Job was in physical suffering and mental the idea of counselling in the context of suffering in Babylonian stress. His pain was unbearable. His problem became more se- exile. Their suffering includes the suppression of their rights to vere when he started analyzing the reason for his suffering. return to their land, restriction of their movements in Babylon, The ‘patient Job’ in Chapter 1:1-2:9 became an ‘impatient Job’ forceful situation to accept another culture, learning the lan- in the rest of the chapters till the arrival of Elihu. Scholars such guage of Babylon, living with the taunting question of failing to as Francis Andersen, David Clines, J.H. Eaton, Gustavo keep the commandments of Yahweh and carrying the guilt of Gutierrez discuss the problem of suffering and show different losing the land and the theological question of supremacy of kinds of reading the Book of Job. Yet, the Book of Job is not Yahweh over Marduk, the Babylonian god. They had physical, fully analysed from the study of counselling. From the perspec- spiritual and psychological suffering. The teachings of Deutero- tive of counselling, one can look at Job as a man longing for Isaiah helped the community of Israel in Babylon to understand people to empathize and identify with him and provide an an- their problem, reasons for the suffering in exile, answer the swer to his theological question on innocent suffering. He was theological question of supremacy of Yahweh (40:18-23) and the

194 195 Christian Ministry Models of Ministry in the Bible assurance of salvation (40:3-5; 41:14; 43:18-19). The prophetic 6:25-34). Although, the focus of this text is on seeking the King- proclamation gave enough edification to the Israelites. His teach- dom of God and its righteousness, his assurance of God’s care ings presented Yahweh as the God of compassion and concern for all through the illustration from the nature is a comfort and (49:13-16), powerful than Marduk and his emphasis on ‘do not edification to the followers. fear’ (41:10, 14) encouraged them not to continue in despair. Christian counsellors of today may use various techniques. Some of the teachings of the apostles edifying the Christians But faith in God and prayer to God play an important role in the during the political and religious persecution, as mentioned process of counselling. Both the counsellor and counsellee act above, could be regarded as counselling. upon the faith in God. Faith should be understood as a dy- The ministry of Jesus included counselling. Unfortunately it namic force rather than a set of beliefs in the process of coun- is not highlighted much in theological books. His approach is selling. They should believe that God loves people, shows com- not only healing the people from their sickness, diseases and passion, forgives and gives freedom from guilt, answers prayers disabilities but also healing them from guilt feeling and provid- and offers hope of life. One important issue connected with the ing spiritual answer and psyhological relief. One can notice this ministry of counselling is its limitation. Should the counselling dimension in healing the paralytic man in Mt.9:1-9 and of the stop with comforting and consoling? Should the counsellors limit man born blind in Jn.9:1-7. The theological discussions on these themselves with enabling the counsellee to identify the prob- texts centre around the question of sin, theory of retribution, lems, reasons and solutions? Can’t they take the persons in and the power and authority of the Son of Man to forgive and suffering along with them and involve in actions to achieve jus- heal but not from counselling perspective. In these events, Je- tice and welfare and peace of mind from their problems? sus discussed the issue of the link between sin and disability. It is a common notion even today among people that disabilities PASTORAL MODEL and deformities are due to the sin of that individual or his fam- This chapter began with the Priestly Model and it will be ily or the curse on their ancestors. Jesus challenges this notion concluded with the Pastoral Model which is inclusive of some of and points out that the human beings need physical and spir- the ministries stated earlier. The biblical image of a pastor is a itual healing. Healing the paralytic man or blind man need not shepherd. However, many churches prefer to use the word ‘pas- have removed their guilt feeling taunting them over a period tor’ or ‘priest’ than the term ‘shepherd’. Some of the mainline that their disabilities could be due to the sin they themselves or denominations founded by the Western missions still prefer to their families have committed. Leaving them with such ques- use the titles such as “Presbyter’, ‘Vicar’, ‘Canon’, ‘Rector’ and tions to continue in their mind even after giving them physical ‘Reverend’. Using of various titles and equating these titles to healing is not a full healing. Hence, he pronounced forgiveness mean pastoral ministry has created confusion among the peo- of sin in the case of the paralytic man and clarified openly the ple. Shepherding is more than the priestly function of perform- absence of link between disabilities and sin in the case of the ing rituals in the church. Instead of reducing the shepherd to man born blind. The counselling approach of Jesus helped to be a mere priest in the church, it is important to raise the priest solve the psychological problem of the paralytic man, blind man, to be a shepherd, a role which is holistic. their families and friends. These cases are examples for com- The roots of the Pastoral model go back to the period of the bining ‘Individual Counselling’ and ‘Group Counselling’ method. Israelite. In the ancient Israel, the Hebrew term, ro’eh (from the Jesus, furthermore, was concerned about the way worries and root word raah – to tend, pasture flock) was used several times anxieties of life could affect the people. He asked his followers to refer to the shepherd of sheep and the word boker (from the not to have worries and anxieties which could affect their spir- root word baker – cattle) to refer to the herdsman of cattle. The itual, mental and physical status and cause sickness. He asked Hebrew word ro’eh is translated as poimen (to tend, pasture) in them to look at the birds of the air and lilies in the field (Mt.

196 197 Christian Ministry Models of Ministry in the Bible Greek. These two terms in the OT and NT are used in the literal good life. The shepherd in succession to Moses was expected to sense to refer to a shepherd tending flock and also in the meta- perform all the functions which Moses was performing from lib- phorical sense to refer to people involved in other leadership erating to leading them. Joshua was selected to succeed Moses viz. liberators, kings and rulers as shepherds. There were pro- as the shepherd of the liberated community. Shepherding the fessional shepherds in ancient Israel, who either stayed with people of Israel was not mere tourist guidance in their travel to masters and took care of their sheep or gathered sheep and the land but a comprehensive function involving worship, pro- cattle from families, led the flock to green pasture for a period claiming God’s word to the people, interceding for them, inquir- and return them to the owners for a fee. Many families in Israel ing the problems of the people, administration of justice, taking were involved in agriculture and also owned cattle and sheep at care of their day-to-day needs, protecting them from becoming home. The stories of Abraham, Isaac and Jacob speak of them slaves to neighbouring nations, encouraging the liberated com- as shepherds. The descendants of Jacob continued as a shep- munity to continue in the covenantal relationship and being an herding community in Egypt before being forced into the com- exemplary society in Canaan. The functions of Moses and pulsory labour of construction. Although the Israelites’ occupa- Joshua included these cultic, political and social aspects while tion shifted more towards agricultural farming after their settle- those of the levitical priests were confined mainly to the cultic ment in Canaan, shepherding of sheep and cattle continued. functions. The pastoral model of Moses and Joshua during the The stories of Manasseh, Saul, David and the message of Amos, liberation from Egypt, till the settlement of the people in the Micah, Habakkuk, Ezekiel showed that shepherding continued land, was holistic. as an important occupation in Israel. The metaphorical use of 2 Samuel 5:2 speaks of David as the shepherd of Israel dur- the word shepherd, therefore, was so deeply rooted in their songs ing his anointing as their political ruler (cf. 2 Sam.7:7). This (e.g. Ps. 23; 80:1) and stories and proverbs. The Israelites devel- idea of calling kings as shepherds was developed further by the oped this imagery from their own experience as a pastoral com- prophets. They used the term ‘shepherd’ to refer to the kings of munity from the time of Abraham, used it in their conversation Israel and Judah and even the kings of Babylon and Persia. In and literature and later to the ministry in the context of the the prophecy of Micaiah, the son of Imleh, Ahab the king of church. However, the prevalent and general assumption among Israel was mentioned as a shepherd (1 Kings 22:1). Jeremiah contemporary Christians equates priesthood with shepherding spoke of the kings of Judah as shepherds (Jer. 3:15, 23:2-4, and calls priests as pastors and vice versa. A close look at cer- 33:12, 50:6, 51:23) who failed miserably in their rule of the tain biblical texts brings to notice the fact that priests were not people of Israel. They were unable to support people in justice called shepherds and that the OT categorically classifies levitical and righteousness, in growing in the faith of Yahweh and in priesthood as a separate model from the political leadership and providing political security and economic prosperity. Jeremiah rule as shepherding. The following expounds the different di- criticized the kings of his period for listening to the prophecies mensions of shepherding. Liberators, kings, prophets in Israel of false prophets than to the prophets called and sent by Yahweh. were called shepherds. Descriptions of God as the greatest shep- Their failure contributed to the destruction of the country by herd and Jesus as the Good Shepherd are present in the Bible. the kings of other nations. These kings of other nations were Moses described the congregation of Israel as sheep; he un- also designated by him as shepherds (6:1, 23:1). Ezekiel too derstood himself to be their shepherd and asked God to provide called the kings of Israel shepherds and criticized them for not a shepherd ‘to go out before them and come before them… lead caring the people like a true shepherd (Ezek.34:1). According to them out and bring them in … ‘ (Num.27:17) since he was too him, they were shepherds of selfish gain than for sacrificial lead- old to continue the ministry of shepherding. The entire commu- ership, working for the justice and welfare of the people. How- nity of Israel in the wilderness needed a leader to be with them, ever, he came out of his frustration and disappointment with to lead them to the promised land, where they could enjoy a the previous rulers and expressed his hope of getting a good

198 199 Christian Ministry Models of Ministry in the Bible shepherd in the line of David who will take care of the people carrying and leading and counting and multiplying the flock and turn their miseries during the period in exile into enjoy- were expressed metaphorically in these prophetic texts in rela- able life when they return to the land. In my opinion, these tion to the suffering community in exile. As such God is por- prophets used the term ‘shepherd’ in a particular sense to the trayed as the liberator and leader of the community – a holistic political rulers rather than in an inclusive sense of including function in terms of political, social, economic and spiritual as priests and prophets. Whenever these prophets criticized the in the tradition of Moses. Psalm 23 also describes God as the priests and false prophets, they referred to them as ‘cohen’ Shepherd. The context of this psalm is not clear but this psalm (priest) and ‘nabi’ (prophet) and not as shepherds. My observa- expresses the holistic function of a shepherd and describes God tion of prophetic texts drives me to draw the conclusion that as the greatest Shepherd to the entire community of Israel. priests were not regarded as shepherds. In prophetic literature, Jesus uses the metaphor of shepherd in Matt. 9:35-36 and shepherding is always understood to be political leadership and Mark 6:34 with regards to the liberation of the Jews from the rule. The prophets were aware of the two separate ministries political and religious oppression of the Roman Government, viz. the ‘cultic-priestly model’ and the ‘political-pastoral model’ temple authorities and Jewish religious sects such as Pharasees, in ancient Israel. Sadducees and Scribes. Jesus envisioned these liberators lead The prophets were not known as shepherds but a few shep- the people for welfare and justice and to the proper understand- herds in Israel were called to become prophets. For example, ing of scripture. However, the shepherds had so far either ne- Elisha of 9th century BC, Amos and Micah of 8th century BC and glected or exploited the people for their own gain. The Jews Habakkuk of 7th century BC were shepherds by profession and longed for a good shepherd. It was in this situation that Jesus proclaimed God’s justice in their response to God’s call into claimed to be the Good Shepherd (Jn.10), stating the responsi- prophetic ministry (1 Kings 19:19’ Amos.1:1, 7:14, Habk 3:17). bilities and life style of a good shepherd – knowing, carrying They expressed their experience in the shepherding profession and protecting the sheep-willing to risk his own life for the sake in their oracles and preferred to be understood as shepherds of the sheep. His concern and care crossed the boundaries of and farmers than as sons of prophets engaged in their family His own people and extended to other people who were not business of professional prophesying for profit (Amos 7:11-14). Jews. He is a good shepherd, not restricted by a particular By proclaiming God’s word, along with their shepherding and people or geographical boundaries but a universally good shep- farming, these prophets integrated the prophetic ministry and herd. His understanding of liberating and leading the people is the shepherding profession. in close connection with the Gospel of the Kingdom which He The OT describes Yahweh, the God of Israel as a Shepherd. preached and practised. The metaphorical use of good shep- Jer. 31:10-11 and Isa. 40:11 describe Yahweh as the Shepherd, herd is closely linked to the idea of the Kingdom of God. He is a who liberated the people of Israel from the exile and restored ruler not of this world but of the kingdom of God, which stands them to their land. These prophets proclaim the message of for right values and not a political system. However his role is hope that their God will be like a shepherd, who will gather holistic – having socio-political and religious dimensions. The them in His arms as an expression of forgiveness and accept- cost of this holistic mission, resulting from being the good shep- ance, lead them to the promised land and take care of them. herd, was His own life (Matt. 26:31, cf. Zach.1:7). His life style, The salvation oracles proclaimed by Deutero-Isaiah are messages message and ministry and the sacrifice of his own life for the of counselling to the hopeless people to draw strength and hope. people made him the Great Shepherd (Heb. 1:20). The wish and God’s love and concern for afflicted people is always assured ambition of Jesus was that God may raise such good shepherds and He watched over them in exile, on their return to the land for holistic ministry since the demand is so much (Matt.9:36). and in the restoration of the land. All the responsibilities of a These shepherds were expected to follow the pastoral model of shepherd viz. feeding and watering, gathering and protecting, Jesus and work as good shepherds.

200 201 Christian Ministry Models of Ministry in the Bible Jesus, the good shepherd is the paradigm for pastoral minis- based on the Gospel of Jesus Christ. They, therefore, used the try. His ministry included preaching, teaching, healing, pro- term ‘elders’ and raised them for wider ministry, following the claiming justice and judgment (Matt. 25:32). He preferred titles pastoral model of Jesus. The term ‘elders’ is not new to the like ‘Son of Man’ and ‘Good Shepherd’ which do not express Jewish people since it was used in the OT to refer to the elders any position of power. He avoided performing priestly functions of the villages or communities, those who sat at the city gate to either in the Temple or in the Synagogue, except teaching the judge as well as the elders of the synagogues. However, the Scripture when He went to these cultic centres. He avoided us- office of the elders in the NT churches was broadened to include ing priestly titles for himself or using the title ‘shepherd’ for the functions such as pastoral visitation of the sick (James 4:4), priests of his days. Jesus was aware that the OT priestly model, interpreting the Scripture in the light of the life and ministry of which was usually a ministry directed towards God, had fallen Jesus (1 Tim. 5:17), general oversight of the congregation (1 into performing rituals and exercising power and authority. He Pet.5:2), receiving gifts on behalf of the needy in the congrega- wanted to counter this model with a suitable alternative. He tion, collecting money and sending it to the poor in Jerusalem preferred the pastoral model which was people (flock) - oriented (2 Cor.8) and taking part in the Council of the Apostles (Acts and holistic. This could be the reason why he started calling 15:4,6,23; 16:4). himself a good shepherd. Jesus is later described as the high The role of the elders of the churches in the NT is the pasto- priest by the writer of the epistle to the Hebrews to mark the ral model which includes the socio-political and religious func- fulfillment of His priestly function. Today, many assume that tions for the congregations as well as extendable to others out- priestly role is the shepherd’s role and vice-versa. Unfortunately, side the churches. Paul addresses the elders of the church at shepherds role is reduced to the priestly role of mere conduct- Ephesus as shepherds (Acts. 2:28). Peter, in his epistle, applied ing worship, and prayer meetings and the performance of cer- the term poimen (shepherd) to the elders of the churches in tain rituals and sacraments. These activities become the main dispersion in West Asia (1Pet. 5:1-4) and called them ‘Shep- function of pastors. But shepherding is more than a priestly herds of God’s flock’ because they took care of the congregation function. The shepherd’s role includes the priestly function and like selfless shepherds. He asked them to be selfless in this with other functions intrinsic to pastoral model. ministry and willingly to serve and not for gain. These elders After his resurrection, Jesus asked Peter to feed and take were already engaged in the ministry of caring for the people of care of His flock. The call and command to Peter to be the shep- God, in conducting worship, preaching and teaching the Scrip- herd is more than a priestly role. He had to follow the pastoral ture, counselling and guiding them in the Greco-Roman con- model of Jesus and he had a wider ministry of liberating the text of West Asia. By calling them shepherds of God’s people, people from their sufferings, leading them to practise the values Peter encouraged them to have a wider ministry. of the Gospel of the kingdom and to begin enjoying the good life Some assume that the metaphoric use of shepherd is not now on earth. The person and work of Christ became the foun- comprehensive enough to include all ministries particularly the dation of pastoral theology. aspect of a suffering servant and the prophetic role. But, a shep- The leaders who were taking care of the churches planted by herd is a suffering servant for the sake of his flock. The shep- the apostles were never called priests (hiereus) but elders herd stays with sheep day and night, faces harsh environment (presbyteros), bishops (episcopon - overseeing) and ministers during pasturing, suffers to lead the flock to green pastures and (diacon), purposely to avoid the traditional notion of the priestly water, risks his life to protect the sheep from animals, thieves model and also not to limit the status and role of the elders to and unsuitable environment, seeks the lost sheep, keeps ac- strict mere priesthood. The apostles wanted to make a distinc- count and makes the effort to multiply the sheep. A shepherd is tion between the Judaistic priestly role based on the Torah par- also a prophet in the sense of looking ahead of the suitable ticularly offering sacrifices, and the leadership of the churches

202 203 Christian Ministry Models of Ministry in the Bible pasture and forth-coming dangers. As the prophet warns the ship demanded in the OT, particularly offering animal sacrifices people, the shepherd warns the flock and guides them to safety. and selection of elders following the laws of priesthood from the Another significant aspect connected with the concept of bib- tribe of Levi. They brought changes in worship patterns on the lical shepherding is the double role of the shepherd. On the basis of their understanding of the fulfillment of the OT in the one hand, Jesus played the role of a shepherd but on the other person and work of Christ. After a long discussion on the issue hand, He is described as the pascal lamb, undergoing vicarious of circumcision, the apostles decided not to require it from the suffering as described in Isaiah 53 and in Hebrews 9:12-28. Gentile converts. They introduced a change to include Gentiles This transcendability of shepherd becoming a suffering sheep with Jewish converts in the same worship service, making it and revealing the powerlessness and vicarious aspect is unique more inclusive of converts from different race and culture. How- in the Christian tradition which challenges Christian leaders to ever, their thrust was more on teaching the Word of God, edify- be shepherd as well as pascal lambs. Opinions expressed show ing and caring for the congregation through counselling and that the title ‘pastor’ is not suitable today in contemporary soci- guidance. ety. Many pastors have come from towns and cities without hav- The study of the ministry of the shepherds like Jesus, apos- ing any link with the context of farming or shepherding. They tles and elders in the NT reveal four main purposes of teaching. prefer to minister in the urban churches. Whether one has an First, teaching educated the congregation on the knowledge of experience in farming or not, human life is closely linked to God. Jesus made the effort to teach the people in the temple, agriculture. It is the source of human existence. Since no other synagogue and on the streets or the shore of the sea of Galilee image can express the dimensions of suffering and caring, the (Mt. 5:2; 11:1; Lk.4:15; Jn.7:14-15) that they may get the right title ‘shepherd’ is suitable and could be retained in spite of the understanding of God. According to Paul, the purpose of teach- changes in the world. ing is to root believers in the sound doctrine of God (Titus 2:1- The phrase ‘pastor-teacher’ in Eph. 4:11 emphasizes the two 10). He wrote extensively on the person and work of Christ, the important functions of the pastoral model i.e. feeding and car- fulfillment of the OT in Jesus, justification by faith, sanctifica- ing in the pastoral ministry. In replacing the old priestly model tion, the gifts of the Spirit, the body of Christ, new creation in with the new pastoral model, the cultic function of organizing Christ, the second coming of Jesus Christ and the final judg- and leading worship was taken over by the apostles and elders ment. Peter’s preaching and epistles spoke of the doctrine of of the churches in Jerusalem, Corinth, Ephesus, Galatia, Philippi God. John described God as light, love and advocate and warned and Colossae. They incorporated the ministry of worship into his readers about the anti-Christ (1 Jn.1-4). Second, the apos- their role out of necessity. The Jewish Christians were not al- tles were keen on teaching in order to counter the wrong inter- lowed to worship in the temple and synagogue. They were per- pretations and heresies confusing the congregation. Paul wrote secuted and forced to worship in houses. Their historical and to the Galatians to be careful about Gnostic and Epicurean teach- geographical situation led the apostles and elders to add the ings (Gal.1:6-9) and taught them to abandon the practices of ministry of worship with certain modifications to their ministry special days, months and superstitions belonging to the reli- of teaching and caring. Worship can be defined as adoring God, gion of ‘elemental spirits’ (Gal. 4:8-11). He taught the acknowledging God as Creator, Sustainer and Redeemer. It is Corinthians not to have divisions among them but to strive for an expression of faith in the person and work of Christ. It pro- unity and true fellowship (1 Cor.3:5-8) and to be careful about vides the opportunity to confess sins, seek reconciliation and the teachings of the false apostles (2 Cor. 11:1-15) who preached restore relationship with God. A faith community listens to the a different Gospel and those who denied the resurrection (1 reading of scripture and brings prayers and offerings to God in Cor. 15). Third, their teaching focused on the issues of human worship. Apostles were careful to avoid certain elements of wor- relationship and the socio-economic life of Christians. The apostles were particular about the quality of Christian life and wit-

204 205 Christian Ministry Models of Ministry in the Bible ness in society. Peter, James, John and Paul taught believers to ture, knowledgeable and well acquainted with their congrega- have proper relationship with others particularly between mas- tion if they wanted to be effective and contributive. ters and slaves, to accept the equality of gender and race, to What has been discussed about the different models of min- abstain from drinking and adultery, to marry fellow believers as istry in the preceding pages is limited. All the ministries of God far as possible, uphold justice, love and share resources with require certain qualities. God’s ministry is one which demands the poor and bear fruits of the Spirit. Four, the teaching minis- high level of responsibility. Human beings are not worthy of try of the apostles and elders included the training of leaders doing God’s ministry. Yet God calls some individuals to full-time and congregations to share their new faith in Christ to others. ministry and others to voluntary involvement. God has entrusted Paul encouraged the Corinthians and trained Timothy and Titus this responsibility to the Church and given the promise of ena- to witness for Christ. The different aspects of their teaching min- bling the Church to fulfill these various ministries. Suffering istry strengthened the congregation in the faith of the Lord Je- and losses are an integral aspect of ministry. God and society sus Christ and emboldened them to face oppositions, heresies, expect absolute truthfulness on the part of those who are in- and persecutions and to witness for Christ. Today in many volved in ministry. Prayer is another important aspect in Chris- churches preaching for about twenty minutes to one hour once tian life and ministry. Jesus made special effort to pray alone as a week in a Sunday service has gained priority rather than regular well as pray with His disciples. Peter, John and Paul wrote about and systematic teaching. Weekly Bible studies to help the con- the role of prayer in ministry in their epistles. With the willing- gregation to learn about the content of the books in the Bible ness to learn from God, people and nature and the incorpora- and have theological reflections on contemporary socio-political tion of the insights gained, the ministry should thrive. and economic issues are neglected both by the pastors and congregations. People seem to derive more satisfaction from just attending worship service on Sundays and special revival meetings rather than longing to learn the Scripture to know more about God. This has created pseudo-spiritual members, who seek signs and wonders and seek to evade struggles and sufferings for the sake of faith and justice. Not much is known about the way in which the apostles and elders carried on the ministry of counselling. The NT does not tell which techniques they used. What could be discerned, however, is that some individuals would have approached the apostles and elders to share their spiritual, family and economic problems. These leaders may have listened, given some guidance and prayed for them. However, the teachings of the apostles through their preaching, conversation and writing focused on the entire congregation. Their approach was more of counselling and guiding the group. The ministry of counselling has grown over years and developed many techniques to deal with individuals, families, groups of employers, employees and the community of faith. Pastors cannot ignore these new techniques used in the ministry of counselling and guidance. Contempo- rary pastoral ministry requires pastors to be well versed in Scrip-

206 207 Christian Ministry Chapter Five

Priesthood of all Believers

Different models of ministry in the Bible have, so far, been identified and some of the salient features of these models have been discussed. These have been ministries of individuals or groups in different periods of biblical history. After the period of the apostles, some of these ministries were carried on with some modifications in different parts of the world. However, some of the traditional designations like ‘priestly’, ‘prophetic’, ‘evangelistic’, ‘missionary’ and ‘charity’ are retained. Today, modern technology is used in doing some of these ministries, Even though, Christian ministry is done by leaders particularly by pastors, evangelists and missionaries, it is not by a few leaders or for a few people but by the church as a corporate body. Ac- cording to Donald Messer “Ministry is the function of the church as a whole. It is God’s gift not first of all to the individual, but to the community of faith, who in turn chooses who should represent it in leadership roles. The Church is ministry. Its raison d’etre is service to the world. There is no other reason for the church to exist” (1989:64). The ministry of the Church is called the ‘priesthood of all believers’ (1 Pet.2:5,9; Rev. 1:6; 5:10). The term ‘priesthood’ is used in the comprehensive sense of the ‘ministry’ or ‘service’ of all those who believe in Jesus as the Lord and Saviour, whether these believers are ordained or not ordained. The emphasis of the NT is not just on the priestly model only but falls on all the functions of ministry (Eph. 4:11- 13) done by the Church in the name of the Lord Jesus Christ. In other words, the Church is the priest to serve the eternal God. This doctrine of ‘priesthood of all believers’ is a significant development on the OT idea of priesthood. The people of Israel were called the ‘chosen people’, ‘ a kingdom of priests’ and ‘a holy nation’ at the time of making the covenant at Sinai (Ex. 19:5-6). While this text speaks of the entire people of Israel as

208 209 Christian Ministry Priesthood of all Believers the priests to serve Yahweh and to act out the commandments Peter’s use of stone is metaphorical. Stones do not have life. in the society, it is also easy to note the separation of the tribe They are only materials. But, Peter referred to Jesus Christ as of Levi from the Israelites as the priest. This was a special calling the ‘living stone’ rejected by mortals and by that he meant the to the Levi tribe to act on behalf of the people of Israel. These crucifixion, death and resurrection of Jesus. The sentence, ‘like priests were chosen to provide leadership in worship and ethi- living stones let yourselves be built into a spiritual house’ re- cal guidance to Israelites. The Levitical priesthood did not inferred to the believers. Believers of Jesus Christ become like validate the priesthood of all the Israelites. The entire commu- living stones because they received the eternal life from Him. nity was expected to service Yahweh not only by worshipping Instead of leaving these believers as individual stones, it was and offering sacrifices but also by obeying the Commandments meaningful to bring them together to build on the foundation of and serving their society. This idea was later reiterated in Num. Jesus as a ‘spiritual house’ that is, the Church. The purpose of 11:29: ‘… Would that all the LORD’s people were prophets and becoming the Church, the spiritual house was ‘to be a holy that the LORD would put his spirit on them’. Moses made it priesthood’. The founding of the Church with the believers as clear that the prophetic ministry was not for a few privileged living stones was for service. Peter combines the two words, ‘holy’ people but for the entire community of Israel. The people of and ‘priest’, found separately in Ex. 19:5-6 to emphasize the Israel could be regarded as prophets because they received, pro- importance of founding the Church for the service of God. Since claimed and fulfilled God’s word. it is for the service of God, it is a holy priesthood and expected The NT narrows down the idea of ‘priesthood of all believers’ to project the holiness of God to the world. This idea is further from the nation of Israel being the priest of the Lord to the qualified by the phrase ‘to offer spiritual sacrifices acceptable to Church being the “priest of the LORD”. The disciples of Jesus God through Jesus Christ’. Offering spiritual sacrifices means joined together as the Church is the new Israel within the large serving God in a way that is acceptable to Him. Believers, as a old Israel. As the Gentiles joined the Church after hearing the local church, can have several ministry or programmes. It does Gospel, the composition of the new Israel changed. The compo- not mean that all the activities and programmes are acceptable sition of the true and new Israel, that is the Church, became to God. The Church should discern which ministry is accept- largely Jews and Gentiles. As the Gospel spread to other parts able and fulfill such activities sincerely. As God established His of the world, the composition of the Church became inclusive of mission through Jesus Christ, so should the ministry of the the believers irrespective of their race, caste, colour and geo- Church be through Jesus Christ. This means, the ministry of graphical territory. What was important was their faith in the the Church is founded on the person and work of Jesus Christ Lord Jesus Christ, their participation in worship and sacraments and carried out in His holy name. The Church is qualified to be and their firm commitment to the mission of God. Peter and the priest of God through the work of Jesus Christ. Peter em- John, the apostles discussed the idea of the priesthood of all phasized this again in verse. 9 saying, “… in order that you may believers in their writings. After witnessing the tremendous proclaim the mighty acts of him who called you out of darkness numerical growth, progress in ministry and the emerging need into his marvelous light”. The mighty acts, obviously, are the for people to share responsibilities, Peter wrote about the theol- death and resurrection of Jesus and the offer of forgiveness, ogy of the priesthood of believers: holiness and eternal life. Peter carefully combined these ideas in verses 4-5 and 9 to show the inseparable link between God, “Come to him, a living stone, though rejected by mortals Jesus Christ, the Church and the Ministry. Commenting on yet chosen and precious in God’s sight, and like living stones, let yourselves be built into a spiritual house, to be a this text of Peter, Wayne Grudem writes, “This verse, thus, holy priesthood, to offer spiritual sacrifices acceptable to gives explicit statement to the doctrine of the ‘priesthood of be- God through Jesus Christ.” (1 Pet.2:4-5). lievers’. Since all who come to Christ are now a holy priesthood, able continually to ‘draw near’ to God’s very presence and offer

210 211 Christian Ministry Priesthood of all Believers spiritual sacrifices acceptable to God through Jesus Christ, there and commit to his teachings and are willing to be part of the can no longer be an elite priesthood which claims special ac- Church. Fifth, the priesthood, at the universal level, is a corpo- cess to God, or special privileges in worship or in fellowship with rate ministry exercised by the whole Church. However, at the God. To try to perpetuate such a style of ‘priesthood’ distinct local level, this priesthood is expressed locally by the members from the rest of believers is to attempt to maintain an Old Testa- of the local churches through various activities. ment institution which Christ has abolished once for all.” (1989:101). CHURCH OR KINGDOM The idea of priesthood of believers runs to the end of the In discussing the doctrine of the ‘priesthood of all believers’, Bible. John also emphasized that the Church became the priest it is important to note some of the criticisms raised against the of God by the work of Jesus. He writes, “To him who loves us Church. It is not possible to discuss in detail the theology of the and freed us from our sins by his blood, and made us to be a Church or the concept of the Kingdom of God here. A number kingdom, priests serving his God and Father, to him be glory of books have been written on these issues. The focus,here, will and dominion forever and ever. Amen.” (Rev. 1:5-6). He men- be on the validity of founding the Church on theological and tioned how believers could become the priests of God and also practical grounds and to show the relationship between the pointed out that this priesthood of believers embraces saints Church and the Kingdom of God. from every tribe, language, people and nation ( Rev. 5:9-10). Paul elaborated on the priesthood of all believers through the Church use of the metaphor of the body of Christ, even though he did Some scholars think that the intention of Jesus was to preach not use the phrase ‘priesthood’ in 1 Cor. 12: 12-27. To Paul, the Gospel and establish the Kingdom of God but the outcome the membership of the Church crosses race, class and region. was the Church. They think that Jesus never intended to cre- As different parts of the body jointly make a whole, these mem- ate a new religion or worship outside his own Judaism. He con- bers baptized by the one Spirit, make the body of Christ. As tinued within the religion of Judaism, attended the Temple in each member of the body has a function to play , so the mem- Jerusalem and the synagogues, offered prayers, interpreted the bers of the Church have a ministry and are each endowed with OT scripture, fulfilled the Jewish rites and participated in the the gift of the Spirit to carry out that ministry. festivals. His intention was to reform the Jewish religion and The writings of Peter, John and Paul declare some important society following the tradition of the prophets, preaching the truths about the priesthood of believers. First, the Church as a age-old concept of the Kingdom of God developed by the proph- whole is considered as the priest and not just the ordained min- ets. If the intention of Jesus was to create a church, then He isters. Second, the priesthood is not a status but a function or would have done it during the three years of his ministry, but service to be accomplished. Third, the nature of the priesthood Jesus did not do it because he did not want to separate himself is holy because it is a service to God and the Church is expected from Judaism and preferred to continue in Judaism right to to reveal holiness, purity and honesty in the ministry. Fourth, the end of his life. It was the apostles who deviated from the the composition of the members belonging to this priesthood is intention of Jesus and created the Church. Based on this view, not limited to Jews or Gentiles of West Asia but includes believ- some leaders in India discourage evangelism, conversion and ers from all tribes, communities and nations irrespective of lan- planting of churches. In addition to the above reason, they guage, culture and region. It does not mean that all those who state other socio-economic and cultural reasons. belong to other faiths or ideologies and offer good service form Biblical scholars have argued that the teachings of Jesus the members of the priesthood of believers. It includes only implied a Church in some form or other without telling clearly those who acknowledge the person and work of Jesus Christ the form of worship to be followed or the organizational struc-

212 213 Christian Ministry Priesthood of all Believers ture of such an institution. Leon Morris’ book, Ministers of God, together of the disciples to function as a coherent group or a lists some of the following arguments (1964:11-17 ). First, the fellowship. In other words, this ‘koinonia’ is called ‘the Church’ Greek word ‘Ekklesia’ which means the ‘Church’ appears in the i.e. the disciples called and organized for a commitment. Sec- teachings of Jesus, twice (Mt. 16:18; 18:15-20). The reference ond, the Messiahship of Jesus implies a definite messianic group to the Church in the text of Mt. 16: 18: ‘I will build my Church..’ of people. Jesus interpreted his vocation as the Messiah in is not a later addition by the writer of the Gospel. Neither could terms of two OT figures viz. the Son of Man in Dan. 7 and the it mean building the existing nation of Israel. It has a specific Suffering Servant in Isa. 53. These two figures presuppose a meaning. After seeing the reaction of the Jewish community society and express service to the entire people, even those cross- towards His message and ministry, Jesus declared that He would ing the boundaries of the Jewish community. The concept of build His own Church with those who believed his message and being Messiah demands those who enjoy the benefit of the serv- mission. The Church here is not to be seen as the hierarchical ice and the vicarious death of Jesus the Messiah, to exist and and denominational church of today. What Jesus meant was to function as his messianic community. This messianic commu- establish a group or fellowship of believers as the ‘true Israel’ nity envisaged by Jesus is the Church. This messianic commu- within the larger Israel. While the nation of Israel rejected Je- nity is called to be a Suffering Servant for the rest of the people. sus, a few individuals accepted Jesus. This small fellowship of Third, the two sacraments of baptism and the Lord’s Supper believers were expected to continue as the ‘true Israel’ to pro- instituted by Jesus (Lk. 22:19-20; Mt:28: 19-20) presupposes claim the good news of the Kingdom and work for its ideals. that a definite fellowship group must practise them. Jesus asked These disciples were the members of His Church. The other the disciples to continue this new covenant in remembrance of reference to the use of ‘ekklesia’ in Mt. 18:15-20 mentioned in what he has done for humanity. He asked them to preach this the discussion of settling the disputes indicates that the forma- good news of forgiveness and eternal life and baptize those who tion of the true Israel has begun. There were some problems responded positively and disciple them continuously. These sac- between the members of this fellowship but the problems had raments are meaningless if a community of disciples is not there to be settled in a proper procedural and cordial manner before a to believe and practise them. Fourth, Jesus’ desire to gather member was estranged from the fellowship. This instruction of and organize a new community of disciples is implied in His Jesus was not a general one to the larger Israel which had simi- teaching about the bridegroom (Mk.2:19-20), the prepared wed- lar teachings in Judaism. Jesus was specifically addressing His ding feast (Lk.14:15-24), the temple to be built (Mk. 14:58; 15:25; disciples. They were expected to settle problems without af- Lk.18:45-47) and the cornerstone ( Mt. 21:42; Lk.20:17) and in fecting the relationship between one another and were asked to the prayer recorded in Jn. 17. Fifth, some of the actions of forgive the other members of the Church as many times as pos- Jesus such as calling of the twelve disciples, organizing them as sible (Mt. 18:21-22). In addition to these two references, it is the initial community, commissioning them to go to villages with easy to notice the intention of founding a community of the His authority to preach and heal the sick, teaching and training Gospel by using different terms. Jesus called His followers a them for the mission, reveal His intention of instituting the ‘flock’ (Mk.14:27, Jn. 10:6), ‘little flock’ (Lk. 12:32), ‘my lambs’ Church. G.E. Ladd remarked, “by the acted parable of choos- (Jn 21:15) and ‘my sheep’ (Jn. 21:16). These expressions clearly ing the twelve, Jesus taught that He was raising up a new con- indicate that Jesus regarded His disciples as a ‘coherent group’, gregation to displace the nation that was rejecting his message” committed to his ideals and mission. Jesus’s idea of disciple- (1974: 109). Whether one agrees with the above arguments or ship, as I have pointed out earlier, are different from the disci- not, it is clear that the Church is not the creation of the discipleship in Rabbinical Judaism. The uniqueness of following Je- ples. Making people to respond to a message and organizing sus lies in accepting Him as the Lord and Saviour and totally them as a fellowship for a mission which demands surrendering committing to His person and work. This demanded the coming of life and embracing losses than gains cannot be achieved by

214 215 Christian Ministry Priesthood of all Believers the power of human beings. The timing of the birth of the Church faith in the person and work of Jesus Christ and witnessing for is also worth noting. The disciples were dismayed at the death such a cause. While the nature of the Church is religious, the of Jesus and were the targets of the Jewish religious leaders service of this religious community is intended for the rest of and Roman political power. In this milieu of fear and persecu- the humanity. tion, people hesitated to join the disciples or declare them- The proliferation of racial and caste discrimination, nepo- selves as the followers of Jesus. What happened in history, as tism, politics, increasing financial and moral corruption among told in Acts 2, was beyond their plan and ability. The birth of the leaders of present day churches, has urged some Chris- the Church in Jerusalem was the work of the Holy Spirit and tians to suggest leaving the church and mingling with the rest not the effort of human beings. After seeing the working of the of the society while keeping their faith in Christ and continu- Holy Spirit convicting and converting thousands of people, moving in social service. It is easy to understand the feelings of ing them to join the fellowship and continue in teaching and such Christians but, where will they go? They could very well breaking of bread, the apostles were awakened. They began to join some social service organizations or Non-Governmental Or- understand the message and mission of Jesus. They found the ganization voluntarily or simply remain at home without joining meaning to Jesus’ reference to them as flock and his declara- any group and yet continue in charity and social service. These tion , ‘I will build my Church’. They began to see the move- people would soon feel the desire for worship and fellowship. ment growing beyond their expectation and ability. They un- There is something significant in Christian worship, even though derstood the phenomenal growth of the Church as God’s will the church has its limitations and short-comings. Although the and went on planting churches in other parts of the region. Church is expected to grow in quantity and quality, the number Some of the Christian leaders who have had problems with game is not important. Those who would not want to believe in the establishment of the Church suggest that the present form the person and work of Jesus Christ, the Bible and the Church of the institutionalized Church be dismantled and secularized could very well leave the Church and find a place suitable to by including all those, irrespective of their religion, who believe them. Theological and practical problems have been discussed in the ideals of Jesus Christ. According to them, baptism is not in the history of the Church and the Creeds were created to be necessary. The members needed not confess that Jesus Christ remembered and affirmed by the members. The Church can is the Lord and Saviour but they could have some sort of holy survive with a few genuine Christians yet, carry out the mission communion to express their solidarity. They could have a com- of God. mon goal of service to the humanity. Their worship could be ecumenical by reading the Scriptures of different religions and Kingdom incorporating the rituals of such religions in a symbolic way. Some Christians and preachers confuse Church with the These attempts have been made in different periods of history Kingdom of God and the Kingdom for the Church. One example in different parts of the world. Either these movements could is the Sermon on the text in Mt. 6: 33 ‘ Seek first the Kingdom not continue for long or ended up becoming different sects or of God and its righteousness and everything shall be added unto cultic groups which spread heresies. The Church, according to you’ in the sense of saving souls who would also join the church. the NT, is not a club of fans who agree on ideologies. The Church When they preach about building the Church, they imply build- has a definite nature, composition and mission. The members ing the Kingdom. These two words ‘Church’ and ‘Kingdom’ are of the Church are those who believe Jesus to be the Messiah used interchangeably to equate the Kingdom with the local and his act of salvation and declare Him as their Lord and church. Furthermore, this confusion has led some preachers to Saviour. The Church is not inclusive of all those secular hu- create their own cultic groups and have demanded that people manists who belong to different faiths or deny faith in any reli- to sell all their property and join the cultic groups. Their un- gion. The Church is a worshipping community, professing the derstanding is that they are now in the Kingdom of God and

216 217 Christian Ministry Priesthood of all Believers their eternal destiny is safe and secured. It is usual to hear that dom or become the Kingdom, but the Church witnesses to the most of cultic groups end up in further confusion, disillusion- kingdom – to God’s redeeming acts in Christ both past and fu- ment and even embracing mass suicide ordered by their lead- ture. This is illustrated by the commission Jesus gave to the ers. Another negative effect of confusion on those who hold this twelve (Mt.10) and to the seventy (Lk.10), and it is reinforced by view is passiveness. They assume that the merge between the the proclamation of the apostles in the book of Acts” (1974: 113). Kingdom and the Church implies the mission is over and they Fourth, the Church is the instrument of the Kingdom. The dis- have to wait for the final consummation only. It is, therefore, ciples of Jesus not only proclaimed the good news of the King- important to know the relationship between the Church and dom but also made it manifest in action by liberating people the Kingdom of God. from sin, healing the sick and delivering people from the pos- G.E. Ladd discussed this subject in detail in his book, A session of evil spirits. The same power which worked through Theology of the New Testament. Eddie Gibbs also discusses this Jesus also worked through the disciples. The apostles used this issue from the perspective of church growth in his book, I delegated power to serve the community. Many who saw or ben- believe in Church Growth. The following insights could be drawn efited from the deliverance joined the churches they planted in from these scholars, who prove from the biblical text that the different places. The Church is expected to continue as an in- Church is different from the Kingdom of God. First, the Church strument for bringing the goodness of the Kingdom to the is a worshipping community and believes in the Gospel of the people. Kingdom but not the Kingdom itself. The Kingdom of God sym- Criticisms have been raised against the view that the Church bolizes the dynamic rule of God. It emphasizes the prevalence is the only instrument of the Kingdom. Are secular movements, of certain values in society. God and not the Church is the Non-Governmental Organizations and Liberation Movements not ruler of the world. The Kingdom of God is not a political system working for the Kingdom of God? Could they not be considered yet it touches the sphere of politics and economics and the as instruments of the Kingdom of God? Does God not use social and cultural life of people. The Kingdom of God was inau- these movements for liberation, healing and the welfare of peo- gurated by the coming of Jesus. As projected in Jesus’ death ple? The usual biblical evidence quoted to argue for this view is and resurrection, the Kingdom of God has already come in His the action of Rahab, who helped the spies engaged in conquer- person into the world. It is present in the world and moving ing the land of Canaan (Josh. 2:1-14), the deliverance given by towards the future for its final fulfillment. As such the Kingdom Cyrus, the Persian king to the exiled (Isa. 45:1-7) and the say- of God is past, present and future. Second, the Kingdom of God ing of Jesus in Mk.9:38-40. It is true that God uses various creates the Church. By preaching the good news of the King- people for His purpose. In the first case, Rahab had come to a dom of God and teaching its values, people are changed. It conclusion that her nation had been defeated and so she helped transforms the attitude, behaviour and actions of those who re- the Israelite spies with vested interest. She had a personal mo- spond positively to its call. People are not just responding to a tive of saving her life and family by doing this favour. Not betray- set of ideals but to the person and work of Jesus Christ. The ing those who came to her is part of her profession. It was also transforming power of the Kingdom is Jesus Christ. Respond- assistance she extended on humanitarian grounds to save the ing to the Lord Jesus Christ requires them to join the Church lives of the strangers. However, she was remembered for the which is founded by Jesus himself. The Church is a fellowship timely help she gave to the Israelites. She was engraved upon of believers whose ideals are based on the message and the their history as noticed in Heb. 11: 31. The Prophets made it values of the Kingdom of God. Third, the Church witnesses to clear that Yahweh used nations to punish and deliver Israel. the Kingdom of God. As Jesus proclaimed the good news of the Their history stands in close relation to the sovereignty of Kingdom, the Church is expected to proclaim the Gospel of the Yahweh. Deutero-Isaiah has interpreted the rise of Cyrus as Kingdom. G.E. Ladd wrote, ‘The Church cannot build the King- the work of Yahweh, mainly to defeat Babylon and deliver the

218 219 Christian Ministry Priesthood of all Believers Israelites. This prophet did not say that Cyrus worked for the Many as individuals or groups could involve in doing some- Kingdom of God but that he helped the Israelites to return to thing good for the society either in the name of God or on the their land. Did Cyrus know Yahweh was the one raising him up basis of ideologies they hold. For example, a group of Hindus or to deliver Israel? Did he ever acknowledge that the God of Israel Muslims or Atheists or Marxists could involve in the struggles of raised him up in power? Did he not attribute his rise as the justice and human rights and bring liberation and welfare for work of his Persian god? What about the bloodshed in his con- people. Each religion teaches to do good for humanity. Some quest of Babylon? Was that the best way to work for the King- Human Rights groups work on the basis of secular humanism. dom of God or the expansion of his own kingdom? Deutero- RSS, VHP, Bajrang Dal which promote Hindutva and the King- Isaiah did not care what Cyrus thought about his rising or how dom of Rama and upholding Vedic rituals, Varnashrama and to he would have looked at history. His interpretation of Cyrus as a certain extent Sati are involved in charity and liberation. To Yahweh’s instrument should be seen in relation to the Israel- call all these groups in par with the Church as an instrument of ites’ loss of faith and hope in Yahweh and the marvel of Marduk, the Kingdom of God needs serious thinking. This does not mean the powerful god of Babylon . They were in doubt as to whether that the Church only can do good works. Are our local churches Yahweh or Marduk was in control of their history. In despair, perfect to claim to be the only instrument of the Kingdom of Deutero-Isaiah looks at the rise of Cyrus as Yahweh’s action. God? Can they complete the task? Such questions are raised. Both the rise of Babylon to destroy Jerusalem and the rise of It is true, our local churches do have shortcomings and commit Cyrus to deliver the exiles, according to the prophet, were the mistakes. But the Gospel of the Kingdom challenges to reform actions of Yahweh. Yahweh is the one who is in control of their the local churches. The Holy Spirit is there to help the churches history. This view is communicated by interpreting the rise of to transform. To brand all the good works of other groups as Cyrus as Yahweh’s work. The other text in Mk.9:38-40 is a belonging to the religion of demons is also wrong. We can un- general remark by Jesus that many may use His name and do derstand their faith in their religion and give due credit for their miracles and wonders without acknowledging Him as the Christ. contribution. But to expect these groups outside the church to Yet, they are not against Jesus. They are also interested in so- acknowledge openly that their action is based on the ideals of cial service. Jesus did not say that the other exorcist is an in- Jesus and they are working for the kingdom of God inaugu- strument of the Kingdom of God. Jesus was aware of many such rated by Jesus is unfair. Equally wrong for the Christians to say people who were doing miracles in his name and delivering peo- that these groups whether they acknowledge Jesus Christ or ple from the demons. He even pointed out that some of these not are fulfilling the command of Jesus. We cannot interpret or people who perform miracles would not enter into the Kingdom thrust our own ideas and claims on other groups. In the bibli- of God (Mt. 7:21-23). The magician asked Paul to grant the gift cal context, there is a unique relationship between the Church of doing miracles without acknowledging Jesus or His message and the Kingdom of God. The Kingdom of God is not a secular of the Kingdom of God is another evidence. These miracles need ideology. It is a religious ideology which includes the person not necessarily stand in direct relation with the Kingdom of and work of Jesus Christ and committing to his commandments. God even though they bring some good results for the people. Jesus Christ has linked the Kingdom of God with the Church All the above three references are about the work of the indi- and the Church with the Kingdom of God. Neither Jesus Christ viduals. Can the instrument of the Kingdom of God be individu- nor the apostles speak of other voluntary social service groups als or a corporate group like the Church? As far as I under- as the Church or the instrument of the Kingdom of God. stand the NT, the instrument of the Kingdom of God is not identified with an individual whatever may be his contribution CALL OR COMMAND for the good of the people. It is always a group of believers i.e. The doctrine of ‘priesthood of all believers’ is not properly the Church. understood by many Christians today. They are of the view that

220 221 Christian Ministry Priesthood of all Believers the ministry is only for those who are called by God. The rest of because these individuals have manifested their secret call and them are to be faithful to the Lord Jesus Christ, attend the commitment through their personal holy living and by showing worship service regularly, confess the Creed, pay their subscrip- leadership using their talents and resources for the ministries tion and support the activities of the Church financially and of the church. While the authorities of the church fail to recog- take part in the Holy Communion. Some of them hesitate even nize such individuals or deliberately ignore them on caste and to read the Bible lessons or lead the intercession or help in class discrimination, the families, friends and members of the serving the Holy Communion. They are satisfied with their secu- church notice these individuals and encourage them repeat- lar job and in supporting their local church. In many local edly to go for fulltime ministry. Such a ‘congregational call’ leads churches, the ordained clergy shoulders all the burden of the the individual to recognize his or her secret call and confirms it ministry. Congregations are only spectators and not willing to by the repeated encouragement of the congregation. One can share the burden or be involved in the ministries of the church. dedicate himself or herself for fulltime ministry by receiving the Or else they think that it is the responsibility of their pastorate call in one of the above three ways. While the experience of committee to do ministry with the pastor. There is an another having a call for ministry constantly motivates, sustains and side to this problem. Some clergies do not encourage the idea of empowers the person, it is not a guarantee for continuous suc- service of all the believers in the Church, may be due to lack of cess. Many who experienced God’s call in a definite way and confidence or fear of superceding his image and authority or to proved their honesty and sincerity throughout their ministry have absolute control over the laity. To enlighten and motivate could not achieve a great success or become popular. But they the congregation for various activities, means clergies have to do were true to their call and commitment. On the other hand, more work. Such members of the clergy want simply to limit some who received God’s call and proved effective have ended themselves to conducting worship service on Sundays. They use up as failures because they failed to keep the call in focus and the idea of call and ordination to threaten the laity to limit them did not lead a life worthy of their calling. Somewhere in the to their pews. Because of this attitude and situation, many tal- middle of their ministry, they lost their interest and became ented members who like to exercise their gifts in the ministries ineffective or have fallen prey to financial or moral or theological left their local churches and started their own para-church or- corruption. ganizations. God’s call to some individuals does not restrict others from It is true that God calls some people for ministry. God called doing God’s ministry. All the believers of the Church are ex- the entire tribe of Levi for the priestly ministry. Moses was called pected to serve the Lord Jesus Christ. The Church as a whole to liberate the bonded Israelites. Prophets such as Samuel, Elijah, has the calling to do ministry. This is on the basis of the work Amos, Isaiah, Jeremiah were called for prophetic ministry. Je- and command of Jesus Christ. As Jesus is the Suffering Serv- sus called the disciples to follow him and continue the ministry. ant, the Church is the Suffering Servant of God for humanity. Paul received the call and committed to build the churches rather The ministry is by the whole Church and for the whole church than persecute them. Receiving and realizing the call is impor- and society whether the members have special call or not. There tant for ministry. One can get God’s call for ministry in three is a Great Command of Jesus to love God and love the neigh- different ways namely, inner call, churchly call and the congre- bours. Love of God and fellow human beings leads us to serve gational call. Individuals commit for fulltime ministry of the them in all the possible ways. The Great Commission demands church because they received the ‘secret call’ or ‘inner call’ of all the believers to proclaim the Gospel and make disciples. The God. They could have received such a personal call through in- metaphor of the ‘body of Christ’ used by Paul, as we noticed, ner feelings in their heart or vision or dream. Or else a biblical indicates that the different members of the Church have minis- text could have spoken to them. Sometimes individuals are called tries to perform and transform people and society. by the leaders of their church which is known as ‘churchly call’

222 223 Christian Ministry Priesthood of all Believers In the history of evangelism, missionary work, translating ORDINATION the Bible and charitable service and social action, lay members Connected with the ministry is the question of ordination, have done effective ministry and achieved great goals. Some of gifts of the Spirit and the training. Ordination is given much them never waited for a special call from God. Realizing the importance in the Roman Catholic Church and Protestant Great Command and Great Commission, they went on achiev- mainline denominations in India. To the Roman Catholics, ordi- ing and contributing to the growth of the churches and progress nation is the ‘apostolic succession of the pastorate’ and one of of the society. One important question in connection with the the seven sacraments of the church. Baptists define ordination ministry of the lay person is to be discussed. Should the minis- as the ‘recognition of a divine call or as being commissioned or try done by a Christian or a group of Christians in these days set apart by God for special service’. United Methodists too speak outside the church to be linked to their church? The idea of of ordination as the recognition of the call of God and ‘setting ‘priesthood of believers’ indicates that the ministries of the church apart by the Church for the specialized ministry of Word, Sacra- are exercised by the Christians should be in and through the ment and Order.’ Presbyterians regard the ordination as the church. The ministries of the laity stand in close relationship to ‘congregational call’ for the ministry of the Church (Messer, the church. The leaders and other members of the church are 1989:.69-70). According to the Constitution of the Church of aware of these activities. They can appreciate, pray, support fi- South India, ordination is an ‘act of God in his Church’. To nancially and involve if they are done in close connection with quote, “The Church of South India believes that in all ordinations their church. This can be noticed in the history of the early and consecrations the true Ordainer and Consecrator is God, church. The apostles and laity in Jerusalem were aware of the who, in response to the prayers of His Church, and through the ministries of Paul, Baranabas, Mark, Silas, Timothy and Titus. words and acts of its representative, commissions and empow- Their ministries had some sort of a link with the church in Je- ers for the office and work to which they are called the persons rusalem or Antioch or later with the churches in Corinth, whom it has selected” (Constitution II, 7 and 11). Pentecostals Ephesus, Philippi and Galatia. My next chapter on the struc- speak of ordination as recognizing the call of God, anointing of tures and partnership for God’s ministry discusses the relation- the Holy Spirit and affirming the apostolic authority for the min- ship between the church and para-church organizations. It is istry of the Church. How these denominations view the ordina- always better to have a close link between the ministries of the tion may vary but all of them emphasize the call of God in the laity and their local church. For some reason, if a Christian lay lives of the individuals who dedicated themselves for the minis- person or a group of members start a ministry outside their try. Ordination is granting them some sort of authority and rec- church and continue it without having any link with their church, ognition by the whole church to do ministry. Donald Messer we cannot force them to link their ministry with the church or a defines the ordination as ‘a communitarian act, bonding per- diocese. Usually these movements started outside the church sons to the church and convey authority on behalf of the church. eventually could become a local church and grow into a de- The church authenticates God’s call and authorizes the per- nomination or may continue as an inter-denominational organi- sons called by God’ (1989:69). zation. The danger is that these groups could end up as a questionable cult or become a secular movement totally cutting off The important pre-requisites, in my opinion, for ordination its connection with the local church and strengthening the ac- are the personal experience of repentance and accepting Jesus, tivities and programmes with the resources and people of multi- the assurance of forgiveness and salvation, call for ministry, wit- faiths. nessing life, continuous feeling for ministry and the real love and concern for people. The other qualifications and training depend upon the ordaining denomination and the nature of ministry for which the ordination is performed. On the theo-

224 225 Christian Ministry Priesthood of all Believers logical basis of the priesthood of all believers, some churches the whole church, it is better to invite a few lay members, if have ordained women as pastors, chaplains, missionaries, so- possible representing the section of men, women and children, cial workers and counsellors. Moreover, the Scripture tells us from the congregation to join in the laying on of hands on the that women are also created in the image of God and in equality candidate. What is significant in ordination service is the ‘laying with men. There is no discrimination of gender in the sight of on of the hands’ and dedicating the ordinant for the ministry. God. I have arqued that Sarah was also chosen along with This practice is taken from the Bible. The apostles laid their Abraham for the mission of God in my article ‘Naming and Re- hands on the selected six for the special ministry of taking care naming as communication in Ancient Israel’ (AJTR, V. 1992:158- of the widows in the church in Jerusalem (Acts. 6:6). The church 170). Deborah and Esther were instruments in God’s mission. in Antioch used the same practice of laying hands on Paul and Women are part of God’s mission. If the gift of ministry is given Barnabas for the ministry of evangelism (Acts 13:3). Paul also to all those who believe in Jesus and members of the body of laid his hands on Timothy to do the ministry of the church (2 Christ, as noticed in the NT, then women are also included. Tim. 1:6) and warned him not to lay hands on everyone but to Can the body discriminate the other member of the body? Priest- use this gift carefully and diligently (1 Tim. 4:14; 5:22). It is also hood of all believers is inclusive of women. Can they be dis- important to examine what happens to the person who received criminated if women too express their faith, call and commit- the blessing of the laying on of hands. This person could experiment for ministry? Some churches do not agree with this theo- ence physically or psychologically something at the moment of logical argument. While others agree with the biblical teaching ordination. But it is more important to understand the serious- of priesthood of all believers, they hesitate to ordain women for ness of God’s call, the high expectation of the church and the practical reasons. However, the ordination of women in Indian accountability in the ministry. This person does not become churches is gaining acceptance among the laity. Ordaining un- divine or sacred or infallible through the ordination but is re- married men and women (e.g. Roman Catholic churches) or a quired to be more holy in thinking and deeds and honest in life widower or a widow is not a theological problem. While Indian and ministry. Such persons are servants of the people and should culture appreciates such dedicated men and women who re- not abuse their authority vested by the church. They are special main to be single for the sake of God’s work, marriage is cer- instruments of God to bring blessings to the members of the tainly an advantage in the ministry. More serious question rock- church and others in their society. However, these salient fea- ing the western churches is the ordination of homosexuals and tures of ordination are not kept in the forefront of the churches lesbians. Theologians, leaders and laity are sharply divided on today. The ordination service in some churches are held like a this issue. festival with all the pomp and show particularly in South India. Each denomination performs ordination by conducting a spe- So much of money is spent to make the annual ordination serv- cial worship with the celebration of the Holy Communion. In ice a political extravaganza. Some caste groups elevate the the churches which uphold hierarchical structure, the Bishop ordinants belonging to their caste by garlanding, felicitating and calls each ordinant to come and kneel down and places his hands giving gifts. They organize a private caste group dinner parties on the head of the ordinant and issues later the certificate of as if a M.P. has been elected for the Parliament. Christian com- ordination. In the Pentecostal churches, as the senior pastor munalism shows its ugly face in this kind of service which is lays his hands on the head of the ordinant other pastors also supposed to be solemn and cut cross all the racial and caste lay their hands on the ordinant and pray for the special anoint- discrimination. The congregation which ordains them to be the ing of the Spirit to give wisdom and power to carry out the min- suffering servant of their church encourage them to glorify in istry. Although the Bishop and Pastors are only representatives their titles and positions than in their responsibilities and of the church, it gives an impression that the ordination is by service. the authorities of the church. Since the ordination is the act of

226 227 Christian Ministry Priesthood of all Believers The cassock, colourful vestments or costly suits in our cul- Questions are raised about the re-ordination of an already ture add further authority and hinders the ministers to be close ordained minister and the withdrawal of ordination. We notice a to the congregation. Many Christians do not know the signifi- number of cases of re-ordination particularly in the circles of cance of cassock, surplice and stole. Cassock was the usual dress independent churches and Pentecostal assemblies. This hap- of people in the Greeco-Roman world. Even now it is the com- pens either because the person who got ordained in one church mon dress in the Middle East. Salves and servants did not have does not disclose it when he moves to another denomination for more than one or two cassock to wear and so it is used to be old a better salary, benefits and organizational structure or because and dirty due to their labour. When such slaves or servants the authorities of that church insists them to be re-ordained. come to serve the food at the table of their master, as some The re-ordination takes place because both the parties do not explain, they wear the surplice to hide the dirty cassock and understand and respect the biblical meaning of ordination. These then remove and hang the surplice in a safe place after serving ordained ministers consider the ordination as a token which the master. They also had a long piece of cloth hanging around can be exchanged for another token. Those leaders who insist their neck as a stole to wipe away the dirt and clean the plates re-ordination try to show their authority and impose their own and cups before serving food and drink. Whether one agrees rules and regulations rather than upholding the biblical teach- with this explanation or not, we can say that these items sym- ing. The gift of ordination is a permanent one. Once a group of bolize the hard labour and servitude of the slaves and servants believers of Jesus Christ evaluated the call and commitment of towards their masters. When this imagery of cassock, surplice a person and ordained that person in a corporate act for the and stole was incorporated into the ordination and made as a ministry of the church, then it stands valid. The ordaining de- uniform of ministers is not clear. It should have happened after nomination is not important. If for some reason, the ordained the period of the apostles. But the application of the imagery of person is lent to do ministry in another denomination in a dif- slaves and servants to the ministers of God does appear in the ferent place, the receiving denomination can confirm the ap- writings of Paul and Peter. Today, this uniform decorated with pointment accepting the earlier ordination. There is no need to colourful embroideries and silver and gold lining is turned into re-ordain the person. We have a historical evidence in the for- a dress of authority, power and respect. We can notice the reac- mation of the Church of South India. On the basis of the above tions of some of our Roman Catholic friends towards this wrong theological reason, the ordination of the Anglicans, Methodists, understanding. So they prefer to make their uniform more sim- Baptists and Congregationalists were accepted at the time of ple and appropriate to the local culture. This is more evident in unifying these denominations into CSI. The ministers were al- the case of some of their Orders. Instead of cassock, some Ro- lowed to continue with their earlier ordination but required to man Catholic priests wear dhoti and shirt. Nuns started wear- follow some changes in the order of worship and administration ing saress than their traditional gown in order to relate more (Refer to the documents on the formation of CSI. Also the Con- closely to people. The use of costly suits when there are poor stitution of CSI). people in the churches in India is nothing less than giving the Can the church withdraw the ordination of one of their min- image of a western businessman or a CEO of a big company or a isters? Some denominations faced this problem and tried to with- corporation. I am not against the use of uniform or vestments to draw the ordination and de-robe the minister on the grounds of give some sort of identification and distinction for the ministers. immorality or theological perversion. We lack clear evidence from My concern is to see that such a dress is not a hindrance for the Bible that the apostles had withdrawn the ordination of some ministry but go with the local context of the people. Continue to one. But we can infer that they took some sort of disciplinary use the traditional uniform like cassock demands teaching on action on those leaders and members who did not prove worthy the meaning and significance of such a uniform, liturgical colin the ministry (Acts 5:1-11; 1 Cor. 11:31-32; 14:26-36; 1 Tim. ours and vestments and constant realization on the part of the 1: 19-20; Titus 1:10-13). If a minister is willing to acknowledge wearer not to misuse it in ministry.

228 229 Christian Ministry Priesthood of all Believers mistakes, repent and ask for pardon, then, the ordination need First, Paul points out that there are ‘varieties of gifts’ and not be withdrawn. Instead of de-robing, the person could be ‘varieties of services’. He lists them in terms of the office of the forgiven and suspended from doing ministry for a year or two as apostles, prophets and pastor-teacher and further in terms of a disciplinary action. Such a person can very well take part in functions like healing, assistance, leadership (vv. 27-28) and the worship service and Holy Communion. He loses the right of various kinds of tongues, interpretation of tongues, discernment ministry only for the banned period. That person certainly loses of spirits and utterance of wisdom and knowledge. Except to be the reputation among the people but not the forgiving love and the apostles which is limited to the twelve plus Paul, the rest of grace of God. On the other hand, if the person continuously the gifts of the offices and functions are given to the members of show apostasy and promote heresies, then the church can come the church. Believers can be prophets, pastor-teacher or heal- together and take a decision to dismiss such a person once for ers or leaders of other activities of the church. Second, these all from the fellowship and ministry. Although ordination plays gifts of ministry, according to Paul, are unlimited. God is not an important role in commissioning and authorizing pastors, only the bestower of these gifts of ministry but also activates evangelists, missionaries and other leaders for fulltime or part- these ministries to be done by the members of the body of Christ. time ministry, it is not a requirement for the rest of the believ- Christian ministry of the Church is going on for ages. This is ers to involve in the ministries of the church. They can very well because God activates the ministries continuously. God has spo- involve in the activities and programmes of their church and ken, motivated and led people to commit for ministries. The con- shoulder the burden with their pastors, evangelists and mis- tinuance of the ministries of the church through out the ages is sionaries without ordination. not the effort of any human being or because of well-established infra-structure. Some of the well-established organizations, in- GIFTS AND TRAINING stitutions and movements with the ability and training of lead- Do we need special gifts, talents and guidance of God to do ers and enough funds have stumbled and disappeared in many the ministry? Quite often many Christians assume that they parts of the world. Although we are expected to show interest cannot involve in the ministry because they do not have the gift and obedience to the activation of the Spirit and take effort to of the Spirit or talents to express or a clear guidance from God. carry on the ministry, we need to remember that it is the Spirit They are interested to involve in the activities of the church but of God which helps us in the ministry. Without the initiative they hesitate and stay behind. We must remember that Paul and support of the Spirit of God, these gifts of ministry cannot addresses this problem in 1 Cor. 12: 1-31. He enlightens his be exercised by us. God is with the ministries of the church, readers about the nature of the church and the spiritual gifts. that is why, the ministries are thriving till today and spreading The text is important for our discussion on the gifts of the Spirit: all over the world. God did not seclude himself after bestowing the gift of ministry to the church but committed himself as a “Now there are varieties of gifts, but the same Spirit; and continuing partner with the believers in the ministry. Jesus there are varieties of services, but the same Lord; and there are varieties of activities, but it is the same God who acti- has promised and assured his followers his continuing pres- vates all of them in everyone. To each is given the manifes- ence till the end of the world. Ministries produce believers and tation of the Spirit for the common good. To one is given Believers contribute to ministries. This dynamics is the con- through the Spirit the utterance of wisdom, and to another tinuous work of the Holy Spirit. Persecutions may come and go. the utterance of knowledge according to the same Spirit, to People may deny their faith and leave the church. Some churches another gifts of healing by the one Spirit, to another the and denominations could dwindle and disappear. But the min- working of miracles, to another prophecy, to another the discernment of spirits, to another various kinds of tongues, istry of the Church cannot be stopped or put an end. For, min- to another the interpretation of tongues. All these are acti- istries are given as a gift by God and will be continued by the vated by one and the same Spirit, who allots to each one One who bestowed it to the Church. It’s a tremendous truth individually just as the Spirit chooses.” (1 Cor. 12: 4-11)

230 231 Christian Ministry Priesthood of all Believers predicted by Paul. Third, the purpose of giving the gifts of the lism, social work or Sunday School teaching or operating the Spirit is explained in Eph. 4:11-13. The various offices and func- audio-visual equipment and refresher courses are available. tions are to equip the believers for ministry and to build up the Churches can encourage the interested persons to join these ‘body of Christ’ in faith and witness. Fourth, the goal of grant- programmes. It is not possible here to discuss in detail the na- ing such a gift of varieties of ministry and various kinds of serv- ture and types of theological education. They have their own ices to the believers is for the ‘common good’ (1. Cor. 12:7). merits and demerits. It’s a vast area and needs a separate treat- These gifts of the Spirit are not given to one or two individuals to ment on theological and practical grounds. However, it is impor- become prosperous and powerful. They are granted to the en- tant to note that the office of the pastor is not just to conduct tire church to build in faith and the communities around them. the worship service and prayer meetings or offer counselling To me, the goal is not limited to the strengthening the faith and help but also to teach the biblical truths and train the members witness of the congregations only but goes beyond this limita- of the church. Each local church is not only a community of tion. These gifts are to promote the Kingdom of God in society. faith but also a training centre for the various services of the For, the gifts of evangelism, prophecy, utterance of wisdom and church. Pastors could hold some of the teaching and training knowledge and working of miracles to heal or liberate have con- programmes as well as invite the experts to train the congrega- nection with the society. They have meaning only when they tion. Laity can be better trained and effectively at a low cost if are related to the socio-economic situation of the local people. the programmes are arranged periodically in the church. While These special gifts of God, in my opinion, cannot be regarded different kinds of training for fulltime or voluntary ministry help as talents which have different connotations in these days. Some us, we need to rely on God for more insights, guidance and talents, as people say, are inherited biologically and some are talents and to be used as a channel of blessing to bring the developed through learning and training. Human talents can goodness to the entire creation of God and glory to his holy be used to enhance the above ministries given by God. For ex- name. ample, the talent of music – singing and playing instruments – can be used in the worship service to enhance the pietism and joy of the worshippers. Intellectual understanding of history, science and technology can contribute to the ministry of utterance of wisdom and knowledge to bring critical evaluation of the trend in the church and society and provide guidance and direction in the life and activities of the believers. Everyone of us has some sort of talents about which we may not be aware or we hesitate to develop and use them in the service of the local church. Let us remind ourselves the parable of the talents told by Jesus in His teaching about the Kingdom of God. The leaders of the churches also should encourage their congregations to share their talents. A good leader will certainly provide opportunities for the laity to express the talents and strengthen the ministries of the church. Theological education and ministerial training are helpful in the ministry. Varieties of training are designed according to the need of the local churches. Long term seminary training for pastoral and missionary work, short term training for evange-

232 233 Christian Ministry Chapter Six

Structures and Partnership for God’s Ministry

Churches and para-church organizations have contributed, for many years through their various ministries, to the growth of the church and the progress of society. Their existence and contributions confirm that churches cannot ignore para-church organizations and social movements. The para-church agencies too cannot replace the churches or make them irrelevant. These modalities and sodalities are realities today. They need each other. However, there are tensions and problems between churches and para-church organizations. Churches are suspicious of the competitiveness of these organizations . The preaching, teaching and writings of the leaders of para-church organizations, they feel, are not theological. Some of them teach wrong doctrines and others promote conservatism. The leaders of the churches, therefore, constantly have to counter such wrong trends in theological doctrine from spreading among their congregation and guard the members against leaving their churches to join fundamentalist groups. Moreover, churches feel that para- church organizations are encouraging the congregations to send their tithe and offerings to their programmes and ministries rather than to give to churches in support of the ministries of the parishes. Churches are afraid that they might lose their income, which would affect their programmes and ministries. They, therefore, want to control the para-church organisations. Some dioceses have restricted the activities of para-church agencies in their churches. Some of them banned some para-church movements and have announced to their congregation not to have any link with such movements. Para-church agencies, on the other hand, accuse churches for limiting their activities to worship, which is often traditional

234 235 Christian Ministry Structures and Partnership for God’s Ministry and restricted to formal liturgies and not interesting enough to main structure had its own limitation. When the people faced the generation of today. They worry about the neglect of other the aggression of the Philistines and Midianities, who plundered ministries such as evangelism, church planting, literature, teach- their harvest and subdued the tribes for several years, the priests ing and training the laity, prayer meetings, counselling and were unable to liberate the Israelites from the hands of their healing the sick. They point out that there is not much freedom enemies. The ministry of Judges emerged in such a situation. for the youth to use their talents in the churches or to experi- God called a few individuals, endowed them with power and ment new outreach programmes or to work out action plans to used them to liberate the tribes. Such charismatic leaders func- demand social justice. They justify the need of para-church tioned individually in administering justice and then, with a movements to carry out these various ministries with the ever group of selected Israelites as a team in liberating the oppressed growing population, especially in a vast country like India. These tribes. The ministry of the Judges over a period of 200 years suspicions, misunderstandings and restrictions have affected made such a significant impact that their movement became a the relationship between the churches and organizations. These para-structure to priesthood. Quite often priests and judges two structures are unable to work together and co-operate in worked together in cultic preparations before and after the bat- the various ministries of God. If they worked together in full co- tle and in rendering justice to the people. Their partnership operation, then the expected result is ‘synergy’ that is, ‘a phe- contributed to the security of the country and to the adminis- nomenon where the output is greater than the sum of the indi- tration of law and order in the land. On certain occasions, the vidual components’ (Taylor:1994:6). Ralph Winter in his article, priests and judges could not get along together. Yet, the priests “The Two Structures of God’s Redemptive Mission” has argued did not consider the judges as rivals to their structure, neither for the validity of the two structures such as Church and Mis- did they stop their activities. The judges, although, successful sion society (Perspectives: 1999:220-230). In this chapter, I am in militarism and efficient in administering the laws of the land, trying to show that God raised many suitable structures to fulfill did not regard the priesthood as irrelevant, neither did they His ministries during different historical periods and I plead for abolish it, using their military might. They recognized each other better understanding and partnership between these structures. as God’s instruments in fulfilling His will in the lives of Israel- ites. The institution of priesthood continued before, during and DEVELOPMENT OF STRUCTURES after the period in exile and the inter-testamental period. How- From the records of the Old and New Testament, some insti- ever, the para-movement of judges did not continue for long. It tutions and movements used by God in the history of Israel can served a purpose in a particular period of history and was re- be identified. The people of Israel became an elected and placed by the institution of kingship in Israel. covenanted community at Sinai (Ex.19-24). Moses, who liber- Priesthood, which played a role in the consecration of kings, ated and guided them through the wilderness, instituted the the cultic service before and after the battle against other na- priesthood by appointing priests and Levites after receiving in- tions and co-operation with the administration of kings in the structions from God (Ex. 28-29; Lev. 8-9). The priests and Levites early period of monarchy, came into tension with kings like Solo- were to be dispersed among the rest of the twelve tribes upon mon, Rehoboam and Jeroboam (1 Kings 2:26-27; 12:6-16; 12:25- entry into the land of Canaan and they were to live with them in 33). The political institution of kingship started controlling and their villages and to build altars for worship and sacrifice. In corrupting the religious institution of priesthood with its power addition to conducting worship and offering sacrifices, these and authority. Both, kings and priests, joined together to per- priests were asked to teach the commandments, counsel and vert justice and oppress the poor and powerless, so much so guide the people, settle their disputes and render justice. Dur- that the people needed another movement to support them and ing the settlement period, the priesthood became a well-estab- speak against the injustices. It became necessary for God to lished institution throughout the land of Israel. However, this raise the prophetic movement to proclaim justice. Nathan, Gad,

236 237 Christian Ministry Structures and Partnership for God’s Ministry Elijah, Elisha, Amos, Hosea, Micah, Isaiah, Jeremiah, Ezekiel, ing of the Gospel and for the expansion of Christianity in West Haggai, Zachariah and Malachi proclaimed God’s words. Some Asia, Europe and North America. God used the structure of mis- of them functioned as individuals and others had close associa- sions to plant churches and the structure of the church to cre- tion with the prophetic groups in Israel. Prophets became a para- ate para-movements for various ministries to transform society. movement to priesthood and kingship in Israel. Some of them These two structures are interdependent and are expected to (Nathan, Gad) worked closely with priests and kings. Their part- continue in partnership in God’s ministry. The history of Chris- nership helped the country to progress politically, economically tianity shows the development of other structures such as mon- and religiously. David enjoyed their partnership to strengthen asteries, seminaries, mission societies like Church Mission So- the kingdom but tensions mounted between the prophetic move- ciety (CMS), London Mission Society (LMS), Baptist Mission So- ment and the other two established institutions after the10th ciety (BMS), etc. in different periods of time and their contribu- century BC. Elijah had confrontation with the priests and kings tions to the growth of churches and the progress of the society of Israel (1 Kings 17-19). Amos was driven out by Amaziah, the (Gibbs:1978; R.D.Winter:1976: 213-234). priest at Bethel (Amos 7:10-17). Jeremiah was beaten up and India is witnessing the growth of hundreds of para-church locked up in the courtyard by the priest of Jerusalem (Jer. 20). agencies specially in the post-independence period. Some of Instead of working together, the priesthood wasted time and them belong to denominations such as Church of South India energy to suppress, if not to eliminate, the prophetic movement. (CSI), Church of North India (CNI), Methodist, Baptist, Chris- If these two structures had joined together, they would have tian Missionary Alliance (CMA), Mennonite, Assembly of God, transformed their religion, politics and society and avoided the etc. Others are inter-denominational and are doing their minis- fall of their kingdom and the loss of their land and resources to tries either in co-operation with some churches or independ- foreign enemies such as Assyria and Babylon in 722 BC and ently without official relationship with the churches. Human 587 BC, respectively. resources and financial support for these organizations come Occasions of tensions between the institution of priesthood from mainline churches. All the para-church agencies can be and Jesus are narrated in the Gospels. Jesus tried to work in classified and grouped under seven major categories as follows: and through the religious structures of His day but His move- (i). Evangelistic organizations which preach the Gospel to ment with the twelve disciples in establishing the kingdom of Christians and non-Christians through revival meetings, con- God and fulfilling God’s mission was misunderstood and threat- ventions, camps and conferences. (ii) Cultural and Cross-cul- ened by the priesthood. The Church, born after the death and tural Mission societies involved in planting churches in resurrection of Jesus, was initially a movement of disciples and unreached areas and establishing schools and hospitals in mis- not an established institution. This new movement of Jesus’ sion fields. (iii) Social Service agencies who take care of orphans, disciples had to face problems and persecution from the Jewish widows, aged people and provide relief measures during calami- priesthood, Roman empire and other para-movements such as ties, ethnic violence and war through their projects. (iv) Social the Pharisees, Sadducees and Scribes. In spite of these difficul- Action movements which identify the factors causing injustice, ties, the Church became a well-established institution and an forces which perpetuate violence, violation of human rights and ongoing modality. The NT Church with its leaders as shepherds demand social justice and work for the welfare of the people. (v) (pastors) replaced the OT priesthood which was linked to the Educational and Literature ministries which organize seminars system of sacrifices (J.B. Jeyaraj: AJTR:1995:164-175). The early and workshops to strengthen the laity and train leaders for in- Church in Jerusalem had various workers including Stephen, volvement in churches and society. Training institutes, semi- to take care of the social problems of people but a new para- naries and research centres affiliated to the Senate of Serampore structure emerged with the sending of Paul and Barnabas as (SSC) and Asia Theological Association (ATA) provide specialized missionaries to West Asia. This laid the foundation for the spread-

238 239 Christian Ministry Structures and Partnership for God’s Ministry training for God’s ministry, as compared to the general educa- in the governance of the land in the period after exile. Their tion given by mission schools and colleges. Bible Society, Chris- reform movement functioned with the help of the Persian King tian Literature Society (CLS), Evangelical Literature Service (ELS), and they were able to construct the temple, the wall of Jerusa- Indian Society for the Propagation of Christian Knowledge lem, reinstate worship and the preaching of the Torah and main- (ISPCK), Theological Book Trust (TBT), etc. are providing Bibles tain law and order in the land (Neh. 2; Ezra 3). Priests of the in different languages, theological text books, devotional and post-exile community co-operated with the plans of Nehemiah song books for the churches, missions and institutions. (vi)More and Ezra and never opposed them, drawing support from Per- Dialogue Forums are emerging due to the initiative of some Chris- sian rulers. They too recognized that their God worked through tian leaders in various parts of India to bring people of other such political structures for the good of the people. Jesus also faiths to understand each other and to live in peace and har- did not exclude the third structure from the mission of God. He mony. (vii) Other associations such as World Council of Churches considered the movements belonging to the third structure not (WCC), National Christian Council of India (NCCI), World Evan- as enemies or rivalries but supporters even to the extent of re- gelical Fellowship (WEF), Christian Conference of Asia (CCA), garding them as His own brothers and sisters (Mk.9:38-40; India Missions Association (IMA), Evangelical Fellowship of In- Mt.12:50). dia (EFI) which co-ordinate churches and para-church agencies Many Christians, today, think that it is not right to have any for sharing of information, discussions and work-out pro- link with the third structure, whether it is secular or religious. grammes. They help the churches and para-church organiza- They do not want to co-operate or work together with the move- tions to do the ministries effectively in our country. It is esti- ments and organizations belonging to the third structure in es- mated that there are more than 500 of such protestant para- tablishing the values of the kingdom and in transforming soci- church agencies with approximately 6000 Indians working for ety. They consider it as unscriptural, fearing that it will lead to them at the local, regional and national level. Their number is syncretism or compromise with other religions or ideologies. expected to grow some more in the next decade. Leaders of the churches and para-church agencies are afraid that Christians who support their ministries would question their THIRD STRUCTURE links with secular and other religious movements and withdraw God does not limit Himself to the work of these two struc- their financial support. It must be realized that Christians are a tures only. He has raised a third structure in different periods minority in India and living in pluralist context. Although this of history to contribute to the goals of His mission. This third minority has contributed much through the ministries of the structure used to be secular or religious, belonging to people of church and para-church organization to the nation, it cannot other faiths. The leaders of this structure do not adhere to the change society alone. Christians must acknowledge the contri- faith of the Israelites or Christians. Jewish leaders such as bution of secular movements and other forces such as peasant priests and prophets acknowledged and co-operated with the organizations for the right of the peasants, ecological movements third structure. For example, the 8th century prophets recog- in protecting the nature, feminist movements for the welfare of nized that God raised the Assyrian empire as an instrument to women and children, Dalit organizations for the cause of the punish the northern kingdom of Israel (Amos 3:11; 7:17; Hosea untouchables, Gandhian peace foundation for the harmony of 10). Jeremiah acknowledged the Babylonian empire as God’s people and national integration and must be willing to co-oper- instrument to re-structure the corrupt society of Judah by de- ate with them for socio-political changes in the country without stroying the temple in Jerusalem and leading them to exile compromising their faith and convictions. Critical co-operation (Jer.1:14; 4:5-8,21,29). Deutero-Isaiah claimed Cyrus, the king with this kind of third structure is a necessity in God’s ministry. of Persia as God’s servant to bring salvation to the exiled (Isa. 45:1-13). Nehemiah and Ezra co-operated with the Persian rule

240 241 Christian Ministry Structures and Partnership for God’s Ministry PARTNERSHIP AND CO-OPERATION sion-making. Real administration allows leaders of other structures to be involved in the committees of other structures. In- Churches, para-church agencies and secular movements have volvement of pastors and bishops in the administration and min- their own problems and limitations. If these structures wanted istries of other para-structure and the involvement of leaders of to be more effective in their ministries, they needed the part- organizations in the committees of churches will surely nership and co-operation of the other. According to the nature strengthen co-operation and partnership. and need of their ministries, they could work out either ‘bilat- eral’ or ‘vertically integrated’ or ‘horizontally integrated’ part- (iv) The power of political and social forces is so great nation- nership (Butler:1994:9-30) If partnership was difficult to work ally and internationally, it could pervert justice, instigate com- out then, at least mutual co-operation must be established. munal violence, disturb peace and harmony and hinder eco- Some of the challenges of building partnership or co-operation nomic progress and welfare. The oppressive forces do not like for these structures are listed briefly. churches, para-church organizations and other similar movements to co-operate in partnership. Critical co-operation with (i) The challenge, first of all, comes from the Scripture. It is the Third Structure is a necessity in order to deal with national noticeable that God raised structures to fulfill His purpose in and international issues. National and international injustice different historical periods. Whenever the priesthood and other are important challenges to the structures in their efforts to para-structures such as Judges, Prophets and Reformers co- exist in solidarity rather than as divided forces. operated and worked together, they were able to transform the politics, society and religion of Israel. Drawing motivation from the history narrated by the Scripture is an important challenge to present-day leaders of churches and organizations. To stand aloof and do the ministry is against the scriptural principle of fellowship and unity. The spirit of ecumenism should enable us to understand and accept others and bind us together in the ministry of God. (ii) The changing world with the new info-tech challenges for partnership and mutual co-operation. The need for efficiency and suitability in the new millennium demand more collaboration among Christians. The secular business world has understood the changes taking place around the globe and is moving towards joint venture in technology and trade. It is pooling its resources and expertise to avoid duplication, saving funds and resources to become more effective. Churches and most organizations are far behind in their theological outlook, working pattern and in achieving expected results. There is the danger of getting outdated in the new millennium. Partnership is one of the ways to avoid duplication of work and wastage of resources and to modernize thoughts and workout strategies. (iii) The administrative set up created to suit personal convenience needs re-structuring for cordial co-operation. Admin- istration should open up their structures for participatory deci-

242 243 Christian Ministry Chapter Seven

Developing Leaders for Ministry: Principles of Training

Training and developing leaders for the ministry of churches, organizations and institutions is indispensable. A few people are born with the qualities of leadership but, many people are shaped to be successful leaders by their families, friends, unavoidable circumstances and situations or through special training. Rigorous training is given to soldiers and officers in the military service. Terrorist groups train their men and women to accomplish the task with minute precision at the cost of their lives. Industries and businesses train their executives, managers, sales personals, office staff and labourers by sending them, periodically, to various institutes and training centres. Doctors, nurses and lab technicians are constantly updated on the use of new techniques and modern equipment. Compared to these people, Christian ministers are trained less. It is sad to note that the churches are not giving priority to training their clergy and lay people towards the development of quality leadership. Anthony D’Souza points out that ‘Christian leadership essentially involves service’ and should not promote power, authority, honour, prestige or personal advantage (Developing the Leader within You: Strategies for Effective Leadership:1994:5). He reminds us to distinguish between leadership and management and writes, ‘Essentially, leadership is a broader concept than management. Leadership involves working with and through people to achieve results, which are not necessarily institutional or organizational goals. We can think of management as a special kind of leadership that sees achieving of institutional or organizational goals as paramount’ (1994:17). Various reasons contribute to the neglect in the development of efficient leaders.

244 245 Christian Ministry Developing Leaders for Ministry: Principles of Training 1. Some people think that a call from God is the sole criteria Potentially committed people of ethnic minorities are for doing God’s ministry and that the training is not important. marginalized by the majority and their policies of nepotism. The Holy Spirit, they believe, could give them the gifts and tal- God is interested, not only in calling and guiding people for ents needed for ministry and guide them through critical situa- ministry but, also in training them. God used many forms of tions. They assume prayer could give them enough wisdom and training as we notice in the Bible. Abraham was trained to so- strength for ministry. It is true that the call of God, gifts of the journ in different places. Although semi-nomadic life was not Spirit and prayer are important. They are needed for ministry new to Abraham, moving from one place to another unknown but they alone are not enough. Training is needed to analyze place, obeying God’s guidance and just believing His promises the situation, plan actions, work out strategies and implement were part of his training. He learnt to trust Yahweh. A similar them. pattern could be noticed in the life of Isaac and Jacob. Joseph’s 2. Some have a low respect for Christian ministry and place training included experience of hatred and betrayal from his high esteem on other professions such as medical, engineering, own brothers. Being sold as a slave, a servant in the Egyptian business management and international relations. This is an- palace and imprisoned in Egypt for his truthfulness, gave him other reason for not realizing the importance of training. opportunities to learn administration and shaped him to be- 3. Evangelistic campaigns, annual festivals, maintenance of come a great leader in Egypt. Moses received royal training from buildings, Christmas celebrations and dinners are regarded more Pharaoh’s official at the Egyptian palace. God trained him in important than training programmes. So churches and institu- the wilderness before sending him to lead the people of Israel tions allocate a small amount of the budgets for training and out of bondage. During the forty years of wandering in the wil- developing leaders. derness, the Israelites were trained to regard themselves as a 4. Some Bishops, Superintendents, Directors and General pilgrim community in covenant, to trust Yahweh for their needs Secretaries of churches and para-church organizations are afraid and have Him prepare them for a life in the promised land. of updating their clergy, staff and workers. They discourage them Moses trained Joshua to succeed him and lead the people to from further studies or from attending workshops and semi- the land. Samuel learnt to receive and proclaim God’s word by nars. These leaders want to control those who are employed for ministering under the leadership of Eli at Shiloh. Before mak- various reasons. Sometimes they are concerned about the ing David the King of Israel, God trained him to be a shepherd, financial expense of training people and the increase in salaries face Goliath, win several battles for Israel, confront difficult peo- to be paid after the training or higher studies. ple and situations, develop courage and confidence and learn diplomacy. Elisha was called and trained by Elijah to continue 5. Since well-trained personnel leave the church or organi- the prophetic ministry in Israel. After being with Elijah and wit- zation and start their own ministry, leaders hesitate to spend nessing his powerful ministry, Elisha realized the need for God’s funds to develop others working in their institutions. Sometimes, power and asked for that gift in abundance. Mordecai raised the well-trained people are reluctant to go to rural areas for Esther and also trained her to be faithful to the Israelites. She ministry or accept some other responsibility. This kind of expe- received guidance and was challenged to speak to the king and rience dissuades the leaders from organizing training pro- save the Israelites from genocide. Ezra was a trained priest. Dan- grammes. iel went through various stages of training to interpret dreams 6. Racial, language and caste discrimination too contributes and visions. He learnt administration at the court of Darius. It to the neglect of training and developing leaders. If the ruling took many years for him to come to the top position (Dan.6:1-3). class in churches or organizations belong to a particular caste He had to undergo suffering in the prison for his honesty and or tribe or race, then others belonging to different castes and in the den of lions for his faith and commitment. Jesus was ethnic groups are deliberately left out from training programmes. trained at home. It is also possible that Jesus could have re-

246 247 Christian Ministry Developing Leaders for Ministry: Principles of Training ceived religious education from a Rabbai or synagogue. The first to be a leader is a life-long process. We continue to learn new thirty years of his life was a preparation for his ministry. Details insights, techniques and methods needed for a particular min- about his training is not given in the Gospels. However, the istry. The theoretical knowledge and techniques, as well as socio- writers of the Gospels (Mt. 13:54-57; Mk.6:2-4; Lk.4:22-37; political and cultural contexts, influence the training and devel- Jn.7:14-15) have recorded the way the Priests, Pharisees and opment of leaders. Sometimes, people are trained in one con- Sadducees marveled at his teaching and power of healing the text and sent to another cultural or socio-political context for sick (J.B. Jeyaraj, Meeting the Messiah, 1999:20-31). Jesus ministry. Sometimes, people are trained and placed within the trained his disciples for three and half years before dying on same context. Training should give serious attention to the con- the cross. He did not establish a seminary at the banks of Jor- text in which the persons are trained and to the context to which dan or at the centre of Jerusalem to train the disciples. He took these trained personnel are going to serve. Integrating theory, them along with him and trained them through discipleship. techniques, practicals and context in training is important to The content of His teaching included the meaning of the Law, develop efficient leadership. Having both full-time ministers such ethics of the Kingdom of God, bearing and suffering on the Cross, as the clergy, evangelists, missionaries and social workers and eternal life, love for others, prayer, great commission and the the lay people involved in the ministry of churches and organi- second coming. His teachings imparted the values of life and zations in mind, the following general principles are suggested shaped the character of the disciples. The disciples learnt the to be at the centre of training and developing leaders for church values of the Kingdom of God and the skills to do the ministry and society. These principles are key in spiritual, theological from Jesus. Victor Cole analysized the way Jesus trained His and ministerial formation. Instead of discussing details about disciples from the perspective of curriculum and writes, “As the way training could be given, I am highlighting the princi- touching what Jesus taught, we can categorize these into three: ples for training. Case studies listed in the next section speak of prepositional truth, or cognitive facts; practical matters of life, different approaches in training. values, character and spiritual life; as well as practical skills necessary for ministry. All three correspond to cognition, affect VISION OF GOD AND VISION FOR PEOPLE and somehow psychomotor skills, respectively, in today’s edu- The foremost principle in training for ministry is enhancing cational categories” (Victor Cole, Training of the Ministry: A Macro- the vision of God and that for people. The word ‘vision’ could be Curricular Approach, 2001:61). Paul had professional training regarded in the literal sense of seeing God or receiving a mes- from Rabbai Gamaliel. Using the discipleship method of Jesus, sage from Him through a trance. God revealed himself to Paul trained Timothy, Titus, Aquilla and Precilla and the elders Abraham, Jacob, Moses, Samuel, Amos, Isaiah and Daniel. These appointed in the churches at Galatia, Ephesus, Corinth, Philippi men saw visions and dreamed dreams of God. However, we can- and Colosse. not insist that everyone of us should receive visions from God as Training for ministry could be formal or informal. The above the above persons did. Since God had revealed himself in Je- examples indicate that some of them were trained formally in sus and provided us His written Word, we need to gain the vi- the cultic centres, royal courts, prophetic guilds, priestly groups sion of God through the Scriptures. Vision, therefore, should and rabbinic schools. Others were trained informally through not be understood in the literal sense of dreams and trance. travel and sojourn in various places, in the wilderness, prisons Vision means knowing God’s nature, attributes, actions, will and and among families. Sometimes, the training was a combina- expectation through the reading of the Scripture and listening tion of both formal and informal patterns. Different forms of to the experience of others. Knowing God is an on-going experi- training at different places shaped the leaders. No one could ence. Difficult moments and critical situation in our personal say that the training received so far was enough for the rest of lives and ministry too, contributes to understanding God. Grow- their lives to do God’s ministry. Training and developing oneself ing in the vision of God motivates, sustains and enables Chris-

248 249 Christian Ministry Developing Leaders for Ministry: Principles of Training tians to take up challenges in serving God. Vision of God leads is the necessity of inter-action of vision of God and for people for Christians to gain vision for others. Understanding God helps effective leadership. However, this inter-action is either at a low them to understand humanity. For example, the more divine level with some leaders or is one-sided. Some of them speak the revelation was to Abraham, the more he understood human highly of God and their visions, dreams and experience of God beings. His plea for forgiveness for the people of Sodom and but ignore the aspects of justice, human rights and the welfare Gommorah and his intercession that their lives may be spared of people. They dichotomize the vision of God and vision for from destruction is an evidence (Gen. 18:17-33). Moses was will- people and hold on to the vertical aspect only. Recent events of ing to lose his status and life if the people of Israel were pun- terrorism by Islamic fundamentalists and sucide bombers of dif- ished and banned from entering the promised land. He was a ferent groups make it clear that terrorists are indoctrinated with man filled with concern for his people. He prayed, struggled the high vision of God, glory of death and heaven rather than and suffered for his people. Amos pleaded to God not to destroy the value of human life. They have lost the vision for others and Israel after seeing the visions (Ch.7-8). Isaiah’s vision of God in ignored the damage and pain they could cause to people. Inno- the temple at Jerusalem made him to realize the holiness of cent people become victims of their terror, which they believe God and his unworthiness for ministry (Isa.6). The visions of was done for the sake of their God. Terriorists need proper Habbakuk, Jeremiah, Ezekiel and Daniel helped them to un- vision for humanity. Training for ministry should be based on derstand who God is and what God wanted them to do for peo- the vision of God and focused on the people. It is important to ple. The visionary experience of these people was a good train- train people to subject their traditions, rituals, customs and views ing to serve God and society. In their lives the vision of God and to the authority of God and to uphold God’s love, mercy, grace, vision for people were inter-linked. This aspect comes out more justice and the welfare of people. Hosea brings out this empha- vividly in the life of Jesus. Jesus quite often spoke of his Father sis saying, ‘for I desire steadfast love and not sacrifice, the knowl- (Jn.15). He told his disciples about his relationship with the edge of God rather than burnt offerings’ (6:6). Father. He explained the purpose and will of the Father for humanity. The vision of the Father made him more conscious of KNOWLEDGE OF THE SCRIPTURE his identity as the Son of God and Son of Man. Jesus could The knowledge of the Bible is indispensable for Christian claim himself as the Good Shepherd. His understanding of the ministry. This need is already emphasized earlier in this book. Father enhanced his concern for people and encouraged Him to However, I would like to quote a few texts to show how much lay down his life for humanity (Jn.10:14-15). Jesus trained the God and the apostles valued this principle. The books of the OT disciples to keep the vision of God in focus and serve people. and NT were written and edited stage by stage. According to the The apostles narrate their vision of God in the epistles. Their biblical narratives, the earliest written text could be the understanding of God and their personal experiences in minis- Decalogue. The other statues and ordinances were expansions try motivated them continuously to take up challenges and face of the Decalogue and were added later. Moses read the Ten persecution. By reading the visions narrated in the Bible, one Commandments and explained it to the people of Israel. Moses could certainly understand God as God of the poor, justice, wel- trained the priestly group from the tribe of Levi and the rest of fare, love and peace. Unfortunately many Christians fail to see the Israelites to be rooted in the knowledge of God’s command- these dimensions of God. Theological training should provide ments. The levitical priesthood was trained to instruct the peo- them a re-orientation to God. ple in the laws. Joshua too taught the law to the people of Is- The vision of God should be inculcated in the vision for peo- rael. It is not clear how the ministerial training of the priests ple. Some people come to understand God more and more and levites went on after the settlement in Canaan. It is possi- through their vision and service for people. Which of these two ble that the families of the levites trained their sons in the knowl- comes first depends on the individual. What is important here edge of the Torah. Cultic centres could have functioned as a

250 251 Christian Ministry Developing Leaders for Ministry: Principles of Training training ground for priests and levites. The temple in Shiloh, ministry would be done, is necessary. General knowledge of the where Eli ministered, could have been a training place of that world could have been built up through the reading of newspa- region. Knowledge of the Torah was expected of everyone in pers and the watching of TV but, the knowledge of the world Israel (Dt.6:1-9). Prophets were able to quote the laws of Torah means the ability to understand the society critically. Training in their proclamation. The lives and ministry of priests and proph- programmes should include courses on analyzing the socio-politi- ets were based on the Word of God. cal and economic situation at a micro- and macro-level respec- Jesus ministry, particularly teaching in the synagogue, was tively. The reasons and consequences of poverty, exploitations so radical. The priests, pharisees, sadducess and scribes who and accumulation of wealth in the hands of a few should be were well versed in the Torah made religion a burden for the analysed through teaching and involvement. The land of Canaan Israelites through their interpretation. The interpretation of Je- was new to Moses. He sent spies to study in detail geography, sus challenged religious scholars to understand God’s word prop- religion and culture of the people of Canaan (Num. 13: 17-33). erly. He corrected their wrong notions. Jesus gave more time to Prior knowledge of the promised land became a necessity to orient his disciples on his interpretation of the Law and Proph- train the elders of the tribes of Israel and the priests who were ets. His teachings, recorded in Matthew 5-7, gave the disciples a to lead the Israelites to Canaan. Moses and his team analyzed new perspective of God and ministry for people. His parables, the situation and prepared the people. Joshua warned the Isra- sermons and remarks enlightened the disciples on God’s word. elites about the religion of Baal and the culture of the Canaanites The training of the disciples in understanding and interpreting because he could compare the nature of Baal to Yahweh (Johs. God’s word enabled them to preach the right message and do 1:6-8; 2:1; 23:6-8; 24:14-15). Baal promoted fertility cult, hu- powerful ministry after the ascension of Jesus. Paul insists that man sacrifice, the practice of sorceries and the worship of na- the knowledge of God’s word was an important foundation for ture than the Creator. Analysis of religions is part of the train- Christian life and ministry. He says, ‘All Scripture is inspired by ing. David was successful in battle because he gained the knowl- God and profitable for teaching, for reproof, for correction and edge of the location, people and their strength prior to an attack for training in righteousness, that the man of God may be com- by sending spies. Prophets could predict the rise of a new em- plete, equipped for every good work’ (2 Tim. 3:16). He took time pire because they were careful to collect information about the and effort to increase the knowledge of Scripture in the churches political situation within the land of Israel and in Assyria, Syria he had planted. He trained Timothy and Titus not only to have and Babylon from the caravan traders. They analyzed the poli- deep insights of God’s word but also commanded them to teach cies and administration of the kings in Israel and Judah. Prophets the Word of God to the congregations (1 Tim. 4:6-9). The other such Elijah, Amos and Micah knew what was happening in vil- apostles such as Peter, John and James imparted the teachings lages and towns around them. They were sensitive to the pain of the Scripture by writing epistles and sending them to the and opinion of the public. Without such an experience they elders of the churches. Their effort enabled the elders to avoid would have failed to progress in their ministry and make it rel- heresies and show remarkable leadership in times of opposition evant to their historical period. Jesus’ observations and analy- and persecution. The ministry could continue because of their sis of the Jewish society and Roman political power, helped him strong foundation on God’s word. Knowledge of God’s word is to teach and train the disciples. Paul was already educated not not enough. People of God should be trained in understanding only on Judaism but, also on the philosophies and mystery reli- and interpreting God’s word from contextual perspective. gions of the Greeks and the Romans (Acts.16-20). His knowledge of the Roman world enabled him to write and counter the KNOWLEDGE OF THE WORLD false teachings of Gnostics, Epicurians, astrologists and sorcer- ers and the religion of Diana of Ephesus. His analysis of the Sufficient knowledge of the world, particularly the socio-po- society led him to challenge racial and economic discrimination litical and historical background of the context in which the

252 253 Christian Ministry Developing Leaders for Ministry: Principles of Training and segregation of Jews, Greeks, masters, slaves, men and of ministry causes problems and even leads to divisions in the women and to use the Church as a dynamic force to counter church. Some leaders do not want their staff to know about this evil (Gal. 3.28, Eph. 2:15-18; 6:10-20). He trained leaders their institution. They deliberately keep the staff and workers of different ethnic origin. He trained the leaders to make the in darkness as a medium of control, which make ministry ineffi- Church inclusive of believers of all race and economic back- cient. We live in an era of information technology. A person ground. The uniqueness of training is subjecting the knowl- could become an efficient leader and contribute to information edge of society, analysis and results to the message of the Gos- building about an institution, the people employed and the con- pel. The Gospel is the basis of evaluating the knowledge we text to which the ministry is directed. have accumulated about the world. This inter-action between the knowledge of society and the Gospel is an important princi- ADMINISTRATION AND ACCOUNTABILITY ple in training and developing leaders for ministry. Everyone involved in the ministry needs the skill of administration. I mean, the ability to manage their time, resources at KNOWLEDGE OF THE INSTITUTION their disposal and co-ordination of the work. Some pastors, evan- Persons appointed or allowed to be involved in programmes gelists, teachers, social workers are poor in administration be- as volunteers should be knowledgeable in the structure of the cause they do not take interest in learning management skills. church or organization that uses them in ministry. They should Some Christian ministers are highly disorganized and do every- be told the history and development of the institution. Records thing at the last minute. They do not plan ahead. Others lack such as the annual reports, magazines, documents of the pro- the skill of accounting and managing the funds. It does not grammes, auto-biographies or biographies of the founders should occur to them to settle accounts or keep record of bills or vouch- be made available to the trainees. The information about their ers. Some are good in spending than raising funds for ministry. organization should help them to know about earlier problems The Bible speaks of administration and stewardship. One of the and how they were solved. They could avoid repeating the same key principles in administration is to delegate power and au- mistakes. They can learn new insights and set new strategies thority. Moses tried to manage the people of Israel all alone. and patterns of ministry. The more they understand their insti- Jethro, his father-in-law, instructed him to appoint leaders and tutions, the more they become loyal to their service. The leaders to authorize them to serve the people of Israel (Ex.18). Jesus of ancient Israel never forgot to tell the history and traditions of delegated his authority to the disciples, to go and serve the peo- their ancestors, Egyptian bondage and liberation and the cov- ple. Another principle in administration is sharing of informa- enant with Yahweh to each generation. The knowledge of the tion, decentralization of decision-making and the creation of history and growth of Israel was imparted to generations through corporate accountability. Many leaders do not want to share story-telling and singing the psalms. Their worship, laws, songs, information and try to avoid the democratic approach in making proverbs and prophecies incorporated the history of the institu- decisions. They do not record the minutes of meetings properly tion of Israel and contributed to the growth of their knowledge or circulate it among members on time. The authoritarian way about themselves. of administration quenches the spirit of ministry and demoral- Some leaders are so successful in the ministry and take their izes ministers, forcing them to neglect their work. The demo- institutions to a greater height because they know very well the cratic approach and corporate decision-making, which is en- history and development of the institution, the people who work couraged for ministry, could be noticed in the OT and NT. The with them and the people for whom they work. Some pastors body of elders, priestly groups and prophetic guilds played an who are transferred to other churches, take interest to know important role in the administration. The council in Jerusalem the history and people of the church. Some others fail to know allowed extensive discussion on matters of faith, formulating their institution. Their lack of knowledge about the new place doctrines and policies, analyzing the problems of ministry and

254 255 Christian Ministry Developing Leaders for Ministry: Principles of Training decision-making. The elders appointed in churches were asked denial of Peter, but, Peter did not accept this prediction. He to use democratic approach in their administration. They are repented later and tried to make up for his mistakes. Thomas good examples for the democratic approach and participatory expressed doubts on the resurrection of Jesus but, he was decision making patterns. The parables of Jesus speak of ac- ashamed of his doubts after seeing the resurrected Jesus. He countability (Mt.6:19-24; 13: 15:37; 21:28-32). Individuals as made a profound statement ‘My Lord and my God’ in an at- well as leaders should be held responsible for the use of fi- tempt to correcting himself (Jeyaraj, Meeting the Messiah, nance, labour and properties belonging to the ministry. Moral 1999:76-82). Paul repented for persecuting the Christians after and financial corruption have no place in Christian ministry. receiving the vision of God and dedicated himself to suffer for Training programmes for ministry should enable the trainees to Christ. To accept mistakes, confess failures in public and cor- learn the truth of stewardship, the democratic approach of ad- rect wrong approaches, courage is needed. Some leaders regard ministration and accountability to God and the institution. Chris- the acceptance of mistakes and the ability to correct them as an tian ministry suffers in many parts of the world because the issue of prestige. To them, prestige is more important than the training programmes fails to emphasize these principles in de- blunders and their consequences in ministry. They refuse to veloping leadership. learn the principle of accepting and correcting mistakes. Such people cannot develop themselves as good and honest leaders. ACCEPTING CRITICISM AND CORRECTING MISTAKES Training programmes should help ministers with the skill to Many Christians are alergic to criticism. They do not want to face criticism, set right their weakness and failures and to grow be criticized or their mistakes pointed out. Some leaders go to more in efficiency. the extreme of victimizing their staff for criticizing them. Criti- cism should be done with due respect to the individual and with COMMUNICATION AND CONFRONTATION SKILLS the view to help the person to do the ministry efficiently. It should Efficient communication is necessary for ministry. Many lead- not be done with the attitude of enmity. A leader could be suc- ers such as Moses, Gideon, Isaiah, Jeremiah were not born ora- cessful if only he/she allowed to be criticized and welcomed tors, but, they trained themselves to communicate the message differences in opinion. “Agreering to disagree” must be learnt in of God to the people. Communication skills such as oration and ministry. Moses was severely criticized by some people in the writing could be developed through particular techniques and community. He accepted their criticism and suggestion. David practices. Prophetic ministry in ancient Israel included visual learnt to accept the criticism of Nathan the prophet. Solomon communication. The symbolic actions of Jeremiah are evidences and Rehoboam could not tolerate the criticism of others. Their of visual communication (Jer.13:1-11; 27:1-8). Amos, Hosea and vengeance against their critics went to the extent of killing them. Isaiah used different forms in communicating the message. Con- Proverbs points out that where there is no criticism, people per- veying the ideas in proper form and style is necessary for lead- ish. Ministry also could suffer. Amaziah, the priest could not ers. Some leaders are good in thinking and developing new ideas tolerate the message of Amos. He forced the prophet to leave but poor in communicating to people. Jesus was able to com- Bethel and stopped the prophetic ministry. Daniel was criti- municate his teachings using the method of story-telling, para- cized for his faith. Jesus was criticized by the priests, Pharisees, bles, proverbs, rhetoric and prophetic form. He used visual com- Sadduceess and Roman soldiers. Jesus listened to their criti- munication by asking his followers to look at the birds of the air cism, respected their opinion against him and replied them with and lilies of the fields (Mt.6:25-34; 13:24-34). His action of tri- a motive to correct them. The apostles were criticized for preach- umphal entry into Jerusalem using the colt and cleansing of ing Jesus as the Messiah and for healing the sick people. Some the temple are evidences of visual communication (Jn.12:12- of our leaders tolerate criticism but, they are unwilling to cor- 18). Peter, who was a fisherman, became an eloquent communi- rect their mistakes and wrong approaches. Jesus predicted the cator. His preaching led many Jews to Christianity (Acts.2:14-

256 257 Christian Ministry Developing Leaders for Ministry: Principles of Training 41). Paul’s oratory abilities allowed him to speak at Athens (Acts. and corporate prayer strengthens life and ministry. The per- 17). His style of writing was scholarly yet ordinary people could sonal prayer of an individual could include asking God to point understand his teaching. The apocalyptic style for communicat- out his or her weakness, asking for wisdom and knowledge, ing the visions of John in the Book of Revelation (Chs. 4-9; 12- forgiveness and assurance and strength to bear all the difficul- 16) was the appropriate skill at the time of severe persecution. ties in ministry. Personal prayer could also be an intercession Paul’s verse, ‘for our gospel came to you not only in word, but for others. Abraham prayed for his personal needs and the also in power and in the Holy Spirit and with full conviction’ (1 fulfillment of God’s promises. He also prayed for Lot, the people Thess.1:5) emphasizes style, power and conviction as important of Sodom (Gen. 18) and Abimelech, the king of the Philistines elements in Christian communication. Training programmes (Gen.20:7). When we pray for others, it becomes a ministry to should enable leaders to develop decent literary styles, filled them through our prayers. Moses took time to be with God in with the power of the Holy Spirit and full conviction for effective prayer and interceded for the Israelites (Ex. 32:9-14). David, as communication. a king, prayed to God to forgive him for the mistakes he had Confrontational skill is also necessary. In doing ministry, we committed and pleaded that Israel should not be punished for come across difficult situations and problematic people. Instead his failures. The prophet Habbakuk prayed to God to be merci- of avoiding such people or difficult situations, it is important to ful towards the nation of Israel and pleaded for justice to be face and sort out the problem. Patience is an indispensable ele- done (Habk.2). The prayers of Jeremiah show the depth of his ment in the skill of confronting people and situations. Develop- inner struggles and pain and draws strength to continue the ing patience and faith in God provides strength to deal with the prophetic ministry (Jer.4:19-22; 9-12). He pleaded to God to problems. Jesus was confronted with difficult people such as forgive Judah and restore the nation. The Book of Daniel shows Pharisees, Sadducess, Roman soldiers and Pilate. He never him as a man of prayer for the nation. Through prayer, these avoided or condemned them. He faced them with patience and ancestors of Israel were able to influence the people around confidence. When Jesus was confronted by the people possessed them and bring great impact in history. Jesus spent time pray- by evil spirits and at the death of Lazarus, he related his minis- ing to his Father. He withdrew often from the disciples and prayed try to these people. He knew what was supposed to be done. He for his life, ministry and for the people. His prayer at Gesthemane neither wavered nor compromised but stood firm in his plan in revealed his inner struggle in fulfilling the will of God. Quite confronting the situation and the people. Peter, Paul and James often he instructed his disciples to pray for themselves, the na- followed Jesus’ method. Confronting skill is not to show power, tion and to raise more labourers for ministry. The prayer taught authority and pride. It is done out of respect for people. It should by Jesus which we call as the ‘Lord’s Prayer’ has a deeper mean- show love and forgiveness and contribute to the restoration of ing and much relevance for personal and social life. Water Wink justice and peace to people. writes, “… the phrases of the Lord’s Prayer are not indicative but imperative – we are ordering God to bring the Kingdom near. PRAYER It will not do to implore. We must command. We have been commanded to command. We are required by God to haggle with Prayer and meditation are part of Christian life and neces- God for the sake of the sick, the obsessed, the weak and to sary for ministry. Some leaders who are so busy with the work conform our lives to our intercessions” (Wink, Engaging the Pow- neglect prayer. Since prayer is a voluntary action, it is difficult ers: Discernment and Resistance in a world of Domination, to give training on it. The initiative is on the side of those who 1992:303). He taught them the meaning of fasting and prayer are involved in ministry, but, the opportunity to come together (Mt.6:9-18). By the example of the prayers offered by the Phari- to pray for people or particular needs could be provided by see and the Sadducee, He warned his disciples that prayer could churches and organizations. Prayer topics could be collected become a ritual and hypocritical (Mt. 6:9-15). He prayed for Is- and circulated among members of the body of Christ. Personal

258 259 Christian Ministry Developing Leaders for Ministry: Principles of Training rael on the Cross and asked God to forgive them. The apostles (Phil. 3:7-11; 4:12). Ministry is not for making personal gains gave importance to both individual and corporate prayers. Their but for losing everything for Christ and for others. Gnana miracles are an evidence of such prayers. Paul’s letters con- Robinson writes, “The context of the poor calls for a new life tained many prayers offered for the believers in the Church. He style both in our personal life and in the structure of our theo- began his epistles not only with greetings and blessings but a logical institutions so that our words and actions may go to- few sentences of prayer. A detailed study of prayer found in the gether and carry some credibility” (G.Robinson, A Journey OT and NT is needed in training programmes. The study of the through Theological Education, 1989:94). The credibility of Chris- content and literary styles of prayers, the occasions on which tian ministry lies in the life style of Christians. It is important they were offered, the persons who said the prayer and the re- that those who teach and train others translate their teachings sult of the prayer could encourage those who are involved in into life. Those who are in training for ministry hear not only ministry today. Many Christians pray mainly to change situa- the teachings but also see the life style of the leader. Victor Cole tions, solve their problems or to supply their needs. Quite often emphasizes this fact by saying, “teaching of content materials our prayers are self-centered. Prayer changes not only the situ- in training of the ministry must combine what is said with what ation but should also change the person in prayer. The experi- is lived. Then learning will combine what is heard with what is ence of Jacob at Peniel brought changes in his personality (Gen. seen. Thus, in the teaching-learning process, saying correlates 32:21-32). Prayer alone cannot change the society has been with hearing, while living out a life correlate with seeing a life pointed out elsewhere in this book. Action is also needed. On style lived out’ (2001:44). prayer and action, Walter Wink remarks, “…action is also no substitute for prayer. For some, action is a cover for unbelief; they simply do not believe that God is able to act in the world. Since God cannot change things, we must. For others, who feel called by God to establish justice, prayer seems a waste of precious time. But long-term struggle requires constant inner renewal, else the wells of love run dry. Social Action without prayer is soulless; but prayer without action lacks integrity” (1992:306). Our motives, attitudes and values towards prayer should change whether it is personal or corporate. LIFE STYLE The life style of ministers carries more impact in the ministry. Great leaders such as Mahatma Gandhi and Mother Teressa led a simple life. Our model is Jesus. He led a simple life-style. He shared his power and authority with his disciples. His life was transparent to his disciples. He did not accumulate wealth or look for comfort. He avoided popularity and fame. Above all, Jesus was careful to maintain high standards in ethical life. He showed the disciples the meaning of humility by washing their feet. Paul followed the model of Jesus and challenged Chris- tians to lead a simple and ethical life. He wrote to the church in Phillippi to count everything as a loss for the sake of Christ

260 261 Christian Ministry Chapter Eight

Theological Education, Context and Involvement

This essay is a reflection based on my 20 years of experience as a Theological teacher in an ecumenical seminary affiliated to the Senate of Serampore College and involvement with various evangelical institutions and missionary organizations. It is more a sharing of my views to initiate discussion in churches and seminaries. The present scenario of theological education in India is very much encouraging. The following reasons could be stated : (i) We have developed advanced level theological education that many of our students can complete their doctoral degrees within India. Scholars to guide researchers, library resources and scholarship funds have been developed over the years to provide quality education in our seminars and colleges. (ii) Indian seminaries are drawing students from neighbouring countries like Sri Lanka, Nepal, Bangladesh and Myanmar, where theological education is not that much developed either due to political or ecclesiastical reasons. Indian seminaries have risen to extend their help to the churches and theological institutions in Asia. India will become an important centre of theological training in Asia in 2000 A.D. (iii) Indian theological education gives importance to pietism, ecumenism, evangelization, church planting and liberation. Indigenization of Christianity was taken seriously soon after In- dependence and efforts were taken to create an indigenized form of liturgy and worship, theology in philosophical terms, impart theological education in regional languages, produce books and course materials in vernacular, etc. Contextual theologies like liberation, dalit, tribal, feminist and eco are developing.

262 263 Christian Ministry Theological Education, Context and Involvement (iv) Churches particularly belonging to Charismatic move- in the ministry. I believe, the system of education and the train- ments who once questioned the necessity of theological educa- ing of the colleges are also partly responsible in the formation tion have now acknowledged its importance and started estab- of Christian ministers. This leads us to raise questions such as lishing their own seminaries and institutes either at a large or - What kind of Education is more suitable to our context? What small level. However, the mushrooming of theological colleges should be the goals and objectives of our theological training? in India with overseas funds in the last decade is a serious mat- What should be the centre of our training - Student or Society ter of concern for us. For, some of these seminaries are neither or Church? related to churches nor missions. They are owned by some Another issue raised quite often in the present context is the families. They call themselves trans-denominational but not theological thrust or focus of the seminaries. Should all the semi- willing to get affiliated to a Senate/Board/Theological Associa- naries agree and promote only one theology suited to the poli- tion. They are not bothered to have evaluation and accreditation cies and doctrinal stand of their management? Theologies are by an accrediting agency. Some of the graduates find no future pluralistic. But what should be the common theological thrust since their certificates are not recognized by churches and or- of the seminaries? Liberation theology which is biblical as well ganizations. as contextual should be the main thrust of the seminaries. Semi- (v) Co-operation between the theological institutions of Ro- naries are not just educational institutions but also service agen- man Catholic churches and Protestant churches in terms of ex- cies in our society. They cannot simply teach subjects and close change of faculty, organizing seminars and producing publica- their eyes to the evils in our society. Teaching and involvement tions is increasing these days. This can help us to learn from should go hand in hand in all our educational institutions in- each other. cluding secular schools, colleges and universities. However, many church leaders question this view and insist that seminaries (vi) Students who have studied in evangelical seminaries are should produce only ‘poojarees’ to conduct worship and rituals. accepted for higher studies in ecumenical seminaries. Some of There is a lack of understanding of the biblical concept of a the students trained in ecumenical seminaries are accepted as shepherd. Seminaries, therefore, are in constant struggle with teachers in evangelical seminaries and vice versa. This is a no- their churches to promote the kind of training churches expect table change in the Indian theological education. The division or churches need today. between evangelicals and ecumenicals can be narrowed down further if Senate of Serampore (SSC) and Asia Theological Asso- MODELS AND OBJECTIVES ciation (ATA) work closer on certain programmes and projects. Different models of theological education such as monastery, Although we notice progress in theological education in In- university, seminary and discipleship centre, etc., have been dia, we also hear a lot of complaints from Bishops, Presidents, developed over the years. As I was completing this book, I re- Senior Pastors and Laity about the declining commitment of ceived a copy of Victor Cole’s book Training of the Ministry from theologically trained students, lack of vision for people, shallow TBT Publishers. He has dealt in detail the historical develop- understanding of the Scripture and society, misuse of power ment of theological education which I need not repeat here. and authority, moral lapses and negligence in the stewardship Seminary or Bible College model is more popular in different of money. Should we blame the college that trained such min- parts of the world. Trained in a seminary and honoured with a isters and the system of education given to them? Or should we degree or diploma are liked by many. It gives them recognition blame the structure and treatment of the Church/Organization and religious authority. This was the situation even in the pe- that employed them? Leaders of the churches and organiza- riod of Jesus. Scholarly Rabbinic schools were offering theo- tions are partly responsible for not providing proper guidance logical training on Torah, Prophets and Writings. Students like and encouragement and shaping their ministers to be effective Paul preferred the scholar Gamaliel. Some Pharisees and

264 265 Christian Ministry Theological Education, Context and Involvement Sadducees were trained in such Rabbinic schools. Scribes were tion for the whole of the country. Senate of Serampore as an given special training in writing and copying the Torah. When ‘affiliating agency’ is playing an important role in giving highly Jesus started preaching, teaching and giving radical interpreta- academic theological education in our country. Senate of tion of the Scripture, the Pharisees and Sadducees questioned Serampore is even aiming high to achieve the status of Chris- his authority to preach and teach. They did not respect him or tian University in India. ATA as an ‘accrediting body’ is also play- accept his interpretation since Jesus did not study in a Rab- ing a valuable role in our country particularly evaluating some binic school (Jn.7) Jesus noticed the fallacies of formally struc- seminaries and requiring them to offer quality and contextual tured training, professionalism of the Pharisees and Sadducees training. While we recognize such a pluralism of affiliating and helped them to show as the only recognized authority over the accrediting agencies for India, we need to emphasize the wholistic Scripture and to force their interpretation on the people. But theological thrust which includes liberation, evangelism, shar- Jesus created an alternative model of training - ie., the Disci- ing of resources, non-violence and justice in our context. We pleship Training (Guru-Shishya model). He could have estab- need various models of training but they should contribute for lished a seminary with a campus either on the sea-shore of the transformation of the ministers and society. Galilee or by the riverside of Jordan or in the city of Jerusalem. Models integrating objectives, programmes and evaluation He preferred Discipleship Training model to suit the goal and methods alone cannot make the trainees successful and effec- objectives. He knew very well that goals and infra-structure are tive in the ministry. We have a number of cases who were trained inter-related. His model did not require a big infra-structure in such institutions and have miserably failed in the ministry and continuous financial support. He made the training con- and family life. Therefore another important dimension in train- textual and people-oriented rather than authoritarian and oping is the call, vision and continuous commitment of the indi- pressive of people. His mission is liberative. He trained the vidual. Identifying and selecting only such candidates without disciples to live and die for the Gospel of forgiveness, liberation favouritism and nepotism is an important responsibility of the and welfare. He used houses, sea-shores, street, pools, gar- churches. Seminaries too should provide an atmosphere for min- dens, hills and mountains, temple and synagogues as the cen- isterial candidates in training to grow in their vision and com- tres for his training. Jesus avoided the danger of falling into mitment. the trap of constant fund raising and protecting the buildings and structures. He carefully selected the objectives, the model CONTEXT AND CURRICULUM and programmes to build-up the disciples in personal, theologi- Each training is focused on a context. Context of India is cal and ministerial formations to exercise their faith and prac- pluralistic - religiously, politically and socio-economically. In tice what they learned. He used various methods of testing addition to major religions such as Hinduism, Islam, Christian- their performance in the context. A very important lesson we ity, Buddhism, Jainism, Sikkism, we have a number of minor need to learn from the ministry of Jesus is that goals, objec- religions. People of different faiths live side by side and usually tives, programmes, curriculum and infra-structure are carefully get along well. But we notice tensions and violence between selected and inter-linked and determined the nature of train- religious communities are increasing in recent years. Some are ing. Should we say only the Discipleship model is the best and over emphasizing the supremacy of their religions over other to be followed ? Should we avoid all the other models of theo- religions and try to demolish the worshipping centres of others logical training ? No. Each model has its own merits and de- and suppress their culture and customs. Conversion and anti- merits. We cannot ignore the historical and theological reasons conversion efforts of some religions spark violence and venge- which necessitated the development of various models over the ance. Religious communities live in constant suspicion. What years. India is a vast country with different culture and church should be our theological training to our religious pluralism? traditions. No one can claim the monopoly of theological educa- Should we insist only on evangelism and ignore inter-religious

266 267 Christian Ministry Theological Education, Context and Involvement dialogue? Should our curriculum include these issues and ening “poojarees” to conduct the worship lively, pray and counsel able the students to work for peace and harmony or not ? How the congregations and plant churches. We need to raise the do we train our students to appreciate culture, uphold important question - What is the mission of God ? Should the indigenization and at the same time not to contradict the Gos- church be satisfied with worship services, prayer meetings, or- pel or compromise and betray the Gospel? phanages and evangelistic campaigns ? Is she not called to Socio-economic dimension of our context is also pluralistic establish justice, welfare and peace ? Is she not the agent in because Indian society is a class as well as caste oriented . 3-5 promoting the kingdom values in our society ? Churches exist % of the population are the richest and control the business for society. They are the salt and light to the world. Churches and politics of our nation. More than 50% of the people live without social focus are irrelevant. Society without the Gospel below the poverty line not able to have their daily bread. Out of of the kingdom is meaningless. When the disciples of Jesus 40-45 % of the middle class, a large segment are employed in planted Churches, they had a clear vision and mission of the the private and unorganized sectors, struggling to meet the cost churches. They are to challenge the socio-political injustice, of living with their poor salary. A small section of the middle bring equality and to function as a model community in the class are salaried people, employed in the Government and try- midst of the corrupt and divided world. Churches were planted ing to go up the ladder by any means. Caste system has divided to live and function for the oppressed and powerless. The epis- our society and created the evils of untouchability, nepotism tles of Paul, Peter and James reveal their expectations on the and communal violence. Tribals and Dalits demand justice and part of the churches planted by them. Transforming the local equality. Ranvir Sena of the landlords kill the poor Dalits mer- context is the purpose of education. Theological training is to cilessly. RSS, VHP and Bajrang Dal try to impose Brahminical mobilize the ministers and congregations to witness their faith customs and Sanskritization on others. Caste politics in the in proclamation and actions in the society. appointments or elections in the churches and dioceses is be- (ii) Another problem is to follow the western curriculum which coming unavoidable and ruin the unity of the Christians. What is written for the western context. Some of our leaders have sort of courses and practicals should be offered to make our more trust in western writers than in our own writers and edu- theological training more meaningful to our nation ? We need a cationists. Not only the course outline and books but also illus- paradigm shift from “Church focused curriculum” to “Society trations and case studies taken from the context of Chicago, focused curriculum”. Liverpool and Berlin mentioned in the books are used. Quite often neither the teacher who follows the syllabus has visited Curriculum which includes the list of subjects, detailed course such context nor students understand the teaching meaning- outline with requirements of reading, assignments and evalua- fully. On the other hand, western curriculum can promote in- tion criteria cannot be formulated theoretically. It should be terest in students to migrate to the west. related to our context, address to the issues and bring out solutions. Otherwise curriculum written without taking the context (iii) The gap between the “Course Writer” and “Course into consideration is useless and irrelevant. Curriculum is not Teacher” is another problem. The writer of the syllabus should just to teach knowledge and issue certificates but to impart have experience in the ministry and continuous contact with knowledge on the context, develop the skill of analysis and iden- the people at the grass-root. Otherwise what the person writes tifying the problems, challenge the teacher and students to get would be theoretical. The writer should spell out clearly the involved in society and achieve some results. general goals, specific objectives, expectations and requirements in the syllabus. The present syllabus followed by many semi- (i) One major problem with many of us is to think of theologi- naries do not have such details. For some courses, seminaries cal training is only to work in the churches. We have a limited do not have syllabus at all and teachers teach such courses understanding of God’s mission. We are satisfied with produc- according to their whims and fancies and give marks. This is

268 269 Christian Ministry Theological Education, Context and Involvement like a boat without a sail and rudder. Unless the syllabus is (ii) Involvement helps us to re-read the Bible with particular produced like a Study Guide with all details, it is difficult for the perspectives and re-interpret the text and make relevance to teacher who is not the course writer to understand the objec- the problems faced by the people. tives and achieve the results in teaching. But more than such (iii) Teachers gain experience with the people and blend their details, the direct involvement of the teacher in the local church experience in teaching the subjects, drawing examples and il- and society helps the teacher to understand the syllabus, de- lustrations from the insights gained out of involvement. Our velop the teaching skill to relate the syllabus to context and teaching becomes more authentic because of real experience. bring out personal, theological and ministerial formation in the Students respect our teaching and get challenged. Otherwise student. students know that the teacher is having only theoretical knowl- (iv) Lack of involving women in writing the syllabus and teach- edge and hesitate to put their confidence in what he/she ing the courses to bring feminist perspectives is so obvious in teaches. many seminaries. Some seminaries do not have single woman (iv) Involvement in the local community challenges not only teacher in their faculty list. Theological education is generally our intellectual thinking, skill of theological reflections but also dominated by men. Extra care and deliberate effort should be our own spirituality. Many theological teachers and pastors are taken to incorporate the dimension of women, children and en- not dynamic and become dry to say anything new in teaching vironment in our theological curriculum. or preaching. They are tired of ministry and become a burden Curriculum needs periodic revisions and modification. Teach- to the institutions because of saturation in their spirituality. ing is relating the curriculum to the context and context to the (v) Involvement wins the confidence of the local community curriculum. It is a two way traffic. By relating the context to the and enhances credibility for our mission. Unnecessary gossip- curriculum, we constantly shape the syllabi. By applying the ing and dirty politics in administration are due to lack of in- syllabi through our teaching to the context, we try to transform volvement in society. More the involvement and suffering for our society. This two way traffic could become successful only the people, less the time for gossip and politics in our churches when staff and students have involvement in our pluralistic con- and institutions. text. (vi) Involvement challenges our life style. Many of us are INVOLVEMENT, TEACHING AND EVALUATION afraid that we cannot have comfort, accumulate wealth, use the power and authority as we like if we involve and identify with Teaching in a theological college is preferred by many gradu- the poor. We are not prepared to lose and become powerless. ates rather than pastoral ministry or missionary work or social The poor and powerless repeatedly raise various questions about service. Students look at the teachers in theological colleges God and the role of churches. Such theological questions chal- and their life style and like to lead such a life after their gradu- lenge our syllabus, teaching methods, programmes, practical ation. We are the role models of our students. Our teaching is work, infra-structure and force us to find a theological and prac- not a profession like in the secular colleges but a ministry with tical answers. The inter-action between involvement - curricu- involvement. Only by involving in our society, we can make our lum - teaching - involvement alone can keep theological educa- teaching meaningful and mobilize our students to do the minis- tion alive and relevant. try with burden and concern. Why should we involve in local How can we involve if we are required to teach so many hours, churches and socio-political and economic problems of our peo- complete the syllabus and conduct the exams within the given ple ? time and submit the marks ? Certainly we need these require- (i) Our teaching and training is not just to offer degrees but ments and discipline in any educational system. Experiences to serve the people. of some Roman Catholic and Protestant seminaries in India and

270 271 Christian Ministry Theological Education, Context and Involvement Asia prove that teaching and involvement can go together in Youth Fellowship, to observe the prevailing theological thinking theological education. This demands careful planning in cur- and the radical change needed in these ministries and report to riculum, time-table, academic calendar and requirement for the the seminaries to modify the curriculum and training. degree or diploma. Each student should have gained experi- Evaluation of the performance of the students is so impor- ence through involvement to the problems of industrial work- tant. Many of us do not pay attention to this area in our teachers, agricultural community in villages, issues related to reli- ing ministry. We think that our job is to correct the assign- gions by visiting temples, mosques and shrines and involving in ments and exam papers and submit the marks. Evaluation is inter-religious dialogue and in the struggles against the viola- not taking place at the end of the course but throughout the tion of human rights. I classify the involvement programmes for academic year. Since we evaluate the personal, theological and seminaries as follows : ministerial formation of a student, we have to use various crite- (i) Emergency Involvement - during the sudden spark of eth- ria in our evaluation. Evaluation is not to condemn but to build nic violence, violation of human rights of a community, death of the student in faith, knowledge, witness and action. The follow- rape victims or in police custody, etc. After verifying the fact ing methods can be used to evaluate and shape the student : and collecting reliable information, seminaries can organize pro- (i) Regular Attendance - to the chapel service, classes, prayer test march, hunger fast, satyagraha, bus or rail rokko, etc., to meetings and to the programmes organized by the seminary. get justice. Or else students and staff can join the agitation Sermons preached by students year after year should show their organized by local Human Rights groups cancelling the classes spiritual growth. for the day. (ii) Class Participation - to interact with the teacher and stu- (ii) Programmed Week-end Involvement - Either a particular dents expressing his/her own views and seeking genuine an- class or batch of students can be assigned to involve with the swers. Students should be given freedom and time to question, staff-in-charge of weekend programmes like Jail Ministry, Envi- clarify and express the views during the class lectures. Teach- ronment Protection, Village Adult Education Project, etc., ers should not suppress their freedom or condemn them if they throughout the academic year. do not agree with their teaching. (iii) Short Term Involvement - Sending a particular class to (iii) Assignments & Projects - to express critical analysis of the one term/semester internship in a different place to be associ- issues, relate the Scripture and bring out new interpretation ated with Rural/Urban Development Agencies, NGOs and So- out of class room teaching, extra reading of books and experi- cial Action Group and getting supervised by a team of faculty ence in the involvement. This should reveal the theological for- members. mation taking place in a student. (iv) Long Term Involvement - Requiring a class to be involved for the entire year in a village or slum and helping the local (iv) Involvement and Contribution - Teachers can study the community to get certain basic facilities such as electricity, wa- interest of students for involvement and commitment to the peo- ter, ration card, patta for the land/house from the Government ple with whom the students are involved. Some of them may under the leadership of local people and with the guidance of take it as a requirement and participate for the sake of complet- the teachers staying with the students. Then our staff and stu- ing the requirement and others may take real interest and get dents will understand the meaning of struggles against princi- challenged to work for the people. Their questions, difficulties, palities and power. problems of the people, and Church give us a clue about the theological and ministerial formation taking place in them. (v) Summer Vacation Involvement - Requiring the students to get involved in the programmes of their local church such as (v) Final Examination - is needed to evaluate the progress of VBS, Evangelistic Team, Sunday School Teachers Association, their study, comprehension, reflection and integration of theory

272 273 Christian Ministry and experience expressed through their answers and not mere Chapter Nine reproduction of the notes dictated in the class or text books used for the course. (vi) Annual Assessment - of students at the end of the academic year about their overall development and progress is necessary. This evaluation should not be done by one faculty but Models of Theological Education: by the entire faculty members and staff-in-charge of the involvement programmes. Students can also be asked to fill in a “Self- Case Studies Evaluation” sheet to have assessment of their spirituality, studies and involvement. SSC and ATA can prepare and supply such evaluation sheets for colleges. Seminaries after giving The Case Study method is used extensively in social sciences, enough opportunities, counseling and guidance for improvement education, commerce and management. A case study is a device can terminate students who are unfit for ministry. of collecting information about a group of persons, a tribe or Today, theological education is a costly affair. We cannot community or an institution, analyzing and interpreting the waste resources. We have to plan and work carefully to make collected date. The Case Study method has its own limitation the theological education relevant to our context by modifying because the narration of the case is the interpretation of the periodically the curriculum, teaching method, involvement and researcher. However, this method is needed for various rea- evaluation procedure. A marked shift is needed in this new sons, namely, to document the historical development of a com- Millennium to give importance and priority towards the training munity or an institution, use the case as a specimen or an ex- of the laity in taking up leadership in the churches as well as ample to emphasize or illustrate the uniqueness of the case, being effective witnesses in their own secular professions. learn from their past history and set a new direction for future. The main purpose of including case studies in this book is to show the different models of theological education developed for the training of clergy and laity in India. Although, several models of theological education can be identified in India, I have selected only five models which show certain originality and uniqueness in relating education to context. These institutions have made some achievements. Their impact can be seen in churches and society. Because these five institutions are known to me for the past several years I have selected them for study. Three of them are involved in training the clergy and the other two equip the laity. To visit all the institutions in India and study their educational programme and write about them, although will be rewarding, require more time and financial support. Arul Kadal seminary is selected as a case because of its thrust on rural training. It is regarded as an innovative experiment in theological education by the Jesuits in India. Tamilnadu Theo- logical Seminary is selected because of its focus on inner cities and training students to have exposure to the problems of ur-

274 275 Christian Ministry Models of Theological Education: Case Studies ban context. Furthermore I was the staff advisor of the Off-Cam- LIVING AND LEARNING IN VILLAGES: pus Programme of this seminary and involved in training four batches of students. Madras Theological Seminary and College INCULTURATION EXPERIMENT is included for their specialized training in evangelism and link- (Arul Kadal Seminary, Chennai) ing the theological education to planting and caring of the churches. These three institutions have a goal of training fulltime clergy to take up challenges of the rural and urban context. Seminaries of Roman Catholic Church in India are famous ACTS Institute in Bangalore integrates vocational and theo- for their academic excellence, quality in ministerial training, logical education and train men and women laity for effective rigorous discipline and involvement with the local communities. witness in secular jobs. Their graduates earn their living by work- Arul Kadal is one of the Regional Theologate Centres (RTC) of ing in companies, industries and institutions and involve in min- the Vidyajoti College in New Delhi for the training of the Jesuit istry. Very few Christian liberal arts and science colleges in In- priests. This Centre is an outcome of a study and search for a dia give attention to train their students for effective witness in new formation in ministerial training initiated by the Second the society. Lady Doak College is one among them. Although Vatican Council which instructed the Roman Catholic Churches Lady Doak College is a liberal arts and science college for women, in different parts of the world to explore various kinds of priestly it offers Christian Studies Programme for all the Christian girls training rather than continuing with one universal priestly for- and train them to be fully equipped in biblical, theological and mation. The mandate from the Vatican prompted the Indian lead- contextual reflections. The five case studies included here may ers to discuss and create new forms of priestly training. The not narrate all the details of these institutions. Researchers who Jesuit General Congregation 32 (GC 32) issued directives for are interested in these institutions can visit and get other de- new theological formation and emphasized the notion of ‘inte- tails needed for them. gration’ at three levels viz. ‘personal integration, integration into the apostolic body of the Society and integration into the regional and national cultures’. An expert committee appointed in 1966 to formulate a new Regional Order of Studies to suit the Indian context published its proposals in 1969 under the name The Plan of Jesuit Studies in India. This document affirmed that ‘the entire formation of Ours in India must be imbued with the missionary spirit, within the universal goals of the Church and the Society and the special local situation. Therefore in our country’s special context of tradition and modernity, our young Jesu- its must be formed to rethink, express and live Christ’s message in a manner which is truly personal, Indian and creative’ (Quoted from the unpublished paper of Fr. P. Arockiadoss titled ‘ Trends in Jesuit Theological Formation’ presented at the Seminar on New Jesuit Madura Mission: A Historical Perspective held from 3-4th Dec. 2001, p.2). After extensive discussions, a follow-up Commission on Inculturation was formed in January 1976 which identified the areas of failures in Jesuit training and the basic challenge for inculturation. This Inculturation Commission pro- posed that ‘we should help train the coming generations of

276 277 Christian Ministry Models of Theological Education: Case Studies Jesuits to be men who have a great apostolic love for the people sent to start the Arul Kadal as its RTC. Rt. Rev. Michael Augus- of our land, for their freedom and life, men with deep commit- tine, the Auxiliary Bishop of Madras-Mylapore inaugurated the ment to satya in all its aspects, men who are sensitive to the Arul Kadal in Aikya Alayam on 10th June 1979. needs of others – especially the poor and illiterate –and ready to Naming the RTC in Madras as the Arul Kadal is the first step share their lot, men who draw their inspiration for all these in inculturation experiment. The Tamil phrase Arul (Grace) Kadal attitudes from their personal faith experience of Jesus Christ in (Ocean) means the ‘Ocean of Grace’. This name selected by the whom they are rooted and grounded’ (Fr. P. Arockiadoss’ paper, students is from Thembavani (Part I, Ch.6, stanza 34) written p.4). This Commission, according to Fr. Arokiadoss, Professor of by Veerama Munivar (Fr. Joseph Constantine Beschi), the Ital- Arul Kadal, insisted the following four dimensions to become ian Jesuit missionary who loved the language and culture of the integral part of the Jesuit formation (Quoted from the above Tamil and addressed God as the ‘Ocean of Grace’ in his epic. paper, p.4-5): Describing God as the ‘Ocean of Grace’ is rooted in the bhakti 1. Vernacularization: For effective inculturation, the regional tradition of Tamil poets. It is not merely a name taken from language of the future mission should become increasingly the Tamil culture. This phrase is a theological expression to refer to normal medium of communication and instruction in the vari- the integration of theology and praxis. It is God who is the ocean ous stages of formation. The use of English should be main- of grace calls those who do theology ‘to immerse into the ocean tained as the link language. of grace to find the pearl of great price (i.e. the Kingdom of God) 2. Regionalization: The early part of formation should be done and gain the integral experience of understanding God and in- in the Regional Centres. During the study of Philosophy and volving in society’ (Fr. Xavier Irudayaraj, ‘Arul Kadal – An ongo- Theology, the formation could take place partly in the Regional ing Experience’ in Roots and Blossoms: 1987:89). This seminary Centre and partly in the National Centre. Though there cannot located in the premise of Aikiya alayam in Santhome area of be any true nationalism without regionalism, the dangers of Madras is closer to the shores of the Bay of Bengal. It is also narrow regionalism should be avoided. symbolic that the ocean nearby Arul Kadal reminds them of God as the ocean of grace and calling them for doing theology. 3. Contextualization: The formation should be contextualized Arul Kadal as a Pilot Project of Tamil Theology is meant for de- integrating the Indian categories and methodology of reflection veloping ‘Tamil Theology’ to articulate the self-identity of the and expression. The pedagogy should be Indian which stresses Church in Tamil and not just to translate or teach theology in more the experiential and personal dimension than the con- Tamil. ceptual and impersonal. The formation should further be in the context of the poor and the marginalized, rather than that of The entire programme of B.Th. is for four years. The Tamil the elite. students of Vidyajoti College spend their first and second year in Arul Kadal. During this period, they are sent to live in vil- 4. Integration or Harmonization: It is true that there are many lages selected for the immersion experience. According to Fr. dimension of formation: personal, psychological, spiritual, in- Alangaram, the Rector of Arul Kadal, the immersion experience tellectual, social, cultural, apostolic, etc. But all these dimen- means ‘to be rooted in a context or in a place with its people, sions should be integrated and harmonized, to enable the emer- and to be aware of the movement of the Spirit of God and listen gence of well-integrated human persons. to him in that context’ (Christ of the Asian Peoples: Towards an This Commission emphasized the methodology of experience Asian Contextual Christology:2001:7). The programme of living and reflection in teaching and learning and a simple life style. and learning in the selected villages during their first and sec- On the basis of these recommendations of the Commission on ond year of study at Arul Kadal is called Arul Gram. The stu- Inculturation, the Pilot Project of Tamil Theology (PPTT) was dents spend their third year in the Vidyajoti college to study formed. The Vidyajoti Theological Faculty in New Delhi gave con- and have exposure to the wider national context. In the final

278 279 Christian Ministry Models of Theological Education: Case Studies year, they are sent to parishes in villages to work and prepare choosing Nallur village in Vellore Diocese where the parish priest themselves for ordination under the programme called SUPAM had already integrated both the pastoral and social ministries (Supervised Pastoral Ministry). My interest is to high light their and was leading an Action Group for conscientizing dalits and Arul (grace) Gram (village) and SUPAM programmes which pro- other landless labourers and mobilizing them to get their jus- vide ample opportunity for inculturation and contribute for their tice from the landlords who belong to the upper caste. Students theological and ministerial formation. realized the power of the oppressive forces and the need of solidarity of others particularly the church in the local area towards ARUL GRAM the struggles of the poor and marginalized. They could gain During the initial years of Arul Kadal, students were sent to experience in socio-political action. The next batch of 1988 se- the village parishes on Saturday afternoon and asked to stay on lected Mammbakkam village for their exposure but could not there till Sunday evening to gain field experience. Very soon gain much due to the lack of volunrary agency and action group students found the week-end involvement with the villagers was in that area except an experience to the realities of the village. not enough for contextualizing theology. They suggested to have The Arul Gram programme was not going on smoothly. They a longer experience of immersion into the context of villages. had to face a lot of difficulties such as: Students were ready to spend the entire first semester of their 1. Selecting a village for each batch and negotiating with the Second Year of B.Th. in Arul Gram. Each batch of students in local parish priest to use the church as the center and to help Arul Kadal was asked to select a village for one semester involve- in physical arrangements like renting houses in the surround- ment. The first phase of this experiment went on from 1984- ing villages, providing food and allowing the students to involve 1989. The students selected Malligapuram village in the Arch- in the worship service and social programmes. diocese of Madras-Mylapore for their Arul Gram experience from 2. Shifting sufficient number of library books needed for the June to October 1984 and worked among the Dalit Christians. courses of that particular semester to village and bring them The next year batch selected Thiruvellai Vayal, a sub-station of back to the center. Kasimedu Parish in the same Archdiocese mainly because of its 3. Sending teachers to stay with them in the village for a multi-religious population and to get more interaction with the semester while another batch is continuing in the center at people of other faiths. During their stay in this village, they Madras which also needed faculty to teach the classes. were able to participate in the festivals of these religious groups and observe the casting out of evil spirits by the village shaman. 4. Lack of electricity and sufficient space for private study in However, they realized that they are using the people for their villages learning and not contributing to the social, economic and politi- 5. Lack of good drinking water in some villages affected the cal empowerment of the villagers. This evaluation led the next health of students batch of 1986 to choose Aniladi Olipuram in Pondicherry Dio- 6. Providing medical help to students affected by sickness. cese to develop an integrated approach to socio-pastoral minis- The above problems were expected and the students were tries by involving in the social welfare programmes of the local prepared well to face the difficulties. These problems did not parish and the New Education for Liberation (NEL) organized by affect the continuance of Arul Gram programme rather chal- the youths as a Non-Governmental Organization to bring aware- lenged them to continue it. Next batches of students went to ness among the down-trodden people in that area. Very soon Soosaipuram and Pavumchoor villages. After evaluating the first the students of Arul Kadal learnt to notice the effective contri- phase of the progamme, they suggested to live in the chosen bution of the lay people and recognized the need of co-opera- village for a minimum period of one year and to a maximum tion between the priests and laity for social transformation. The period of two years. Accordingly the students of 1989 spent batch of 1987 went on the same line of ‘socio-pastoral approach’ their entire one year in Shenbaganur in Kodai hills having their

280 281 Christian Ministry Models of Theological Education: Case Studies classes in the Cheshire Home for four days and involving with as deacons. Arul Kadal took effort to create another programme the Madhary community, Tribals and the Sri Lankan Tamil Re- called Supervised Pastoral Ministry for these final year students. patriates rehabilited in the upper hills for the rest of the three Fr. Xavier Irudaiyaraj writes, ‘the purpose of SUPAM, as agreed days. The cold weather affected the health of the students. After upon by the Assistancy Commission for Formation is to train completing one year in Shenbaganur, they wanted to continue our new priests in pastoral skills and pastoral attitudes. As such, their experience for another year in a village in the plains. They it aims at cultivating a contextual pastoral culture and a creative were placed in Komanagar village in the Kovalam Parish of the pastoral taste. It also inter-mixes theo-praxis and theo-logus, Madras-Mylapore Archdiocese. Meanwhile another batch of stu- extending thus a solid season of synthesis of all our formative dents in 1990 went to Moolayar situated in a lower altitude of ventures’ (Roots and Blossoms:1987:103). Under this programme, the Kodai hills. After spending their first year in the hills, they the students of Arul Kadal are sent to new villages where the retuned to Komangar for their second year experience. Keeping local priests could give them more orientation to pastoral minis- one batch of students in Moolyar and another batch in try and use them to develop the church and communities. These Komangar simultaneously caused problems in sparing faculty students who are placed in different villages gather twice or thrice members to these villages. Further more, many voluntary agen- in one of the parishes or at Arul Kadal during the period of cies and organizations were working in the Komangar village SUPAM for sharing and theological reflection with the faculty of which created a problem for the students of Arul Kadal to con- the Arul Kadal. In their effort to theologize collectively on the tinue their involvement in Komanagar. For some of these agen- pastoral ministry, they plan and work out possible action plans cies were giving financial aid to the villagers and others were and welfare schemes. At the end of the fourth year, they come trying to convert them to Christianity. The villagers could notice to Arul Kadal to write the exams and complete their study. The the rivalry between these agencies and denominations working final evaluation takes place before ordaining them as priests. there. The villagers assumed that the Arul Kadal is receiving Some of the salient features of Arul Kadal model of training foreign funds for their sake but not distributing to them. So the can be listed below. students of Arul Kadal were expected to give them financial help. 1. The theological training of the Arul Kadal is related to the It was also possible that the villagers were suspicious of the church on the one hand and to the local context on the other activities of Arul Kadal and assuming that the students may call hand requiring the students and faculty to live in villages and them to convert to Christianity. But conversion was not the pur- work through the local parish. pose of the programme except to train the students in the rural context. Some youths of the village were instigated now and 2. Regular visiting of the homes of villagers not only helped then to disturb the tuition centers organized for the Arul Gram them to have the first hand experience to the problems, views village children. After the intended period of five years stay in and attitudes of the villagers but prepared the students for visit- Komanagar (1991-1995), this center was closed down in April ing the families in the future parish ministry. 1995. There were no new batches of students for two academic 3. By living among the dalits and other poor people, the semi- years ( June,1995- April 1997). Hence no new Arul Gram was narians encounter a living gospel. They are first touched spir- chosen to replace Koman Nagar diaconate. However the Arul itually by the poor and moved with the gospel by the Spirit Gram programme shall continue in the following years choos- before bringing further good news to them. ing different villages after consolidating the evaluation. 4. Organizing awareness programmes and coaching classes for the children, youths and women of the villages, involving in SUPAM relief and rehabilitation projects and participating in the strug- After completing the third year in Vidyajoti college, the stu- gles for justice enabled the students of Arul Kadal to under- dents are ready for deacon ordination. They are sent to parishes stand the power of oppression, caste domination, negligence on

282 283 Christian Ministry Models of Theological Education: Case Studies the side of the government and the difficulties in empowering OFF-CAMPUS PROGRAMME FOR people. This experience of socio-political action motivate them for greater commitment. URBAN EXPOSURE 5. Accepting the hospitality of the villagers and the simple (Tamilnadu Theological Seminary, Madurai) food offered by them shape the students to learn humility, simple life and respect the poor. 6. Involvement in the worship service of the local church pro- Theological education is not merely what a student learns vide the students enough opportunity to learn about liturgy and within the four walls of the class room. The very nature of Chris- worship. In integrating the worship and village context, they tian ministry demands theological students to learn not only learn the indigenize liturgy and develop skill to communicate to from books but also from people and nature. The socio-economic rural people. condition, religious beliefs, world views, encounter with the val- 7. Living and learning in villages enabled many students to ues promoted by commerce and mass media and day to-day write songs on liberation, welfare etc., and publish their views struggles of people challenge theological education to address through news items, stories and articles in magazines. to the present and future problems and make it more meaningful to people. The emphasis on contextual education and doing 8. Following the Ignatian pedeogogical dynamics of ‘involve- theology has forced the seminaries to work out schemes and ment-reflection-involvement’ affect their life style, change their programmes which would provide opportunities to students to perspectives and inspire more for commitment. They learn the live with the people in a local area for a considerable period of true meaning of theological education and ministerial train- time during their theological education rather than residing in- ing. side the hostels in the seminary campus and complete the en- 9. This model of theological education does not require a big tire Bachelor of Theology (B.Th) or Bachelor of Divinity (B.D) infrastructure of buildings with class rooms, hostels and a com- studies. pound wall which cost a lot of money to construct and maintain Living context plays a major role in shaping one’s personal- in these days. ity, attitude, thinking and involvement. I would like to call the Arul Kadal has worked out a flexible and dynamic model of hostel type of accommodation in the campus providing single Jesuit formation. Arul Kadal is an achievement in the effort to room for each student with cot, fan, washbasin, shelves and contextualize theology and ministerial training. The faculty and wardrobe and bathroom facilities as ‘Lodging Model’. In this mode students are not complacent but in constant struggle to evalu- of living, a student is like a tourist who rents a room in a hotel ate what they do, modify and improve and evolve new model to for a short period and lives alone and eats in the dining-hall or relate to the changing rural context out of their failures and the restaurant without interacting with others. Another model achievements. of living is the ‘Barrack Model’ – a hall of accommodation where 20-30 people are herded together sharing facilities and eating at the common dinning hall. Although it provides an atmosphere for a few people to live together, it has its own disadvantages. The third type is the ‘House Model’ where 4 or 5 students live together as a family in a house in a village or city and prepare their meals in the kitchen and shoulder responsibilities together. This is not an ideal model of living without disadvantages but a better model in terms of team living, coming closer

284 285 Christian Ministry Models of Theological Education: Case Studies in friendship, understanding each other and helping one an- ond year and Internship Exposure and Rural Theological Insti- other in sickness, cooking and studies and for prayer, discus- tute training in the third year of their studies. In this paper, I sions and reflections. In our Indian context, house model pro- would like to share my reflections out of my experience as the vides better opportunities to identify with the local community. Dean of the Off-Campus programme for four years (1990-1994) The same may not be suitable in another cultural context where and try to trace briefly the history of it and highlight its signifi- another model may be better than the house model. A group of cance for theological education and mission of the churches. theological students renting a house and living together is a common phenomenon in the Western countries. Living off-cam- ORIGIN AND OBJECTIVES pus and attending the classes in seminaries go on for several A group of five students and a staff member (Rev. Y. David) years. But this practice is not organized as a required and guided volunteered to live in the nearby Chitalkshi slum in 1973-1974 programme of the seminaries in the West when compared to to know more about the life of the slum dwellers and enrich the off-campus programme of TTS. Seminaries in each country theological thinking through involvement. The objectives of liv- can decide the suitable model of living for their students which ing off-campus are: will enrich their theological education and ministerial training …identification with the people, empathetic understand- in their context. ing of problem and power structures in the slum, help in Involvement with the people and reflection on their experi- education and sensitization of the people there, help to or- ence consequently can bring changes in curriculum, revising ganize them so that they become aware of their rights and responsibilities and create a style of life of responsible the content of existing courses and develop new subjects suit- citizenship…distinctively Christian…(Principal’s Annual able to their region. Seminaries in our country have worked out Report, 1973-74, p.5). different kinds of programmes, namely, Weekend Outreach, Prac- The three dimensions of the programme viz. identification tical Work for 2 or 3 weeks, Intensive exposure for one semes- with the people, understanding their problems and power struc- ter, Summer Vacation training, Arul Gram (living in a village) to tures of the society, helping them to be aware of their rights enable their students to gain experience of living with the peo- and responsibilities and relating this experience to their theo- ple, learn from them and serve them. Some staff members re- logical thinking are not easy to achieve and see the success. sponsible for such programmes may accompany the students However, the interest and initiative of this group to go and live and guide them in their involvement and theological discus- in the slum provided encouragement for experiment. They over- sions. came the suspicion of the slum dwellers who wondered why During the four year theological training at the Tamilnadu these theological students training to be priests should come Theological Seminary which is an ecumenical seminary for CSI and live in the huts and establish friendship with them. The and TELC affiliated to the Senate of Serampore, students stay friendship of the slum dwellers led the students to serve them inside the campus in the first and final year of B.Th or B.D. by helping their children to learn their school lessons daily and studies. Although students have plenty of opportunities to meet be aware of basic hygene and health. This experience of living people coming to the campus for various reasons and the local in off campus continued in the following academic year 1974- congregations when students go and assist in the worship serv- 75 with the help of volunteering students. The relationship be- ices, students miss the opportunity to live with people, see tween the slum and the seminary became closer when other their life style and take part in their struggles. In order to live students started visiting their fellow students living in the slum with people for a longer period and interact with them, draw and trying to involve in their service rendered to the slum com- challenges and shape their theological thinking, students have munity. Our understanding of their needs and their cry for help to undergo three kinds of programmes integrated with the aca- led us to think about projects for the slum community. demic requirement, namely, off-campus programme in the sec-

286 287 Christian Ministry Models of Theological Education: Case Studies After evaluating the two year experience of our students liv- theological training and therefore decided to revive it once again ing in the slum, a formally structured off-campus programme in 1989. was introduced in the year 1975-76 to make it a requirement Once again we looked for accommodation in the city for our for all the Second year B.D and B.Th students. Women and students. Instead of renting houses, we negotiated four houses married students were exempted due to the difficulties in se- in different locations on renewable lease for 3 years. One such curing suitable accommodation for them and admission in house was fixed in the area of S.S. Colony where high caste schools for the children of family students. In addition to the Hindus live; another house in Thathaneri, across the Vaigai river accommodations in the slums, houses and rooms were rented where poor communities such as dhobis (washermen) and basin different locations of the city for this purpose. Students from ket-makers live and the other two houses in Ponmeni and Nehru different dioceses and backgrounds were grouped in small num- Street predominantly of middle class Hindus. In addition to these bers and asked to live in these accommodations and attend the four houses on lease, we used our own building constructed for classes in the campus every day by providing bicycle and spe- the development work of slum dwellers in the Chitalashi Nagar. cial allowance. Special subjects to understand the urban con- Inba Illam (Old Age Home) in Pasumalai accepted our students text were offered to these students. Living in off campus led from 1992 to live and gain off-campus experience. These accom- them to hire utensils, prepare their meals as a team, adjust to modations in the area of different class groups and communi- one another, overcome differences in relating to each other and ties provided a suitable atmosphere to live and look into the develop relationship with their neighbours. In the following year varied problems in an urban context. Some of these houses 1976-77, some students volunteered to live in the Bethel Farm lacked water supply, proper drainage and sanitation facilities. (RTI) and attend the classes in the seminary. The enthusiasm of Students, exempting women and married students, were asked the students and the impact of living in off campus in their to live in these houses and prepare their meals and attend the theological thinking enabled the seminary to continue this pro- classes in seminary. Cycles were provided on subsidy. Students gramme, bit expensive although, up to 1985. A number of prac- usually find the off-campus living difficult at the beginning since tical difficulties in connection with finding accommodations in they have to sleep on the floor, tackle water shortage, lacked the city, fulfilling their academic requirement of the revised cur- cooking experience and do cycling up and down to the class riculum of the Senate of Serampore and the introduction of one and to their houses. They overcome these difficulties in one or semester (appx. 5 months) Internship Programme by the semi- two months and try to live as a small team helping each other in nary in 1977-79 which provided exposure to the third year B.D. cooking, sickness and preparing their lessons and study and B.Th students by placing them as different groups in vari- projects. This kind of team living and working contributed not ous places of Tamilnadu and outside the state with para-church only to shape their theological thinking but also transform their ministries and social projects and then sending them to RTI for personality. In a team living under one roof, each student in the the second semester affected the off-campus programme and group realizes his own weakness and strength and understands brought it to a halt in 1986. However, the lapse of this pro- others and learn from his friends. The team living brings the gramme for three years (1986-89) and allowing the students to members of the group much closer in their friendship and over- live on the campus in their second year of study created a vacuum come their difficulties and tolerate and help one another. in their exposure experience to the problems of urban living. The need for off-campus living and exposure to urban problems SOCIAL INVOLVEMENTS could be felt in class room and seminar discussions, assign- The purpose of living in off-campus is to help people and ments written by our students, preaching in the chapel and learn from our social involvements. There is no scheduled pro- involvements in our projects. We strongly felt that the off cam- gramme for their involvements. The need of the hour determined pus programme is unique and has its own contribution in our the nature of their involvement. In the months of October and

288 289 Christian Ministry Models of Theological Education: Case Studies November 1992, Madurai District received so much rain that tions made our students to realize how much inadequate are we the Vaigai river overflowed suddenly and destroyed the huts in answering their questions, solving their psychological trauma erected on both sides of the river. Poor people who have no and making our theological education more relevant to the local place to live have erected these huts on the banks of the river context particularly to people of other faiths. In discussing these lost their accommodation, clothes, utensils and tools and were questions later in the meeting of off-campus students, it is felt left homeless. Since these people were not warned much earlier that religious answers should be developed which will address and evacuated from the river side, the sudden flood in the river to the multi-religious people who were the victims of the flood made them homeless. Some of them who left their babies and than Christians, besides giving social help and create environ- old people in the huts and went to work in the night could not mental awareness among the people. As a small effort to save the lives of some of their beloved ones. Our students in the conscientize their neighbours, off-campus students, used T shirt off-campus took initiative to visit the area of damage and con- printed with the slogan ‘Protect Nature’ in 1992. This T shirt soled the families. Their effort to bring to our notice the extent campaign went on in the following years with the slogans ‘Sup- of the calamities of the flood urged the rest of the students and port Peace and Harmony’ due to ethnic unrest in 1993 and ‘No staff to go and help the victims of the flood providing food pack- Place Like Home’ in 1994 reminding the UN International Year ets, old clothes and utensils. Students surveyed the losses and of Family’. Off-campus students were encouraged to participate reported the Madurai Corporation and urged the local govern- in the Inter-religious Dialogue Programme of the seminary, par- ment to help these poor people. ticularly attending the ‘Meeting of Friends Circle’ organized every The same phenomena repeated in the following year 1993 month on a theme for dialogue either in a temple or mosque or but people were warned earlier about the flood and asked to local institution in the city. Their involvement in the Dialogue move to safe places in the city. Unfortunately, due to the breach programme enabled them to see the various religious perspec- of a water reservoir, the north region of the river was flooded. tives and world views of Madurai people and understand the Many houses, shops, schools and roads in the area of Sellur religious factors which can cause ethnic violence or unite and and Tallakulam were damaged. The flood left so much rubbish bring harmony among the local communities and dirt in these areas that the Corporation sought the help of student volunteers from various institutions including our semi- RESEARCH PROJECTS AND SOCIAL ANALYSIS nary to clear the debris, rubbish and help the victims. The whole Students of each academic year are required to write a pa- student body co-operated with the local government in this emer- per out of their research and experience of living off-campus. gency. This kind of research study is to be in touch with the people Social involvements enabled the students to see the plight of and find out their views, difficulties and interpretations of their the people and hear their agonies. The victims of the flood ex- world views rather than reading few books and writing a paper. pressed their pain, misery and anger to our students and raised Meeting the people and having dialogue with them enable the various questions: Why do we poor always suffer? Why is God students to get first hand information. This is enhanced further not on our side? Why should the nature punish us? Where is by teaching subjects, namely, Understanding the Indian Soci- God’s power to control nature and help us? What is the use of ety and Hinduism, Pentateuch, Synoptic Gospels and other rel- religion? These are valid questions which we are aware of. But evant courses for Second Year B.D and B.Th. students. With the when these questions are raised by the people suffering and help of learning these subjects, students are able to analyze the looking for an answer to their spiritual struggle and immediate society and religions during their off-campus living. The inter- aid to solve their problems, become meaningful and challenge action between class room learning and exposure in the off- our spirituality. Aids were provided by the government, other campus help them to reflect and write their research projects. institutions and social agencies. Finding answers to their ques-

290 291 Christian Ministry Models of Theological Education: Case Studies Communities in Unorganized Sector of the insights taken from the assignments written by the stu- In the academic year of 1990-91, students were asked to dents. Their survey and study at the grass-root level brought to study the socio-economic aspect of street vendors such as veg- light that there is no systematic teachings in most of these etable and fruit sellers, aluminum and stainless steel utensil shrines to educate and unify the understanding of the worship- sellers, teashops, sugarcane juice sellers, rickshaw pullers, pers. As such the people have their own understanding of the dhobis, barbers, etc. These jobs are done by people belonging deities and temples. to various castes except the last two-dhobis and barbers by re- Various temples such as Meenakshi, Mariamman, Muniyandi, spective caste groups. These people try to earn a living by doing Murugan, Kali, Hanuman, Karuppasamy and Vinayagar on the these businesses on the streets as an unorganized sector of streets of their localities were studied. The temples of labour. The study on these people brought to light that the street Mariamman, Vinayagar and Kali deserve our attention. vendoring is done as a family- husband and wife or parents and Mariamman, the goddess is originally a rural deity worshipped sons or brothers joining together and borrowing money on in- by the village folk, protects the people from chicken pox and terest. Almost every day, they have to bribe the police and the small pox and used to have their temple outside or at the en- Corporation officials to keep their goods on the roadsides and trance of the villages in those days. Priestly services and ecstatic sell them. These officials, many times, show no mercy save throw utterances are performed by both men and women in villages. away their goods and drive them out of the road in the pretext of Sacrifices and offerings are offered annually to appease her that keeping the streets clean and avoiding traffic congestion. Stay- she will continuously protect the village from these diseases. ing in the open air whether it is hot sun or rain or dust from This goddess worshipped mostly by non-brahmins, is interpreted morning till night to sell their goods has affected their health. and believed, as none but Parvathi, the wife of Siva but took Husband and wife spending the whole day on their business different avathars and appeared as Mariamman under different neglecting their children has caused a lot of damage to their titles such as Muthu (pox) Mariamman, Karumariamman and family particularly to the care and education of their children. Santhanamariamman in various parts of Tamilnadu. This inter- This unorganized sector has no trade union to protect them or pretation attests that the rural folk cult is already incorporated represent their case to the Government. into Saivism. When the villagers migrated to cities, they brought Mariamman cult with them and established shrines in their Religions: Unite or Divide streets to protect them from diseases. Not only Mariamman but Madurai city developed around the ancient Meenakshi Tem- also the Karuppasamy and Muniyandi cults came to Madurai ple is called the Temple City. In the last four decades small from villages. temples and shrines are mushrooming in the nook and corner Karumariamman worship began in Gnanaolivoopuram (an of streets and main roads. It is estimated that more than 300 area within Madurai city) when a tailor, a non-brahmin went road-side Hindu temples and shrines are in Madurai. Temple and brought a handful of sand from the Mariamman temple in city has become the City of temples. We cannot ignore such a Thiruverkadu. He functioned as the first priest since he founded development of religion which is a challenge for scholarly as the cult in his area. But he was replaced by a Brahmin priest as well as grass-root level analysis. Off-campus students of the many started worshipping and the income increased. Temple academic year 1991-92 were asked to survey this kind of tem- building was constructed in 1988 and dedicated in 1989 by the ples in their areas of living and find out the opinions and inter- Minister for Hindu Trusts, Tamilnadu Government. Idols of Saivait pretations of the worshippers about their deities, temples and deities such as Murugan, his two wives and sons found their faith. Their findings should be written out of personal inter- place in the temple building. No animal sacrifice is offered ex- views with people, priests and temple trustees and not out of cept vegetarian offerings of food, fruits, coconut, milk and flow- reading a few books sitting inside their homes. I can share some ers. These developments raise the important question of motive

292 293 Christian Ministry Models of Theological Education: Case Studies behind syncrenizing Dravidian folk cult with caste Hinduism. cities. But soon such cults allow idols of other deities to have a We find this trend in many temples constructed for village deity place in their temples. We notice, therefore, the mixing of the in the city and we will turn to this issue later. folk tradition with caste Hindu traditions in the urban context Another famous cult is the worship of Vinayagar (elephant and the folk worship which went on at the time of founding the god) who is otherwise known as Ganapathy or Pillaiyar, particu- cult in the city decline to individual worship or families gather- larly in the area where Brahmins live. Our students have col- ing only for the annual festival. Several interpretations given by lected 40 titles of Vinayagar by which his temples are named. the people for mixing up the caste Hinduism with rural folk These titles are adjectives prefixed to the name Vinayagar ex- tradition in the urban situation were noted by our students, viz. pressing the various attributes of this god as perceived by the i. in order to draw people adherent to other traditions and worshippers. In surveying the two Vinayagar temples in the State thus bring people of different Hindu traditions to come closer. Bank Colony and S.S. Colony, it is noticed that the priests of ii. In order to help the people to meet different deities in one these temples are from high caste Hindus. These temples have temple and get whatever the benefits they want from such dei- accommodated the idols of deities of Saivaite and Vaishnavite ties. traditions but not of Mariamman or Muniyandi of village folk iii. To suppress the rural folk cult which is predominantly tradition. Sri Kumara Sundara Panchamuha Vinayagar temple non-brahminical. in Palanganatham is famous for its architectural design. This temple alone has 8 idols of Vinayagar and 10 steps named after iv. To sanscritize the rural cult and incorporate into different titles of Lakshmi, goddess of wealth. Vinayagar brahminical Hinduism and keep their dominance over religion. Sathurthi, the annual festival is celebrated so far peacefully in Secondly, priesthood of Mariamman, Muniyandi and Kali cult the temple but in the recent days the idol is taken out in pro- was initially of non-brahmins but Brahmin priest entered these cession which caused ethnic violence elsewhere in the state. temples and replaced the original non-brahmin priests if not serve as an additional priest. Their salaries range from Rs.100- Kali temple which is known as Calcutta Kaliamman on the 300 plus the free will offerings given to them by the worship- main road in Karimedu (another area within Madurai city) was pers. In some of these temples, priesthood is hereditary and constructed and administered by people belonging to Thevar perform it as their family or caste tradition to maintain their caste because one of the elders of this caste went to Calcutta social status. and brought a handful of sand from the Kali temple and founded this cult. Along with the idols of lingam, nine planets and nandhi, Thirdly, inspite of incorporating various deities in one tem- Muthuramalinga Thevar statue is placed in the temple. He is ple in the urban context and people of different caste worship- regarded as their caste leader who struggled for freedom joining ping in such temples, the caste difference is still maintained. the Forward Bloc Party. Keeping his statue in the temple raises No real unity among people of various Hindu traditions is questions such as whether to make him divine or to represent achieved. Brahmim priests and non-brahmin priests could not the cult for Thevar community. Or else to link the religion with join hands together and serve at the same time except in differ- politics. In contrast to this temple, the Kali temple in S.S. Colony ent timings in temples. Still the exclusivism of Saivism and is visited and worshipped by people of various castes. Vaishanivism is maintained by many. The important question raised out of the off-campus experience is whether temples can It will be rewarding if a detailed comparative study of all the solve caste differences, enable people to transcend their own temples in the city is undertaken. But this is beyond the time traditions and bring unity and harmony among Hindus or will and geographical limit of our off-campus students. However, the uphold the varnashrama? study of road side temples, although done in a limited way, reveals firstly that migration from villages bring rural folk cult to

294 295 Christian Ministry Models of Theological Education: Case Studies Children and Education work in tea-shops, building construction work, automobile workshops, selling flowers and making incense sticks. Some of them India has a long history of education. To mention a few im- turn violent and involve in theft and robbery and face harass- portant educational systems used in different periods of history ment from police. are Gurusala, private tuition for the royals, open-air teaching under a tree, British system with English as an important sub- Using rickshaws, public transport or school bus, children of ject and post-independence policy of education for all and the middle class parents go to schools managed by the CSI Diocese, recent drive of enabling the illiterate at least to read and write. TELC, Roman Catholics and other groups. These schools render Education is important for the society. But we have a high per- good service to these children at a nominal fee collected at the centage of illiterate in certain parts of our country and school beginning of each academic year. These schools are aided fi- drop-outs are steadily increasing. On the other hand, private nancially by the government. However, schools are over crowded English medium Nursery and Matriculation schools are mush- and the teachers have to manage a large number of students in rooming as a self-employment scheme and a business. So we each class and therefore unable to give sufficient attention to have decided to make this topic of children and education for students and encourage them for creativity or provide extra- our study in the academic year 1992-93. curricular activities like music, karate, dance, etc. Upper middle class and the rich who can afford to pay a high fee, send their The survey of schools done by our off-campus students has children in cars and autos to private English medium Nursery brought out the following facts about families, children and and Matriculation schools. These schools have obtained recog- schools. Firstly, the study classified the schools under three nition from the government. Unlike the other two categories, broad categories, namely, schools owned and managed by the they do not get financial grant from the government to pay the government, Christian mission schools and private English me- salaries of the staff. Staff members are paid less and have no job dium schools owned and managed by family and Trusts such as security but have to work hard to show their schools give high TVS, YMCA, State Bank Officers Association, Madura Coats, Sev- standard of education in the competitive market of private school- enth-Day Adventist, Jeevana, Dolphin, Railways and Nadar ing. No doubt that these schools update regularly their extra- Sangam. On the basis of the analysis of the socio-economic con- curricular activities, introduce new programmes and install elec- dition of the children attending these schools, we can further tronic equipments. Children studying in these schools have a caricature them as a class oriented schools – poor, middle class lot of advantage over the children studying in the schools of and rich elite. Schools owned by the Madurai Corporation are other two categories. managed badly and in a neglected state due to lack of funds, sense of direction and attention from the government. Build- Since schools are class oriented, poor children meet only ings are not maintained and basic facilities are not provided for the poor children and the rich meet the rich. Interaction and teachers and students. Poor children only go to these schools friendship between the poor children and the rich children in because their parents are unable to pay for private schools and schools are rare after the development of three tier system due to get their free mid-day meals. These children from slums and to the liberal policy of the government for the multiplication of redundant area neither get good education in these schools nor private schools. Educational institutions are the places where at home. Their parents are illiterate and their huts and houses children of different caste, colour and class can come together, have no electricity facilities. Both father and mother go for work understand each other and learn from others. Unfortunately to earn their bread leaving the children to play on the streets. the privatization of education due to lack of funds in the govern- Some of these children are asked to go for work after returning ment has paved the way to segregate the people from their child- from their schools to supplement their income. After attending hood. the school for 4 or 5 years, many of them drop out and go to

296 297 Christian Ministry Models of Theological Education: Case Studies Secondly, families play an important role in the education Vigilence Home, either because their families disown them and and shaping the personality of the children with right values. drive them out or husbands marry other women while the trial Our study of families reveals that the rich and upper middle goes on or relatives look down and use abusive language against class families are able to provide a better atmosphere at home. them. Children are taken care – Parents spend time with them en- These studies on children and women are an eye-opener to couraging them to involve in extra-curricular activities outside many of our students. Their problems cannot be solved by so- their schools, improve their sports and talents and train them cial service projects alone. Alternative education outside schools to participate in public competition because they have money, is needed for children and parents to counter the values pro- elitism and other resources. On the other hand, children of poor moted by class oriented schools. Programmes should be designed families and lower middle class suffer at school and home. Many in such a way to deal with children belonging to different class of them do not enjoy peaceful atmosphere at home either beat various levels. Persuade the government to reconsider its policy cause the father is alcoholic addict, batters his wife and quarrel of privatizing education and improve the facilities and standard with her or deserted his wife and married another woman. Par- of its own managed schools is necessary. ents use abusive language against children and discourage their education. Loans and debts of the parents make the entire fam- Loan and Debts: Vicious Trap ily miserable. Some of the children run away from homes and Loans and debts have become unavoidable evil in the lives of return after sometime or throw themselves as cheap labour. people. Even the rich claim that they have borrowed millions of Children long for compassion and encouragement and they seek Rupees and are living in debts. But the analysis of the purpose their happiness in going to the homes where TV sets are and for which the rich have borrowed money and the ways they use watching programmes particularly cinemas, dramas and adver- their capital reveals the truth of multiplying their profit and tisements. investments and accumulating more wealth in contrast to the Thirdly, children have good nature. They like to forget their poor who struggle everyday and borrow money to buy their food. differences and try to play together. It takes place within the Loans and debts are a nightmare and serious threat to the lives class groups and local areas. They forgive and forget the mis- of the poor and middle class in our society. Off-campus stu- takes of their friends and visit their homes. They are aware that dents of the year 1993-94 were asked to study the problem of they are dependent and their freedom is limited. They feel ne- loans and debts of the people living nearby tracing the reasons glected if they are not included in decision making. These ex- for their borrowings, kinds of loans and interest and the conse- pressions of the children led our students to find out what the quences of loans in their lives. Initially students could not get Bible says about the children. They read and listed a number of details of loans and debts of the people since it is regarded as a texts such as 1 Sam. 3:4-14, 2 Kings 5:2-3, Matt.18:6, Mk.10:14, private and sensitive issue and the prestige of the family is at Lk.10:21, 16:15-17, Jn. 6:9 related to children. Our study and stake. Some people come forward to share their problems of reflections on these texts, due to various reasons, were not suf- debts and their sufferings with our students and asked for fi- ficient to create a theology of children. nancial help to clear the debts. In studying the problem of loans Fourthly, two of our girl students studied the problems of and debts of the poor in the slums and middle class teachers of women in the Vigilence Home. These women caught in prosti- two schools and staff of a hospital, we realized the menace of tution are brought by police, court and voluntary organization unauthorized money lenders and the powerlessness of the peo- to this Home. The Vigilence Home managed by the government ple once trapped to break the shackles of debts. What is more is not having basic facilities or effective rehabilitation programmes shocking to us is the silence of the local churches and Christian to help them to stand on their own feet after they leave this organizations on this issue. Regret to say that neither pastors Home. Most of them return to prostitution and come back to have preached sermons on loans, debts and interest rate nor

298 299 Christian Ministry Models of Theological Education: Case Studies organizational workers have educated the poor and middle class collected for a loan of Rs.100 is Rupee 1 per day. Under this on the seriousness of this problem and help them to come out scheme, the borrower is encouraged to continue to pay the in- of the vicious trap. terest than clear the debt so that the lender can earn more than In money lending business, two basic types of loans are viz. the amount loaned to the debtor. Collection of weekly and lending money without demanding security and pledges and monthly interest ranging from 3-20 per cent for a loan of more lending with security and pledges such as land, house, jewels, than Rs.100 is practiced. Money lenders live in the midst of utensils, watches and clocks, cycles, tools and properties and them or nearby as parasites and are ready to lend money to clothes. These loans operate with interest on the capital bor- these poor who would not oppose them or turn violent but would rowed. The study classifies five different types of money lenders pay the interest regularly. No legal action on their unauthor- namely, banks, licensed pawn brokers, unauthorized individual ized money lending and the exorbitant interest rate extracted money lenders, shops and hire purchase, Finances and Chit from the public or police action against these lenders is possi- Funds and Government. State Government offers loan schemes ble since their lending goes on without written documents or through banks to help the poor and middle class to start a small evidences. Defaulters, however, are beaten up and the their cy- business at low rate of interest. But rarely the people are able to cles, shops or huts are damaged by the lenders. Sometimes get this subsidy from the government because of legal formali- these money lenders go to the extent of harassing the members ties and rampant corruption in the system. However, salaried of the family particularly women and children of the defaulters. middle class members such as teachers in schools are able to Fear of cruelty from the hands of these lenders make the poor make use of the Festival loans given by the government to buy to pay the interest first and starve in tears. Their vicious poverty clothes and Provident Fund loans to buy jewels. Moreover these surrenders them to vicious borrowings and debts. These poor teachers and hospital staff members make use of the hire pur- are silenced by force not to tell others about their creditors and chase offers of local shops to buy TV, radio, watches and even their cruelty. Loans and interests have disturbed the peace in two wheelers. Most of them, although feel the burden of debts, the families. Debts are their death traps. think that these loans are useful to improve their standard of Students search the Scripture to know the theology of loans, living except a few who have borrowed money for higher interest debts and interest. They have taken effort to interpret Ex. 22:25; from some money lenders, failed to clear the dues and lost their Lev. 25:35; Dt. 15:8; 28:12-24; 23:20; 24:10-17; Ps. 19:17; 37:21- jewels and properties given as security. 26; 112:5; Prov. 6:1; 11:15; 17:18; 20:16; 22:26; 27:13; 2 Kings The story of the poor is different from the middle class. Most 4:1; Ezek. 18:8; Neh. 5:6-13; Matt. 18:22-35; Lk.16:1; 7:41 etc. of these poor in the slums are muslims and dalits who have no and pointed out some of the principles connected with lending regular monthly income. They have to work every day to earn money such as the prohibition of collecting interest from an- their bread. Wages paid for their hard labour is meager. Banks other Israelite or entering into the house of the debtor and tak- and Hire purchase Finances are hesitant to lend money to them ing his belongings by force as security and keeping the mort- because of the fear of default in paying the interest and the gaged cloak throughout the day without returning it to the poor capital. They, therefore, go to individual and unauthorized money in the evening to cover and protect himself; provision of the lenders, pledge their utensils, kerosene cookers, clothes and Jubilee Year to forgive all the debts and release the debtors to even their Ration Card which enables them to buy rice, wheat go free from their masters and Jesus’ teaching of forgiving the and oil on controlled price and borrow money to buy food, pay debtors and write off all the debts whatever be the amount. More rent, school fees for their children’ education or marriage ex- reflections are needed on biblical texts to make a relevant mes- penses. The terms and conditions of interest for the borrowed sages to the money lenders and debtors and plan pragmatic amount varies from one lender to another lender. Daily interest actions to liberate the debtors and protect them from falling into the vicious trap.

300 301 Christian Ministry Models of Theological Education: Case Studies Many questions may arise out of this extended essay on Off- MINISTERIAL TRAINING FOR campus programme of this seminary. Some of the challenges of this programme were already highlighted above in this essay. CHURCH PLANTING However, opportunities for evangelism and church planting in the slums or nearby area of caste Hindus were not taken seri- (Madras Theological Seminary and College, Chennai) ously for some reasons. There is no doubt about the influence of off-campus programme in the personality development of stu- The focus of theological training differs from seminary to semi- dents, seminary curriculum, teaching methods and evaluation. nary. Madras Theological Seminary and College (formerly known As a concluding remark, I would like to affirm that social in- as Madras Bible Seminary) in Chennai, Tamilnadu belongs to volvements and short term and long term projects could not be the Oriental Missionary Society. The OMS was founded by ignored in theological education. They are integral parts of min- Charles E. Cowman in 1901 to preach the Gospel and plant isterial training. A viable interaction between class room learn- churches in Japan, Korea and China. He went as a missionary ing and involvement through projects and programmes must be to Japan in 1901 and established a Bible college. The OMS worked out by each seminary to make theological education started sending missionaries to Korea and China. Due to the more meaningful. Class room learning without involvement World War and the emergence of Communism in China, mis- through projects and programmes, and projects without class sionaries of OMS were asked to leave China. They came to India room reflections in Seminary education cannot be more useful in 1941 and established Bible colleges in Allahabad and Mysore and regarded a holistic training. Seminaries are not only edu- with a purpose ‘to train nationals to preach the Gospel and plant cational centers but also should become Missions to relate the churches’. Their missionary Rev. G. Phillippe and his wife were training relevantly to the context. asked to move from Allahabad to Madras to find out the possibility of establishing a Bible college and enhance evangelistic activities. They arrived in Madras in 1953 and rented a house to start the Bible school. Mr. D. Samuel who served the YMCA for a long time was doing personal evangelism on the basis of ‘One- by-one Band’ and training evangelists in his Night Bible School in Madras. Coming together of the missionary G. Phillippe and D. Samuel to evangelize Madras and start a regular Bible college paved the way for establishing Madras Bible Seminary (MBS) on 3rd July 1953. Mr. D. Samuel transferred all his students of the Night Bible School (NBS) to Madras Bible Seminary and worked as its Dean. The missionary G. Phillippe, the first Prin- cipal, D. Samuel, the Dean and Rev. Victor Joseph, an Evange- list cum Pastor were the faculty members. With these three men, MBS started training 20 students in 1953 with a clear goal to plant churches in and around Madras city. Dr. David J Rigby took charge of the seminary in 1955 since the Phillippes had to leave for USA and emphasized personal evangelism and open- air preaching and campaigns. Under his leadership, MBS drew ‘The Madras Plan’ of evangelism for preaching and planting churches. They were able to plant churches in Vyasarpadi, West

302 303 Christian Ministry Models of Theological Education: Case Studies Saidapet, West Mambalam, Arumbakkam, Aminjikarai, Otteri 2. To give the students good theological training, sound spir- and Porur (M.Ezra Sargunam:Multiplying Churches in Modern itual life and good Christian discipline. India:1974: 69-82). Rt.Rev. Dr. Ezra Sargunam, the present 3. To motivate and mobilize students to plant churches Bishop of ECI was a student in MBS during 1953 to 1955 and through weekend evangelism and lay down strong foundation worked as a pastor in Porur. He narrates the origin and devel- for pastoral ministry. opment of MBS in his book Multiplying Churches in Modern In- 4. To absorb most of the graduates to be pastors in the ECI. dia (1974:53-70). In the year 1993, the name of MBS was changed to MTSC due to the development in their programmes. 5. To fulfill the vision and goal of ECI since MTSC is a de- The history of MTSC is closely linked with the history of OMS. It nominational seminary of ECI. is not my intention to write all the details about the history of From the above mission statement, it is clear to all those OMS, MTSC and the Evangelical Church of India (ECI) which is who work or study in MTSC that they are expected to uphold the Indian administrative body like a diocese for all the planted the thrust of evangelism and church planting. They do admit churches of MTSC. The pattern one could notice here is that that their active involvement in the field of evangelism and achiev- the OMS establishes Bible colleges. The students of their Bible ing their goal of church planting are more important than aca- colleges plant churches. The planted churches are taken care demic or theoretical study within the four walls of the class room. by their graduates. The churches are linked with and developed Dr. D. Sunder Singh, the Principal of MTSC and the Bishop’s under the administrative body called ECI (S. S. Dhanaraj, ‘The Commissary, believes that the theological training for church ECI Model’ in the book Mission Mandate:1992:561-573). The planting is God’s unique plan and writes in his article ‘Mission- pattern is Mission – Bible College – Churches. These three in- ary training in India for the most part is a failure as far as pro- stitutions are inter-linked as denominational institutions but ducing evangelists and church planters are concerned because function separately with their own offices and staff members. there is more theology and less missiology. Almost all the theo- My interest is to show how the theological education at MTSC logical colleges are interested in training their students only in helps the ministry of planting churches and pastoral care of the western theology which is scholastic, idealistic and hence dry. planted churches. Unless Missiology finds its place in the curriculum, theological education in India will not enable the seminaries to produce THEOLOGICAL BASIS AND MISSION STATEMENT OF MTSC church planters. Ideally Missiology should be integrated with The Great Commission given by Jesus to the disciples and the very theology of the Triune God’ and lists his proposals for recorded in St. Matthew’s Gospel 28:19-20 is the theological effective church planting through theological training (‘Theo- basis for training students and planting churches. (MTSC Pro- logical Education and Church Planting’ in Mission Man- spectus 1999-2000:2). The missionaries of OMS who founded date:1992:356-362). This seminary has proved in planting more this seminary had a deep conviction that the Christian message than 150 churches in Madras city and hundreds of churches in must be taken to the unevangelized masses as quickly as possi- other parts of Tamilnadu, Kerala, Andhra Pradesh and in some ble. They spelled out their priority for direct evangelism and set towns and cities in North India within the short span of 50 years side medical and social service as secondary because social service of its theological education. It is estimated that ECI has more could divert or dilute their goal of evangelism and church plant- than 700 churches today all over India planted by the students ing. On the basis of their theological conviction, the following of their seminaries. Due to the steady growth of their churches, mission statements were formulated for the training programme ECI has become a powerful denomination in India. The leader- of MTSC. ship of ECI could raise voice for the rights of Christians, participate in the Minority Rights Committees, negotiate with the gov- 1. To equip pastors, evangelists and lay people for pioneer ernment on political, economic and religious issues and chal- evangelism and church planting among the marginalized people groups. 304 305 Christian Ministry Models of Theological Education: Case Studies lenge Christians to stand for their conviction and rights. The upgrade without taking leave or being away from their church success of ECI lies mainly on the way MTSC has taught the affecting their pastoral ministry. In addition to teaching the sub- students with the principles of Church Growth, encouraged to jects of SSC and fulfilling its requirements, MTSC is teaching use the spiritual gifts and talents, show concern and care for other subjects such as Missionary Biographies, Principles of converts and become good shepherds to their congregations. Church Growth, Perspectives on Mission, Apologetics, Religious The missiological basis of MTSC has been enhanced by the Traditions of India, Scripture Knowledge, Mission Strategies and teachings of Dr. Donald McGavran and his team for Church ECI Constitution and Manual. Hindi is taught to help the stu- Growth. Dr. Ezra Sargunam trained in Fuller Theological Semi- dents for their practical work in north India. These subjects of- nary returned to MTSC to teach as well as pastor a church in fered by MTSC motivate and enable the students to learn the Madras. His previous experience at Porur and M.Th. studies at technique of evangelism, church planting and taking care of the Fuller Theological Seminary have broadened the vision for mul- planted churches and how to inter-act with the oppositions from tiplying churches using the principles and strategies learnt from Hindu fundamentalists or Communists. Classes are conducted Dr. McGavran. Pastors and students were asked to study the from Tuesday to Friday. books on Church Growth and attend seminars on Church Plant- Students, as the first step in practical work, are sent in batches ing. Students are taught to find out the responsive area and to preach the Gospel and plant churches on Saturdays and Sun- receptive people groups in that area and evangelize them. They days. Practical involvement on week-ends is required of all men are encouraged to focus on one ethnic group and organize them and women studying at MTSC and they are expected to give a as a church. Planting caste churches is an acceptable policy of report of their week-end work on Monday morning which is al- MTSC to minimize social dislocation. Converts are encouraged lotted for discussion. The discussions on their report are fol- to bring the rest of their family members to Christianity. Web- lowed by a time of planning for further intensive evangelism movement is encouraged to bring the entire caste or tribe in the and prayer for the people who showed interest in the Gospel, area to accept the Gospel and join the church. Students are converts and build churches for them. made aware of the merits and demerits of having several caste The second step in their practical training is camping for 10 groups in one church which could hinder or contribute to the to 14 days in a village or a locality in the city for intensive evan- web-movement and growth of the churches (Multiplying Churches gelism. The camping ministry takes place during the holidays in Modern India: 151-178). Using these principles and strate- between the semesters and also during summer holidays. Par- gies, MTSC is planting churches and linking them with ECI for ticular villages or inner city areas are carefully selected by the further care and growth. Evangelism and church planting are faculty or their missionary wing called Indian Missionary Move- not regarded as something wrong done to society. Rather it is ment for the camps. Students are assigned in teams to these regarded as useful for bringing true reconciliation, new order camps. They distribute tracts and gospels for the first few days and transformation in our society and to be service to the na- to the families in that area without preaching sermons. As peo- tion. Dr. Graham Houghton, the former Principal of MTSC ex- ple ask questions or request the students and the faculty or presses this understanding of evangelism in his article ‘Our Theo- local pastor leading the team to pray for them, they pray for the logical Task in Evangelism’ (Mission Mandate:1992:363-371) people particularly for their health, quarrel in families, financial problems, employment for husbands or sons and marriage THEORY AND PRACTICE for their daughters. No assurance for financial help or social MTSC offers fulltime residential B.Th. degree course in affili- service is given to the people from the side of the teams of MTSC. ation with the Senate of Serampore. It is also an accredited col- However, the prayer ministry continues for the people strength- lege of ATA offering its own B.A in ministry and M.Div. through ening their contacts with the local community. The last few days Distance Education to help those who are already in ministry to of their camping, students organize public meeting to proclaim

306 307 Christian Ministry Models of Theological Education: Case Studies the Gospel openly and invite people to accept Jesus Christ as The advantage is that the pastors and laity of ECI are able to their Lord and Saviour. Those who came forward are not bap- gather in MTSC for constant updating, refresher programmes, tized immediately but asked to attend the prayer meetings, bi- bible studies, prayer meetings, retreats and guidance. The semi- ble studies and worship service organized in the village or slum. nary continues its contribution to the graduates and laity, al- They are nurtured and strengthened for few months till they though they are under the administration of ECI, and encour- make a voluntary decision to be baptized and join the church as age them in pastoral ministry. The student body involved in members. Meanwhile, MTSC searches for a rented house or a these meetings gain further insights about the churches and piece of land to build a shed for worship. Another strategy develop themselves. They learn the pastoral problems and diffi- adopted is to start Sunday Schools in villages and the outskirts culties of the laity through these meetings in addition to what of Madras city by the students of MTSC. During their week-end they learn in the class room. outreach, they teach the children and adults the biblical truths The fifth step in their outreach activities is to recommend to through story telling, songs and choruses and showing slides ECI to extend social help to the needed families in their congre- and film strips. The Sunday School ministry on Saturdays and gations or to work out relief measures during emergency like Sundays not only trained the students in preaching and teach- flood or famine in the villages where they have the week-end ing but also paved the way to establish contacts, find the recep- activities and camps. The MTSC is aware of the demand of the tive people groups and organize them as a fellowship before people in villages and slums for social help, relief and rehabili- making them members of churches. tation. But MTSC does not carry out the social service. It recom- The third step is to appoint their own graduates as pastors mends the needs of the people to the Head Quarters of ECI for the planted churches. Since these graduates were involved which works out with CASA, EFICOR and World Vision. How- in evangelism during their theological education, they knew very ever students of MTSC are involved in extending their labour well the value of their hard work and the risk the converts have and help through the local pastor to the community in need. taken to become Christians These graduates work as assistant Such opportunities train students to understand the problems pastors for five years before ordination to become the full fledged of society and express their help in the struggles of Christians pastors of ECI. They give all sorts of pastoral care and strengthen as well as people of other faiths. the congregation in biblical faith, financial giving and Christian Religious conversion in the pluralistic context of India is a life. All the pastors in and around Madras city are called to meet burning issue. MTSC and ECI believe in converting those who at MTSC campus once a month for discussion and planning. In respond positively to the Gospel and make them disciples of this monthly forum, they share their experience, problems and Christ. They believe that the conversion of the dalits and op- the books reviewed and draw guidance and support from other pressed people to Christianity can help them to improve their fellow pastors. socio-economic status. However, they are aware of the disadvan- The fourth step is mobilizing the laity of the churches to tages in discipling the suppressed communities (M. Ezra witness and plant churches. Once the planted church grows Sargunam, ‘Church Growth among the Poor and the Suppressed’ enough, the pastor train the congregation to witness for Christ in Mission Mandate: 1992:265-269). Although MTSC has been and plant extension churches. Dr. Ezra Sargunam has docu- criticized by some leaders for their stand on church planting, mented such extension churches planted by the laity and ex- their theological training of studying and using the principles plained the way this approach was implemented (Multiplying and strategies of Church Growth has led them to plant and take Churches in Modern India: 99-113). He lists the cases of Kilpauk care of more than one thousand churches today. MTSC and ECI Congregation of ECI planting a church in Villivalkam, Saidapet have created churches which can work as a base for bringing church branching out to Chrompet, Otter and Basin Bridge social transformation. churches opening up Ennore Church.

308 309 Christian Ministry Models of Theological Education: Case Studies LAITY FORMATION IN SECULAR lected cities in India. The rest of the vast majority of the laity receives education mainly through preaching in the churches. COLLEGES: EQUIPPING WOMEN This happens usually once a week on Sunday worship service. Well planned regular Bible studies go on in very few churches (Lady Doak College, Madurai) during an evening on a week-day. Lay people who are employed in secular jobs find it difficult to attend such a Bible study after The term ‘laity in a general sense could refer to persons who their days’ hard labour. Planned and prepared Christian educa- are not technically trained for a job or ‘those lacking profes- tion programmes for children, Youth and adults are used in sional knowledge of a subject’. In the context of the church, it very few churches which could afford to spend money on staff has a theological meaning referring to the whole people of God training and printed materials. As this situation prevails in many who worship together and are involved in the mission of God. churches in South and North India, the laity do not get suffi- But, today, one gets the picture of a three tiered hierarchical cient training in theological and ministerial formations. This has division of bishop and clergy as specially trained and ordained been pointed out in the discussions in churches and seminar- to conduct the worship and administer the sacraments and the ies over the years. laity sitting in the pew being ministered to by the ordained group Laity formation gets less attention and low budget in com- in churches. Lay persons are looked at as not technically quali- parison to ministerial training in seminaries, bible institutes fied to do God’s ministry. They are expected to be a witness to and missionary training centres. Overseas churches and mis- their faith and practice the ideals of the Bible in their working sion boards too give priority to ministerial training in India rather places and living context. To witness, practice and to be involved than laity training particularly training young men and women in society, the laity need religious education, edification, en- in colleges. Mushrooming of seminaries, Bible colleges and in- couragement and guidance. Laity formation happens through stitutes in the recent years in India is an evidence to that fact. various programmes. Being involved in education for the past The main reason stated for this priority and imbalance is that twenty years, I have tried to reflect on the role of Christian edu- one clergy when trained will train many lay people. Such an cational institutions in laity formation. opinion, we know, is not much realised in the mainline and independent churches. For many Christians go to the church CHURCH AND LAITY FORMATION three or four times a year during the festival period. These Chris- Secular education and theological education, as in many tians cannot be reached only by preaching and teachings held countries, are separated in India too. Most of the theological in the Church. Village congregations only occasionally hear ser- seminaries offer degree courses in divinity to students who have mons from theologically trained clergy since one cleric is as- earned their first degree either in arts or sciences from a recog- signed to many churches. Most of the Sundays, lay leaders such nized University. Graduates who do not want to be trained in a as local school teachers, youths or evangelists lead the worship residential programme of the seminary to become pastors of the and preach the sermon. City Christians are busy with their jobs, churches, but would prefer to continue as a lay person can do commuting long distances in buses and trains and attempting theological studies through external programmes of the Senate to make time for recreation. Organising these urban Christians of Serampore and Asia Theological Association. Very few lay per- for regular training and teaching in churches is difficult. The sons enroll themselves for external studies and equip them- idea that laity, therefore, can be only trained by churches is an selves as theologically trained laity. This kind of laity formation outdated concept. This strategy for the formation of laity does requires the interest and voluntary effort of the individual and not work effectively anymore. Churches and Mission Boards the spending of his or her own money towards tuition, books should raise the following questions: Where can we train the and attending contact tutorial classes conducted in a few se- laity more effectively? What is the best period of their life for

310 311 Christian Ministry Models of Theological Education: Case Studies such a formation? It is where the lay people study, work and and worship, creeds and confessions. In addition to churches, live. Christian schools and colleges were able to provide such facili- A Christian child spends the best part of his or her life (age ties. Some of these converts who were trained in mission insti- 5-17) in schools and (18-23) in colleges. The time spent (age tutions took the idea of indigenisation of the Gospel, worship 18-24) in colleges or in technical institutes is a suitable period and ministry to suit to the growth of the Indian Christian litera- of laity formation. They raise questions about society and the ture and theologies. This quality of laity formation and theologi- church and seek theological answers. They are full of emotions cal contribution challenged even the clergy who had special theo- and enthusiasm for involvement in the mission of the churches. logical education. This is one contribution of secular institu- They question the injustice that prevails in our society and are tions towards laity formation. eager to bring about transformation. Since churches are not (iv) Pre-independence society of India valued Christian edu- meeting their needs, many youths stop coming to the churches, cational institutions as liberating forces and the moral instruc- join other groups or cults and even go to the extent of regarding tions as a transforming force for society. Many political leaders the churches as irrelevant. and social reformers supported the work of Christian schools Christian colleges and Institutes can meet this need and pro- and colleges and encouraged the people to study in those insti- duce well trained youth if they can offer Christian studies pro- tutions. grammes with a planned curriculum and trained staff. This is (v) Missionaries were able to control the local politics and one reason why missionaries insisted on Christian education the problems of administration in their churches. They did not and religious instruction to be offered in the schools and col- interfere in educational institutions, but took care that those leges they established. They were able to offer religion courses institutions functioned effectively free from church politics and within the regular time-table of the week. The pre-independ- continued their service to society. ence period of India witnessed much importance in the religious education of the laity in schools and colleges for the fol- COLLEGES AND LAITY FORMATION lowing reasons: The main objective of secular colleges is to educate the stu- (i) One of the objectives of founding schools and colleges by dents and get qualified with degrees and diplomas. Colleges, in missionaries is to teach the Bible, offer more instruction to stu- India, are under pressure to make higher education more ca- dents, particularly the converts, and to transform society with reer oriented rather than emphasizing the holistic development the values of the Gospel. They knew that training children and of students. There are only a few Christian Colleges which do youth during their education at schools and colleges could pro- not experience this tension. The others face the following diffi- vide trained laity for the ministries of churches. culties in training the laity. (ii) Educational institutions in the missionary period were (i) As aided colleges who receive financial grants for staff sala- not dependent on the Government for financial aid. They were ries from the government have to oblige the rules of the govern- able to raise finance abroad and locally. The salaries of the staff ment. Any religious education is viewed with suspicion as a were paid by the Mission Boards. Therefore, the interference of propagation of the religion. the Government with the affairs of the schools and colleges was (ii) Faculty who are trained in their field of arts and sciences less. Quality education with religious instructions provided quali- are not trained and qualified in theological education to teach fied and committed youth to the society. theological subjects to the students. (iii) Converts were eager to strengthen their Christian faith (iii) Aided colleges are not allowed to include theological and equip themselves with the knowledge of scripture, liturgy courses as part of their curriculum. Religions and Philosophies

312 313 Christian Ministry Models of Theological Education: Case Studies may be taught, not as theological training, but as academic dis- Voluntary Programmes ciplines with an approved syllabus by the University for students, irrespective of their particular religion. But very few stu- Worship Service dents belonging to different religions prefer these courses since Christian staff and students are welcome to attend the morn- employment opportunities for such graduates are rare. This ’aca- ing and evening worship services held in the chapel. Staff mem- demic’ approach to courses lacks recognition by religious au- bers share their thoughts from the Bible. This is an opportunity thorities and institutions. for women to lead-and preach which they are not able to do in (iv) Due to the pluralistic composition of staff and students the churches. Quoting incidents, experiences and interpreting and the multi-faith context, Colleges hesitate to offer theologi- the text from feminist perspectives challenges students. Although cal education, emphasizing laity formation. a lectionary is not followed for worship, Lady Doak College uses the liturgies of various church traditions and a list of important (v) Some management and staff of colleges feel that laity for- international and national days to be remembered in the wor- mation is the responsibility of the local church and hesitate to ship, preaching and prayers. This makes the community aware add the extra burden of teaching theological courses on teach- of the global and national issues and to try to relate Christian ers, in addition to their field of specialization. faith and commitment to address these problems. Since many women do not have the opportunity to attend the Confirmation LADY DOAK COLLEGE courses conducted by the churches, Lady Doak College organ- Lady Doak College was founded in 1948 by the American izes Confirmation classes to these students. They learn the ba- missionary, Miss Kaite Wilcox, with the support of Sir James sic beliefs of CSI and get confirmed in a special service at the and Lady Helen Doaks of UK, exclusively for the higher educa- chapel by the Bishop of Madurai-Ramnad Diocese. tion of women in the region of Madurai and Ramnad. As an ecumenical institution, it has drawn the members of its govern- Bible Studies ing board from various Christian churches and organisations, Those students who are residing in the hostels on the Cam- CSI, UELCI, Madurai-Ramnad Diocese, Christian organisations pus have the privilege of attending the evening worship service along with experts in education. It is affiliated with the Madurai and to enrich themselves with regular Bible Studies. With the Kamaraj University with autonomous status granted by UGCand co-operation of local pastors and professors of the seminary, awarded Five Star status by NAAC. At present approximately students learn to understand the biblical books chapter by chap- 2300 women students are studying in 15 disciplines, of which ter. 50 per cent are Christians belonging to CSI, Lutheran, Breth- ren, Seventh Day Adventist, Methodist, Pentecostal and Roman Seminars Catholic churches. As a Christian college, it is a duty not only to Christian students are requested to attend special seminars give quality education and to train students to be responsible on theological issues organised by SCM and the Christian Study citizens in society, but also to be trained laity of the churches Centre. Theologians and church leaders are invited to address and to witness in the secular world. The Kingdom of God, there- the students. Scholars visiting Madurai or on sabbatical arrange- fore, is the focus of the laity training. Laity formation takes ment with the college are invited to speak to the students and place in various ways which can be brought under two major staff and, thus, the students are exposed to scholarly discus- headings viz., Voluntary programmes and Required programme sions. for Christian students.

314 315 Christian Ministry Models of Theological Education: Case Studies Required Programme with the gender issues in the Christian Studies Programme because women are marginalised in their churches. The pro- Christian Studies gramme assists the female students when they become moth- While the above three voluntary programmes contribute to ers and helps to bring up their children in faith. The course also the formation of laity, attendance is optional. These programmes helps women to understand the problems and ethical issues have their own limitations. Laity formation needs structured connected with their husband’s careers. programmes and to be organised as required. Christian Studies Challenges Programme is required of all Christian students who are doing graduate studies at Lady Doak College. During their three-year Some of the efforts Lady Doak College had undertaken and degree programmes, Christian students irrespective of their de- the challenges they face to make the Christian Studies Pro- nominational tradition, have to learn the Old Testament, New gramme more effective are the following: Testament and Theology at a basic level. These subjects are of- i. Staff members drawn from different disciplines are given fered each year with a detailed syllabus provided by the Chris- short term training by the pastors and professors of the semi- tian Educational Council. The syllabus of the Old Testament naries and institutes in Tamil Nadu. Guest lectures and re- includes the study of the creation and fall, ancestors of Israel, fresher courses are organized for the staff members. bondage and liberation, covenant and law, judges, united and ii. This college has a good collection of theological books in divided monarchy, leadership, 8th and 9th century B.C.E. proph- English and Tamil in their Christian Studies Centre and main ets, exile, message of Ezekiel and Daniel, post-exilic period, library. However, to continuously update the library with recent psalms and worship and the message of the Old Testament. theological books, acquiring reference works as well as journals The New Testament subjects include the birth, ministry and is costly. As a secular college, the priority in the library budget teachings of Jesus in the Gospels, resurrection of Jesus, birth is for books and journals on arts and sciences. Financial con- and growth of the new community, mission to the gentiles, gifts straints also limit them to organize seminars, set up faculty train- of the spirit, pastoral concerns, doctrinal concerns, message to ing programmes or to sent faculty members abroad for short- the seven churches in Revelation and the idea of new heaven term training. and new earth. iii. Since students have to spend money to buy text books of The Christian Theology Course deals with doctrines like the their discipline, they find it difficult to buy theological books. Trinity, humanity, incarnation, atonement and cross, resurrec- Providing printed notes or at least xeroxed materials for each tion, work of the Holy Spirit, eschatology and issues related to a lesson to staff and students has been found to be helpful. Christian home, vocation, ecology and environment and the role iv. Although laity formation through their Christian Studies and status of men and women in ministry-with a view to Programme has been a valuable contribution to the families and strengthen Christian faith and commitment towards immediate churches to which their students belong, this contribution has context. not been brought to the knowledge of the churches. The Classes to teach these courses are conducted once a week churches, therefore, do not provide many opportunities for the in the evening after the regular working hours. Students who students to be involved in their programmes and ministries. study these courses and take the exam at the end of each year go with a basic knowledge of the scripture and theological per- STUDENTS OF OTHER FAITHS spectives. Some of the students have tried to relate their field of Students of other faiths are not ignored in their formation. study with theological issues in their thesis or project writing. The Value Education Programme of the College is for all stu- Students and their parents have appreciated the effort to deal dents. In addition to VEP, this college also offers Women’s Stud-

316 317 Christian Ministry Models of Theological Education: Case Studies ies Programme (WSP) and Human Rights Course to all students, VOCATIONAL AND THEOLOGICAL irrespective of their religion. The college requires the students to do the course with the objective to expose them to women’s INTEGRATED TRAINING issues and concerns. Laity formation is not achieved by aca- (ACTS Institute, Bangalore) demic courses alone, but through various voluntary and structured programmes is their experience. It is the spiritual ele- ment which remains a continuous challenge to secular educa- ACTS is an acronym for Agriculture, Crafts, Trades and Stud- tion. Building the nation depends on the academic and ethical ies. The motto of ACTS Institute is Work, Worship and Witness. formation of youngsters and to develop their personalities in a The basic philosophy of ACTS Institute is that the ministry of holistic manner. the body of Christ is to serve the Church and Society. Chris- tians all over the world need to recover the holistic meaning of Although, the priority is for secular education, the effort of ministry and regard their work whether separated for the min- Lady Doak College to equip their Women Students with Theo- istry within the local church and para-church organization or logical education, Value Education Programme, Women Studies settled in secular job as ministry unto the Lord Jesus Christ. Programme, Human Rights, Gandhian Studies, and Inter-Faith But many Christians employed in secular jobs do not regard Dialogue programmes certainly contributes to the growth of per- their vocation as a ministry for the Lord, may be because of lack sonal and academic development of students and staff and pre- of proper understanding of the concept of ministry or problems pares them to be leaders at home, work place, worshipping cen- in their job. The attitude toward work is marred often because tres and society. Lady Doak Model is a challenge to Christian of the grim situation of the employment. Very few people get Schools and Colleges in India. jobs which offer satisfaction. For many people, work is a drudg- ery and working place is like a hell. They carry on their job without motivation and satisfaction except for the sake of earning salary to meet their needs. They raise many questions about God, society, government and employer and get disillusioned with their life. Christian youths are not given proper biblical teaching about work and life either in the families or churches. Many youths are in need of theological teachings on work and skilled training in a profession. These two aspects need to be integrated to lead a meaningful life. Should theological training be separated from vocational training or vice versa? Should churches and institutions fail to integrate vocational and theological training for Christians and develop them as better witnesses in secular profession? ACTS Institute in Bangalore challenges the dichotomy in understanding the ministry of the church and the training by integrating work, worship and witness. It trains Christian men and women to have skilled training along with theological education and contributes to the formation of laity to be effective witness in our society.

318 319 Christian Ministry Models of Theological Education: Case Studies THEOLOGICAL AND MISSIOLOGICAL BASIS FOR 4. There is a need for Bible training for Christians wherever VOCATIONAL TRAINING they may be called to serve. The contribution of extension courses, lay training courses etc. is commendable. With a simi- ACTS Academy of Higher Education has several institutes lar concern we have moved into the building up of people who and social projects. One of the units of this Academy is the will take the Bible into the heart of India. Would not our witness ACTS Institute which offers the integrated vocational and theo- be far more effective if one day we see as bold a proclamation logical training for the past 20 years. This Institute combines going forth from a carpenter, a tailor, an electrician etc as from theology of work, worship and witness. Worship of God is at the a paid pastor or an evangelist? center of their training linking the dignity of labour and the 5. There is a need to provide an atmosphere where individual Great Commission of witnessing for Christ. Dr. Ken Gnanakan, gifts can be developed within the context of the body of Christ. the founder of ACTS Institute explains his vision for India through A limitation, though not a failure, in Christian training is that this motto (Refer to his book Still Learning,:1995 :89-104). This only a few outstanding gifts have sought to be developed. The motto stands not only as the philosophy of the Institute but also danger is that the gift could become the end in itself. There serves as the theological and missiological basis for the training needs to be a place where every Christian could find fruitful- (Ken Gnanakan, ‘Work, Worship and Witness’ in Mission Man- ness in developing his particular gift no matter how small it is, date:1992:372-376). The following nine concerns explaining fur- but within the context of the entire body of Christ. ther their theological and missiological basis are documented in the unpublished doctoral thesis on Work (Richard Gnanakan, 6. There is a need to develop a self-supporting witnessing Work in God’s World: A Biblical Perspective on the significance Christian community. We must commend the efforts of several of Work for today: 1999:250-252): organizations and churches to become self-supporting. There is still however, a greater need to educate our community to work 1. The programme of ACTS Institute is being implemented harder on the utilizing of talents and opportunities, that God with the firm belief that there is need to integrate the work, gives us to more productive use. We believe that God will be worship and witness of the Christian community in India. The glorified if we use the little He gives to maximum advantage. disparity between our work-attitude has definitely weakened our witness. We want to learn to glorify God in work as well as in 7. There is a need for bridging the gap between the Christian worship so that together they will constitute an effective wit- witnessing community and the working masses of India. Our ness. witness could be dynamic if as salt we can penetrate the heart of real India. Could we not get right into villages and towns and 2. There is a need to see Christian training within the con- work alongside our countrymen to demonstrate Christ through text of life. Theological training needs to have a goal. This defi- our lives before we proclaim Him? nitely accounts for the success of several seminaries which have as their goal the training of men as for instance the pastoral 8. There is a need for a stress on evangelism as a persuasion ministry. There is also need, however, to train men and women rather than as a profession. We do not discourage full time evan- for witness within the larger context of life itself. We are inter- gelists, pastors and teachers. There is need for them. But there ested in developing people who will go into real life situations is need for a greater number of practical witnesses whose heart rather than only seek after the security of the traditional pat- beat will be evangelism like the Christians in the book of ACTS. terns of ministry. We need people who will be more concerned with the Salvation of man rather than with the success of a methodology; men 3. There is need to stress people rather than a curriculum. concerned for people more than for a programme. Our traditional educational patterns seem to start with curriculum which then is injected into people, regardless of their abili- 9. There is need for Christ like servanthood. ACTS Institute ties and aptitudes. Is it not possible to start with people and is not concerned with the training up of leaders, but with the then build a curriculum around them? 320 321 Christian Ministry Models of Theological Education: Case Studies equipping of servants. We want to go out to serve our nation in and come forward recently to recognize the integrated vocational real humility so they can see Christ’s servanthood in our lives. and theological degrees of BA and MA in Ministry prgrammes of ‘For we do not preach ourselves, but Jesus Christ as Lord, and ACTS Institute. This is a welcoming change in understanding ourselves as your servants for Jesus sake’ 2 Cor. 4:5. God’s call for different people, dignity of labour, gifts and tal- The ACTS Institute had a humble beginning in a rented house ents, earning the financial support and witness for Christ. This in Koramangala area of Bangalore in July, 1979. Within two is a bold step, in my opinion, in equipping the laity with due years, the ministry grew that it had to move into a 4 acre cam- recognition for the integration of technical and theological edu- pus on the outskirts of the Hosur Road. This small campus pro- cation. It can challenge the myth that the ministerial training vided facilities to construct workshops for skilled training, ac- given by the seminaries should be recognized as high and holy commodation for the staff and students and to reach out the and calls us to value the priesthood of all believers through other nearby villages for witnessing and planting churches during vocations and witness in secular world as equally important. It weekends. The Institute continued its programmes in the cam- is also a challenge to the concept and practice of varnashrama pus from 1980 to 2000. But it had to move in 2001 into the new because the biblical theology of work upholds dignity of labour campus of 14 acres situated further interior in the rural area of and counters the idea of jobs according to the caste or race as Rayachandra out of necessity to have more accommodation, class promoted by some fundamentalists of Hindu religion. ACTS ac- rooms, library, workshops and a place for games. Part of the cepts students of all castes, colour and race from different re- skilled training and Community Health Programme continue in gions of India. The young boys and girls who have completed the old campus. Students move between the old campus and their studies in the school are accepted in the one year Certifi- new campus for study and training. cate Programme and upgraded to the Diploma Programme in the second year if they do well. Some of the drop outs of school WORK AND STUDY are considered on certain reasons to study in the ACTS Insti- ACTS Institute offers at present Certificate in Ministry, Di- tute. During this period, these drop outs and failures are en- ploma of Ministry, Bachelor of Ministry (BA in Ministry) and couraged to complete SSLC (10th Standard) or Plus Two (12th Master of Ministry (MA in Ministry) combining the technical Standard) directly with the local government getting some tuto- training and theological education. The technical training pro- rial help and special coaching at ACTS. Thus they get a chance grammes are accredited by the National Open School of the to complete the school as well as gain skills for a profession. Government of India, State technical board, Pitman of UK and Those who have passed Higher Secondary (Plus Two in school) City and Guild of UK. Students get recognized Certificates and or PUC can join BA. A graduate can join MA in ministry to learn Diplomas for their technical training courses. The theological some technical course and theology. The subjects and skill train- part of their programmes is recognized by the ACTS Academy of ing vary in standard according to the level of Certificate, Di- Higher Education. Since there has not been enough theological ploma or BA or MA programme. discussion on vocation and witness in the circles of Asian ‘Affili- The technical courses offered at ACTS Institute are Carpen- ating’ and ‘Accrediting’ body for theological institutions so far, try, Tailoring and Dress-making, Community Health (Basic the vocational programme combined with theological education Nursing), Secretarial Practice ( Shorthand and Typing, Telephone, of ACTS Institute was not accredited by theological Senates or Xerox and Fax operation, Emailing), Computer Application, Elec- Associations. The traditional trend is to affiliate or accredit only trical (Wiring, Repairing household appliances, TV repair), Agri- theological seminaries and bible colleges meant for the training culture (Horticulture, Vegetable gardening, Flowering plants, of clergies, evangelists and missionaries. While these affiliating Land scaping, Environmental work, Recycling waste, and accrediting boards have dicatomized the vocations as sa- Vermiculture), Sheet-metal work (Windows, Grill, Doors, Arc and cred and secular, ATA has broadened its theological perspective Gas Welding, Fabrication and partitions), Lathe works, Home

322 323 Christian Ministry Models of Theological Education: Case Studies Management (Cooking, Baking, Juice making, catering, inte- that theology is more important than technical courses. So the rior decoration) and Screen and Off set Printing. ACTS is plan- Institute has modified its time-table offering theological and tech- ning to add some more technical courses. Many of the above nical training in the morning and noon. The staff of the Insti- courses are recognized by the National Open School of the tute believe that the theology of work is for the entire commu- Central Government. Recognitions are sought as and when other nity of ACTS. The community of ACTS is required to have weekly courses are introduced. Students have to learn the theory part manual labour in the agriculture fields, building construction, of the courses and do practicals as well. The question papers campus cleaning, eco-projects as their Shramadhan programme are set by NOS and send to the institutions to conduct the ex- to uphold the dignity of labour. ams. The answer sheets are sent to Delhi for valuation and cer- The two phases in the philosophy of training at ACTS Insti- tification. Students who cannot write in English or Hindi can tute are ‘discovering’ gifts and talents and ‘developing’ such gifts’. write in their own mother tongue and the NOS appoints exam- In the first two to three months of the academic year, the newly iners to value answer sheets written in regional languages. This admitted boys and girls are encouraged to discover their gifts shows how much the Government of India (Ministry of Human and talents by introducing them to various departments like Resource Development) is in favour of vocational training and Carpentry, Community Health, Electrical, Mechanical, Tailor- developing our young men and women. The Central Govern- ing, Computer and Agriculture and enabling them to explore ment should be appreciated for its concern and contribution to various opportunities in skill training. They are guided by the enable men and women to achieve skill with a recognized cer- teachers and supervisors and tested for their aptitude. Once tificate or diploma and get a job. The teachers of the vocational the students discover their interest and skill, they are assigned courses are qualified in the technical discipline and holding to that particular department for developing the skill and qualify approved Diplomas and Degrees. with the Certificate from the government. Vocational training The theological courses offered for the students of vocational includes theory of subjects and practice. Students are taught training vary. Some of the important subjects are viz. Theology theories of the particular trade and crafts in the class rooms of Work, Introduction to the Bible, Major Religions of India, and required to do the practices in the workshops, Health Center, Gospels, Christian Doctrine, History of Christianity, Psalms, Offices and even in villages for Community Health programmes. Prophetical Movement, Homiletics, Life of Christ, Mission and ACTS Institute has links with some of the local industries and Evangelism, Christian Growth, Modern Religious and Secular institutions in Bangalore and accepts orders for work. Although Movements, Historical Survey of Self-Supporting Ministry, Life there are a number of businesses and trade groups who take up and Work of a Christian Minister, Christian Ethics, Christian tenders for companies and create competitions in the market, Education, etc. Advanced level subjects are introduced for BA ACTS is bold enough to accept a few orders and involve in pro- and MA students in Ministry. These courses are taught for a duction at a small scale level. This Institute has done small jobs semester of twenty weeks by qualified pastors, teachers and vis- of making wooden furniture, steel cabinets, logos, steel grills, iting professors of seminaries. In addition to these subjects, stu- aluminium fabrication, etc for local industries (R.Gnanakan, dents are taught the language of English to improve their read- ACTS: A unique blend of theory and practice in ACTS Health ing, writing and speaking skill. Some students who come to the Center and Hospital Magazine: August:1998). Those students Institute without the ability of speaking or understanding Eng- who have picked up their skill fast are introduced to the pro- lish have remarkably improved their English. This has given duction side of the Institute and earn wages for the hours of them confidence to seek employment in offices, industries and work to meet their travel or medical or pocket expenses such as clinics in towns and cities. In the early period of the Institute, purchasing clothes, shoes or books during the course of their students were taught theological courses in the morning and study. In addition to earning their pocket money, such an in- technical courses in the noon. This has created an impression volvement in producing goods for industries and institutions

324 325 Christian Ministry Models of Theological Education: Case Studies has given them confidence about their skill and hope of getting as evangelists or preachers but as carpenters, electricians, mean employment after the completion of their education. It is chanic, health worker, typist, office assistant, gardener and hor- estimated that 90 percentage of the students who graduate from ticulture experts. They boldly speak of their witnessing out of the Institute get a job because of their vocational training or their conviction and not as their profession for earning salaries. start their own personal business and make a living (For their Their testimonies and genuine spirit in witnessing have brought alumni situation refer to: ACTS Ministries: Celebrating 20 Years many local people into the House Prayer meetings which have of God’s goodness:1999 and other News Letters). now grown to 55 in number. Those people who are not given Not only technical formation, but also personal formation pastoral care or provided with worship service on Sundays by takes place during their training. Students develop their per- other Churches are invited to come and worship in 12 different sonality through learning theological courses, inter-action with centers planted by ACTS and are called as Christalaya Congre- staff, living and working together with fellow students. The physi- gations. The Christalaya Congreations include the worshiping cal side of their personality develops by practical training in the congregation of Tamil, Telugu, Kannada, Malayalam and Eng- workshop, involvement in the projects in the campus and vil- lish. It includes Christians who migrated from other states to lages and games in the evening. By integrating theological and the region of ACTS Institute for jobs and looking for worship technical courses, students’ mental perception about their ca- and pastoral care as well as people of other faiths and ideologies reer, life and meaning of being a Christian is constantly shaped. who showed interest in the Gospel of Christ. The effective wit- During my stay at the ACTS Institute and interaction with the ness and active involvement of the staff and students to organ- students, I noticed the way they could analyze their past and ize the interested people into congregations and providing them present situation and recognize the improvement in their per- the pastoral care are contributing to the steady growth of the sonal development during their study at ACTS. Christalaya Congregations. The strength of their witness is on training the students to be skilled persons, giving dignity to WORSHIP AND WITNESS labour and making them to earn their own living out of the Worship plays a key role in shaping their spirituality and technical training. This dimension of witness of this laity has outlook of life. Students and staff gather in the hall at 10.30 am attracted others to join their fellowship and worship the Lord from Monday to Friday for a time of worship. Although staff of Jesus Christ. Many of the members in the congregation are ACTS Institute are responsible for conducting the worship and labourers and some of them are professionals who could appre- expounding the Scripture, students are trained to lead the singing ciate the witness of the students who are getting training for in different languages, play musical instruments and share their work and witness. Some of the staff members of ACTS live in the testimonies. The students get trained in leading the worship area of the congregations and are ordained to provide continu- services. The opportunity they get at the Institute help them to ous pastoral care as well as teaching in the Institute. This has lead the House Prayer meetings in villages during the week-end facilitated more the ministerial formation of the students for outreach programmes. Students are sent in teams on Friday witness and leading the worship services, prayer meetings and evening to meet the people in villages and sub-urban area and bible studies on week-ends. Some of their graduates who went lead the bible study and prayer meetings in Christian homes to start their own trade and business in different states in India welcoming their neighbours to join the House cells. The usual have been successful in continuing their secular job as well as questions asked by the local people are viz. Why do you witness planting congregations nearby and taking care of them without for Christ? How much are you paid for witnessing? Who are you depending on the congregation for financial support. Work, by profession? The vocational training students tell about their Worship and Witness can be integrated is evident from the train- past life and the way they found meaning for their life in Christ ing of ACTS Institute and the successful ministry of their alumni. and developing the skill for a job. They speak of themselves not It is also admitted by the Institute that not all of their alumni

326 327 Christian Ministry Models of Theological Education: Case Studies are able to plant churches but they continue to witness wher- Hindu background? Can the integrated training help Christian ever they are employed. youths to find employment? The founder Dr. Ken Gnanakan, the Executive Director Dr. 4. Is the philosophy of ‘Work, Worship and Witness’ only for Richard Gnanakan and faculty members of ACTS Institute ad- the school or young college graduates? What about those Chris- mit the limitations in their integrated vocational and theological tians who are highly qualified and employed in banks, colleges, training and are aware of some of the problems and prospects of government services for many years? Do they not need such a such an integrated training. Let me raise the following few is- training to look at work, worship and witness through Distance sues related to theology and praxis of work, worship and wit- Education? ACTS Academy of Higher Education is taking effort ness for further discussion and exploration. to provide Distance Education through their Asian Institute of 1. The frequent question raised is: How to balance the em- Theology for laity formation. phasis on work and witness? Some students are so enthusias- 5. How effective is the ACTS Institute with their vocation and tic for evangelism and ministry that they regard the vocational theological training in bringing social change and transforming training is ultimately for witness. Other students regard work our society? This question is taken up by the founders, faculty and labour as the primary calling but recognize witnessing can- and students. Their involvement in training the laity for work not be ignored in Christian life. Moving between work and wit- and witness necessitated them to create social projects such as ness is a practical problem which is recognized by staff and Community Health Programme, Adult Literacy, Hygiene Aware- students. ness, Toilet Constructions for slum dwellers, collecting trash 2. Very few of their alumni have left their secular jobs and and recycling the plastics, vermiculture, eco-projects as another went for fulltime ministry as pastors or evangelists. Should we unit called ACTS Ministries with separate staff members having expect all the graduates to continue in skilled jobs for their life doctors, nurses, teachers, civil engineers, health workers and or allow them to go for fulltime ministry is another question. On volunteers. Their social services in villages and Bangalore city the other hand, can a fulltime pastor or evangelist trained in a contribute for social change. These projects provide opportuni- traditional seminary return to jobs like teaching or administra- ties for vocational training students to involve and gain more tion in companies and institutions or banking or to start private insight and meaning. business? Will the move from ministry back to secular work be ACTS Institute has learnt out of their experience of success regarded as denial of his or her call and backsliding? What is and failures in the past 20 years to hold on to the vision of wrong in returning to secular jobs and continue witnessing for integrated training and shaping many youths to value the dig- Christ when a pastor or evangelist or theological teacher or mis- nity of labour and witness for Christ. It is not without its own sionary could not be effective or feeling miserable for various limitations. ACTS Institute, in my opinion, is neither an old reasons in fulltime ministry? Ashram model nor a traditional seminary model in the strict 3. Although companies and private business concerns recog- sense. But it has combined the merits of Ashram and Seminary nize their training and certificate and provide their students models and created a unique model of integrated training to employment, the Dioceses, Churches and Christian Organiza- relate to the changing context of 21st century. This ACTS Model tions have not come forward to employ and encourage these is not limited to Indian context only. It can be experimented in young men and women. In my opinion, churches and organiza- different parts of the world with some additions and changes of tions can give priority to these youths who have the integrated courses and training to suit the need of the concerned nation. training than preferring people without skilled and theological Unlike some traditional seminaries, ACTS model provides flex- training. What is the attitude of Christian leaders towards the ibility for change and growth. It has a universal validity since theology of work and integrated training? How can Christianity work, worship and witness are unavoidable elements in human challenge varnashrama and help the Dalits particularly from life.

328 329 Christian Ministry Conclusion

Christian ministry is an on-going service. Christians cannot be satisfied with what has been done so far within the church and society. Churches should move on to make the ministries more relevant to the changing situation today and to-morrow. I have highlighted the theological, ecclesiological, contextual, vocational, relational and educational aspects of Christian ministry and a few models of ministry and training in the above chapters. Instead of repeating what has been written in the previous chapters, I like to re-emphasize some of the challenges for Chris- tian ministry in these concluding pages. They can set new directions for ministry in the future. Christian ministry, as defined earlier, is done by the whole church. It is a priesthood of all believers. It is a service to humanity and natural world. The effectiveness of Christian ministry depends upon the Christian understanding of the nature, identity and the role of the Church. Many Christians think of the Church as a building for worship and prayer. The Church, according to them, is an institution for gathering, conducting marriages, baptizing the children, burying the dead and running schools, orphanages and hospitals. Their understanding is limited to the idea of institution and rituals. Howard Synder, in his book, Liberating the Church: The Ecology of Church and Kingdom, identifies ten areas in the life and ministry of the church which require renewal in understanding and action and discusses the need for liberating the Church from the idea of institution and rituals. His discussion on the liberating models of the Church is biblical and applicable to the context of various countries. Another essay entitled, ‘Images of the Church in In- dia: Assessment and Perspective’ written by Christopher Duraisingh presents the various understandings of the Church in India, namely, the images related to the nature and inner life of the Church, images related to the mission and ministries of the Church and the images related to the structure of the Church. (Christian Perspectives on Contemporary Indian Issues: A National Colloquium, ed. Ram Singh, 1983:134-162). He brings

330 331 Christian Ministry Conclusion out the traditional and distorted views of Christians on the challenge to make the Christian ministry more acceptable and Church and the criticism of non-Christians on Christianity. One meaningful to context. of the main reasons for the distorted image of the Church, ac- The emerging problems such as growing religious fundamen- cording to Duraisingh, is that ‘large numbers of Christians do talism, communalism, violence, injustice, decline of secular ide- not adequately distinguish between the core-visioning of Christ- ologies, religionizing politics, increasing unemployment, pov- through faith and living out that faith within a fellowship – and erty, environmental degradation, gender discrimination, long- the relative and time bound institutional expressions of the proc- ing for true spirituality, peace and hope of life, on the other ess of visioning. The inner meaning of the Church as a living side, are contextual challenges for Christian ministry. Renewal and dynamic movement of a people shaped by the core-vision in ministry means re-emphasizing the idea of servanthood of that was expressed in Jesus Christ and committed to his the Church and enhancing the vision for service and giving pri- messianic mission is lost’ (1983:137). Bringing a renewal in theo- ority to train the laity with the theology of work and witness. logical understanding of the Church among Christians is an Christians in different professions should be given teaching on important task ahead. the biblical concept of labour and service, witness for Christ A paradigm shift from understanding the Church as an ‘in- while working in their institutions or companies or offices and stitution’ to a ‘community’ is necessary. I had already pointed training for serving the communities around them. The last two out this important aspect of conceptualizing the Church as a Case Studies in this book emphasize the importance of inte- community in this book and explained the meaning of the meta- grating theological education with liberal arts, sciences, man- phor of ‘body of Christ’. This community, on the one hand, is an agement studies, vocational and professional education in exclusive community of believers expressing their faith in the schools, colleges and universities. Renewal in training requires person and work of Christ and worshipping Jesus Christ as their re-visioning of curriculum in seminaries and institutes, requir- Lord and Saviour. On the other hand, it is an inclusive commu- ing involvement in local and national context and providing op- nity of believers irrespective of their race, caste, colour, class portunities for theological training through distance education and culture. It is united in Christ crossing the geographical and to the members of the churches. cultural boundaries and its mission is universal. The theologi- Equally important to the theological and ministerial forma- cal dimensions of the Church as the ‘incarnational community’, tion is the personal formation of those involved in ministry. More ‘diakonal community’ and ‘hermenutical community’ have been than the methods, strategies, qualification and training, the life discussed briefly at the beginning chapters of this book. The of Christians counts a lot in ministry. Ministers whether in Church is also a ‘relational community’ since the incarnation of fulltime or voluntary service are required to be matured spiritu- Jesus was to dwell among the people and serve the communi- ally, grown in Christian faith, academically excellent, theologi- ties. The ministry of the Church is to relate to the members cally balanced, loving and approachable and ethically commit- within the church as well as to those outside the church. The ted to service. What sort of means used in ministry is counted pluralistic context in which the church exists and continues more important than the goals. The world values more the sin- the ministries demands a renewal in understanding the church, cerity and commitment of those who do God’s service than their ministry and training. The growing interest in the inter-faith achievements. The society builds confidence on such persons dialogue and understanding the teachings of other religions, and extends its support in shaping the new humanity created on the one side, are challenging Christian theology of the Church, in Christ. Sacrament, Kingdom of God, New Humanity and Ecumenism and demanding us to bring changes in doing the ministry within the church and in relation to the people in society. De-western- izing the church and indigenization of Christianity is another

332 333 Christian Ministry Bibliography

BOOKS Alangaram, A. Christ of the Asian Peoples: Towards an Asian Contextual Christology, ATC, Bangalore, 2001. Allen, Roland. Missionary Methods: St. Paul’s or Ours, Eerdmans, Grand Rapids, 1977. Andersen, F.I. Job, TOTC, IVP, Leicester, 1976. Anderson, Ray .S. The Shape of Practical Theology: Empower- ing Ministry with Theological Praxis, IVP, Illionis, 2001. Anderson, Roberts. Daniel: Signs and Wonders, ITC, Eerdmans, 1984. Atkinson D.J. and Field, D.H. (eds.) New Dictionary of Christian Ethics and Pastoral Theology, IVP, Illionis, 1995. Barnett, Paul. The Message of 2 Corinthians, IVP, Leicester, 1988. Bennett, David. Metaphors of Ministry: Biblical Images for Lead- ers and Followers, Baker, Grand Rapids,1993. Bright, John. The Kingdom of God: The Biblical Concept and Its Meaning for the Church, Abingdon, Nahville, 1983. Bruce, F. F. 1 and 2 Corinthians, NCB, Oliphants, London, 1971. Brueggemann, W. The Prophetic Imagination, Fortress, Phila- delphia, 1987. Boff, Clodovis and Pixley, G.V. The Bible: The Church and the Poor, Orbis, NY, 1989. Boff, L and Boff, C. Introducing Liberation Theology, Orbis, NY, 1999. Bosch, David J. Transforming Mission: Paradigm Shifts in The- ology of Mission, Orbis, New York, 2000. Botterweek, G.J., Ringgren, H. and Fabry, H.J. (eds.) Theologi- cal Dictionary of the Old Testament, Eerdmans, GR, 1992.

334 335 Christian Ministry Bibliography Boyd, Robin. An Introduction to Indian Christian Theology, CLS, Gnanakan, Ken. (ed.). Salvation: Some Asian Perspectives, ATA, Madras,1989. Bangalore, 1992 Buttrick, G.A. (ed.) The Interpreter’s Dictionary of the Bible: An Gnanakan, Richard. Work in God’s World: A Biblical Perspective Illustrated Encyclopedia, Vols. 1-4, Abingdom Press, Nash- on the significance of work for today, Ph.D. Thesis, AGST, ville, 1992. 1999 (unpublished) Clinebell, Howard. Basic Types of Pastoral Care and Counsel- Goldingay, John. Daniel, WBC, Dallas, 1989. ling: Resources for the Ministry of Healing and Growth, Gottwald, N.K. Tribes of Yahweh: A Sociology of the Religion of Abingdom Press, Nashville, 1984. Liberated Israel 1250-1050 BCE, Orbis, NY, 1981. Clines, D.J.A. Job 1-20, WBC, No. 17, Word Books, Dallas, 1989. Green, Michael. Evangelism in the Early Church, Guilford, Sur- Cole, Victor, B. Training of the Ministry: A Macro-curricular Ap- rey, 1970. proach, TBT, Bangalore, 2001. Grudem, Wayne. 1 Peter, TNTC, IVP, Leicester, 1989. Das, Somen. (Ed.). Mission and Evangelism, ISPCK, New Delhi, Gutierrez,Gustavo. A Theology of Libration, SCM, London, 1988. 1998. Gutierrez, Gustavo, On Job: God-Talk and the Suffering of the Deitriche, G and Wielenga, B. Towards Understanding Indian Innocent, tr. M.J. O’Connell, Claretian Publications, Phil- Society, CSA, Madurai, 1997. ippines, 1987. D’Souza, Anthony. Developing the Leader Within You: Strategies Hanson, Paul.D. Dynamic Transcendence: The Correlation of Con- for Effective Leadership, HIALS, Singapore, 1994. fessional Heritage and Contemporary Experience in Bibli- Desrochers, J. Methods of Societal Analysis, CSA, Bangalore, cal Model of Divine Activity, Fortress Press, Philadelphia, 1977. 1978 Douglas, J.D. (ed.) New Bible Dictionary, IVP, Leicester, 1982. Hedlund, Roger E. Roots of the Great Debate in Mission: Mission Eaton, J.H. Job, JSOT, Shieffield, 1987. in Historical and Theological Perspective, TBT, Bangalore, 1997. Ellens, Harold J. Models of Religious Broadcasting, Eerdmans, GR, 1974. Hedlund, Roger E. World Christianity: South Asia, MARC, Calif. 1980. Forrester, D.B. Caste and Christianity, Curzon Press, UK, 1980. Hulme, W.E. Pastoral Care and Counselling: Using the Unique Gandhi, M.K. Hind Swaraj, Navajivan Publishing House, Resources of the Christian Tradition, Augsburg, Ahmedabad, 1998. Minneapolis, 1981. Gandhi, M.K. Trusteeship, NPH, Ahmedabad, 1998. Hurding, Roger, The Bible and Counselling, Hodder, London, Gibbs, Eddie. I believe in Church Growth, Eerdmans, GR, 1995. 1992. Gibbs, M.E. From Jerusalem to New Delhi, CLS, Madras, 1978. Jeremias, J. Jerusalem in the time of Jesus, SCM, London, 1969. Giles, Kevin. Patterns of Ministry among the First Christians, Jeyaraj, J. B. Land Ownership in the Pentateuch, Ph. D. The- Collins Dove, Melbourne, 1989 sis, University of Sheffield, 1989. (Unpublished). Gnanakan, Ken. Kingdom Concerns: A Biblical Exploration to- Jeyaraj, J. B. Meeting The Messiah: Expository Studies from St. wards a Theology of Mission, TBT, Bangalore, 1989. John’s Gospel, VICE, Madurai, 1999.

336 337 Christian Ministry Bibliography Jeyaraj, Nirmala. (ed.). Higher Education: Vision and Mission for Newbigin, Lesslie. Gospel in a Pluralist Society, SPCK, London, Twenty-First Century, LDC, Madurai, 1998. 1992. Jeyaraj, Nirmala (ed.). Women and Society: A Reader in Wom- Newbigin, Lesslie. The Open Secret: Sketches for a Missionary en’s Studies, LDC, Madurai, 2000. Theology, Eerdmans, GR, 1990. Kirk, J.A. Loosing the Chains: Religion as opium and liberation, Nicholls, Bruce and Raj, Christopher. (eds.) Mission as Witness Hoddor, London, 1992. and Justice: An India Perspective, TRACI, New Delhi, Kirwan, W.T. Biblical Concepts for Christian Counselling: A Case 1991. for Integrating Psychology and Theology, Baker, GR, 1994. Nirmal, Aravind. P. (ed.) Towards a Common Dalit Theology, Kittel, Gerhard (ed.) Theological Dictionary of the New Testa- Gurukul, Madras, 1991. ment, tr. G,W. Bromiley, Eerdmans, GR, 1964. Nolland, John. Luke Commentary 1-9. WBC, Dallas, 1989. Klostermaier, K.K. A Survey of Hinduism, SUNYP, New York, Nicholls, Bruce. (ed.). In Word and Deed: Evangelism and So- 1989. cial Responsibility, Paternoster, UK, 1985. Knight, G.A.F. Servant Theology: A Commenatry on the Book of Oddie, G.A. Social Protest in India: British Protestant Missionar- Isaiah 40-55, ITC, Eerdmans, GR, 1984. ies and Social Reforms 1850-1900, SAB, Delhi, 1978. Krass, A.C. Go and Make Disciples: Applied Theology 1, ISPCK, Oommen, T.K. and Mabry, H.P. The Christian Clergy in India: New Delhi, 1999. Social Structure and Social Roles, Vol.1, Sage Publication, Ladd, G.E. A Theology of the New Testament, Eerdmans, Grand New Delhi, 2000. Rapids, 1974. Padilla, Rene C. Mission Between The Times: Essays on the King- Lerner, Gerda. The Creation of Patriarchy, OUP, Oxford, 1986. dom, Eerdmans, GR, 1985 Mangalwadi, Vishal. Truth and Social Reform, Good Books, New Padilla, Rene C. New Alternatives in Theological Education, Delhi, 1986. Regnum, Oxford, 1988. Mani, M.P and Bharathi, K.S. Foundations of Gandhian Thought, Peters, George. W. A Biblical Theology of Missions, Moody Press, Dattsons, Nagpur, 1987. Chicago, 1972 Massey, James. Towards Dalit Hemeneutics, ISPCK, Delhi, 1994. Pickett, J. Waskom. Christian Mass Movements in India: A Study with Recommendations, LPH, Lucknow,1933. McGavran, Donald. Understanding Church Growth, Eerdmans, Grand Rapids, 1970. Pittman, D, Habito, R.L.F. and Muck, T.C.(Eds.). Ministry and Theology in Global Perspective: Contemporary Challenges McGavran, Donald. The Conciliar-Evangelical Debate:The Cru- for the Church, Eerdmans, GR, 1996. cial Document 1964-1976, WCL, Calif, 1977. Pothirajulu, D.G. Laity Formation, CLS, Madras, 1993. McGavran, Donald. Ethnic Realities and the Church: Lessons from India, WCL, Pasadena, 1979. Prabhakar, M.E. (Ed.). Towards a Dalit Theology, CISRS, Bangalore, 1989. Messer, Donald, E. Contemporary Images of Christian Ministry, Abingdon, Nashvillee, 1989 Rajaratnam, K. and Sitompul, A.A. (eds.). Theological Education in Today’s Asia, CLS, Madras, 1978. Morris, Leon. Minsters of God, IVP, London, 1964. Richardson, W. Social Action Vs. Evangelism: An Essay on the Contemporary Crisis, WCL, Calif. 1977.

338 339 Christian Ministry Bibliography Robinson, Gnana. A Journey Through Theological Education, Thapar, Romila. A History of India, Vol. 1. Pelican, London, 1966. CLS, Madras, 1989. Thomas, M.M. Salvation and Humanization, CISRS, Bangalore, Robinson, G, Wilson, H. and Duraisingh, C. (eds.). Theological 1971. Education and Development, ATTI, Bangalore, 1986. Warren, Max. I Believe in the Great Commission, Hodder, Lon- Samuel, Viney and Sugden, Chris. (eds.). AD 2000 and Beyond: don, 1976. A Mission Agenda, Regnum Book, Oxford, 1991. Watson, David. I Believe in the Church, Eerdmans, Grand Rap- Sanders, J. No Other Name: An Investigation into the Destiny of ids, 1985. the Un-evangelized, Eerdmans, GR, 1992. Watts, J.D.W. Isaiah 34-66, WBC, No. 25, Word Books, Waco, Sanders, E.P. Judaism: Practice and Belief 63 BCE - 66 CE, 1987. SCM, London, 1992. Wilfred, F. (ed.). Theological Education in India Today, ATC, Sargunam, Ezra, M. Multiplying Churches in Modern India, ELS, Bangalore, 1985. Madras, 1974. Williams, Theodore. (ed.). World Missions-Building Bridges or Bar- Sargunam, Ezra, M (ed.). Mission Mandate: A Compendium on riers, WEF, Bangalore, 1980. the Perspective of Missions in India, Mission India, 2000, Wink, W. Engaging the Powers: Discernment and Resistance in Madras, 1992. a World of Domination, Fortress Press, Minneapolis, 1992. Sider, Ron. Good News and Good Works: A Theology for the Winter, Ralph. D. and Hawthorne, S.C. (eds.). Perspectives on whole Gospel, Baker, GR, 1999. the World Christian Movement: A Reader, WCL, Pasadena, Smith, G.T. Courage and Calling: Embracing Your God-Given 1999. Potential, IVP, Illionis, 1999. Snyder, H. Liberating The Church: The Ecology of Church and ARTICLES Kingdom, Marshalls, Hants, 1983. Arokiadoss, P. Fr. “ Trends in Jesuit Theological Formation: High- Spear, Percival. A History of India, Vol.2. Pelican, London, 1968. lights in the new Madura Mission” Paper presented at the Seminar on New Jesuit Madura Mission: A Historical Per- Stott, John.R.W. Christian Mission in the Modern World, IVP, spective, Dec. 2001. UK, 1975. Butler, Phillip. “Kingdom Partnerships in ‘90s: Is there a new Stott, John.R.W. Issues Facing Christians Today, Marshalls, way forward?”, Kingdom Partnerships for Synergy in Mis- Hants, UK, 1984. sions, ed. William D. Taylor, WCL. Pasadena, 1994, pp. 9- Sunderaraj, Ebi. Confusion Called Conversion, TRACI, New 30. Delhi, 1997. Dhanaraj, S.S. “ The ECI Model”, Mission Mandate, ed. M. Ezra Taylor, Harold. Tend My Sheep:Applied Theology 2, ISPCK, Delhi, Sargunam, Mission India 2000, Madras, 1992, pp. 561- 1999. 573. Taylor, W (ed.). Kingdom Partnerships for Synergy in Missions, Duraisingh, C. “Images of the Church in India: Assessment and WCL, Pasadena, 1994. Perspectives”, Christian Perspectives on Contemporary In- Thangasamy, D.A. Towards Involvement: Theory and Practice of dian Issues: A National Colloguim, ed. Ram Singh, Insti- Laity Formation, CLS, Madras, 1972. tute for Development Education, Madras, 1983, pp.134- 160.

340 341 Christian Ministry Bibliography Gnankan, Ken. “ Work, Worship and Witness”, Mission Man- Jeyaraj, Nirmala. “Education,Context and Involvement: Some Re- date, 1992, pp. 372-376. flections”, NCCI Review, Dec. 1998, pp. 907-911. Gnanakan, Richard. “Work: Contemporary Christian Interpre- John, N. and Gnanakan, K. “Theological Education and tation”, ATA Journal, July-Dec. 1999, pp.28-57. Contextualization”, ATA, July-Dec. 2000, pp. 3-15. Houghton, Graham. “Our Theological Task in Evangelism”, Mis- Sargunam, Ezra .M. “Church Growth among the Poor and Sup- sion Mandate, 1992, pp.363-371. pressed”, Mission Mandate, 1992, pp. 265-269. Irudayaraj, Xavier, Fr. “Arul Kadal – An ongoing Experience”, Singh, Sunder D. “Theological Education and Church Planting”, Roots and Blossoms, ed. Xavier Irudayaraj, Vaigarai Pub- Mission Mandate, 1992, pp. 356-362. lication, Dindigul, 1987, pp. 89-109. Snyder, H. “The Church as God’s Agent in Evngelism”, Let the Jayakumar, Samuel. “Wanted Christian Apologists in India”, Mis- Earth Hear His Voice, ed. J.D. Douglas, World Wide Publi- sion Mandate, 1992, pp. 270-275. cations, Minneapolis, 1974, pp. 327-360. Jeyaraj, J. B. “Off –Campus Programme in Theological Educa- Taylor, W.D. “Setting the Partnership Stage”, Kingdom Partner- tion”, Arasaradi Journal of Theological Reflection (AJTR), ships for Synergy in Missions, WCL, Pasadena, 1994, pp. Jan-June, 1994, pp. 61-82. 6-9. Jeyaraj, J.B. “Naming and Renaming as Communication in An- Winter, R. D. “ The Two Structures of God’s Redemptive Mis- cient Israel”, AJTR, Jan-Dec. 1992, sion”, New Forces in Missions, ed. David J. Cho, EWCMRD, Jeyaraj, J.B. “Shepherd Image and Pastoral Care”, AJTR, 1995, Seoul, 1976, pp. 213-234. pp.164-175. Zachariah, Mathai. “Ecumenism as a Basis for the Emergence of Jeyaraj, J.B. “2 Samuel 9: Caring the Disabled” , AJTR, Jan- a New Community”, Christian Perspectives on Contempo- Dec. 1998, pp.138-145. rary Indian Issues: A National Colloquim, ed. Ram Singh, Institute for Development Education, Madras, 1983, pp. Jeyaraj, J.B. “Church and Mission Relationship with the Spon- `63-192. soring Churches”, AMA, Seoul, Jan-March, 1982, pp.11- 15. SOUVENIRS, MAGAZINES, REPORTS Jeyaraj, J. B. “ Theological Education, Context and Involvement”, ACTS Health and Hospital: Healing the Whole Person, ACTS Pub- TBT Journal, Bangalore, 2001,3,1.pp39-50. lication, Bangalore, August, 1998. Jeyaraj, J. B. “Structures and Partnership for God’s Ministry”, ACTS Ministries: Celebrating 20 Years of God’s goodness, ACTS Greater Peace Closer Fellowship Fuller Life, eds. Lily and Publication, Bangalore, Sam Amirtham, CSI Synod, Madras, 1997, pp. 140-149. Amirtham, S. and David, C.R.W. (eds) Venturing into Life, TTS, Jeyaraj, J. B. “Social Action – An Unavoidable Ministry”, Light Madurai, 1990. of Life, Bombay, 33, Dec. 1991, pp.11-15 and 34, Jan Gnanakan, Ken. Still Learning, TBT, Bangalore, 1995. 1992. Lady Doak College: Golden Jubilee Souvenir, LDC Publication, Jeyaraj, Nirmala and Jeyaraj, J.B. “ Laity Formation in Secular Madurai 1997-1998. Colleges: Experiences and Challenges”, Engaging the Cur- Madras Theological Seminary and College, Prospectus, 1999- riculum Journal, Liverpool Hope University College, UK, 2000. 7, 1998, pp. 18-22. Vidyajyoti College of Theology: Handbook, New Delhi, 2001-2002.

342 343 Christian Ministry INDEX

Administration 100-112, 237, 242, Education 24, 78, 232, 245-261, 247, 255-256. 263-274, 275-276, 285, 296-299, Alms 183, 186, 191. 303, 312, 313, 318 Ashram 183 Elders 34, 100-107, 109, 174, 202- 203, 205-206 Baal 93-95, 115, 123, 253. Evangelism 99, 150, 155-170, Body of Christ 28-30, 41, 52, 212, 173-175, 239, 246, 322 224, 332. Fair-balance 188-191 Call 25, 47, 91, 221-224, 246-247, 329. Faith 31, 53, 54, 89, 173, 175, 197, 206 Case Studies 275-276, 333. Gender 60-63, 164, 206, 226 Cassock 87, 228-229. Gifts (Talents) 22, 230-233, 325 Caste 57-60, 68-69, 126-129, 143, 179, 227 History 44-46, 85, 125, 141-145, 171, 216, 254 Charity 183-191 Holy Spirit 43, 48-49, 155, 159, Chronicler 141-145 161, 165, 170, 172, 174, 216, 221, Church 24, 50-52, 65-68, 98, 120- 225, 230 121, 133, 142, 163-167, 200-207, Judges 32, 101-106, 109, 113, 237 213-221, 231, 238, 297-298, 310, 331-333. Justice 60, 100-107, 115-118, 145, 192 Communication (skill) 257-258 Kingdom of God 32, 53, 77, 132, Context 51—52, 55-79, 249, 267- 144, 148-149, 153, 157-160, 164- 274, 278, 279. 165, 175, 177, 196, 201, 213-221, Counselling 192-197 248, 314 Conversion 68, 70, 71, 100, 167- Koinonia 177, 187 170, 178-180, 205, 282, 309, 312. Laity 224, 233, 274, 308, 310-314, Creation 31, 49-50, 70, 76, 78, 119, 317, 318 173, 233 Land 64, 104, 112, 115, 124-125, Cross 27, 40, 131, 152, 172, 248 140, 184, 273 Curriculum 79, 267-270, 288, 302, Leadership 98, 101, 108, 174, 245- 313 261, 273 Debts 116, 184, 298, 299-302 Liberation 45-48, 70, 88-100, 150- Diakonia 27, 36-37, 177, 187, 332 153, 201, 280, 283-284 Discipleship 26-28, 32, 152-153, Life-style 202, 260, 271, 284, 333 160, 266 Living stone 210-213 Ecumenism 156, 332 Magistrate 106-108

344 345 Christian Ministry

Marduk 195-196, 220 Service 33, 35, 36, 46-47, 70-72 Marriage 62, 123-129 Sharing 193, 206 Marxism 74-77, 93, 97-98, 133- Shepherd 32. 35, 101, 193-194, 134, 149, 182 197-207, 250, 265 Messiah 132, 147-149, 159, 171, Sin 145-146, 153, 163, 166-167, 172-173, 176, 215, 217 179, 196 Metaphors 27, 28, 30, 224 Slave 27, 37, 91, 98, 164, 175, 183, Ministry 21-31, 55, 331 205, 254 Missionary 156, 163, 170-183, Social Action 134-136, 180-183, 188, 313 240, 259-260 Models 38, 81-82, 206, 267, 285 Social Work 70, 108, 164, 181,183, 290-292, 299 Ordination 225-230 Son of Man 146-155, 202, 250 Partnership 26-27, 46, 126-128, 190, 235-243 Structures 63, 75-77, 121, 163, 186-187, 235-243 Pastor 140, 197-207, 216-217, 255 Suffering 40-41, 90-92, 99, 120- Patriarchy 60-61 122, 154-155, 177-178, 193, 195, Political 55-57, 81-82, 114-117, 197, 204, 207, 215 129-136, 199-201 Tax 71, 110-112 Power 72-73, 103, 110-112, 119, Terms (for ministries) 32-37 132-135, 238, 256 Training 18, 78-79, 230-233, 245- Prayer 92, 130-133, 139, 147, 150, 261, 263-274, 275-330 197, 206, 258-260 Tribe 60, 83, 128, 143 Priest 32, 82-87, 104, 200, 209- 233, 236-238, 254 Trinity 43-50 Prophet 32, 34, 35, 112-122, 185, Varna 57-59, 180, 221, 324, 328 194, 220, 242, 253 Vision 73, 92-93, 118, 249-251, Reform 122-129, 241, 242 258, 331 Sacrifices 83, 86-87, 124, 173, 251 Vocation 24-25, 71, 319-329 Satyagraha 131 Wisdom 136-141, 194, 232 Scripture 23, 24, 26, 43, 53-54, 77- Women 60-63, 138-140, 143, 185, 78, 142, 242, 251-252 226-227, 253, 314-318. Servanthood 19, 35, 38-41, 47, Worship 30-31, 36, 95, 118,174, 203, 323 204, 232, 269, 315, 321-322, 326- 329

346