Theological Basis for Christian Education and Social Change: Human Beings in the World
Introduction
1.
Term
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]
2. 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. 2.New
Testament
The
human being (anthropos) is seen in New Testament as a living being who is to be
distinguished and classifiedfrom 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]
a a) Christian Education is for building a community of God’s people with a prophetic mission, rather than indoctrination.
b) 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.
c) Building
a “Genuine Human Community” must be shown as the prime concern of the Gospel,
in educating children on faith matters.
d) 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.
e) 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.
f) 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.
g) 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 anaylsis), 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
Pride
and covetousness à exploitation, discrimination &
violence
4. Man
is a capable being responsible for ecological uncertainity
5. Destiny
is fallen nature but True meaning restored in JC
6. To
help human being, to restore human being, to help others also
7. Human
being is 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 is any unfair means and in 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
http://lifehopeandtruth.com
http://www.cfcindia.com.com/web/mainpages/word_for
_the_week.php?display=01_05&year=05.
[1] http://www.britannica.com/topic/humanbeing
[2]
http://lifehopeandtruth.com
[3] http://religion.oxfordre.com
[4] http://religion.oxfordre.com
[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.
[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.
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