Theological Basis for Christian Education and Social Change: Human Beings in the World

Theological Basis for Christian Education and Social Change

Human Beings in the World

 

Introduction

Human beings in the world play a significant role in bringing the social change in the society. Change has become a watchword for successful living and it is education which can be a tool for ushering in changes in an orderly manner. The paper will discuss about the issues, social and theological implications towards the growth of the society and the need of human beings to bring about social change.

1. Human beings

Human being a culture-bearing primate classified in the genus Homo, especially the species H. sapiens. Human beings are anatomically similar and related to the great apes but are distinguished by a more highly developed brain and a resultant capacity for articulate speech and abstract reasoning in addition human beings display a marked erectness of body carriage that frees the hands for use as manipulative members.[1]

There is a similar shift in meaning when “human” and “being” combine to form the compound “human being.” The word being is a noun which means that which has existence or and individual which has or has had an independent nature capable of sustaining and regulating its own metabolic pattern.  The word human is an adjective which means of or pertaining to members of the family Hominidae. Both the words combined together comes a compound noun which means physical object, living, animal and mammal. [2]

2.     Biblical Perspective

The bible examines the physical, mental, emotional and spiritual capacities of human beings and proclaims that a creator God is responsible for all this, making humans in his own image. It describes humanity’s relationship to both God and the animal world. The creation of man and woman is summarized in Genesis 1:26, but the details are found in Genesis 2. The creator God is the source of human life. [3]

Martin Luther’s view of the human being may be considered from multiple perspectives. One question concerns the different anthropological schemes employed by Luther: the tripartite (body/corpus, soul/anima, spirit/spiritus), the bipartite (flesh/carno- spirit/spiritus), and their relation to each other and to the person as a whole. One can also examine the human being in different contexts. The first context concerns the human being in relation to his neighbor, and in the created world. The second concern the human being in relation to and before God. The freedom, abilities and calling of the human being must be examined separately in relation to these two spheres.  Luther’s most important contribution here is in locating faith at the highest and innermost place, in which the human being is in contact with God. [4]

1. Old Testament

On the six day, as the last climactic act of creation, scripture records, “Then God said, ‘Let Us make man in Our image according to our likeness (Gen 1:26). The statement of man’s being in the image of God is found in one form or another six additional times in Scripture where five of these designate mankind as created in the image of God or his likeness. [5]

                   2. New Testament

The human being (anthropos) is seen in New Testament as a living being who is to be distinguished and classified from animals as well as from God and other higher beings such as angels. The relationship of humanity to God has however changed in the Christ event (Romans 3:21-26; Eph 2:1-22). [6]

            3. Sociological Roles of Humanity

Sociologically, humanity plays a major role to function our society. God created human to construct, maintain and love the creation of “Him”. In the Social perspective, Humanity has the responsibility of a steward.  A steward is not an owner but one who has a responsibility to an owner to treat property with care and respect. It is a term that refers to the responsibility of a steward to manage wisely and not one abuse it or takes its advantage. Luke 16:1-13, humans are called to be stewards towards other creation which extends particularly to those of Man’s and woman’s equals to their fellow human beings. Everything belongs to The Lord, the Earth and all who live on it is his Ps 24:1. Human are called to be the stewards towards responsible environmental management, not engaging in reproductive technologies that intentionally destroy human life or humans for experiments.[7]

Christian Education helps us to understand the perfect role of humanity in the social life. The Educational true knowledge gives us the clarity of responsibility as a steward towards God’s creation.[8] Christian Education is very important to bring the social change in our contemporary society regarding the understanding of human role and responsibilities.[9]

            4. Issues and implications^[10]

1. Christian Education is for building a community of God’s people with a prophetic mission, rather than indoctrination.
2. The Bible must be presented as a record of revelation by the Holy Spirit for a wider purpose, and not for pre-eminence over other faiths.
3. Building a “Genuine Human Community” must be shown as the prime concern of the Gospel, in educating children on faith matters.
4. Genuine Human Community is the result of the corporate struggle of people in a multi-faith context with a constant re-defining of the Truth.
5. Role of the Church as the People of God must evolve an educational strategy, based on Abraham’s perseverance with God for corporate salvation, rather than of Noah’s passive escape from the destruction of the whole humanity.
6. The best option for the Church today is, to facilitate a process of dialogue and interaction with the people of other faiths, for an informed understanding of the Christian faith, which should become a part of the educational aims geared towards attitudinal change.
7.  Inter-faith concerns in the existing curriculum but must become an integral part of all religious education activities of the Church.

               5. Theological implication

          The distinct attribute of human being is the fact that among all other creation mentioned in the biblical creation accounts, mankind alone is made “in the image of God”. The identity of man is known only in relation to God. The human being is a personal individual who is known and loved by God. Each person lives his life or walks before God who not only created all things but continually sustains them. Human beings are created in this world from the dust of the ground and the breath of life directly from God. They share in the being of the rest of nature and it also enables them to have a relationship with God. [11]

Mankind being created in the image of God has received a variety of interpretations throughout history. The two which is considered the prominent is ontological, which understands the image as characteristics within the nature of human being. Secondly, the image as relational which is not defined in terms of some attribute of mankind but in relationship of man with God, fellow man and even with other creatures. [12]

Human beings or people are the covenant partner and recipient of God’s revelation. The Bible itself is the record of this God-world relationship. It precisely records how God dealt with his people and how they experienced the liberating acts of God in history.[13] According to K. Thanzauva, theologians should reflect and articulate people’s experiences by involving in the struggles of the people if social change is to be witnessed in the society. The task of the theologians is to engage in the movement of the people by listening to the issues surrounding them and enabling them to express themselves. When our theology and education is all about being honest to God and to do His mission revealed in the life and ministry of Christ then there is a need to place human beings to be the subject of theology. Using them as the subject of theology implies solidarity with people (praxis), listening to them (social analysis), respecting their culture (inculturation through dialogue). [14] Our first goal in Christian Education for changing times is that we should be clear about God and His relationship to the world and thus about ourselves and our relationship to the world.[15]

1.     Add image of God

2.     Stewards of God

3.     Obedient to the call of God

a.      Pride and covetousness à exploitation, discrimination & violence

4.     Man is a capable being responsible for ecological uncertainty

5.     Destiny is fallen nature but True meaning restored in JC

6.     To help human beings, to restore human beings, to help others also

7.     Human beings are characterized by bondage, evil – Eph.

Conclusion

Christian education aims to produce a radical change of heart in the person of the educated and the educator, turning them from selfish concerns to unreserved generosity to God and their fellowmen. [16] Through the role of human beings, education can be the most effective way for giving equal opportunity when there are any unfair means and reducing disparities between human beings.

 

 

 

 

 

Bibliography

Bear, Robert M., The Social Functions of Education, (New York: The Macmillan , 1938)

Desrochers, John, Education for Social Change, (Bangalore: Centre for Social Action, 1987)

John Desrochers, Education for Social Change, (Bangalore: St. Paul’s Press Training, 1987), 192.

Moreland, J,  David M. Ciocchi, Christian perspective on Being Human, (Michigan: Baker Book House, 1993)

Thanzauva, K. A Theological Basis for Social Transformation, (Bangalore: Brilliant Printers Pvt. Ltd., 2002)

Taylor, Walter F., The Anchor Bible Dictionary vol 3, ed.David Noel Freedman, (New York: Dell Publication Group, 1992),324-325.

Journal

Slusser, Gerald H., Christian Education for a World of Change, Hartford Quarterly, 2 no 3 Spr 1962

Benjamin, Flory. “Consultation on Christian Education in a Multi-Faith Society – A Report” Page (viii) in Christian Education in a Multi-Faith Society. Edited by Arun Gopal. Church of South India Synod, 1996.

Webeliography

http://www.britannica.com/topic/humanbeing accessed on 26/6/17 at, 3:00pm

http://lifehopeandtruth.com accessed on 27/6/17 at, 3:30pm

http://www.cfcindia.com.com/web/mainpages/word_for _the_week.php?display=01_05&year=05. Accessed on 27/06/17 at, 8:25pm

 

 

 

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[1] http://www.britannica.com/topic/humanbeing accessed on 26/6/17 at, 3:00pm

[2] http://lifehopeandtruth.com accessed on 27/6/17 at, 3:30pm

[3] http://religion.oxfordre.com accessed on 26/6/17 at, 3:00pm

[4] http://religion.oxfordre.com accessed on 26/6/17 at, 3:00pm

 

[5]J.P. Moreland, David M. Ciocchi, Christian perspective on Being Human, (Michigan: Baker Book House, 1993), 22.

[6] Walter F. Taylor, The Anchor Bible Dictionary vol 3,ed.David Noel Freedman, (New York: Dell Publication Group, 1992),324-325.

[7] www.cfcindia.com.com/web/mainpages/word_for_the_week.php?display=01_05&year=05. Accessed on 27.06.17

[8] Robert M. Bear, The Social Functions of Education, (New York: The Macmillan , 1938),28-29

[9] John Desrochers, Education for Social Change, (Bangalore: Centre for Social Action, 1987),49

[10] Benjamin, Flory. “Consultation on Christian Education in a Multi-Faith Society – A Report” Page (viii) in Christian Education in a Multi-Faith Society. Edited by Arun Gopal. Church of South India Synod, 1996.

[11] J.P. Moreland, David M. Ciocchi, Christian perspective on Being Human…, 20.

[12] J.P. Moreland, David M. Ciocchi, Christian perspective on Being Human…, 22.

[13] K. Thanzauva, A Theological Basis for Social Transformation, (Bangalore: Brilliant Printers Pvt. Ltd., 2002), 78.

[14] K. Thanzauva, A Theological Basis for Social Transformation…, 80-81.

[15] Gerald H. Slusser, Christian Education for a World of Change, Hartford Quarterly, 2 no 3 Spr 1962, 39.

[16] John Desrochers, Education for Social Change, (Bangalore: St. Paul’s Press Training, 1987), 192.