God in the World

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 our 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 the society.

1. What is Christian Education?

Etymologically the word education can offer a significant clue to the nature of the activity of education itself. The English word education comes from the latin word ducare (and its cognate ducere), meaning “to lead,” and the prefix e, meaning “out.” At its root meaning, then education is an activity of “leading out.”[1]  Learning is an important part of Christian pilgrimage, and learning is perhaps best understood in the light of the model Jesus gives of apprentices learning from the master in an active and personal way. The Hebrew-Christian tradition is committed to moral education to enable people to love and serve both God and neighbour.  The family in OT is the context in which God’s law is taught (Duet. 6:1-7).[2]  Thus, Christian Education according to Nevin C. Harner, “is a reverent attempt to discover the divinely ordained process by which individual grow toward Christlikeness, and to work with that process.”[3] In simple sense Christian Education can be also described as the synthesizing of all knowledge in the light of the Christian revelation.[4]

2. Biblical understanding of God and World

2.1. God

In biblical religion “God” is a proper noun, the personal name (Yahweh, Kyrios, Theos) of the ultimate one with whom we are accountable with. 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 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 of who God is, in what God does and will do. [5] God is also known as triune God, “Father, Son, and Spirit” which refer 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.[6] 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.[7]

2.2. 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, that 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 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 time period such as an 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).[8]

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 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 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.[9]

3. Theological basis for Christian Education

3.1. Old Testament

In OT God was projected as the first teacher. He utilized the means of education to make himself known to people. God used law to educate people. His aim was to make himself known to other people. The particular Jewish race was given norms laws and commandments. He structured socio, ethical, religious, spiritual life of Jewish people, Deut. 6: 4 – 9. Through their life God wanted other people and nations to know God. The greatest commandment he gave to people is basic of Jewish faith which was to be passed on to generations through traditions and rituals and festivals.

3.1.1. Family

The Hebrew was the devout religious race and education was religious in nature or education was in the means of religious education. The family was the educational unit and parents as their teacher. Example, Moses gave educational mandate charging the parents with the religious instruction of their children (Duet. 6:7). It was at home religious instruction. Here we find parents have taken commandments very seriously. Teaching in home was Gods basic plan for the family. In the family God’s will was to be made known to the child and must have been resulted in practice. In Jewish family recitation of shema was important (Deut 6: 4 – 9). This was foundation to all Hebrew and Jewish belief.[10]

3.1.2. Synagogue

Synagogue was a place of instruction as well as worship. The classes were daily conducted for children on Sabbath and on market days special services for adult were held. There developed a class of religious leaders, the scribes were interpret the scripture and teacher as well. This was provided for the instruction of boys between the age of 6 and 16. And the teachers were the scribes. However, there were conditions.[11]

3.1.3. Patriarchal period (Abraham to Joseph; (Gen 12 – 18)

God chose Abraham to teach his children and households after him and assist his descendants to know God and transmit God path. At that time means of education was natural and informal. Obedience was taught. That time law was not given. Vocational responsibility was learned by watching parents and they slowly built altars to worship God. Children learned culture and covenant.[12]

3.1.4. Priests

Priests were agents of people before God and they were known as national teachers. They
read the Torah once in seven years (Duet. 4: 10 – 30). They performed various duties, such as to advice people by performing sacrifices and ceremonies they were communicating the will of God. Priests teach people how to worship of every sacrifice, simple ceremony, symbols and rituals were the basis to give the feeling and attitude of God. Also train new Levites concerning the sacrifice, rituals, ceremonies, festival duties. And interpret God’s will for human being and teach people how to live together. Priests have to heal the sick by performing ritual.[13]

3.1.5. Prophets

Prophets were agents to God on behalf of people. Prophets were necessary to bring people to right conduct. They were stern guardians of individuals. They regarded, guided and taught people on national conduct and statesmanship and revealed true nature and character of God. They were also known as soul of Israel and brought God’s massage to people. They objected wrong behaviour, denounced oppression, injustice and also spoke to leaders and kings, demonstrated and taught through symbolic lessons. (Jer. 13: 1 – 7). The God centred was the education during prophet’s time. They proclaim people, to repent and turn from sin and led them towards vindication and reconciliation. They made people understand righteousness is right of God and they also taught to observe religious festivals and rituals.[14]

3.2.  New Testament

Jesus was the master of education. During His educational program there were no classroom and schedules. It was through apprenticeship (traineeship). Jesus taught the multitude; during meal time as well as period of prayer. Jesus had divided and sends his disciple two by two to teach people with instruction. They were their home and synagogue schools and memorized large portions of the Scripture. But Jesus inserts to the old tests saying ‘you have heard that it was said…but I say unto you Mathew 5:21, 22.[15]

3.2.1. Content of Jesus teaching

The content of Jesus teaching were, Social issues eschatological, spiritual, Faith, Kingdom of God, relationship between commandments, righteousness, moral and ethics, reciprocal of law, Prayer, forgiveness of sin, worshiping, etc.[16]

3.2.2. Methods

The methods of Jesus teaching were simple and ordinary use of human life, such as comparison, poetry, personal touch, stories, Parables, discussion, debate, healing forgiving sins, loving, casting out demons,  preaching, teaching signs, miracles, metaphors, object visions, coin, sheep tree, fruit, vine, mustard seed etc, touching, action, washing feet , authoritative speaking, dialogue, question and answer, riddles. [17]

3.2.3. Purpose

The purpose of teaching during Jesus movement were Kingdome of God, salvation, eternity, understand father through him, to make understand God the father and Holy Spirit, righteousness, repentance, reconciliation between god and man[18]

3.2.4.  Pupils

The Jesus pupils were sinners, tax collectors, women, Pharisees, prostitutes, fishermen, intellectuals, Samaritans, gentiles, Rich, young, children, sick, untouchable, scholars.[19]

4. God in the World for Social Change

4.1. God as Liberator

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).[20]

4.2. 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.[21]

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.[22]

5. Social implications of Christian education and change

The implications of how Christian education can bring about social change in the society can be understood basing 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.[23]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.[24] The two subjects that can be drawn out of this Biblical testimony of God for Christian education are 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 the interpersonal and intergroup relationships, break barriers and construct a society. Also, the education ministry of 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

In this paper the group has attempted to discuss the theological basis of Christian education and social change, focusing on God’s presence and work among the human beings. 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
• Cully, 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.

Footnotes