POVERTY AND WEALTH

South Asia is home to millionaires as well as to the largest concentration of the world’s poor. Some 74 per cent of our neighbour (more than a billion people) live on less than two dollars a day.

Recent economic growth has, however, given rise to an urban middle class who may be able to use their education and socio-economic independence to fight corruption, demand more responsible government and create businesses that draw more people out of poverty. But this is not the only possible outcome. Frustration with corruption, inequality and the political system may result in educated young South Asians emigrating or investing their money abroad. If they choose to focus solely on improving the circumstances of their own families, the gap between rich and poor will widen. It is thus important that Christian communities across South Asia take time to reflect on the Bible’s teaching on poverty and wealth and apply it in the political and economic spheres as well as in their daily lives.

In Genesis, the story of creation reveals that God provided abundantly for all human and animal life and created the natural resources that would support human industry and trade (Gen 1:29-30; 2:11-13). But since the fall, we have tended to idolise wealth (Prov 18:10-11; Eccl 5:10; Matt 6:24; Col 3:5). Resources have become concentrated in the hands of the elite, while the majority remain impoverished (Isa 5:8; Mic 2:2; Jas 5:1-6). We have succumbed to the sins of greed, jealousy and indifference to the needs of others.

God wanted his people to model broad-based economic equality and thus he instituted laws that provided for the poor as well as for restoring capital assets and preventing exploitative acquisition (Num 26:53-56; Deut 15:1-14; 24:10-21). His blessing on a nation was interpreted as meaning that everyone would sit “under their own vine and under their own fig tree” (1 Kgs 4:25; Mic 4:4). This surprisingly modest economic goal focuses on security, independence and sufficiency.

Extremes of either wealth or poverty are rejected in the OT (Prov 30:8-9). In the NT, Paul takes a similar stance (2 Cor 8:13-15, quoting Exod 16:18). He does not define equality as meaning that everyone has exactly the same standard of living, but as meaning that everyone enjoys a standard of living that is compatible with human dignity.

The book of Proverbs presents values that should be taught at home regarding the right attitude to wealth and poverty (Prov 3:9-10; 11:24-26; 12:9), how we should relate to rich and poor (Prov 3:27; 14:21) and the management of family wealth (Prov 13:11; 24:27; 27:18, 23-27). Hard work and enterprise are encouraged (Prov 10:4-5; 21:5; 28:19-20).

These biblical teachings resonate with some South Asian values. But whereas in South Asia, these are applied within the extended family, the NT pattern of economic sharing looks beyond the family and kinship group to the needy of the local and global community.

Christ’s sympathy for the poor should be our model. His incarnation is described as enriching the poor: “Though he was rich, yet for your sakes he became poor, so that you through his poverty might become rich” (2 Cor 8:9). In the church, the traditional Israelite kinship structure was enlarged to embrace economic sharing with fellow believers (Acts 2:44; Rom 15:26; 2 Cor 8:4; 9:13; Gal 6:10; 1 Tim 6:18). A new concept of hospitality arose, rooted in the understanding that our “household” was now the inclusive community of Christ (Rom 12:13; Eph 2:19; Heb 3:6; 13:2; 1 Pet 4:9).

Believers today need to think deeply about the ethical challenges posed by wealth and poverty. How should we respond to the problem of debt to money-lenders and credit card companies? Is it good stewardship of the resources God has given us to borrow money in order to maintain our social status by indulging in lavish celebrations?

Are we striving for larger incomes so that we can fulfil our family duties, or are we defining our “respectability” by what we earn? Do we recognise the pressures of the never-ending consumerism that defines our worth by what and how much we buy? These are questions we need to ponder. The answers are not always easy. We would be wise to heed Paul’s wise counsel in 1 Timothy 6:5-18 as we traverse this ethical maze.

Prabo Mihindukulasuriya

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PLURALISM

There is a difference between plurality and pluralism. Plurality is the reality that all of us in South Asia experience as we live in a contextm of tremendous cultural and religious diversity. It presents us with the challenge of how to live out our faith in such a context (see the article “Living with People of Other Faiths”).

Pluralism, in contrast, denies the reality of religious diversity. It says that no religion can claim to be superior to any other, for all religions are historical and cultural responses to the one divine reality.

Diversity of religious experience and expression must thus be celebrated as something good and healthy, and salvation (or enlightenment or liberation) acknowledged as present in every religion.

Pluralism raises crucial questions for Christians, for the Christian gospel maintains that all humans are sinners in need of redemption by God’s grace and that God desires to save people of every race, culture and religion. It also asserts that God’s salvation comes to us through a particular person, Jesus Christ, who is the decisive self-disclosure of God and who took upon himself the sins of the world. Christians insist that it is only by faith in Jesus Christ that human beings can be restored to right relationship with God.

Pluralism totally rejects the central Christian claim that Jesus of Nazareth was the ultimate self-disclosure of the eternal God. This claim is regarded as arrogant and as an obstacle to the inter-religious harmony so essential to world peace. Pluralists say that while Christians can hold that Jesus is unique and normative for Christian believers, they cannot claim that he is unique or normative in a universal sense. He may be the Saviour for Christians, but he is not the only Saviour of humankind. Pluralists want Christians to abandon any great claims for Jesus and see him simply as one of many great human religious leaders.

It follows that pluralists also reject the historic Christian claim that the Bible contains special divine revelation. It demands that the scriptures of other faiths be accepted as possessing the same authority as the Bible, since they also contain divine revelation. Christianity, on the other hand, maintains that while the biblical doctrine of general revelation (Acts 14:15-17; Rom 1:18-20; 2:12-16) provides a basis for acknowledging the presence of truth in other religions, these religions cannot offer salvation.

Pluralism, however, views different religions as merely different paths leading to the same ultimate goal. The different religious traditions are seen as describing different contexts within which men and women experience essentially the same salvation or liberation.

However, in reality the salvation from sin that Christ offers is quite different from the concept of salvation or liberation in other religions. So it cannot be said that all religions are aiming for the same goal.

Pluralism is a relatively new trend and hence has little historical support. The most serious weakness of the pluralist position is the fact that it is logically inconsistent. It denies religions the right to make strong claims, but is happy to make dogmatic claims for itself.

Meaningful engagement with the issue of pluralism is of critical importance and will directly impact the future of Christianity and mission in South Asia.

Ivan Satyavrata

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PILGRIMAGES AND HOLY PLACES

Space and spirituality have long been intertwined. In India every mountain, hill or river has its own story linking it to a god, a goddess or a hero. Holy sites for Hindus are the places where the ancients received enlightenment or reached the highest peak of spirituality.

Gods are said to reside there and impart their grace to pilgrims. Many Hindus long to complete the chardham yatra, a pilgrimage to four sacred sites.

Similarly Muslims long to undertake the Hajj, the pilgrimage that is one of the five pillars of Islam. Every Muslim is required to visit Mecca, the holiest city, at least once in a lifetime if physically and financially able to do so.

Jews revere Jerusalem, and Christians too have made pilgrimages there for centuries to experience the blessings of treading the paths Jesus trod and touching the waters where he was baptised.

Sacred sites have, however, also often been hotbeds of politicisation of religion and vice versa – a lethal combination. History is drenched in the blood of those who faced “martyrdom” protecting or trying to control “holy” cities. The medieval Crusades still cast a long shadow. The Ayodhya dispute in India resulted in the death of more than two thousand people.

In recent years, the practice of pilgrimage has revived among Christians. The West Bengal government has even considered adopting a structured policy to sponsor some pilgrims to visit “the Holy Land” between Ash Wednesday and Easter.

But what does the Bible have to say about the idea of pilgrimage and holy places? In the OT, stones and altars were erected as memorials of spectacular encounters with God. Places like Mount Moriah (Gen 22) and Bethel (Gen 28:16-17) became sacred with the touch of God.

However, none of these sites had their own holiness; their sacredness was a borrowed one. They became “holy” as God became tangible to people there. The nearness of Yahweh sanctified the ground.

Later, the tabernacle was God’s dwelling place (Deut 12: 2-5). As it moved from one place to another, the location of what was regarded as a holy site also changed, again showing that no one place is holier than another. In Solomon’s time, the temple and the city of Jerusalem became the dwelling place of God in popular understanding. When the temple was destroyed in 587 BC, prophets like Ezekiel championed the concept of a heavenly temple, where God is present in his glory.

As God’s revelation unfolded further in the NT, a major change took place in our understanding of sacred sites. When a Samaritan woman asked whether Yahweh should be worshipped in Jerusalem or on Mount Gerizim, Jesus shifted her focus from the place of worship to the nature of worship (John 4:24). Rather than upholding Jerusalem as a holy place, Jesus mourned its sinfulness. Most of his ministry did not take place in Jerusalem, and he did not demand any devotion to the city. Instead, in the Great Commission he told his disciples to move away from Jerusalem. This despite the fact that Jerusalem was the place where he died and was resurrected, the place where the Holy Spirit was poured out at Pentecost (Acts 2), and the site of the firstever church council (Acts 15). But the book of Acts makes it clear that the Holy Spirit operates outside Jerusalem and Judea as it records the conversion of the Ethiopian eunuch (Acts 8:26-39) and Cornelius (Acts 10).

By the time we reach the letter to the Hebrews, the pendulum has once again swung to the heavenly Jerusalem, the true destination of our pilgrimage. The author of Hebrews applauds Abraham’s faith and hope in the heavenly Jerusalem, the “city with foundations, whose architect and builder is God” (Heb. 11:9-10).

Nonetheless, Christians soon began to undertake pilgrimages to the earthly Jerusalem, even though many Christian leaders opposed the idea because the Bible is the story of a person and not a place, a kingdom and not a territory, Jesus and not Jerusalem.

Jerusalem does not become sacred because the incarnate Son of God walked through it once. It still needs God to make it holy as much as any other place does. The memories from history lingering in our minds may refresh and rejuvenate us when on a “sacred” spot, but they cannot earn us God’s grace. The Jordan’s water is no more holy than any other river’s.

Any place can be holy when touched by God. Our true pilgrimage is towards the heavenly Jerusalem. This does not mean that we are only “heavenly-minded”, for our journey to the heavenly Jerusalem ties in well with our commitment to our own territories, wherever we live now. God has placed us in particular places – countries and states, colonies and communities, offices and schools – so that every place we live in can become a “holy place”. God can come near our “places” through us and can make them “holy”.

Pilgrimage is not merely about “going”, it is also about “coming”. As we march towards the heavenly Jerusalem, we also pray, “may your kingdom come”, and strive to see every place transformed into heaven – a truly sacred place, where his presence is felt and his will is done.

Charles Christian

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PERSECUTION

Stories of martyrdom reflect the history of Christianity, for in the face of persecution Christianity has had its greatest witnesses. In this century alone, more Christians have been martyred than in all previous centuries put together. Christians continue to suffer death, torture, rape and discrimination for their faith.

Persecution may be incited by religious and political leaders. This type of persecution is growing in South Asia as there is increasing identification of the state with a particular religion. Christians are regarded with suspicion as adherents of a “foreign” religion and are treated as second-class citizens. But persecution also takes place at much lower levels of society if Christianity is viewed as a threat to a particular community’s way of life. Where the gospel is seen as a threat to economic structures and an obstacle to exploitation, people may resort to mob violence. In close-knit societies where a family’s reputation is all-important, those who convert to Christianity may be killed by relatives or forced to marry non-Christians.

None of these types of persecution are new. The Israelites endured slavery and exile. Faithful prophets were hated and persecuted. So were the apostles and other members of the early church. In Ephesus the threat the growing number of Christians posed to the local economy led to riots (Acts 19:23-41). Jesus himself suffered at the hands of political and religious authorities. He was rejected by his family (Mark 3:21) and predicted that the same thing would happen to his followers (Matt 10:16-42).

Jesus’ teaching on persecution was revolutionary. He described those persecuted for righteousness’ sake as “blessed” (Matt 5:10-12) and taught that suffering is a privilege that is part of being his disciple. He also promised that “the gates of death will not prevail” against his church (Matt 16:18). True to his word, the church in Asia refuses to be destroyed. It has become one of the fastest-growing churches in the world, sending out thousands of missionaries.

Mission and persecution are inseparable. In fact, persecution is part of God’s plan, as Jesus demonstrated by his own example of obedience to the cross (Luke 24:25-27). He faced persecution of the worst kind and warned his followers to expect nothing less (John 15:18-25). The cross is our symbol of victory and our lives must be lived in the hope of the resurrection (1 Cor 15:19).

Not all suffering can be defined as persecution. Sometimes we suffer because we are human (Job 5:7), because of something we have done wrong (1 Pet 4:15), or because of circumstances that also affect our unbelieving neighbours. True persecution involves suffering inflicted simply because we follow Christ. Those who are enduring such suffering have to draw comfort from the Lord’s promise of life as the victor’s crown to those who are “faithful even to the point of death” (Rev 2:10).

We sometime wonder why God allows part of his church to be persecuted. We cannot always know the answer to that question. What we do know is that God can use persecution to purge and refine the church (1 Pet 1:6-7). We also know that persecution develops perseverance and character (Rom 5:3-4; Jas 1:2-4). Someone has even said that persecution of one part of the church allows other parts of the church to know what true Christianity looks like.

The classic biblical responses to persecution are flight, fight or faith. There are times when the wisest thing to do is to flee (Matt 2:13-15; 10:23). God can use this response, as seen in Acts 8:1-4 where persecution resulted in the scattering and spreading of the church. The second response is to stay and fight, as Paul did in Acts 22:25-29 where he exercised his legal rights. The third response is faith: enduring persecution with prayer, standing firm and being faithful unto death (Rev 12:11).

There are four things we should do when we face persecution:

• Remember that God has absolute control over the events of history (Acts 4:27, 28). We may not understand his ways, yet we must trust that he is in control (Isa 55:8).

• Consider suffering for Christ a privilege and an honour, accepting persecution and being obedient in tribulation (Acts 5:41; 2 Tim 3:12). God will not take us through more than we can bear and will never leave or forsake us (Rom 8:31, 35-39).

• Forgive our oppressors (Luke 23:34; Col 3:13) and not retaliate, for vengeance belongs to God (Deut 32:35; Rom 12:19-21).

• Continue to testify and spread the gospel in the midst of persecution (Acts 5:29; 8:1). We can do this when we understand persecution as a process which refines and matures our faith (Jas 1:2-4) and makes us overcomers in Christ Jesus (Rev 12:11).

Godfrey Yogarajah

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NON-VIOLENCE

Non-violence has a long history in South Asia. It is an important principle in religions like Jainism, Buddhism and some sects of Hinduism. Many all over the world strive to live without violence. Yet violence and bloodshed persist. Why is this?

The answer is found in Genesis, which makes it clear that violence was not part of God’s original design for his creation, which was “very good” (Gen 1:31). There was perfect peace between the man and the woman, between them and nature, and above all, between them and their creator. However, when sin entered the world, it brought with it violence and death (Rom 5:12). Murder followed (Gen 4:1-16) and soon the whole world became “full of violence” (Gen 6:11), a pattern that continues today.

But in the divine plan, the vision of a non-violent world was not lost. Isaiah provides a glorious glimpse of a non-violent future. When the Messiah rules, the wolf will live with the lamb, the leopard will lie down with the goat, the calf and the lion will be together, the cow will feed with the bear, the lion eat straw like the ox (Isa 11:1-10). The whole of nature will be transformed and will no longer groan in pain (Rom 8:22).

That era still lies ahead. But already Christ has come to the world to take away our sin, grant us his peace and make us new creatures in him (2 Cor 5:17). He introduced the great paradox of the Christian understanding of non-violence: The Good Shepherd who protects and provides for sheep suffered violence, dying on the cross for us (John 10:11). To put it differently, he was both the shepherd and the sacrificial lamb whose death atoned for our sin. In his death, he also showed us how we should live. Thus the cross is the symbol of shame and suffering, forgiveness and humility, sacrifice and victory (1 Pet 2:21-24). It is the antidote to all forms of violence, exploitation and persecution.

All those who follow him are called to be like him. We are called to be peacemakers (Matt 5:9), to overcome anger and violence (Matt 5:21-22), to love even our enemies (Matt 5:43-48) and to be forgiving (Matt 6:12). This is radical teaching as the path is not easy to follow.

How can we forgive someone who consistently acts harshly and unjustly towards us? How can we show solidarity with minorities who are terrorized by those who espouse majoritarian ideologies? How can we understand God’s purposes when innocents meet violent deaths?

How can reconciliation be brought about between warring communities and nations? Is it possible for any human to remain nonviolent in thought, word and deed all the time and in all situations?

There are no easy answers to these questions, although the Scriptures provide many a clue, if we search diligently. Non-violence is not passive resistance or timid surrender. Our Lord’s statement that “when someone strikes you on one cheek, turn the other also” (Luke 6:29) is not a call to tame submission. It is a powerful moral response that should shame and unsettle an enemy.

Rather than calling us to passivity, Christ calls us to make a resolute commitment to a) do no harm to anyone in thought, word or deed; b) forgive those who may have wronged us; c) initiate peacebuilding measures wherever required; d) be willing to suffer shame, pain and persecution for the sake of truth and righteousness, and e) love one and all without discrimination.

Non-violence is not a theoretical moral discourse, but an intensely practical way of life. We are constantly asked to choose between violence and non-violence, and the latter alone assures an abundance of life and a world free of hatred, ill-will and animosity. Violence breeds more violence, and peace fosters more peace. An unflinching commitment to peace and non-violence draws us one step closer to God. As Christ said, “Blessed are the peacemakers, for they will be called children of God” (Matt 5:9).

Joshua Kalapati

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MONEY, SEX AND POWER

Money, sex and power are often viewed as purely individual and personal matters, particularly by those who reject moral absolutes and assume that right and wrong are a matter of personal preference, not a standard imposed by an external authority. Yet the decisions we make in regard to money, sex and power involve moral choices that have profound social implications. That is why these are by far the most widely explored ethical themes in the Bible. Our attitude and approach to these issues will largely determine the depth of our morality.

The history of Christianity indicates that the church in every age has had to grapple with the challenges these issues pose. So must the church in South Asia as it experiences unprecedented growth. The failure of Christians to submit their attitude towards money, sex and power to the standards of the gospel threatens to undermine the church’s message and rob it of its credibility. We need to live out what we believe in our business life, in our marriages, and in any situation where we are responsible for administration or government (including in the church).

Christians are called to view money, sex and power as gifts to humanity. Genesis 2:4-25 shows how the loving Creator designed a world where humanity was enriched by earth’s abundant resources, empowered to exercise authority over other creatures, and enjoyed the sensual pleasures of food, beauty and sex. This positive attitude towards wealth, power and sensuality is maintained throughout the Bible, in spite of these things later becoming associated with sin.

God’s gift carried with it the concept of stewardship. We are to care for what he has given us in ways that are in keeping with his intentions. Money, sex and power are to be used for the good of humanity and to bear witness to the nature of God. They are not to be used selfishly, but instead should benefit both individuals and the society of which they are part. Used well, each of them holds potential for human liberation and joy; used wrongly, they produce oppression and the deepest grief.

When money, sex and power are pursued as ends in themselves, they turn out to be vain and destructive idols. Money becomes the object and most tangible expression of our greed, sex of our lust, and power of human pride. Such values have so permeated society in every age that money, sex and power have often become synonymous with greed, lust and pride.

When money, sex and power are used to serve the best interests of personal and social relationships, they achieve their fullest potential and result in the greatest mutual benefits. This is why the Bible, particularly in the teachings of Jesus and the apostles, calls the Christian to simplicity and generosity with regard to money (Matt 6:19-21; Luke 6:38; 2 Cor 9:6-7), to self-control and marital faithfulness with regard to sex (Matt 19:4-6; Eph 5:3-5), and to humility and servanthood with regard to power (Luke 22:24-27; John 13:1-17; Phil 2:3-11).

How Christians handle the issues of money, sex and power will determine the quality and depth of the church’s morality. While antagonism and hostility from outside can only threaten to diffuse the joy of a growing church, ethical and moral failure within the church will tear at the very root of renewal and revival.

Ivor Poobalan

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LIVING WITH PEOPLE OF OTHER FAITHS

A wide range of religions and cultures has characterised human life since time immemorial. However, the phenomenon of plurality is perhaps most noticeable in South Asia with its rich and confusing mosaic of racial, ethnic, linguistic, religious, cultural and social diversity. All of us who live here have to deal with this plurality as part of our everyday lives. For example, when our neighbours are celebrating a festival associated with their faith and offer us some special food associated with the festival, may we eat it? When the village celebrates a harvest festival, should we join in, or wait until the date of the harvest festival in the official church calendar, which may bear no relation to the harvest date in our region? These examples present us with the simple question: How do we go about living alongside people of other faiths?

Let us start by laying out the fundamental principles. Christians are called to live harmoniously alongside people of other faiths while maintaining a conscious witness to the gospel of Jesus Christ and demonstrating the love of God in practice. We are to be in the world, but not of the world. Our ultimate purpose must be to contribute to the establishment of God’s kingdom by providing an opportunity for all to believe and be saved by God’s grace for eternal life. In this sense, we must be like Paul, who saw his task as “the priestly duty of proclaiming the gospel of God, so that the Gentiles might become an offering acceptable to God, sanctified by the Holy Spirit” (Rom 15:16).

In multifaith contexts like South Asia, we will often have to answer questions related to our belief and practice. We must be able to answer such questions humbly but confidently (1 Pet 3:15). For example, when we are asked why we are not performing rituals in order to earn salvation we must humbly explain that salvation is God’s gracious gift. If we are asked questions about our hope of Christ’s return, we should be able to testify to what we believe, and why. If we are asked why we go to church, we must explain that the church is the distinctive global and local community of believers who submit to God and do good to others. As we do this, we must uphold the Bible as the complete code of life, Christ as the cosmic Lord and Saviour, and the finality of his name and the salvation which he brings to all human beings.

It is not always easy to talk about our faith, particularly in situations where Christians face social and religious restrictions. But what we can always do is work to serve our neighbours. Our warrant for doing this goes all the way back to God’s call to Abraham to go and live in a foreign land among people of other faiths and become a blessing to them (Gen 12:1-3). Our Lord too summarised the teaching of the Old and New Testaments as “love your neighbour as yourself” (Luke 10:27).

When Christians live with integrity among others, they win their respect for their work ethic and biblical morality (1 Thess 4:12). Christians’ commitment to showing divine love, care and grace as God’s people constitutes a living testimony to God’s love. It can prompt people to think and draw them to a different morality and spirituality of peace and righteousness. When this happens, Christians are functioning as salt and light in the world, preserving and guiding their communities just as our Lord commanded (Matt 5:13-14).

We should also seek to identify common issues such as poverty, development and the environment on which we can work together with those of other faiths. By working for coexistence, we will also be working towards bringing in the universal peace and goodwill among people of all nations on earth that the angelic hosts sang about at the birth of our Lord Jesus Christ more than two thousand years ago.

However, as we build friendships with those of other faiths, we will increasingly find ourselves facing the challenges outlined in the opening paragraph. Our individual responses to their invitations may vary, and may vary from situation to situation (see Paul’s discussion of eating food offered to idols in 1 Corinthians 8–10 and Romans 14).

As a general rule, we may say that there is no harm in getting involved in cultural practices and customs as long as such involvement does not compromise our faith in Christ. But we may have to pray long and hard for discernment in order to be able t distinguish between what is cultural and what is religious in the areas of tradition, custom and practice.

Pervaiz Sultan

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LIVING AS THE PEOPLE OF GOD

The ancient Israelites were called to become the people of God or, in other words, to adopt a new identity, with new loyalties. They were to live under Yahweh’s rule. Their economy was to revolve around respect for the land and for the dignity of the poor rather than around greed, and their social order was to be based on equality rather than hierarchy. The distinctiveness of such a lifestyle would attract other nations to the true God (Deut 4:5-8; Isa 2:3). In the NT, Israel is reconstituted as the church, a transnational people under Jesus the Messiah.

The Church as the People of God

Today, the church constitutes the people of God, made up of those from many nations whom God has called (1 Pet 2:9). As a community of forgiven and forgiving sinners, we are to be loyal to Jesus the Messiah. We have been entrusted with the good news of hope and are to live a life that honours Jesus and demonstrates the revolutionary values of his kingdom.

The church proclaims by word and action that the crucified and risen Jesus is the one through whom God’s world is being freed from evil, reconciled and renewed. It points to the day when God will live among us and we will be his people (Isa 19:23-25; Rev 21:3). A church that is serious about this good news must seek to shape its life by that message. While calling the world to repentance and life, it must also ensure that all relationships and power structures within the church reveal the reality of the present, though hidden, reign of Jesus through the power of the Holy Spirit. Any contradiction between the church’s teaching and its life will undermine its message. So, for instance, our evangelistic methods must be judged not only by what we say but also by how we say it. Do we use methods that manipulate people, bribe them or exploit their weaknesses? Do we lie, exaggerate or encourage self-promotion? Do we use dishonest marketing techniques? None of these should be acceptable among the people of God.

One of the most striking features of Christianity is expressed in Galatians 3:28, which declares that the typical relationships of inequality and privilege (Jew/Greek; slave/ free; male/female) have no validity in Christ. Sharing in baptism and the Lord’s Supper or Communion signifies the equality and unity of all believers. The selfhumbling of Christ in letting go of his privileges and becoming human is the model that his disciples are called to imitate (Phil 2:3-8).

Paul compares the church to a living body (1 Cor 12). This image makes it clear that people’s different roles and gifts do not mean that they have different status or value. On the contrary, even the weakest members of the body are to be cherished and honoured (12:22-24).

This image also implies that all the members identify with one other. If one member suffers, all the others suffer too; if one member is honoured, all the others rejoice (12:26). Paul illustrates this principle at work when he asks the Gentile churches to help the poorer Jerusalem church (2 Cor 8–9). Their gift was a practical demonstration of the solidarity of Jews and non-Jews in the new family of God and ensured that no one was left needy (2 Cor 8:13- 14). Their fellowship required financial sharing and generosity so that one group did not have abundance while others were in need.

Jesus calls his disciples to imitate him in loving their enemies. They are to courageously confront and expose evil, while also winning over evildoers by doing good to them. This teaching is challenging for many Christians in South Asia. Some have been rejected by their families. Some have been savagely beaten and even killed by mobs. Christians who have dared to speak out about the sins of their own ethnic group have been stigmatised and threatened.

Nevertheless, we are called to continue to demonstrate the countercultural values that govern the people of God. The proclamation of the good news can transform cultures where the dominant religious world views justify inequality (the domination of some by others) or encourage passive resignation in the face of social evils and natural calamities. It can also remove the paralysing fear of demons and astral forces, and challenge the view that the material world is unimportant.

Living as the People of God in Our Communities

The fact that Christians are called to be distinctive does not mean that we have to be completely separate from our communities. In our pluralistic society, Christians interact and work with non-Christians on all kinds of projects – from those involving village councils to business ventures or government committees. We should welcome and rejoice in every sign of God’s grace at work in the lives of people, whatever their background. It is often through discussion of the common issues we face (climate change, school safety, garbage disposal, unemployment) that questions can be raised that take the discussion to a more searching, personal level, where the basic assumptions on which people conduct their lives are open to scrutiny and loving critique.

Christian witness thus always involves dialogue. We do not hide our differences, but we show respect for others, treating them as people made in the image of God and not primarily as followers of a particular religious path. Respecting people involves taking their beliefs, fears and aspirations seriously, and even being prepared to be disturbed and challenged by them ourselves.

Interaction with those who disagree with us is essential to our own faith journey. We do not know what we really believe, let alone how far our lives match our words, until we engage in dialogue with those who are profoundly different from us. Non-Christians often expose our blind spots. Gandhi, for instance, challenged British Christians to rediscover and practise the Sermon on the Mount. Sometimes the differences we discover through dialogue may be less important than we thought; at other times, the similarities we assumed to exist turn

out on closer inspection to be superficial. All witness, and thus all true dialogue, is risky. It leaves both parties in the conversation changed. That may be why many of us hesitate to befriend and engage with those who are different and much prefer the monologue of preaching at them from a distance. We would rather be busy with church programmes than with the costly business of building relationships across barriers of misunderstanding and mutual ignorance. But this is a betrayal of our calling in Christ. It is saying that we have nothing more to learn about him.

Furthermore, there are struggles for justice, peace and human dignity in which we can (and must) cooperate with those of other world views to achieve specific goals which conform to our vision of God’s kingdom. Obviously, we shall differ in our visions of the ultimate meaning and goals of our work and our motivations for struggling towards our vision. There will be points in our common journey with others where we shall discover that a parting of the ways is necessary. But such points of divergence are real opportunities for genuine dialogue and faithful witness.

Failing to Live as the People of God

Two major blind spots afflict the church in South Asia. The first is disunity. A divided church has no message for a divided society. Churches are divided on denominational, economic, ethnic and even caste lines. It is only in times of persecution that Christians come together. Christian leaders do not see the unity of the church as central to the good news itself (Eph 2:14-18). One reason for this state of affairs is that Christians have accepted Western and South Asian views of salvation that are basically individualistic. Symptoms of this ailment include our uncritical acceptance of pragmatic “church growth” and “people group” methodologies of mission; the possessiveness and authoritarian practices of some pastors who insist that members tithe their income to their churches alone; and the mushrooming of several, under-resourced theological colleges in the same city because Bible-believing Christians cannot share and study with each other.

The second blind spot is the pain of women in many churches. Society has done much to empower women and restore their equality (strides made possible through pioneering missionary efforts to provide education and health care for women). Yet many Christian women suffer not only emotional and physical abuse in the home but also exclusion from leadership in churches. It is men who are usually responsible for the collapse of families. Widowhood, marital breakdown and male migration (to the Gulf states and elsewhere) have resulted in a growing number of female-headed families in South Asia. Some Christian couples stay together more from a concern to avoid shame than from mutual love and honour.

Jesus never segregated men and women in his teaching, and the same standards of discipleship applied to both. We need to rethink many customs that we think are “cultural”, when the culture itself may be changing. In some situations, the culture may be ahead of the church in expressing biblical values; at other times, the church needs to be challenging the prevailing culture. Equal partnership between men and women should lead to new work arrangements in society, a rejection of the dowry system as currently practised, and the sharing of domestic work, childcare and care of the elderly within the family.

Finally, the primary way the church acts upon the world is through the actions of its members in their daily work. Congregations that train their members to obey Christ in the different areas of civic life into which they are called are often more effective in social transformation than those with huge social welfare projects or many church-planting teams.

Vinoth Ramachandra

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LAND AND THE LANDLESS

In its broadest sense, the word “land” refers to the earth itself. God created it, and he is its ultimate owner (Pss 24:1; 104:5-26). As human beings, our physical life is dependent on the earth and its resources.

Realising this, some Hindus worship the earth as a goddess and offer poojas for the earth when they cultivate it or construct a building. But the God of creation want us to worship him alone, and not the things he has created (Rom 1:25). We do, however, have a God-given responsibility to cultivate and care for the earth, and not to exploit and destroy it (Gen 1:28; 2:15).

When Adam and Eve sinned, the earth was affected by their sin (Gen 3:17-19). The death and resurrection of Jesus redeemed humanity (Rom 5:8), but we and the earth are still awaiting our final deliverance from the effects of sin (Rom 8:18-22).

In the Bible, the word “land” is also used in the context of God’s promise to the Israelites. This promise was first made to Abraham, whom God told to leave his homeland (Gen 12:1-3). We should note that Abraham’s descendants were not the only communities to which God gave land (Deut 32:8; Amos 9:7). But God had a special purpose in giving the land of Canaan to them. The Israelites had a special place in his plan to save human beings from sin.

God’s promise of land was not fulfilled immediately. Abraham, his son and grandson lived in Canaan but owned little more than a field or two (Gen 23:12-16; 33:19). Then the people went to Egypt to escape famine in Canaan. They settled there, but ended up being enslaved by the Egyptians. The pattern is familiar – uprooted people are vulnerable to oppression and exploitation by local rulers.

God liberated his people, brought them to Canaan and gave Moses and Joshua directions to allocate the land fairly (Num 26:52-56; Josh 13-19). He made it clear that his people would only be allowed to keep possession of the land if they worshipped him alone and obeyed his laws. If they did, they would be a model to other nations (Deut 4:5-8). If they did not, they would lose their land (Deut 8:19-20; 28:58-64).

Whenever the Israelites disobeyed the Lord and took to worshipping the deities of Canaan, they were oppressed by the neighbouring nations and lost some of their land and produce to others till they repented (see, for example, Judg 6:1-10). God sent them prophets who warned that this temporary loss of the land could become a long-term problem (Isa 1:8-9; Amos 5:27). When the people refused to listen, they were defeated and deported by the Assyrians and Babylonians. Once again, they were landless. Those who were not deported became refugees in other nations. Yet God in his mercy did bring his people back to the land of Canaan after seventy years in exile.

The Bible’s teaching about land also deals with agricultural land. God specified that fields should be allowed to lie fallow every seventh year (Exod 23:10-12; Lev 25:1-7). This practice would enable the land to regain its fertility. The fallow land would also be used by the landless poor, who were allowed to harvest whatever crop came up by itself. Observance of this Sabbath for the land would remind the Israelites that the land belongs to God and is to be used to serve God and others. So would the institution of the Jubilee Year, described below.

When disasters struck in the form of drought, crop failures, conflicts and death, families might be forced to mortgage their land. When they could not repay the loan, they lost their land, and sometimes became labourers and servants to the moneylenders. This type of situation is also common in South Asia. In Israel, as here, it often results in some people accumulating great wealth while others are reduced to abject poverty. God therefore gave laws that were intended to reset society so that every family would have enough land to sustain themselves. Every fifty years there was to be a Jubilee Year, a year of land reform, in which land was returned to the original owners (Lev 25:23-24). No one in Israel should be landless and live in poverty or be permanently enslaved (Deut 15:12-15). Prophets and leaders strongly criticised injustice and the accumulation of wealth at the expense of others (Neh 5:1-13; Isa 5:8; 10:1-2; Amos 5:11-13, 24).

Christians should thus support land reform efforts such as the Bhoodhan Movement that encouraged the rich to donate land to the landless rural poor. We also need to think creatively about how to address the needs of the millions who have been displaced by ethnic conflicts, climate factors such as monsoon failure, and commercial factors such as the establishment of factories and real estate businesses. In the cities, landless villagers live in dire poverty. We need to encourage governments in South Asia to enact meaningful laws regarding land reform. Our churches also need to preach and teach on the problem of land and the landless.

Jesudason Baskar Jeyaraj

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KARMA AND FATALISM

The concept of karma is found in Hinduism, Buddhism, Jainism and Sikhism. It is a complex teaching that is closer to the “works” that James contrasts with faith (Jas 2:14-17) than to the simple fatalism that Westerners often associate with karma.

Christians believe that God is the source of moral law and that he shows grace even to the undeserving. South Asian religions, however, teach that the universe is governed by an impersonal moral law that rewards good deeds and punishes evil ones. Merit and demerit are allimportant, and there is no place for grace. Instead, the sum of a person’s good and bad actions in one life is believed to decide their fate in the next.

Actions (karma) can be of three kinds. Satvik karma are actions done without attachment, selflessly and for the benefit of others; rajasik karma are selfish actions that focus on what one gains for oneself; and tamasik karma are actions that are supremely selfish, undertaken without heed to consequences. The best actions are done without attachment. Accumulating a sufficient number of such actions can lead to moksha, the deliverance of the soul from the cycle of rebirths. Those who do not attain moksha are condemned to be reborn in higher or lower forms of beings (some non-human, some with higher or lower caste affiliations), based on the sum total of their “good” and “bad” actions. Accidents, deformities, the birth of a daughter rather than a son, ill-treatment, loss, poverty, living in misery, landing in socially unacceptable relationships – all of these and the like are attributed to an individual’s karma.

Hinduism also recognises another explanation of someone’s fate, and may say that what happens to them is the ordained will of Brahma for that person, or in other words, “Brahma’s writing is on their forehead”. This notion of fatalism is, however, distinct from karma and bears some formal resemblance to the notion of predestination in the Judeo-Christian and Islamic traditions.

The concept of karma leads some South Asians to helpless acceptance of their predestined fate. Others see it as a way to dodge obligations, commitments and taking responsibility for their lives. For still others, belief in karma provides strong motivation to work to improve their lot in their next life. They argue that you reap in the next life what you sow in this one. Every person is responsible for his or her acts and thoughts, and so each person’s karma is entirely in his or her own hands.

The Bible does not deny that people reap what they sow. But this statement must also be heard in the context of God’s sovereign intent to allow adversity as a test of faith, and in the context of the power of divine grace to redeem us from the consequences of sinful actions (Job 4:8; Ps 126:5; Gal 6:8-9).

The biblical view of time is linear. Humans have only one life before they face God’s judgement (Heb 9:27). None of us can accumulate enough good works to deserve salvation. The Bible teaches that we have no second and third chances to meet God’s standard. Yet by his grace God offers us salvation in Jesus Christ as a gift. He calls us to turn to him and accept this gift by faith. If we do so, we are assured of God’s presence and power enabling us to lead a godly life and produce good works in the here and now, and of the hope of eternal life with God in the hereafter (Gen 15:6; Rom 4:3; Gal 3:6).

John Arun Kumar

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JUSTICE AND RIGHTEOUSNESS

God’s passionate concern for justice and righteousness is as much part of his character as his love is. Thus the psalmist declares, “The LORD loves righteousness and justice; the earth is full of his unfailing love” (Ps 33:5).

To describe someone as “righteous” is to imply that they are loyal, reliable and trustworthy. They will always act fairly and always keep their promises. Thus when we say that God is righteous, we are saying that he can be trusted.

To describe someone as “just” means far more than that they judge on the basis of a set of absolute legal standards. It implies that they reach out to those who have fallen through the social net and try to help them reintegrate into society (Jer 22:3). God’s zeal for justice is part of his moral perfection and his desire for the best for his creatures. It is apparent in all his dealings with his people in redemption and salvation (Isa 51:5; 56:1; 62:1). He is frequently described as the defender of the oppressed, the one who liberates captives and feeds the hungry (Ps 146:7-8).

As God’s covenant people, we are required to be like him, which means that we too must be righteous and just in relation to him and to our neighbours (Mic 6:6-8). Our religious observances are of little value if they are not accompanied by a concern for social justice. Like God, we must demonstrate equality, integrity, truthfulness and honesty in all our attitudes and behaviour.

The OT makes it very clear that concern for the oppressed and the poor is at the heart of the calling of the people of God. The laws regarding the Jubilee Year, for example, were intended to teach his people that hoarding resources at the expense of others is a sin against God (Lev 25). He required his people to redistribute resources – but not just in the form of charity or handouts. Rather, those who controlled resources were to release them to those who had no means to take care of themselves. Justice is not served by maintaining dependency but by equipping the poor with the skills required for them to participate in the economic life of the community.

Through civil law God seeks to redirect fallen humanity’s inclination for greed, power and privilege, and provide a safe and creative environment. Of course, human justice is not perfect. Jesus illustrates this in his parable about a harassed widow fighting a corrupt judicial process (Luke 18:1-8). When the judge finally responds to the desperate woman’s plight, he is motivated not by the high priority of justice but by his own self-interest. But Jesus reminds his followers that God is not negligent like earthly judges. He is the supreme and heavenly trustee of justice and will make sure that it will ultimately triumph – even if the injustice we see around us sometimes tempts us to despair.

Justice brings the possibility of peace. This is evident in Isaiah’s description of the Lord’s reign as a time when “the LORD’s justice will dwell in the desert, his righteousness live in the fertile field. The fruit of that righteousness will be peace; its effect will be quietness and confidence forever” (Isa 32:16-17).

Human rights are important not only in human eyes but also in God’s eyes. He has instituted civil government as a framework to preserve justice and restrain disorder (Rom 13:1). Thus Christians  should be involved in their communities, obey the Ten Commandments, and fulfil God’s law of love under whatever government they find themselves (Rom 13:10). They should be known for their kindness to all.

It takes courage to give voice to the demands of justice and law. We may well have to suffer for doing so. This was what happened to the OT prophets (Heb 11:32-38) and to Christ (1 Pet 3:18). The NT predicts it will also happen to those who follow Christ (1 Pet 3:9, 14- 17; 4:12-19). We can cite many examples of campaigners for justice who have been abused and murdered. The Christian will endure this kind of suffering not because he or she is “a murderer or thief, or any other kind of criminal, or even … a meddler” (1 Pet 4:15), but out of a desire to take love for God into the world.

Richard Howell

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INTRODUCTION TO WISDOM LITERATURE

The biblical wisdom literature has many similarities with ancient collections of memorable sayings that have been found in Egypt and Mesopotamia. For example, the Instruction of Vizier Ptah-hotep was produced in Egypt long before the time of Abraham. The maxims in this book were intended to guide people on the path of success and happiness.

Similarly, the Instruction for Merikare was intended to instruct a young man on how to be a good king. South Asia also has its share of wisdom literature, represented by works like the Thirukkural by Thiruvalluvar, dating from about the second century BC, which deals with the wisdom needed to live as a good person; the Arthashasthra by Chanakya in the third century BC, which deals with statecraft, economic policy and military strategy; and the Panchatantra, which talks about the five ways in which human beings can succeed in life and also dates from about the second century BC.

It was only around the time of King Solomon in the tenth century BC that the Israelites began to write down the wise advice and observations that had been passed down orally among them from generation to generation. The desire to do this may have been spurred by the international and cross-cultural currents of his time.

The books of Job, Proverbs and Ecclesiastes comprise the biblical wisdom literature. Some of the psalms also reflect wisdom themes (1; 32; 34; 37; 49; 73; 112; 127–28; 133). These psalms contain precepts or admonitions (rather than hymns or prayers) or deal with tough questions such as the prosperity of the wicked and the suffering of the righteous. Apocryphal books such as the Wisdom of Solomon and Sirach also contain wisdom material, though they are not part of the Christian or Jewish Scriptures.

Job, Proverbs and Ecclesiastes share a strong focus on wisdom. Sixty percent of all the references to “wisdom” in the OT are found in these three books. They are also full of related words like “understanding”, “intelligent” and “cunning”, as well as of words describing the opposite of wisdom: “stupid”, “simple” and “folly”.

These books are also linked by their common approaches to life and living. They are concerned with what is good for people. They are experiential in the sense that what is said is derived from careful observation of life and of the consequences of certain patterns of human behaviour. They share many common themes such as the value of wisdom, the power of the tongue, the inequities of life, the foolishness of acc

In the OT, the word translated “wisdom” can be used to refer to practical knowledge in any sphere, ranging from the skill of a craftsman to the ability of a politician. However, in the wisdom literature, “wisdom” always refers to life skills, that is, the ability of individuals to conduct their life in the best possible way and to the best possible effect. That is why it usually occurs in combination with words such as “understanding” and “knowledge”, suggesting it is an intellectual quality that provides guidance for happiness and success in life. The wise are those who use their reason and will to make decisions.

The wisdom literature tells us that wisdom is something that can be acquired. The book of Proverbs explicitly says that its purpose is to help people gain wisdom, understanding and insight (Prov 1:2). It also makes it clear that gaining wisdom is not just about gaining information, but also involves gaining the ability to use information in an appropriate manner at the appropriate time. It is about learning how to live in a manner that is right, just and fair (Prov 1:3-4).

Although the biblical wisdom literature has similarities with writings from other cultures of the day, it is still deeply rooted in Israel’s relationship with God. True, the wisdom books scarcel mention the exodus and God’s covenant with his people, or the temple, the sacrificial system and the priests. Yet they are written with the understanding that all wisdom originates from God and is available to human beings only because he has given them the ability to receive divine revelation and perceive its meaning. Their position is aptly summed up in the saying, “the fear of the LORD is the beginning of wisdom” (Prov 9:10). Only the devout worshipper who fears God can really begin to become wise.

Paul Swarup

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