Theological basis for Christian
Education and Social Change
God in the World
Introduction
Human
race exists on the planet with a purpose that flows from the creative purpose
of God himself. It is only when we understand humanity from this perspective
then we will also able to understand the responsibility that God has entrusted
upon us. It is God who initiates and started that mission in this world by
educating his people about his will and righteousness. God has begun the good
work in the world by teaching his people about the law and instructions. At the
same time, He also called his people to participate in this mission by
educating the people about his love towards them. In the light of this
perspective, we as a group will discuss below some aspects of the theological
basis for Christian Education and social change and how God in the world has actively
involved in bringing social change and transformation in society.
1. Biblical understanding of God and World
1.1.
God
In
biblical religion “God” is a proper noun, the personal name (Yahweh, Kyrios,
Theos) of the ultimate one with whom we are accountable. The response to
Moses’ query about the divine name (Exod. 3:13-14), “I am who I am” or I will
be who I will be,” reminds us of the mystery of God. The immediate context of
these words is the promise of Israel’s release from Egyptian bondage (Exod
7-13; 15-17), unveils who God is, in what God does and will do. [1] God
is also known as triune God, “Father, Son, and Spirit” which refers to the three
acts of God in the divine drama; creation, reconciliation, and sanctification.
It describes God in the world as the creator and sustainer of the universe. The
word or logos (John 1:1) enters the world in the life and ministry, crucifixion , and resurrection of Jesus Christ to liberate and reconcile humankind.[2]
The bible perceived God’s active participation, he is working to bring
redemption and shalom to humanity and nature. Therefore our God is an active
God which concerns for his own creation.[3]
1.2.
World
Four
words are used in the NT to refer to the world. First ge, which is a reference to the physical earth as the dwelling place
of human beings, created by God (Mark 13:31; Acts 4:24; col 1:16). Second oikoumene, the inhabited earth, may
denote either humanity living in a geographical area (Matt. 24:14; Luke 2:1,
4:5; Acts 17:6). Third, kosmos the
most frequent term in NT that may evoke a spatial image, or that encompasses the
totality of creation, denoting structure, order, system (John 21:25; 1 Cor
8:6). Fourth, aion, a term that
refers to the time periods such as age or an era, with special reference to the
transitory character of the world as it now stands (Matt 13:22; 1 Cor 1:20;
7:33).[4]
The
NT usage of all these terms is rooted in the OT view of reality as created by
God and dependent on his continuous action, but it also convey the notion that
this created universe and the human race are fallen and under the influence of
Satan, whom Jesus describes as the ‘Prince of this world’ (John 12:31), but
whose power is limited by God’s authority (John 14:30). Therefore, the world is an object of liberating purpose, which is made possible through Jesus Christ. Jesus
Explained his own presence and mission in the world as a movement motivated by
God’s love for the world (John 3:16). His life and ministry thus embodied God’s
first movement of grace towards the world. In sending his apostles in mission
Jesus described the nature of their presence as those that were called to him
‘from the world’ and then sent back into the world where they were to be salt
and light as they lived and proclaimed the gospel.[5]
2. God in the World for Social Change
The Exodus event marks the iconic act of God as
deliverer in the OT, iconic because of its centrality to Israelite identity and
Israel’s covenant with God. God reveals himself and his intention to Moses: “I
have observed the misery of my people who are in Egypt; I have heard their cry
on account of their taskmasters. Indeed, I know their sufferings, and I have
come down to deliver them from the
Egyptians” (3.7-8). God begins the process of liberation through a series of
plagues/signs culminating with the death of the Egyptian army. Fear struck the
Israelites hemmed in on one side by the Red Sea and on the other by the
Egyptian army. Moses allays their fears, “Do not be afraid, stand firm, and see
the deliverance that the Lord will accomplish for you today” (Exod.
14.13).[6]
2.2.
God
as Redeemer
The go’el (“redeemer”)
figure in Israelite society was often a kinsman who had certain obligations,
such as ransoming a family member taken into slavery (Lev. 25.47-49), buying
back the land that a family member may have had to sell in order that the land
would stay within the family (Jer. 32.6-8) and provide a male heir for a
deceased brother. And if an individual
doesn’t have a go’el? God became their go’el. In the Exodus event, God chose to become
Israel’s “Redeemer.” “…I will free you from the burdens of the Egyptians
and deliver you from slavery to them. God also said
that I will redeem you with an
outstretched arm and with mighty acts of judgment” (Exod. 6.6; cf. 22.21).
Hence, it was Israel’s responsibility to take care of the vulnerable
(alien/stranger, widow, orphan) since they were once vulnerable (Exod.
22.22-23). Hebrew hospitality codes emphasized the importance of reaching out
to the vulnerable.[7]
A Christian theology of
the Cross-event combines both common ideas of God as Liberator and Creator as
well. Just as the Exodus event was God’s liberation of Israel and was central
to their identity, so the Cross event is God’s liberation of Christians and is
central to our identity. The very names of Jesus (Yeshua in Hebrew, meaning
“God delivers or saves” and Immanuel, meaning “God with us”) emphasize the
continuity of this concept within the Christian tradition. Just as God was
liberator and redeemer, so Jesus as the human expression and embodiment of God
was liberator and redeemer.[8]
3.
Social implications of Christian
education and change
The
implications of how Christian education can bring about social change in society can be understood based on the truth behind how God has worked, is
working, and will work in the world. The concept of God in the world constitutes
of the perfect fellowship of the Father, the Son, the Holy Spirit in the
Godhead and their various activities for instance His liberation, His
redemption and restoration.[9]God
works in the world through Church and the believers. The mission of the church
gives an outward orientation to the Christian education focusing on the world
rather than the church or academy. This understanding of Christian education is
to be based on the recognition that God is at work in the world and the church,
through its education, finds the reason for its existence. The church exhibits
its willingness to respond to what God is doing in the world, through its
participation in the life of the people and society at large. The content and
process of Christian education for social change should therefore be guided by
the Bible, which records how God has participated in the lives of people.[10]
The two subjects that can be drawn out of this Biblical testimony of God for
Christian education is firstly, teaching about the various stages of God's
saving activity in the salvation history of the world, given in the whole
Bible. Secondly, the church and its members should discern together what
participation in God's saving means, what are the oppressions that the society
needs to be liberated of. Another important aspect of Christian education is to
teach the community the value of forgiveness and reconciliation. How it can
function to build interpersonal and intergroup relationships, break
barriers and construct a society. Also, the education ministry of the church should
be directed towards making the society aware of humanity created in the image
of God, and therefore is sacred and should aim at facilitating holistic growth
of human beings.
Conclusion
The redemptive work of God is carried forward by the
church and through its education; the suffering society can receive a holistic
salvation and liberation. The believers and the education ministry of the
church can become effective agents in bringing awareness about the sanctity of
human life. The group has also Biblically and theologically reflected on how
God is actively present in the world and participates in humanization
activities of the church, so as to make the society free from power struggles,
oppression, and hurt.
Bibliography
Atkinson,
David. New Dictionary of Christian Ethics and Pastoral Theology.
Leicester: Inter- Varsity Press. 1995.
Byrne,
H.W. An approach to Education.
Michigan: Grand Rapids, 1961.
Ceresko,
Anthony R. The Old Testament a liberation
perspective. Bangalore:St. Paul Press, 2001.
Benson, Clarence H. A popular History of Christian Education. Chicago: Moody Press,
1943
Corrie,
John ed. Dictionary of mission theology:
evangelical foundations. Nottingham: Intervarsity Press. 2007
Cullly,
Iris V. Harper's encyclopaedia of
religious education. San Francisco: Harper and Row. 1990.
Dietrich,
Werner ed. Handbook of Theological Education
In world Christianity. Bangalore: Asian Trading Corporation, 2010.
Gangel, Kenneth O. and Warren S. Benson. Christian Education: Its History and
Philosophy. Chicago: Moody Press, 1943.
Groome,Thomas
H. Christian religious education: sharing
our story and vision. San Francisco: Harper & Row. 1980.
Harner,
Nevin C. Educational work of the church.
New York: Abingdon Press. c.1939.
http://archive.churchsociety.org/churchman/documents/Cman_057_2_Perfect.pdf
Lamont,
Daniel. God the Redeemer. London: The
inter-varsity fellowship, 1947.
Person, Peter P. An
Introduction to Christian Education.
Michigan: Baker Book House, 1958.
[1]
Iris V. Cullly, Harper's encyclopedia of
religious education (San Francisco: Harper and Row. 1990), 272.
[2]
Ibid…, 272.
[3]
John Corrie ed., Dictionary of mission
theology: evangelical foundations (Nottingham: Intervarsity Press. 2007).
74.
[4]
Ibid…, 437.
[5]
Ibid…, 436.
[6] Anthony R. Ceresko, The Old
Testament a liberation perspective (Bangalore:St. Paul Press, 2001),
404-405.
[7] Daniel Lamont, God the
Redeemer (London: The inter-varsity fellowship, 1947), 5-12.
[8]Ibid…, 13-22.
[9]
H.W. Byrne An approach to Education
(Michigan: Grand Rapids, 1961), 50.
[10]
Werner, Dietrich (ed.) Handbook of
Theological Education In world Christianity (Bangalore: Asian Trading
Corporation, 2010), 25.
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