Human Being, God and Church in the World | BME02

Table of Contents

III. Theological Basis for Christian Education and Social Change

Human Being, God and Church in the World

A sound theological basis is necessary in Christian education. Principles and activities of Christian Education need to be evaluated in the light of sound theological basis.

In Christian education there are questions which need to be dealt with on the basis of ultimate values of life, which are primarily theological in nature. A question such as – what is meant by faith? Is faith something to be taught? In other words, one can see this in the relationship between theology and Christian education.

There are three ways in which they are inter-related. Samson Prabhakar has mentioned their inter-relations. Firstly, a Christian community has a faith to articulate and it should be articulated theologically. Secondly, Christian Education is a process, which encourages a relationship with God as revealed in Jesus Christ. Thirdly, theology affects the methodology of Christian education.

There are basic theological principles for Christian Education. Christian educators like Samson called it as new model of Christian education. This is important in looking for inclusive community. This new model emerges from the realities of the world around us and is identified with human beings. In this new vision of reality, there are interaction, mutual solidarity and collaboration. The relationship between human beings is not compartmentalized. The relationship between the Creator and the creation also is not dichotomized. And the church and the world are also not seen in opposition to each other. It is a holistic vision. The vision of these three, namely the Human, the World and God are important in the present context of Christian education, because any Christian education worth its name is meant for human beings who are placed in this world by God.

1. Human Beings in the World

Introduction: The theological basis for Christian education and social change reflects upon human being in the world and God in the world. Human beings are created in the image of God and it is the responsibility of the all human being to protect and to look after the creation which God has created as steward. In the age of social and ecological crisis the role of human being is to involve in prophetic ministry as well as in social activities. Human being is the spokesperson of God in the world, they bring message of God as well as they guide their fellow human being. Human being also raises their voice against the social issues in the society and they fight for the liberation of the marginalised people.

God is in the world as he is the creator of the world, he created everything and he is present in everywhere. He is present in the world and work in the midst of the people but human being cannot see him personally but he acts behind the seen. He is also a healer who heals the poor or the sick people of the world. God is the provider and sustainer of every human being.

1. Human Beings in the World:

When God created the world he created human beings and placed human beings in it giving them responsible freedom to be stewards of creation. Human beings also shared God’s creative responsibility and treated them as partners and collaborators. The historical adventure of human beings in the world thus began, where neither human beings nor the world is a finished product, but rather they are in the process of becoming. Christian education, therefore, is only a means to facilitate the process of becoming. Human beings are called to move towards maturity, wholeness and integrity. Along with the humans, the world is called to fulfill its great goal as reign of God. If we have this vision as ours, then humanity is to be seen as a family that is on a journey towards its destiny both as persons and a community.

The glory of Human being is spoken of in reference to a number of external manifestations and conditions aspect of internal character, and the inherent condition of human nature. As applied to external manifestations and condition of human beings, glory may refer to position, possessions, strength or length of life.[1]

1.1 Human Beings as God’s stewards in the World:

God created Human being in His own image and gave them authority over all animals, not only to subdue them but as steward of the whole creation. Steward is one who cares, oversees or manages things in a proper way. Stewardship is trusteeship. We are supposed to live responsibly conserving others. Stewardship is not domineering or using undue authority. Stewardship challenges what is selfish and unjust. It upholds fairness and compassion. Human being should live together love and harmony. Stewardship is also concerned with the ecology. It is ecologically conscious. A good steward should have good foresight and should not only be concerned with the present, but the future. Good stewardship preserves the resources as it maintains the integrity of the whole creation. It also protects the animal kingdom and plant kingdom. Good stewardship challenges the deforestation, injustices against the subaltern groups, selfish accumulation of resources, undue consumption of food and other resources and the pollution of soil, air and water.[2]

This concept of stewardship dates from the beginning of time, when God entrusted the earth to Adam and Eve and their offspring (Gen. 1:26-28). All human being are stewards of the earth’s resources and they are called to be a steward to look after the whole creation of God. While some may consider the term “dominion” in this passage to be the only direct reference to “stewardship,” the entire passage reveals that the stewardship expected of Adam and Eve and all of us we are responsible and accountable to God for the care and protection of all God creation human beings and animals’ birds and environment around us. We need to act out and live out as God wants us to live.[3]

1.2 Human Beings as Prophets:

A Human Being should exercises the role of Prophets as a spokesperson for God. Human being admonishes, warns, directs, encourages, intercedes, teaches and counsels. Human being brings the word of God to the people of God and calls the people to respond. The prophetic ministry of Human being begins in the presence of the Lord. A Human Being can exercise as prophets by undertaking a huge variety of roles. This is an expression of the creativity of God in Human being. One can act in every role occasionally, but mostly he or she will move in one or two of these roles. Prayer will be important for every ministry. No two Human should be the same, but each should be a reflection of God’s creativity and calling.[4]

Some of the role human can play as prophets are given below:[5]

1.2.1. Prayer:

An important part of the human task is unceasing prayer for the Christian Community. They had a clearer picture of what God was doing and so they knew when prayer was needed most. They were also able to pray true ‘prophetic prayers’ in which the Holy Spirit directed and guided their very manner and words. Prayer belongs in a very high and important sense to the prophetic ministry. Praying human being have frequently been at a premium in the history of Gods people. God’s watchmen must always and everywhere be human of prayer. Praying human is the true prophets of the Lord, and is they who stand as mouth pieces of God to a generation of wicked and worldly-minded men and women. They are the boldest and truest, and swiftest ministers of God. Prayer is the essential elements of human being in prophetic ministry. It came naturally to the human and was the life-blood of their ministry. Prayer was their principal means of communication with God and lay at the heart of their personal relationship with God.

1.2.2. Worship:

The prophetic ministry of Human being can often play an important part in worship. Human being prophesies the glory and wonder of God which will inspire his people to worship. In the temple, there were people whose role was to prophesy as part of the worship. They were professional worshippers who were responsible for leading the worship in the house of God.

1.2.3. Encouragement:

Encouragement of the brethren is an important aspect of the prophetic ministry. Human being who prophesies speaks to one individual or whole community for their strengthening, encouragement and comfort which edifies the church. The words of the prophets will build up and strengthen the church. This will be especially important in times of trial and suffering. The scriptures give a number of examples of human who encouraged the leaders of their nation to act boldly.

1.3. Human Beings as Social activists:

Every human being irrespective of age, sex gender caste have role to play as social activities in bring about social change in the society or community. Instead of just sitting back at home and criticising others actions, it is better that change should start from oneself. It is the ministry of caring and loving which can spread or make known to others about the message of love from God[6].

2. God in the World

God is not to be considered an abstract and distant being, away from the realities of the world. Rather, God is in the heart of the world and actively present in it. God’s self-communication is not once –for-all action realized in the past. It is an ongoing process manifested in the “signs of the Kingdom,” which are to be discerned. Christian education is a means to facilitate this discernment. In term of social change this world is not static. The world is changing, and it is in the process of becoming from the past to the present and to the future.

1. God as Creator:

The Bible begins with the story of creation, declares at the outset that God is the creator, and reiterates this understanding of origins from Genesis to Revelation. The Bible’s teachings on creation clearly are foundational to Christian faith.[7] In the Genesis creation narratives, and throughout the Old and New Testaments, the Bible emphasizes that God is Creator, not only of the earth and its inhabitants, but of everything that exists (Exodus 20:11; Nehemiah 9:6; Psalm 146:6; Acts 14:17; Revelation 4:11; 10:6).[8]

2. The Nature of the Creator:

It is important to note that Scripture focuses our attention not so much on the technical details of God’s creative activity as on the Creator himself. From Genesis 1:1 to 2:3, God’s presence and activity are primary. We read that “God created,” “God said,” “God saw,” God “separated,” “God called (named),” “God made,” “God set (placed),” “God blessed,” and God “rested.” The God of creation acted deliberately and decisively through His spoken word to bring about His intended purposes (Isaiah 55:10).[9]

3.God’s Creation of Humans:

The creation story depicts human beings as the zenith of God’s creative activity. Their uniqueness is portrayed in two separate and complementary accounts. Genesis chapter 1 is a terse overview of all creation while Genesis chapter 2 shows that God lavished very personal and particular attention on the creation of both Adam and Eve.[10]

4. God the Healer:

The basic Israelite beliefs were that God sends sickness for a divine purpose (see Exodus 15:26 and Leviticus 26) and that God is the one and only healer. In the Israelite tradition a healer was a broker of the gift of healing from God.[11]

Jesus as healer therefore ought to be understood as someone who brokers healing from God to sick people (cf. John 9:3). When the passive voice occurs in biblical healing reports, it points to God as the agent. To the man with the skin problem who seeks his help, Jesus says, “Be made clean!” and immediately “he was made clean”—by God, of course (Mark 1:41-42). God is the benefactor, the agent, the patron; Jesus is the intermediary, the broker; and the sick person is the beneficiary, the client. It identifies God as agent without having to mention God’s name.[12]

5. God as Supreme Judge:

Many people believe that because “God is love,” He will not execute judgment. The Scriptures, however, reveal just the opposite—that “God is the judge” (Psa. 75:7). As the Supreme Judge, He alone judges all nations as well as all individuals. “For He comes to judge the earth: He shall judge the world with righteousness, and the people with His truth” (Psa.96:13). The apostle Paul emphasized that God is Judge of all. God is Judge of all the earth because, as God, “His way is perfect” (Psa. 18:30) thus His laws, by which He makes His judgments, are perfect. As David wrote, “The law of the Lord is perfect” (Psa. 19:7). While God is the “high and lofty One that inhabits eternity, whose name is Holy” (Isa. 57:15), God also dwells “in truth, in judgment and in righteousness” (Jer. 4:2). God’s truth, judgment and righteousness all go hand-in-hand—they are inseparable.[13]

6. God as Lawgiver:

In this modern, increasingly lawless age, multitudes of people do not like the idea of there being a God Who has laws. But James 4:12 reveals God is the Supreme Lawgiver: “There is one Lawgiver, who is able to save and to destroy…” God has created natural laws such as the law of gravity. But He has also made various laws about the morals, social behavior and religious practices of humans being. In 1 Corinthians 14:33 reveals that God is a God of order, If God had not created various Natural laws, and the universe would be in total chaos. Similarly, if He did not provide humans with moral laws about practical living, which all humans choose to follow to varying degrees, the World would be in an even worse state than what it is at present. The world’s present problems with crime, drug-taking, drunkenness, family problems, divorce, child molesting, rape and venereal disease are a result of multitudes of people disobeying what God commands. A society which is lawless in relation to what God commands will end up reaping the disastrous results of this.[14]

7. God of equality:

Human beings are created in the image and likeness of God. So, each person must live on this earth as He is the image of God and should have to act continuously for the liberation of fellow human beings as they were created in likeness of God. Through this action, the lost glory of God will be restored by human beings. And, a responsible relationship will be developed in human society paving the way for development of the relation between God and human beings. As human beings are created in the image and likeness of God, it is our duty to give due importance to every person and see that his or her dignity and rights are protected. And also give liberation to poor, Dalit, tribal, Adivasi, women and so on. This is our duty to give equal opportunity in our church and society and it started from within us. In today’s context it very difficult to give equal opportunity to the marginalized people but as the image of God it is stated from ourselves to love the people those need our help and love.[15]

8. God as liberator:

Liberation is the central concept of the Bible. God is the liberator. God leads people from bondage to freedom. As God is the creator, he redeems the people who are marginalized and those who are under political, economic, and social oppression. He listens to the cry of the poor, the exploited ones. He looks for structural transformation. The Exodus event and the deliverance from Babylon show the plan of God in the liberation of the oppressed. He redeems the people from political oppression. He liberated the people from the clutches of evil. Jesus was concerned of the Kingdom of God, and the Nazareth manifesto (Luke 4:16ff) implies the total transformation everyone. The emancipation of the powerless or the deprived, empowering the Dalit’s, tribals and women are the foremost concern of Jesus, the liberator. The biblical message supports the subaltern groups to get away from the clutches of the dominant. A new society with new relationship is what Jesus foresaw.[16]

9. God of Restoration:

Restoration was an expression of everlasting love. The final word in prophetic theology is grace. No prophet knew that better than Isaiah, who announced the era of restoration as a time when Yahweh would comfort his people and proclaimed Yahweh’s forgiveness of Judah’s sin. God’s actions to restore Judah after the exile Babylonia would be as mighty and compassionate as his deliverance of their ancestors from Egypt; that is, he would perform a second exodus Isaiah 35;45. This miraculous era would manifest Yahweh’s greatness in ways that would summon the nations to turn to him for salvation Isaiah 45:22. So deep was god’s compassion for Israel and world that he would assume the form of a servant and take on him Israel’s suffering and sin Isaiah 53:4-6.[17]

Evolution and Conclusion:

Thus the paper throws some insights on the topic human being in the world and God in the world, which reflects call of human being by his creator to be responsible for the task that he has assign to each individual according to our skill. God has anointed human being to take care of His creation and to be responsible to raise ones voice against the social evils and to be a torch bearer for fellow human being. God has not left human being alone in this world He is always with every human being in our day to day life. He restores us, love and judge us equally. He also heals us from our physical as well spiritual weakness and liberates us to a new relationship of father and son. Therefore human being in the world for his purpose and God as he promises us not to leave and forsake us, he is always with us till the end.

Foot Notes

[[1]](#_ftnref1) Owen C. Thomas, Introduction to Theology (Bangalore: Indian Theological Library of senate of Serampore college, 1989) 23.

[[2]](#_ftnref2) M. Stephen, Introducing Christian Ethics (Delhi: ISPCK, 2009) 248- 249.

[[3]](#_ftnref3) M. Stephen, Introducing Christian Ethics…, 249-250.

[[4]](#_ftnref4) Owen C. Thomas, Introduction to Theology…, 35.

[[5]](#_ftnref5) https://worldoutreach.org/study_guides/role of the Prophets8.5×14.pdf accessed on 21.8.2016.

[[6]](#_ftnref6) Francis Sunderaraj, Education that transforms perspectives on Christian Education for Asia Edited by Edith Woods (Bangalore: Theological Book Trust, 1995), 115.

[[7]](#_ftnref7) G.W. Bromiley, “God” The International Standard Bible Encyclopaedia, edited by Geoffrey W. Bromiley, Vol.2 (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1982): 500.

[[8]](#_ftnref8) https://worldoutreach.org/study_guides/God is the Creator of Everything8.5×14.pdf accessed on 20.8.2016.

[[9]](#_ftnref9) G.W. Bromiley, “God”, 502.

[[10]](#_ftnref10) G.W. Bromiley, “God”, 498.

[[11]](#_ftnref11) http://www.plainsimplefaith.com/wp-content/uploads/2013/03/Our-God-the-healer.pdf accessed on 20.8.2016.

[[12]](#_ftnref12) http://www.plainsimplefaith.com/wp-content/uploads/2013/03/Our-God-the-healer.pdf accessed on 20.8.2016.

[[13]](#_ftnref13) http://www.churchathome.org/pdf/Judge_Righteous_Judgment.pdf. accessed on 20.8.2016.

[[14]](#_ftnref14) http://internetbiblecollege.net/Lessons/God%20The%20Supreme%20Lawgiver.pdf,accessedon 20.8.2016.

[[15]](#_ftnref15) C. Hassell Bullock, “God The Old Testament,” Baker Theological dictionary of the Bible, edited by Walter A. Elwell, (Grand Rapids, Michigan: Baker Books, 1996) :288.

[[16]](#_ftnref16) C. Hassell Bullock, “God The Old Testament,” 290.

[[17]](#_ftnref17) Dick Reader, “Special Concerns in a Contemporary World,” Understanding Christian Ethics, edited by William M.Tillman, JR., (Nashville, Tennessee: Broadman & Homan Publishers, 1988), 263.

3. The Church in the World

1. Introduction

Christian Education plays an important role in helping the Church to understand the relationship between faith and action. The Church in the world can be a medium of sharing God’s love to those who are unprivileged in the society. This paper attempts to find out the theological basis for Christian Education and Social Change and its implication for today’s world.

2. Definitions

2.1 Church

It is defined as a building used for public Christian worship. It is also known as the house of God, the Lord’s house, house of prayer etc.[1]

2.2 World

The world is the planet earth and all life upon it, including human civilization. In a philosophical context, the world is the whole of the physical universe, or an ontological world. In a theological context, the world is the material or the profane sphere, as opposed to the celestial, spiritual, transcendent or sacred.[2]

2.3 Christian Education

Christian education is designed to help individuals, young and old to grow in Christian likeness and to aid in realizing the kingdom of Love and righteousness among men, its purpose is to bring about the development of Christ like persons and a more Christian society.[3]

2.4 Social Change

According to K. Device, social change means the alternation or modification that occur in a situation over a time in social organization i.e. the structure and the function of society. It is the change in human interactions and interrelations. Jones also defines it as a term used to describe variation in social interaction, progress or social organization.[4] Social change refers to any significant alteration over time in behaviour patterns and cultural values and norms.[5]

3. Biblical Understanding of the Church

The word church in the Bible comes from the Greek word ecclesia, which means a called out company or assembly. Wherever it is used in the Bible it refers to people. The emphasis is on its unity and the basis of this unity is made clear: “one Lord, one faith, one baptism.” We see the word church used in three different ways: Firstly, as the body of Christ, the church is often defined as a local assembly or group of believers (1 Corinthians 1:2; 2 Corinthians 1:1; Galatians 1:1-2). Secondly, it is defined as the body of individual living believers (1 Corinthians 15:9; Galatians 1:13). Finally, it is defined as the universal group of all people who have trusted Christ through the ages (Matthew 16:18; Ephesians 5:23-27).[6]

4. Church and the World

The same love that binds the church together as a body also binds the church to the world. “For God so loved the world that they gave his only son, that whoever believes in him should not perish but have eternal life. For God sent the son into the world, not to condemn the world, but that the world might be saved through him” (John 3:16-17). There is always a risk to the church as it seeks to live in mission in the midst of the world. When it involves itself in social issues, it incurs the wrath of those whose wrongs it condemns. Living in the world, it may become like the world, churches in non-Christian cultures are confronted by a problem how much to withdraw form society, and yet how to be identified with society enough to play a vital role in the lives of the people. When the church, like its Lord, gives itself in sacrificial, redemptive love to the world, it has the power and transform and recreate. [7]

4.1 Nature and Purpose of the Church

The early Christian church recognized that four functions were inherently essential, recorded for us in Acts 2:41, 42, as Follows: Evangelism (vs.41), Education (vs.42), Edification (vs.42), and Fellowship (vs.42). Rooted in the deepest tradition and practice of the Christian church is education. The Apostle Paul likewise adopted the goal of Christlikeness as the character goal for the church. “Christ in you, the hope of glory, whom we preach… that we may present every man perfect in Christ Jesus (Col. 1:27, 28).[8] The church is composed of the body of Christ, the corporate body of believers. The goal here, therefore, is to form a great missionary society in which the goal is to enlist every disciple of Christ in this body and develop them into efficient Apostles. The method to be employed is witnessing and evangelism, expressed in the Great commission. In order to facilitate this objective, the Church, as the kingdom of Christ, moves out into society as a spiritual leaven with a spiritual program called the kingdom of heaven.[9]

4.2 Church as the light of the world

Light is seen as an important metaphor in the Bible “God is light” according to I John 1:5, and Christ is described in the fourth gospel as “the light of the world” (John 8:12, 12:46). God is also described as light in eschatological context (Isaiah 60:19-20, Rev. 21:10-11), God moreover has come in Christ to bring light into the darkness (John 1:4-5, 12:46, Ps 27:1). Paul’s metaphor also extends to Christians, who were described as the “Children of light” (Eph 5:8, I Thess 5:5). In Isaiah 42:6, Israel’s mission is to be the “light to the gentiles.”[10]

4.3 Mission and the Church

In the New Testament “Church” occurs in 115 times. Jesus said, “On this rock I’ll build my church, and the gates of the hades will not overcome it” (Matt. 16:18). The church is the household of God and the pillar and foundation of the truth (I Tim. 3:15). It is the mystery hidden form all ages; the divinely inspired organisation dedicated by God t breaking down ethnic walls so people from all backgrounds might be one in Christ (Eph. 3:10). The Church occupies central place and Christ continues to do from his position as the right hand of God. In Luke and Acts, Luke records what “Jesus continues to do and to teach until the day he was taken up to Heaven” (Acts 1:1-2).[11]

5. Role of Church and Christian Education

5.1 Church as Educator

A church is an educational institution primarily because of this kind of fact, because, in short, by its very presence, it produces so largely the presuppositions of social thinking, and maintains a great body of standards that are taken for granted. The church of the spirit must therefore provide means and measures for continual spiritual renewal at the sources of spiritual life. The church considered as educator is primarily a fellowship of older and younger persons, and that if this fellowship be rich and aspiring it will be educationally effective, whatever be the material and the method of instruction. Church education at its best in an initiation into a living fellowship. Good fellowship in the church is itself a process of Christian education.[12]

5.2 Church and society

The church differs from any other organization of the good will, and why a child needs any social training beyond participation in ordinary philanthropies and reforms, the answer is that, in spite of shortcomings, the churches, and they only of all our social institutions, undertake to accept the radical consequences of Jesus’ social idealism. The churches are called by their own confirmed principles to carry this social radicalism into life. Specifically Christian education adds to the other agencies of social progress. Church can develop communion with God in and through growing social intelligence and growing social purpose, as these, conversely, can be developed through communion with God.[13]

5.3 Church and its involvement in the world[14]

5.3.1 Liberation

The way in which the local churches move beyond their present indecision will have profound implications for the future of the universal church. If the church finds itself at the very heart of the contradictions plaguing societies undergoing change, if it is involved in their fissures and fixations, it is because the church has been in charge of their relationship with God. The unthinkable becomes thinkable when the church, which had been preaching resignation, begins to tell the poor that it is God who is summoning them to stand on their own feet; that it is God who wants them to take in hand the work of building the social organizations they need to improve their living conditions.

The role proposed to the church is that of organizing and mobilizing the resources at its disposal in order to conscientize those who are ready to listen to what it has to say. The mass movements of the first type often begin with the establishment of basic ecclesial communities in which members try to rediscover the good news proclaimed to the poor, they share the exhilaration of the exodus from Egypt or the return of the Jews from exile. Even in the midst of repression they feel themselves to be a captive people in the process of liberating itself. Calmly and peacefully they go about the process, having no weapon but the gospel message and its subversive, mobilizing force. Today millions of Christians are to be found in countries that were held under colonial and postcolonial domination for centuries. It is the church that the cry of the voiceless oppressed has the best chance of being heard.

5.3.2 Transformation

Collective awareness in so-called advanced societies is heavily influenced by the conviction that they are indeed in advance of underdeveloped societies.

Christ’s followers, therefore, are called, in one way or another, not to conform to the values of society but to transform them (Rom. 12:1-2; Eph. 5:8-14). This calling flows from our confession that God loves the world and that the earth belongs to Him. According to the biblical view of human life, then, transformation is the change from a condition of human existence contrary to God’s purpose to one in which people are able to enjoy fullness of life in harmony with God (John 10:10; Col. 3:8-15; Eph. 4:13). This transformation can only take place through the obedience of individuals and communities to the Gospel of Jesus Christ, whose power changes the lives of men and women by releasing them from the guilt, power, and consequences of sin, enabling them to respond with love toward God and toward others (Rom. 5:5), and making them “new creatures in Christ” (2 Cor. 5:17). We have come to see that the goal of transformation is best described by the biblical vision of the Kingdom of God. This new way of being human in submission to the Lord of all has many facets. In particular, it means striving to bring peace among individuals, races, and nations by overcoming prejudices, fears, and preconceived ideas about others. It means sharing basic recourses like food, water, the means of healing, and knowledge. It also means working for a greater participation of people in the decisions which affect their lives, making possible an equal receiving from others and giving of themselves. Finally, it means growing up into Christ in all things as a body of people dependent upon the work of the Holy Spirit and upon each other.

5.3.3 Upliftment

From Pope Leo XIII until Vatican II, the predominant value the Church sought to promote in society was social stability and order. The Church would speak out on behalf of the poor but, at the same time, exhort the poor to be patient and not disturb the existing order. The poor were invited to follow the suffering Christ – a call usually supported by an escapist and other-worldly spirituality.

The mission of Church to society is neither to uphold the status quo, nor to topple it by violent means. Its challenge is to give a deliberately chosen and lived witness of contradiction to the unjust status quo, and of opposition to those who seek to uphold it because they benefit from it.

The afflictions of the poor, in Jesus’ time as much as today, were in large measure caused by repression, discrimination and exploitation by the rich and powerful, the upholders of the status quo. In his ministry, Jesus focused quite deliberately on those who had been pushed aside: in his compassionate outreach to these outcasts, Jesus concretely embodied God’s reign as good news for the poor; God’s reign would mean the end of their misery and the introduction of a new order of social relationships based on the principle of inclusion. No one is excluded from the love of God “who causes his sun to rise on bad as well as good, and sends down rain to fall on the upright and the wicked alike” (Mt 5:45). What amazes one again and again is the inclusiveness of Jesus’ mission. It embraces both poor and rich, both the oppressed and oppressor, both the sinners and the devout. His mission is one of dissolving alienation and breaking down walls of hostility, of crossing boundaries between individuals and groups.

6. Theological Implications on Church

6.1 Church as People of God

The church is ‘God’s own people’ (1 Pet. 2:9). One belongs to the ‘household of faith’. Gal. 6:10, as one belongs to a family or a nation. He inherits his membership, and yet he exerts his citizenship. This membership is God’s gift, and yet we must accept it. God brings His people into existence through His mercy, and in turn they declare His wonderful deeds. [15] The people of God can come together and join their hands in the transformation of the world. Christian education through curriculum can be implemented by the Church in order to shape the society.

6.2 Church as community of called people

In Ekklessia, Ek = out of, klesia = call. Therefore the “called out” ones. It is used in the new testament in many different ways, sometimes referring to a single community, sometimes to the whole church and sometimes to the churches (in plural) (2 Cor.1:1; 1 Cor. 10:32; 1 Thes. 2:14). It is both assembly of persons and a corporate body of those who have been “called out.” The scriptures do focus on a calling out of darkness into His marvelous light (1 Peter 2:9) and a calling into the fellowship of His Son (1 Cor 1:9) and turning to God from idols (1 Thes 1:9).[16] The Church as a community of called people, through Christian education, can lighten the world by abolishing the evil practices, removing the oppressing structures of the society and redempting them from the bondages of social evil.

6.3 Church as fellowship

‘Koinonia’ means fellowship, communion, community, sharing and participation. We are told that after the first converts at Pentecost were baptized, they ‘devoted themselves to the apostles” teaching and fellowship, to the breaking of bread and the prayers’ (Acts 2:42). Paul speaks of ‘participation in the spirit (Phi.2:1) and of participation in the body and blood of Christ. (1 Cor. 10:16. [17] The Church can serve as a fellowship for those who are discriminated, hated, and rejected by the society. The Church can open up the doors and share from their resources towards the marginalized community of the society. The Church can participate in the good cause of liberating the oppressed and suppressed in the society and welcome them to be the part of the fellowship which can nurture them through love and care.

7. Conclusion

The Church in the world is a not just a mere fellowship but the community of believers who are united in faith and joined in action for the social change. Christian education can shape the society and influence the society to be Christlike community. Church through Christian education can reach out to the world in a wider spectrum and affect the society by educating it.

Footnotes

[1] https://www.merriam-webster.com, Accessed on 4/7/17, at 3:30pm.
[2] https://www.researchgate.net, Accessed on 4/7/17, at 3:30pm.
[3] Frank M. Mckibben, Christian Education Through the church,(New York, Abingdon-Coklesbury Press, 1947), pg 23
[4] Ghanta Ramesh and B.N. Dash, Foundations of Education (Hyderabad: Neelkamal Publications Pvt. Ltd., 2004), 154.
[5] “Social Change Defined,” n.d., https://www.cliffsnotes.com/study-guides/sociology/social-change-and-movements/social-change-defined. Accessed on 03/07/2017, 12:10 PM.
[6] Randolph Crump Miller, The Educational Mission of the Church, (New York,World council of Christian Education and Sunday School Association, 1962), pg 6
[7] J. Allan Ranck, Education for Mission (New York: Friendship Press, 1961), 18-19.
[8] H.W. Byane, (ed.,), A Christian Approach to Education (Michigan: Zondervan Publishing House, 1971),106-107.
[9] H.W. Byane, (ed.,), A Christian Approach to Education (Michigan: Zondervan Publishing House, 1971), 111.
[10] Hagner A. Donald, World Biblical Commentary (Texas: World Book Publisher, 1993). 100.
[11] Eric E. Wright, A Practical Theology of Missions; Dispelling the mystery; recovering the passion (Malta: Gutenberg press, 2010), 216.
[12] George Albert Coe, A Social Theory of Religious Education (New York: Charles Scribners Sons, 1917), 85-89.
[13] George Albert Coe, A Social Theory of Religious Education (New York: Charles Scribners Sons, 1917), 92-95.
[14] Vincent Cosmao, Changing the World (New York: Orbis Books, 1984), 40-55.
[15] Randolph Crump Miller, The Educational Mission of the Church, (New York,World council of Christian Education and Sunday School Association, 1962), pg 8
[16] Randolph Crump Miller, The Educational Mission of the Church,………………………pg 14
[17] Randolph Crump Miller, The Educational Mission of the Church,…………………..pg 9

Friendly Note

Bachelor of Divinity Materials is your go-to resource for comprehensive Biblical studies, supporting students in Bachelor of Divinity (B.D.) and other theological courses. Our platform offers access to the full syllabus, detailed answers, and a vast collection of assignments, study guides, articles, and research papers to help you excel academically.

We provide downloadable PDFs of study materials, including books and journals, for convenient learning anytime, anywhere. Whether preparing for exams or conducting research, our resources cater to both students and scholars in biblical studies.

Committed to empowering theological learners, we aim to deliver high-quality, authentic study materials. Explore Bachelor of Divinity Materials to deepen your understanding of God’s Word and Christian doctrine, making it a valuable resource for aspiring ministers and anyone dedicated to theology.