Tribal Ecclesiology: Construct a Tribal Ecclesiology and Suggest ways that might enrich Indian Christian Theology
1. Introduction
The origin of the church from the beginning of Christianity has a greater emphasis laid towards the understanding of the ecclesiology of the different groups of people around the world. This in relation to the Tribal Ecclesiology is again a unique source in order to find the theological basis of the Tribal church especially in the North East India. Here in this paper we will be focusing on tribal Situation in NE India with The Tribal Resources for Ecclesiology, we will be also see how to Construct
2. Definition of the Terms
A. Tribal theology and its
Perspectives
The Tribal theology is an emerging
theology among the alienated minorities called to be the Tribal group/Tribals.
It is more of a people’s theology born out of experiences of various forms of
injustice and exploitation in the context of assertion for right and identity.
It is a theology that attempts to express Christian faith in socio-cultural
religious, traditional and liturgical though pattern of the people. It is more
likely to be seen as contextual and a liberative form of theology which talks
more briefly about the people from below whose voices have never been heard.
Tribal theology therefore can be defined as a critical reflection of faith on
the basis of people’s experiences and social realities.[1]
B. Ecclesiology
The term “Ecclesiology” covers both doctrine pertaining to the church and theological discussion of the nature, function, and structures of the church. The word “ecclesiology” comes from the Greek “ekklesia” and the word “logy” or logos which, which when combined, denotes a study of the “ekklesia” or the teachings, doctrines, and science about the church. Ecclesiology is the branch of Christian theology which systematically deals with the doctrine pertaining to the church, its origin, its nature, its role in mission, and its leadership. In short, ecclesiology seeks to express the understanding of the nature and function of the church in a coherent manner from biblical, historical-theological and systematic-contextual perspectives.[2]
3. Ecclesiology in the Biblical Traditions
3.1. Ekklesia in the Old Testament
The term ekklesia describes an assembly
or a gathering of people together. In the Old Testament, the two words
frequently used to denote an assembly are edah and qahal. The word edah has
been used primarily in the Pentateuch which means “assembly, congregation,
multitude, people and swarm”. The word qahal means “assembly, convocation and
congregation”. In the Septuagint, the Greek word ekklesia is used to translate
the Hebrew word qahal which has a much stronger religious undertone.[3]
The concept of People of God as assembly
has its Old Testament roots in the gathering of Israel before the Lord at Mount
Sinai. God brings his people into his presence that they might hear his voice
and worship him. Standing in the assembly of the Lord, the people gain their
identity as a community of God’s eternal assembly. The assembly at Sinai was
succeeded by other covenant-making assemblies. In Deuteronomy, the account of
the renewing of the covenant before the death of Moses is provided. David also
convoked an assembly to secure the succession of Solomon (I Ch. 28:2).
Jehoshaphat, Joash and Hezekiah summoned assemblies of covenant renewal (II Ch.
20:5, 23:3, 29:23-32, 30:2-25).[4]
The great assembly under Ezra and
Nehemiah was gathered to hear the Word of God (Ne. 8). This assembly was
regarded in later times as the prototypes of the synagogues. The law also
required people to gather three times in a year at the appointed place of
worship (Lv. 23). These were the festival assemblies- the Passover, Pentecost
and the Feast of Tabernacles. The Israelites were a nation formed for worship,
called to assemble in the courts of the Lord, and to praise together the name
of the highest. (Exo. 19:6). However, when Israel failed in this priestly
calling, God scattered the people in exile. But he did not forget his calling
to a priestly nation, the prophets proclaimed a new assembly of the People of
God which would come in the glorious future when God would manifest his
presence. Isaiah pictures a great feast to which not only the remnant of Israel
but also the remnant of the nations would be gathered in (Is 2:2-4, 25:6-8,
49:22, 66:18-21). Zachariah sees a New Jerusalem transformed into a holy city
by the presence of the Lord (Zc 12:7-9, 13:1, 14:7, 16:21).[5]
3.2. Ekklesia in the New Testament
The Greek root word for ‘church’ is ekklesia
(ἐκκλησια) whose general accepted root word is the verb form, Kaleô (κά𝜆ϵω) meaning “to
call”. Ekklesia is a combination of two Greek words ek ‘from or
out’ of and Kaleo ‘to call’ to mean ekkaleô (έκκαλ𝜖ω) ‘to call out’
thus, Ekklesia means ‘the called out ones’.[6]
The primary reference to ekklesia in New
Testament is to actual assembly meeting for worship. Christ confess ekklesia
as an assembly in which members come together and it is a community or
group whose members are bound together. Paul clearly shows the essential
connection of Jesus Christ and his institution. It is like head and body
(Eph.1:22; Col.1:24), like husband and wife (Eph.5:21-33).Thus, in New
Testament the term ekklesia is described for congregations of Christian
who by their relationship are united with Jesus Christ.[7]
3.2.1. Ekklesia in the four gospels
The gospel of Mathew has often been called the ‘ecclesiological gospel’ not only because it alone uses the word ekklesia (Matt. 16:18; 18:17), and gives the formula for baptism (28:19), but also because in a number of places the evangelist quite boldly makes the words of Jesus address issues that were of interest in Mathew’s church and the way he present Jesus as the fulfilment of hope of Israel. According to J.P. Meier, “the connection between Christology and ecclesiology is one of the most typical characteristics.” It is only in Matthew’s gospel, in that the word ekklesia is used in the universal sense.[8]
In the gospel of Mark, Christology and
discipleship are the twin themes around which Mark develops his narrative.
According to Kee, ‘in every case the images employed in Mark to represent
Christian existence are corporate.” The call to follow is made to individual,
but the followers then assume a collective identity. They become members of the
eschatological family (Mark 3:20f; 10:28-31); sheep in God’s flock (6:34); part
of the new vineyard (12:1-11), the community of the new covenant (14:24). Kee
concludes that the central feature of the Marcan understanding of the identity
of Jesus followers is that they are the ‘people of God’.[9]
The distinguishing feature of the Lucan
ecclesiology is the overwhelming presence of the spirit. It is the intervention
of the holy spirit at crucial moments when the help is needed. The courage
lacked apostles were empowered by the spirit to speak (Acts 2:33; 4.8;31). It
also guided or directed the missionaries to promising areas (8:28; 39). Thus,
Lucan ecclesiology is a pneumatological ecclesiology.[10]
In John’s gospel, there is a communal
imagery. Jesus is portrayed as the good shepherd who lays down his life for the
sheep brings to the fore John’s profound communal understanding of disciples.
Another important indicator of Johns communal understanding of the Christian
faith is seen in his treatment of the holy spirit identified as the paraclete-
the helper, advocate, counsellor (7:39; 15:26-27; 16:7-15). The gospel of John
also gives a profound linking of Christology and ecclesiology. Pryor, in his
study concludes that John presents the Christian community as “the true,
eschatological people of God gathered by their covenant Lord, Jesus.”[11]
3.2.2. Ekklesia in Paul’s writing
Paul’s profound reflection on the church is one of his richest contributions towards Christian theology. According to Ridderbos, Paul have three primary viewpoints for the understanding of ekklesia; Firstly, as the ‘whole church’ or ‘Christian in one location’ found in any instances in Ephesians and Colossians (Eph. 1:22;3:10,21;5:23-32; Col.1:18,24). By this Paul also means both geographically and theologically. Secondly, the ‘local congregations’ or ‘Small Christian group’ (1Cor.1:2; 2Cor.1:1; Gal.1:22) like synagogue. Paul considered a group of Christian meeting in a home an ekklesia (Rom.16:5; 1Cor. 16:19). In Paul’s writings the use of the word ekklesia refers to what Protestants would call today ‘local church’ or ‘the congregation’. The members were an expression of the body of Christ, corporately united with their Lord and united together by the spirit. Thirdly, the ‘religious gathering’ or ‘Christian gathering’ that is evident in many of Paul’s letters (1Cor.11:18;14:19; Rom 16:5). The word ekklesia was used by Paul to refer to the gatherings of Christians both in a particular place and of believers everywhere, gathered together as God’s people (1 Cor.1:2; 10:32; 12:12-13). Thus, in short, ‘church’ means a group of people who find themselves in a new relationship with one another because of their new relationship with Christ. The whole thrust in New Testament is that the ekklesia is the community, fellowship of the risen Christ.[12]
4. Tribal Situation in NE India: An overview
4.1. Tribal Realities in India as
a whole
According to Nirmal Minz, tribal reality
includes four major components: the people, their homeland, power and God.[13] The term ‘tribe’ is
commonly used in at least three different contexts:
1. Tribe is understood as an objective
ethnological category, relevant to the practical problem of classifying social
groups.
2. Tribe figures as one stage in an
evolutionary sequence, (e.g.. band, tribe chiefdom and state) stressing the
historical transformation of certain features of politics, economy and social
organisation.
3. Tribes serve as an expression of
socio-cultural identity and distinctiveness among descendants of aboriginal
social groups now threatened by assimilation, displacement and destruction at
the hands of encroaching states.
In order to understand the tribal
situation in India, it is necessary to look at the definition of the air
“tribe” given by the tribal Christians themselves at a consultation held in
Shillong, in 1962, it is defined as, ‘an indigenous homogenous unit, speaking a
common language, claiming a loyalty observing social and political customs
based on kinship.’[14]
A tribe in India is an administrative
and political concept. According to the constitution of India, the President of
India is empowered to specify the list of Scheduled Tribes for each state and
Union Territory. The Indian Government extends the privileges granted to the
Scheduled Tribes to those social groups which are not fully integrated into the
Indian nation for reasons of economic handicaps, different ecological
conditions, different racial origin and a different mental and religious world
outlook and culture.[15] Hrangkhuma writes,
according to the above definition, the following are the major criteria used to
differentiate a tribe from a non-tribal: the degree of integration in the
mainstream, economic position, environment, ecology, origin and religion. [16]
Tribal people in India are given
different names like Vanvasi (forest dwellers), Vanjati (forest caste), Pahari
(hill-dwellers) etc. The situation of tribal people in India can in short be
describes as the politically powerless, economically exploited socially
stigmatised and culturally alienated. The tribal population in India is
considered to be the second largest in the world and are boarded classified
into three major racial and linguistic groups. It is believed that the origin
of the idea of ‘tribe’ in India goes back to the time of the Aryan invasions.
The attitude of the non-tribal towards tribal people in Indian has been very
negative. In the cast system of the dominant Indian society, tribal people are
classified at the bottom of the social structure. They are considered to be
untouchable, servile class, impure and sometimes less than human.[17]
4.2. Tribal Realities in Northeast
India
Northeast India composes the “seven states” of the Indian Republic. They are Assam, Arunachal Pradesh, Manipur, Meghalaya, Mizoram, Nagaland and Tripura. F.S.Down has estimated that they arrived in the region during the past three or four hundred years. Tribal people of Northeast India can be broadly classified into two groups bases on geographical location: the hill tribes and the plain tribes. The tribes of Northeast India have experienced a state of alienation throughout their history. The following are some of the major factors responsible for the tribal problems in Northeast India in general.
1. Geographical and socio-cultural
contexts: Northeast India is geographically isolated from the rest of the
country which gives rise of some socio-cultural and political problems of the
Indian tribal people.[18]
2. Politics applied for Tribals: a
number of parables facing the tribal people in Northeast India are the products
of the policies of the non-tribal or the dominant groups for the tribes.
Notable among these are the policies of assimilation, isolation and
integration.
3. Tribal Development: the
present system of development programmes for tribal areas of NE India are
sponsored by the central government. In this system, planning is done under the
elaborate structure of central guidelines and approvals and the government
controls all the planning and development administration. As a result, the
people have no place in the formation or governance of development plans and
measures. [19]
5. Present Day Tribal Ecclesiological Context
Tribal communities have a rich tradition
of culture, values and norms. Indeed, cultural values have placed them in good
standing and many are gaining relevance in postmodern society, especially in
areas of ecological, and theological concerns, and community living. The
theological exercise of construing a tribal ecclesiology. It is necessary to
consider the Context of the Tribal Christian and the Church. The Church in the
tribal areas, particularly that of the North East India, in its worship
patterns, doctrines, and administrative structures bears influence of the
Western Ecclesiastical system that the missionaries brought to these areas.[20]
5.1. The Tribal World View
Tribal communities had been known for their simplicity, honesty, truthfulness and their concern for others and love for community. The present moral ruin depicts the lack of an effective and common ethical standard in the tribal churches and their failure to live as moral communities. K.P. Aleaz says, ‘the distinctiveness of tribal tradition lies in affirming the centrality of land or space as the foundation for understanding the tribal people’s culture, identity, personhood and religious ethos.’[21] According to, Tenthy Keitzar, Tribal Theology is makes a sharp distinction between the tribal people and the Westerners or Hindu Indians on grounds of their thought process. He draws out parallels between the Hebrew scriptures and tribal worldview by suggesting that the tribal people think in terms of concrete ideas. New Testament is necessary for the contextual appeal of the tribal theology then relying on the interpretation mediated through western though patterns. In light of these arguments, a tribal ecclesiology, in its liturgy and worship, should attempt to draw out from their world view rather than depending on the traditions of other, especially the western.[22]
5.2. The Tribal Resources for
Ecclesiology
Tribal theology also looks for a theological approach from below, in which the contextual elements are important means of source for doing theology. Yangkahao Vashum lists some of these resources which include traditional heritages (Tribal religio-philosophical traditions),tribal history and experiences.[23]
These traditions include experience of
oppressions and hardships, stories, myths, symbols, dances, songs, and the
tribal people’s spirituality that includes tribal religion.[24] An important aspect of
these resources is the oral tradition, tribal ecclesiology should attempt to
bring these oral traditions to the center. It should revive the local forms of
art in its worship by developing liturgy or worship pattern that would reflect,
for instance, storytelling in the local folklore style or music in local
pattern.[25]
Oral traditions find its richness in tribal communities. There are no written
records of earlier tribal history of their experience with God, but the oral
traditions are very strong and capable of maintaining a faithful continuity
amongst the tribal communities.[26]
6. Constructing a Tribal Ecclesia
Basing through a principle of ‘Zawlbuk’, an important social institution for the Mizo-Hmar society, we shall try to propose a model for the tribal church. The word ‘zawl’ denotes plain or flat and ‘buk’ simply refers to barrack. Zawlbuk may be thought of as male dormitory or bachelor barrack. It is a place where all the bachelor or unmarried young men of the community sleep and guard the village at night. It is one of the largest barrack and located at near the center, i.e. next to the chief’s house. It was an obligation for a boy who turns Fifteen years to sleep in the Zawlbuk, as they were responsible to protect the people.[27]
The activities of the zawlbuk had a
strong education for a young man in the training over the individual’s mind,
installing the philosophy of ‘Tlawmngaihna’ to all leve and age groups. In
short, it is a fundamental and historic Mizo social institution owned be each
and every village in the land. Being included in the society meant being
included in the zawlbuk mandate. It was the village information centre,
education centre. A place where one learn from singing to wrestle, religious
myths and oratory, Mizo history and all other essential part for the
maintenance of Mizo culture and identity.[28]
From the inception of Christianity
zawlbuk was used as a centre place of evangelism. Pioneer missionaries such as
F.W. Savidge and J.H. Lorrain several times in their early evangelistic work.
The chief usually put zawlbuk for them to rest, thus, as a mark of respect, the
young men would sleep at their house during their stay. The importance of
zawlbuk institution then gradually decrease as Christianity along with the
British government policies attacked the traditional culture. Rev. D.E. Jones
opened a school, thus gradually replacing the zawlbuk educational system by
Christian institutions and written educational system. Even though the
institution of zawlbuk could not continue in its traditional form, the spirit
of zawlbuk was the resurrected in the Mizo society in different form as Mizo
ecclesiology.[29]
As zawlbuk was an institution that
practice the life of ‘tlawmngaihna’, the church could teach and instruct the
basic philosophy in life or ethical life by maintaining strict discipline. As
it was a place where different kind of people stayed without any discrimination
regardless of the person’s background, the tribal church must also maintain
equality to all its members and must be inclusive as that of zawlbuk. It was
also an institution which contributes towards peace and harmony of the village,
the tribal church must also contribute the same towards the Christian
community. Zawlbuk was also the keeper of the Mizo culture and instrument to
the welfare of the village, the tribal church must also be the custodian of the
Christian faith and an instrument for the Kingdom of God.[30]
7. Tribal Ecclesiology in enriching
Indian Christian Theology
The Tribal community have many things to teach the Church from their own culture and way of life. They offer community instead of individualism. Individualism has replaced the community understanding of the Church today. The tribal people, however, still give importance to community living and sharing. In the present day, Church prosperity and wealth has taken over the simple ways of living. The tribal people still continue to live a simple and modest life. Tribal Christians challenge us to live a Christ centered and people oriented life style where even foreigners have a place in our homes and churches.[31] The tribal Church teaches us the basic lesson of helping one another instead of being self-centered. They find lot of joy in the Church where they come together to worship. Tribal people are people with creative ideas and not of enforced imitation. In the present world we see people trying to imitate others but the tribal are examples of creative ideas. Tribal people are not just interested in mere enjoyment in life but they like to celebrate their lives. While wealthy people want to enjoy life and make merry, tribal people would like to celebrate it with the rest of the community.[32]
The tribal people are transparent and
open in their dealing and approach. This is one reason why many of them become
Christian. They did not go into so much of rational thinking about the Gospel
message they heard, but simply believed on what they heard. Tribal people time
and again strive to make life possible and this is what they can offer and
accomplish. They have great potential to offer the Church a meaningful and
hopeful future for the rest of the humanity.[33]
There should be no barrier and
discrimination in the house of God. In the tribal Church men, women and people
with disabilities are all invited to share and celebrate their gift for the
common good. They understand the house of God on the basis of the richness of
God’s creation. The tribal people believe that no culture, community is
excluded from the structure of God’s creation. All are unique in their own way.
Tribal people affirm ecumenical unity but not a Church power, hierarchy,
expansion, extension and conquest. They envision a Church that respect,
recognize, support, promotes, advocate them in their struggle for
self-identification and self-determination. They also envision a Church that
goes deeper into the tribal people’s experience not only as an object of study
but especially as subject of ecclesiology and theological elaboration.[34]
8. Conclusion:
As discussed above, the tribal were considered backward from the rest of the people. Though Christianity came late as compared with the rest of the country, the tribal had their own way of worship and liturgy cemented on the belief that there exist a supreme being who was responsible for the creation of the earth and its components. Their practice of worship was usually conducted in mass and therefore with the coming of Christianity and the church, the tribal could blend in with the Christian way of life in the church. A positive critique would be the tribal ability to accept and practice Christian church life without compromising their traditions and customs completely.
[1]
Yangkahao Vahum, “Tribal/Indigenous Theology and its Methodology: A Review and
Proposal,” Journal of Tribal Studies vol. 13/1 (January-June: 2008): 39-52.
[2]
R. Zolawma, Tribla Ecclesiology: A Critical Synthesis of Early Christian
Traditions and Cultural Traditions of Northeast India, (New Delhi: Christian
World Imprints, 2016), xl.
[3]
Sambhu Nath De, The Doctrine of the Church (Kuruppampady: Bethany House,
2015), 22-25.
[4]
D.A Carson, The Church in the Bible and the World: An International Study (Eugene:
Wipf and Stock Publishers, 1987) 16-17.
[5]
Carson, The Church in the Bible and the World…,18-19.
[6]
Samuel George, H. Joseph Lalfakimawia, Ajungla Jamir, ed., Ekklesia: Indian
Conversations, (New Delhi: Christian World Imprints, 2015), 39.
[7]
Samuel George, H. Joseph, ed.., Ekklesia: Indian Conversations….,40.
[8]
Zolawma, Tribla Ecclesiology…, 13-14.
[9]
Zolawma, Tribla Ecclesiology…, 15.
[10]
Samuel George, H. Joseph, ed.., Ekklesia: Indian Conversations….,40-41.
[11]
Zolawma, Tribla Ecclesiology…, 13-14.
[12]
Zolawma, Tribla Ecclesiology…, 23.
[13]
Nirmal
Minz, “A theological interpretation of the tribal Reality” inReadings in Indian
Christian theology vol. 1. Edited by R.S Sugirtharajah and Cecil
Hargreaves(Delhi:ISPCK,1993),47
[14]
K. Thanzuava, Theology of Community (Aizawl: Mizoram Theological
Conference, 1997), 1-6.
[15]
F. Hrangkhuma, “Christ and Tribal Culture,”in Christ and Cultures,
edited by Jacob Kavunkal and F. Hrangkhuma(Bombay St. Paul’s, 1994),140.
[16]
Hragkhuma, “Christ and Tribal Culture,”…, 140.
[17]
Vidhyaarthi and B.K. Rai, The Tribal Cultural of India (Delhi:Concept
publishing Company, 1977), 25
[18]
Thanzauva, Theology of Community…, 12.
[19]
Zolawma, Tribal Ecclesiology…, 75-88.
[20]
Lalramliana Pachuau, “Countries of Tribal Theology: issues and perspectives”,
(Bangalore: BTESSC, 2015), 80-82.
[21]
K.P. Aleaz, “A Tribal Christian Theology From India,” Indian Journal of
Theology 44, No. 1 (2002), 21.
[22]
Rinthy Keitzar, “Tribal Pespective in Biblical Hermeneutics Today,” Indian
Journal Theology 31, No. 3 (December 1982), 311.
[23]
Yangkahao Vashum, “Sources for Studying Tribal Theology,” In Tribal
Theology; A Reader, ed., Shimreingam Shimray (Jorhat: Tribal Study Centre,
2003), 70
[24]
Wati A. Longchar, “Teaching Third World Contextual theologies from
Ecumenical Perspective-Tribal/Indigenous People’s Theology,” Indian Journal
of Theology 44, No. 1 (2002), 12.
[25]
Barnes Mawrie, “Experience of the Tribal Socio-Political, Historical and
Cultural Context,” Mission Today 10, No. 1 (March 2008), 53.
[26]
J. L. Roy, “Primal Vision and Hermeneutics in North-East India: A Protestant
Tribal View,” Indian Journal of Theology 31, No. 3 (December 1982), 324.
[27]
Hrilrokhum Thiek, History of the Hmars in North East India (Guwahati:
Bhabani Offset Private Ltd.,2013), 328-329.
[28]
Thiek, History of the Hmars…, 328-329.
[29]
Dr. Lalhminga Chhangte, Life and witness of the Churches in Mizoram (Serkawn:
The literature Committee,1987), 28.
[30]
Chhangte, Life and witness of the Churches in Mizoram…, 28.
[31]
V.V. Thomas, Dalits and Tribal Christians of India: Issue and Challenges
(Kerala: Focus India Trust, 2014), 347.
[32]
Thomas, Dalits and Tribal Christians of India…, 348.
[33]
Thomas, Dalits and Tribal Christians of India…, 349.
[34]
Wati Longchar, “An Exploration of Indigenous Theological Framework” in
Contextual Theologies: Method and Perspective edited by Wati Longchar (Kolkata:
SCEPTRE, 2013), 170.
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