Reading Jesus Paradigmatically into the Northeastern Indian Tribal Context

The Tribal theology[1] that is mostly emerged out of the Northeastern Indian context cannot simply be treated as a single entity; but, rather it has to be reckoned and studied as a ‘unity of plural phenomena’ as long as the tribal communities of the ‘Seven Hill-States’ are diverse in their socio-cultural ethos and pathos. The Northeasterners and the non-Northeasterners alike[2] may realize the diversified thinking patterns, philosophical outlooks, sociological lifestyles, and cultural and moral practices from tribe to tribe. From this foreknowledge one can suggest a pluriform entity called “Tribal Theologies” over against the prevailing notions and practices of analyzing it as a singular theological phenomenon. “What makes tribal theology of this region biblio-centric and at the same time contextual?” is a pertinent question to be asked in order to develop a new hermeneutical paradigm. When contextual theologies are mostly derivative of theologian/s’ own contextual realities, a paradigmatic reading can be performed only by faith-constrained readers of the scripture. This demarcation of paradigmatic reading prioritizes the scripture over against all other influences and contextual beckoning(s).

Through the means of paradigmatic reading, one, firstly, models text as a paradigm and necessitates the reader to understand it by way of various tools and means and, secondly, s/he efficaciously contextualizes the message of the text for the contemporary scenario. It is primarily a text-to-context sequential model over against the existent trends of context-to-text sequential models[3] of reading. The activity of text-reading cannot be understood as a monologic phenomenon; rather it helps the reader to connect the text to the context interactionally and conversationally. While the tribal communities are diverse in their socio-religious lives and practices, a faith-constrained paradigmatic reader shall begin from the text in order to read textual/scriptural reflections unto the context. For her/him, the text is the given norm/scripture/authority/inspired word and the contextual application is secondary to that. It inevitably requires authentic and relevant scriptural readers in order to unlock the grand narratives of the text for the sake of praxis-oriented application. The scripture has to be looked at with discipleship/missional/witnessing concerns and the message has to be channelized to the society holistically. This will help the reader both to safeguard the ontological and semantic essence of the text and its implicatory aspects.

A paradigmatic reader can be one who develops scripture-centric outlook and further intertwine that with the tribal consciousness, norms and practices relevantly. The biblical themes, like righteous/moral living, fear of God, sanctification, justification, reconciliation, liberation, discipleship and others have to be carefully scrutinized and exegeted for the purpose of hermeneutical stimulus and application. In the biblical traditions faith-communities play significant roles and, similarly, in the Northeastern contexts people live and interact in communities. The connecting links of these types have to be established for efficacious actualization of the scripture to the context. A paradigmatic reader takes initiative to interpret biblical characters, topics, and issues in a society-inclined manner and that may further help the reader for interlocking the text with the context. S/he can overview the history of biblical forefathers like Abraham, Isaac, and Jacob as paradigms in order to intertwine with the forefathers-conscious communities of the Northeast. The commonalities of both the biblical forefathers and the Northeastern forefathers, like the exercise of truth, integrity, and courage, have to be reaffirmed for a renewed social consciousness and living. A biblio-centric paradigmatic reading is helpful in order to bridge between the pre-Christian stage of the Northeast and its latter Christian tribal context. A paradigmatic reader of the scripture understands the importance of biblical learning in order to deal with the upcoming educated villagers of the region.

When discussing about the meaning of Tribal Theology, Thanzauva[4] who considers it as a singular entity says, “In our effort to construct tribal theology, we have been pointing out ‘what theology is not’ in Northeast India”. He says further, “Today we are confronted with a new question of ‘what tribal theology is or should be’”[5]. While Thanzauva and others follow the ‘flow of the time’ and neglect the semantic paradigm of the scripture, a paradigmatic reader proposes a scripture-based paradigm that will better suit to the Northeastern Indian context. Instead of reading the animistic and forefathers-centric context into the text and disguising its semantic paradigm, a paradigmatic reader can better choose “reading the text into the context” model and subsequently suggest sociolinguistically-inclined implications. As indicated above, a “text-to-context” sequential model can be prioritized and utilized in order to safeguard the missio dei aspects in the tribal belt areas of the Northeast.

Yangkahao Vashum’s Interpretation of Jesus

What Yangkahao Vashum says in the following paragraphs is important to notify. He uses rooster as a representative of Jesus and begins with rooster and looks unto Jesus’ sacrifice as a relational aspect from the scripture. Vashum says, “In the sacrifice of the rooster and the death of Jesus Christ, the underlying significance is that both the rooster and Jesus died so that the people might live. There are, of course, limitations in the use of the rooster as the representative of Jesus Christ. While, the rooster sacrifice is temporary and significance is limited to the particular community on whose behalf the sacrifice is made, the death of Jesus Christ is permanent and has universal appeal. However, notwithstanding the limitations, there is a great deal of significance attached to the vicarious suffering of the rooster and Jesus on whose behalf they both sacrificed their lives”[6]. Vashum, on the one hand, accepts the limitations of the use of the rooster as a representative of Jesus in the Northeastern context, but on the other, he matches Jesus and rooster in synonymous terms. On the way to connect these two in parallel terms, he has failed to locate the ontological significance of Jesus’ vicarious death in comparison to the local phenomenon of the rooster sacrifice. A paradigmatic reader may not synonymise these two divergent entities at a stretch mainly because of the ‘temporary-eternal contrast’ existent between them. Distinct from Vashum’s liberationist reading, a paradigmatic reader can begin with the text and suggest Jesus as a paradigm. The rooster sacrifice can be considered just as a contextual metaphor in order to interpret Christ contextually. Thus, the attempt of the liberationists to contextualize ‘everything’ within the text in order to apply ‘everywhere’ in their context/s reveals their mismatching composition.

When a reader finds the relevance of Christo-centric reading of the text into the context, then only s/he can show justice both to the text and to the context. Vashum continues saying that, “…the Gospel writers describe the status of Jesus as being the ‘firstborn son’ (cf. Lk. 2:7; Mt. 1:25). As firstborn son, ‘he constituted not only the continuation of the family but also the continuity and permanence of Israel’s covenant relationship with God”[7]. He further says: “Jesus Christ is truly an ‘elder brother’ whose life demonstrated the qualities that were expected of an elder brother. Jesus is the elder brother par excellence, for in him the desires and expectations of an elder brother came into its fulfilment”[8]. Again, while Vashum and others begin with the context and look back to the text for references, a paradigmatic reader finds Jesus as the starting point of interpretation due to the fact that the text provides the reader dynamics of contextual interlocking. Interpreters of the text must expertise the text and understand the story/ies first of all from its/their own context/s and also from the overall framework of the text. In her book, Wisdom Ways: Introducing Feminist Biblical Interpretation, Biblical scholar Elisabeth Schüssler Fiorenza discusses about the necessity to pay attention on “meaning-making” conventions. Though I am inclined to many of her paradigmatic discussions[9], I would rather argue for an interpretation that shall be exegetically-acquainted, semantically-concerned, and ontologically-implied in nature and function. A reading aloof from the ontological-rhythm and original-contextual framework of the text might suffer from serious semantic and conceptual distortions.

Vashum’s talk continues as he interprets the ancestors in similar line to Jesus: “The ancestor and the elder brother exercised a critical role of being mediators. The elder brother being the eldest son in the family was charged with religious duties including offering sacrifices to the Supreme Being on behalf of the family. On the death of the father the eldest was expected to carry out all family ceremonies and sacrifices. On the other hand, the ancestor played a mediating role between the spiritual world and the living”[10]. Vashum says further that: “In adapting the role of Jesus to the tribal cultural context, one can substitute Jesus as the Ancestor who represents the mystery of the invisible God”[11]. Again, one can amply prove the mediatorship of Jesus on the basis of scriptural evidences. From there a reader can go ahead to the contextual beckoning(s). In Vashum’s interpretations, one can notice that he is seemingly trapped between the context and the text and interprets the text for the sake of contextual needs and aspirations. In this juncture, before someone moves ahead to liberate people from the clutches of oppression, one needs to liberate the scripture from the non-ontological and non-semantic interpreters and their distortive paradigms.

Recapitulation

It is not only the relational aspects but also ontological aspects decide the meaning of the text. When one relates the contextual aspects like rooster, elder brother, and ancestors with the biblical characters/norms/principles, s/he needs to pay special attention on the semantic and ontological paradigms of the text. While biblical characters and themes are functioning within the textual horizon with a sole purpose, readers need to unlock the text in order to understand its revelatory aspects. The principle of ‘accommodation and disruption’ can be used as a tool in order to channelize the text authentically to the contemporary contextual realms. The biblical concept that ‘God is spirit’ can be well adjusted to the tribal aspirations of the Northeasterners. The Creator God of the Bible can be an all-inclusive reality who can encompass the tribal spirits. Jesus the healer and possessor of the spirit of God can replace the role of all the local spirits. The Biblical concept of the ‘Good God’ can be relevantly emphasized in a context in which God is viewed as Lijaba[12]. Only a paradigmatic reader can bridge between the text and the context meaning-friendly. Instead of allowing the plural contexts of the people groups interpret the text, a paradigmatic reader allows the authoritative text, which has potential meaning, interpret the context/s. A text-to-context interpretative journey will largely help the reader/s in the process of meaning-making. It happens only when interpreters allow the text converse with the context. Let the text speak to the context; let the potential meaning interlock the community/ies.

Notes:

[1] I gathered ideas toward this post while I visited Kohima and Dipapur for internship visit. Thanks to Jonathan Mesen, Vito Chishi, Asienuo Rio, Zuchong Ovung, Enoch Newmei, Alogel Jajo, Keyigumpeule Thou, and Meren Imchen for their valuable sharing/s toward this endeavour.

[2] I. e., those who are in constant touch with the North-Eastern contexts and people groups.

[3] Cf. B. J. Syiemlieh, “Contextual Interpretation of The New Testament in Northeast India: A Search for Principles and Methods”, Tribal Theology and the Bible: A Search for Contextual Relevance, Ed. Yangkahao Yashum (Rajabai, Jorhat: Tribal Study Centre/Eastern Theological College, 2011), pp. 39-56.

[4] One who proposed a “Synthetic-Praxis” methodology for developing Tribal Theology in the North-Eastern India.

[5] K. Thanzauva, “Issues in Tribal Theology”. Tribal Theology: A Reader. Ed. Shimreingam Shimray. Jorhat: Tribal Study Centre, ETC, July-Dec., 2008. Vol. XIII. No. 2., p. 17. Also see K. Thanzauva, “Tribal/Indigenous Interpretation of the Bible: A Keynote Address”, Tribal Theology and the Bible: A Search for Contextual Relevance, Ed. Yangkahao Yashum (Rajabai, Jorhat: Tribal Study Centre/Eastern Theological College, 2011), pp. 13-25.

[6] Yangkahao Vashum, “Jesus Christ as the Ancestor and Elder Brother: Constructing a Relevant Indigenous/Tribal Christology of North East India”. Tribal Theology: A Reader. Ed. Shimreingam Shimray. Jorhat: Tribal Study Centre, ETC, July-Dec., 2008. Vol. XIII. No. 2, pp. 21-22. Also read Yangkahao Vashum, “The Bible as a Story Book: Tribals Reading the Bible as Stories”, Tribal Theology and the Bible: A Search for Contextual Relevance (Rajabai, Jorhat: Tribal Study Centre/Eastern Theological College, 2011), pp. 1-9.

[7] Vashum, “Jesus Christ as the Ancestor and Elder Brother”, p. 30. Cf. Peter C. Phan, Christianity with an Asian Face: Asian American Theology in the Making. Maryknoll: Orbis Books, 2003, p. 136. Also read Syiemlieh, “Contextual Interpretations of The New Testament in Northeast India”, pp. 39-56.

[8] Vashum, “Jesus Christ as the Ancestor and Elder Brother”, p. 30-31. Cf. François Kabasélé, “Christ as Ancestor and Elder Brother” in Robert J. Schreiter, ed., Faces of Jesus in Africa. Maryknoll: Orbis Books, 2000, p. 122.

[9] She suggests various paradigms like “doctrinal-revelatory”, “‘scientific’-positivist”, “hermeneutic-cultural”, and “rhetorical-emancipatory”. Also see Elisabeth Schüssler Fiorenza, But She Said: Feminist Practices of Biblical Interpretation (Boston: Beacon Press: 1992).

[10] Vashum further says, “In the worldview of the tribals, the notion of the community encompassed not only the living but also the dead and the spiritual beings; the ancestors were an integral part of the community. Additionally, as a life giving source in the sense that through the ancestors generations of human societies have come to exist, the ancestors were closer to the Source”. Vashum, “Jesus Christ as the Ancestor and Elder Brother”, p. 31.

[11] Vashum, “Jesus Christ as the Ancestor and Elder Brother”, p. 31-32.

[12] In the Ao tribal context Lijaba means ‘Good God’.

By Johnson Thomaskutty, Union Biblical Seminary, Pune, India

From Indian Public Administration to Comparative Religious Studies and Christian Thought: Dr. L. Shanthakumari Sunder Speaks…

[L. Shanthakumari Sunder completed her Masters in Zoology from Madras University and worked for a year at Lady Doak College in Madurai, Tamil Nadu before joining the IAS. She belongs to the 1974 batch allotted to the Karnataka cadre. She retired in 2009 as the Additional Chief Secretary and Development Commissioner, Karnataka. While serving, she obtained a Masters in Social Sciences from Birmingham University, England and yet another Masters in Economics from Mysore University. She was awarded PhD in 2008 by Mysore University. She is an active Christian with a keen interest in Comparative Religion. She lives in Bangalore, Karnataka, India.]
Recently, I attended a lecture of Dr. L. Shanthakumari at UBS Faculty Room, organized for the interested Bachelors, Masters, and Doctoral students. Her talk at that juncture inspired me to have a personal interview with her. This interview is the outcome of our back and forth verbal exchange.

Read the interview here…

Question: Dr. Shanthakumari Sundar, I think, your newly published book “Values and Influence of Religion in Public Administration” (SAGE Publications, 2011) is a grand new attempt by an Indian Christian Civil Service officer. Its cover page says, “This book is a study of the influence of religion on the values and ethics of the ‘steel frame of India’—the Indian Civil Service (ICS) and its successor, the Indian Administrative Service (IAS). Examining pertinent subjects like the historical origins of IAS, colonial ethics, codes of conduct and Hindu ethics, the book presents a socio-religious analysis of corruption in India”. Can you share briefly with us the factors those prompted you to write a book of this sort?

Dr. Shanthakumari: When I joined the Service (Indian Administrative Service-IAS) in 1974, the Service was still known for its up-righteousness, integrity, honesty, fair-play and sense of justice. However after 1980s the scenario changed remarkably and corruption seeped into IAS too, which was the successor to Indian Civil Service (ICS of British Raj), the ‘Steel Frame of India.’ This was a rude shock to many of us, including me and I set myself to delve deep to find out the reasons for the degradation in the values of the Service that had set in. In the process I examined the religious values of the Service members, for religion lays down the foundations for developing values in a person, whether through church, or Mosque or temple discourses; also through Bible, Koran, Ramayana, Mahabharata and Bhagavad-Gita. The values of Indian politicians, who are ruling the country under democracy, were scrutinized and that of society at large, who elect such politicians with their votes. This was my thesis for my PhD, awarded in 2008. The main motivation was to find out the deep reasons for the Service, the politicians and society in India being ridden with corruption from the context of socio-religious background.

Question: Thanks galore for your description. May you outline the central tenets of the book for us especially the theological students and educators in India and elsewhere?

Dr. Shanthakumari: Starting the study of IAS from the very beginning of ICS, a very interesting history of the Service unfolded. The incorruptible ICS started as a corruptible service of Writers under East India Company after 1757, but within 50 years or so, the Parliament in London sensed the dilutions of morals in England, due to corrupt ‘nabobs’ returning with loots from India. They started sending the cleanest hands as Governor-Generals, starting with Cornwallis and with strict rules that were implemented, brought the Service to order and it went on to gain the admiration of the world as the most incorruptible Service at that time. It was interesting to note that this desire to maintain a Service with integrity was a result of moral cleansing that was passing through England in 18^th century under the leadership of William Wilberforce of Clapham sect, which itself was the result of Protestantism, Puritanism, and Wesley’s evangelization of England. These factors have been described under ‘colonial ethics.’ Despite the plundering of the country under colonialism, the morals of an average bureaucrat under British Raj were quite high. Enlightenment and the Secular Rationalist Humanitarianism that developed in England during that time were the major reasons along with Christianity touched by Enlightenment. Definitely Corruption was considered a crime punishable under law during the British rule.

The code of conduct prescribed for the Service after independence was a reflection of this morality of ICS and values like honesty, integrity, political neutrality, equality before law and justice were given utmost importance. Recruitment to the Service itself was thrown open to all Indians through an impartial All India Written Examination and interview conducted by Union Public Service Commission (UPSC). However after the 1980s, when the Kothari Committee recommendations were implemented, the examination was thrown open to all candidates both rural and urban with subjects like MBBS and Engineering also admitted in a large manner, with centers to write the exam opened even in rural areas and all the national languages made as media of writing the exam. While this achieved broadening of the base for representation of all communities in the country’s administration, it did dilute the standards of values as the new recrutees, especially from the rural areas, were not exposed to the liberal education that is available in the urban area. They came with all the baggage like caste system, dowry demands and corruption as a way of life.

A survey and interview of the serving IAS officers in Karnataka conducted, exposed that neither the recruitment nor the training or the molding by the senior officers was to be blamed for the increase in corruption in the Service, but the political system that is there as a result of democracy. Politicians as well as the bureaucrats come from society and hence the factors that influence society are suspect. So I took up the detailed study of Hindu tenets (because Hinduism covers 85% of the Indian population), as seen in Upanishads, Bhagavad-Gita, Manusmriti (Indian social law code) and Arthasastra (Ancient Indian economic treatise). This showed the origin of all the known values and disvalues in Indian society, like caste system and the injustice, preference for boys over girls, suppression of women, mukti restricted to Brahmins and world viewed as maya and hence not of much value, corruption as a way of life, etc., emanating from these treatises.

Question: As a retired Indian Public Administrator and, right now, as a New Testament reader and learner, can you share your thoughts about the way we can integrate Christian religious thoughts and social norms efficaciously?

Dr. Shanthakumari: My study provided ample proof for the fact that the moral teachings of Jesus in the New Testament and the life he led as per these morals, leaving behind an example for us to follow, need to be instilled in our education system from the very first class for the children, so that a new generation with the right morals will come about. God created both men and women equally and that everyone is equal before God and that there could be no discrimination before God, have to be stressed, so that caste system and its unjust practices die fully. Inheriting the Kingdom of God means to live a life of moral up righteousness has to be stressed upon, as something that is demanded of us from Jesus Christ and God, whom Jesus called as his Father. There is no room for telling lies, or corruption or bribery or dishonest ways in the Kingdom of God. Our churches have to take up an active part in disseminating the message, both for salvation and for a moral living which is the result of salvation.

Question: Do you think that the message of the New Testament can be a ‘paradigm’ in the contemporary socio-religious and politico-cultural context of India-How and why?

Dr. Shanthakumari: The New Testament message is basically that forgiveness of sins on repentance is available to humans through faith in Jesus Christ and thus gains salvation of our souls so that we can enter eternal life. It also speaks of the Holy Spirit, the Spirit of Christ, abiding in such believers enabling them to live a godly life as witnesses to Christ’s message. This is the religious context of the New Testament. Once the morals which flow as a result of knowing Christ as Lord and not just as a moral teacher are imbibed and the help of the Holy Spirit starts to direct the path, the political and cultural aspect of a community also will transform. Towards this goal we, especially those of us who call ourselves as Christians, must move relentlessly. We can definitely build on what is good in our existing culture.

Question: I know that right now you are reading and learning Paul’s First Epistle to the Corinthians. How you would apply the message of the book to the contemporary Indian ecclesiastical context?

Dr. Shanthakumari: The main problem with Christianity in India is its divisions which not only confuse the Hindus, but also amuse them. Such divisions were found in Corinthian church also, which is the result of giving importance to human personalities more than Christ himself. Unless we of the various denominations forget our differences and unite in the name of Christ, we are a divided house and cannot make any impact. In spite of the highly demanding moral teachings of Christ, the example of Jesus Christ and the available help of the Holy Spirit that we indulge in such despicable habits is amazing. Unless we Christians can live a life reflecting the values taught and cherished by Christ, we can never be the salt on earth and light of the world.

Interviewed by Johnson Thomaskutty, Union Biblical Seminary, Pune, India

Magazine Release - 2011-12

Magazine Cover

We just came back for our annual Cultural Programme (conducted by SARAC) at the Pentagon of the UBS campus where our committee was allotted some time to release the annual magazine of the college. The theme of this year's magazine is "Coram Deo" which is the Final Year's theme. Our adviser Dr. Paulson released a copy of it and presented it to the Principal, Dr. Shekhar Singh, who then prayed over it.

A big thank you to all who contribute towards the publishing of the magazine, God bless you!

Valedictory Service

Is Your House In Order?

It is a natural craving of every human being to live as long as possible. If given a chance, we would choose to die after we graduate from college; maybe our wedding or some of us would rather wait till we see our grandchildren or even great-grandchildren. The bottom line is: None of us want to die anytime soon. We are enjoying life to the core and that is exactly what our Creator intends for us. Once, Isaiah who was a great prophetic figure of biblical times visited King Hezekiah who was very ill. The meeting turned out to be quite horrifying when the prophet wagged his bony finger at the king and told him, “Set your house in order, for you will die and not live.”It came as an alarming news to the sick king but isn’t Isaiah declaration applicable to every living creature? Is not all of creation prone to death?

On the dawn of 13th November 2010, my best friend Noble John was promoted to glory. He was a luminary in terms of conduct, academics, and above all, his relationship with God. It was through him, after a‘07 ICPF youth camp at Manganam, Kottayam, that an ICPF prayer cell in AmalJyothi Engineering College, Kerala was formed.  Being raised up together under one roof in Saudi Arabia, we shared similar tastes and developed a bond that nothing could separate. Just before officially graduating as an engineer from AmalJyothi Engineering College, Kerala, God called him back home. The news of his departure came as an arrow right through our hearts. The grief of his departure left a mark on the walls of many hearts. The deaths of young lives are always considered untimely and the horrifying news of their deaths startles us because they are expected to live upto a span of 70 or 80 years.

It is anticipated that all of us including our near and dear ones would live throughout a lifetime. However, the truth of the Bible proclaims—Tomorrow is promised to no Man.The fact that there is no guarantee of being alive the next moment can be frightening. To bring it into perspective, consider these statements: This day can be the last day of our life,or, reading this article can be the last thing you will be doing. The psalmist in Psalm 103: 15 declares, “As for man, his days are like grass…” As for the epistle of James, it is an evil to brag and boast about our future because we do not know what tomorrow holds for us. Life is short and uncertain. In the past, we could take for granted that death would meet us after entering old age but in the 21st century, we are surrounded by news of young people falling prey to death. However, let not the thought of life’s uncertainty frighten us.

Life can be terrifying and insanity can creep in if one starts to live as though today was the last day for his/her existence on earth. I lived that kind of life for about two months when Noble passed on. Fear engulfed me and I lived as though death was waiting for me at my doorstep. Nevertheless, God’s grace was sufficient for me. Through this bitter experience God taught me certain Kingdom principles. Life on earth should be lived in the light of eternity. Everything that we do on earth is a preparation for what holds for us in eternity. It is that eternal hope that sustains us and keeps us going in this world. Jesus came into this world and conquered death so that we could have life and life eternal.

When we live in the light of eternity, there is a new meaning and a purpose for life. Every little thing that we do in this world will matter in terms of the eternal glory that we will inherit. Having the realization that life is shorter than we think, I am reminded of the words of John Wesley who states, “Do all the good you can, in all the ways you can, in every place you can, at all the times you can, with all the zeal you can, as long as you ever can.” When our work on earth is done, God will call us home. Is our house set in order? Are we living in the light of eternity or obsessed with the world and everything in it so much so that the hope of life is lost. When we close our eyes on earth, will we open our eyes to see Jesus? Start builder a closer relationship with God and the people that God has given you because what you do on earth matters! Dear friend, will you set your house in order? Time is running out!

- Renny Cherian,
  UBS, Pune

“I Personally Do Not See Much Value in ‘Academics’ for Its Own Sake”, says Dr. Brian C. Wintle

[Dr. Brian C. Wintle completed his Mechanical Engineering (BE) from the University of Madras in 1965, Bachelor of Divinity (BD) from the Union Biblical Seminary (Yavatmal) in 1972, and Doctor of Philosophy (PhD) in New Testament from the University of Manchester in 1977. He was a teaching faculty in the Department of New Testament at the UBS, Yavatmal and Pune (1978-1995) and served in various administrative positions of the seminary including that of Principal (1987-1995). Since 1995, he is involved with the Asia Theological Association and, at present, serves both as the Regional Secretary (India) and as the Associate General Secretary of ATA. Dr. Brian is an ordained presbyter of the Church of North India (CNI) of the erstwhile Diocese of Kolhapur, Maharashtra. During his UBS tenure, he was also serving on the pastoral staff of the St. Paul’s Church in Pune. Presently, he is a pastoral staff of the Divya Shanthi Community Churches of India, Bangalore. His publications include articles in various magazines and journals, two volumes in the ATA Commentary Series (Ephesians and Colossians & Philemon), Synoptic Studies (Vols. I & II, TBT, Bangalore), and Small Groups in the Local Church (TBT, Bangalore). Presently he is General Editor of and contributor to the forthcoming South Asia Bible Commentary, a one-volume contextual commentary on the Bible.]

 

See the interesting interview with Dr. Brian below…

Question: Dr. Brian, you have served as a Professor of New Testament and Principal of Union Biblical Seminary, and now you are working as the Regional Secretary (India) and Associate General Secretary of Asia Theological Association (ATA). You are one of the few people who excelled both in ‘academics’ and ‘leadership’. May you please share your experiences in brief with the younger generation scholars and leaders?

Dr. Brian: I personally do not see much value in `academics’ for its own sake. I believe that all ideology and theology must be made to serve the important task of helping the Church to become the people of God in everyday living. Christians must be challenged to think through their faith, to work out for themselves what is involved in becoming the persons God wants them to be. And that is where someone who is a sound scholar can make a contribution.

Question: In my observation, you are one of the leading Evangelical scholars in India today. As an “Indian Christian”/”Evangelical”/”Biblical scholar”, how do you view the concept and praxis of Mission in the present day Indian context?

Dr. Brian: In my opinion, a primary need in the Church is that of sound Bible exposition. That was the perceived need when I made the decision to train to become a Bible teacher, and I believe the need remains today. The Church needs Christian thinkers – members who have allowed the truth of the gospel to shape their thinking, their convictions, their lives and their responses to people and to situations in which they find themselves. In our country, piety is often confused with religion – ritual, and performance. But the essence of being Christian has to do rather with being – with the kind of persons we are. And it is our thinking that will determine that.

Question: As a New Testament scholar, what is the usual method you employ when you interpret the scripture? Do you have any special advice(s) to share with the upcoming New Testament scholars in particular and biblical scholars in general?

Dr. Brian: My starting point in Biblical interpretation is the authority of Scripture. I come to Scripture as a member of the faith community, and trusting that, if I use the necessary tools of interpretation correctly, the Spirit will guide me to the truth. I do not have much respect for approaches that sit in judgment on the Biblical text.

Question: Who is the biblical scholar who influenced you the most? May you describe a bit about her/him and the way s/he influenced you?

Dr. Brian: In my days as a student in Union Biblical Seminary, my NT Professor, Dr Peter O’Brien, had a profound influence on me. He taught me to handle the Biblical text with respect, and to submit to it as the Word of God. Dr O’Brien was a meticulous exegete, and at one time, his commentaries on Ephesians, Philippians and Colossians & Philemon were acclaimed as the best available in evangelical scholarship. He has left a lasting impression on me.

Question: What is your opinion about “bridging the perspectives of the Eastern and Western New Testament scholarships?” In your opinion, whether the scripture has to be interpreted ‘locally’ or ‘globally’?

Dr. Brian: I’m not sure that there is wisdom in making a choice between interpreting Scripture globally or locally. Surely we need to look for both global and local relevance and application of a text. Similarly, in trying to understand a text, we can learn from the history of its interpretation – no matter whether the latter is from the West or elsewhere. However, in the light of my earlier comments I may say that it is the interpretation of Scripture in the local context that primarily helps Christians to develop biblically in their thinking and practice.

Dr. Brian, we appreciate you for your generous contribution toward UBS, New Testament scholarship, Indian Church, and ATA.

Interviewed by Johnson Thomaskutty, Union Biblical Seminary, Pune, India

LIVING IN THE PRESENCE OF GOD

Living in the presence of God is not a good way to live life

but it is “only way to live life.”

              

Ashish Gavit  (BD Final year)

Psalm 91

Those who live in the shelter of the Most High will find rest in the shadow of the Almighty.

This I declare about the LORD: He alone is my refuge, my place of safety; he is my God, and I trust him. (Psa 91:1-2 NLT)

only in the shelter of the most high we will find rest.

Reason is so simple no traps, no disease, no fears, no calamities, no disaster will touch me. (Psalmist says in V. 2,5-7NLT)

Because He will cover you with his feathers. He will shelter you with his wings. His faithful promises are your armor and protection (Ps 91:4 NLT)

Thousands may die around u because of diseases, calamities, fears but He will save you.

No evil will conquer you; no plague will come near your home. (Ps 91:10 NLT)

For His angels will protect you.

HE will give you authority to crush lions and serpents under your feet because you Love your God, you trust in Him, You seek Him all the time so He will be on your side all the time.

¹⁵ When they call on me, I will answer; I will be with them in trouble. I will rescue and honor them. (Ps 91:15 NLT)

God will also reward them who live with Him and rewards are ‘Long life’ and ‘salvation. ‘

All those people who want rest, protection, safety and power to overcome evil must live in the presence of God.  

Just look at the flip side of it.

The more we go away from His presence we face more stress, fears, calamities and disasters in our life. We invite more tension, more stress, more problems which removes/decreases our peace, joy, love from our heart and mind. We pursue our own goals not God. Life becomes constant struggle to reach those goals at the expenses of our moral and ethical decay. We become self centered rather than God centered.

Do not waste 10 years of your life to understand such simple truth of life.

Struggle here with us as Christian is we think God will remove all our “PAIN” but bible do not support this view

I will be with them in trouble. I will rescue and honor them. (Ps 91:15 NLT)

Paul says in Romans 5:3-4 NLT

We can rejoice, too, when we run into problems and trials, for we know that they help us develop endurance.

 And endurance develops strength of character, and character strengthens our confident hope of salvation.      

Paul in his letter to Rome rights about his suffering and he rejoices for it but we know that his suffering was from God. In the book of Acts God says “And I will show him how much he must suffer for my name's sake." (Act 9:16 NLT)

Suffering has very important role to play in our life but it needs to come from God.

And God is faithful. He will not allow the temptation to be more than you can stand. When you are tempted, he will show you a way out so that you can endure. (1Co 10:13 NLT)

Even Jesus was tempted by satan. Satan made trap for Jesus but he was not able to seize. 

Just open your eyes, and see how the wicked are punished. (Psa 91:8 NLT) but here we see that wicked are those who refuse to live in the presence of God and hence God will bring all these problems in their life as a punishment for their refusal.

Psalmist talks about unnecessary suffering which is coming from our own refusal and from satan. Bible says 

“The thief comes only to steal and kill and destroy……” (Joh 10:10 NRS)

This type of pain or suffering is not constructive but it is destructive.

I do not know which type of suffering comes from God and which is from satan. But I know for sure that God will never allow me to suffer unnecessary.

So ultimately we understand that in order to live life we need God and without Him there will be “no life” left in us. Living in the presence of God is not a good way to live life but it is “only way to live life.”

Exodus of the Garos

Every religion, society, community or tribe have stories to share. The term exodus can be defined as coming out from one place to another. Most of the tribal people too have stories of their own exodus. In the Old Testament in the book of Exodus, we have the story of the Exodus of the Israelites. In this short article, I would like to mention few things about the exodus of a particular tribe called the Garos. Presently, Garos are living in the Western part of Meghalaya, in North Eastern part of India.

Linguistically and ethnologically speaking, the Garos belong to the Bodo race. Dr. Milton Sangma in his History of Garo Literature says that the Bodos, in turn were a section of the Tibeto-Burman race of the Tibeto-Chinese family, whose cradle is said to have been the North-Western China between the upper waters of Yangtse-Kiang and Huangho. Prabod Sangma one of the present Garo writer also says that the word Bod(o) is from the Tibetan language which means snow. Garo’s oral tradition also say that once they lived in the land of Ti·bot (Tibet). But when faced with several natural calamities, such as famine, they gathered in the house of Olbin Nokma Bonepa and decided to move on to in search of other, better place to live. After wandering through many places they reached to present Garo Hills, in Meghalaya and settled there.

As far as my observation is concerned, the Exodus of the Garos can be divided into three exoduses; i.e. Geographical, Sociological and Spiritual Exodus.

A. Geographical Exodus: In simple words the geographical exodus can be said of as moving out or coming out from one place to another. One of the Garo writer, Moniram R. Marak in his A·chik Katta (Word of the Garo) mentioned that once the Garos lived in the land of Tibet, near the Chinese border. As I mentioned above, oral tradition of the Garos also says that once they lived in the land of Ti·bot (Tibet). As years went by, they had to face great economic depression. They went to the jungles in search of alternative food source like wild yam, leaves of the trees, but hardly found any. Some died of starvation. Therefore, all the elders of the village gathered together in the house of Olbin Nokma Boneba (Olbin is the name of a person, Nokma is the title given to a village head, Bone is the name of Olbin’s son). In that meeting they decided to move on to another place in search of a better place to live. In Milton’s History of Garo Literature, is written that the Garos after coming from Tibet they settled in Koch Behar for about four hundred years and then moved on to Dhubri, but later, the ruler of Dhubri did not allow them to settle permanently. Then they moved on the Jogigopa. According to Garo tradition the word Jogigopa comes from two Garo words - jogi, the name of a beautiful maiden (probably Garo name for Parvati) and gopa, which means hidden. According to their stories, there was a beautiful girl in one of the Garo families. When they settled in that place (Jogigopa), the ruler of that place fell madly in love with Jogi. The Garo custom then did not allow inter-community marriage; and that ruler was trying to marry her by force. Therefore, the Garos tried to hide the young and beautiful Jogi in a certain cave and fought a war with that ruler. The Garos lost the fight and Jogi was forcefully married to that ruler. They were then forced to move across the Brahmaputra River by making the boat out of plantains. After facing many enemies and wondering many places, they reached to present Garo Hills under the leadership of Abong Noga and settled permanently.

B. Sociological Exodus: The Garos are unique in terms of following the family linage. At present, they follow a matrilineal system. The tradition says that the Garos once did followed the patrilinial system. At that time, the women had to live with men’s family far away from their own parents and relatives. Women were discriminated by men for many reasons. The tradition says that there are many reasons for changing of patrilinial society into matrilineal society. One of the reasons for this was a famine. As I already mentioned above, while they were living in Tibet, they had to meet a great economic depression. Therefore while they were meeting in the House of Olbin Nokma Bonepa, some of the village elders realized that famine occurred because they neglected women and discriminated them. So they began to give a special privilege to women – family linage should be taken from mother’s side, man should come to woman’s house, youngest daughter should inherit the property, and the father should arrange one of his nephews to marry her youngest daughter and look after family and to inherit the properties. Besides this, it was also decided that the other daughters also should get some share of the properties.

C. Spiritual Exodus: In those days, Garos followed the indigenous tribal religion called Songsarek. They worshiped and sacrifices to different gods. Unlike Hindus, they don’t have idols. They also have mythological figures like Goera, Gonga, Kalkame, and Dikki-Bandi and they regarded them as heroes.

It was Omed Momin and Ramke Momin who first accepted Jesus and became Christian from among the Garos. Both of them were strong believer of Garo traditional religion, but their thirsts for true God was not satisfied. They studied Hinduism and Islam, but also found them unsatisfactory. That time, Omed was working in Goalpara as a Primary Teacher and his nephew Ramke was living in of the Official’s house in Gauhati. There were some people distributing tracks called Apathy Nashak and Omed received one of these tracks. When Omed read this booklet he came to know that it was a word from God, and he tried to share it with his nephew, Ramke. At the same time where Ramke was living, a servant when cleaning the house found another small booklet which had somehow come into the house. When Ramke read it, he knew that it was a word from God too. It was amazing that, both the uncle and nephew got the same pamphlet and both of them began to share their experiences. So they wanted to become Christian and therefore they went to Guahati in search of Missionary, there they met Rev. Kandura. A few days later, on the 8th of February1863, on a Sunday morning, both Omed Momin and Ramke Momin were baptized in the Sukheswar Ghat of Gauhati by Rev. Miles Bronson. They were the first converts among the Garos which can be termed as the spiritual exodus of the Garos. After becoming Christians, they suffered many persecution but they continued to be focused on their faith and converted many other Garos and neighboring tribes into Christianity. At present almost 80% of the Garos are Christians. Before, they were known as head hunters but today, they are soul winners.
Though the materials are taken from the oral source, we cannot deny that these stories are not true. Many researchers found that there are some similarities with those stories. Dr. Lee from Korea, who is working in Bharati Hospital Pune, once told me that there are some people in China near Tibet border who followed the matrilineal system. Even today, many Garos are found in places like Koch Behar, Jalpaiguri and some parts of West Bengal, Assam, almost all parts of North East and even in Bangladesh. But the Garos of Koch Behar and Jalpaiguri are not in touch with their language and culture. The only identifying factors they have are the clan names like Sangma, Marak, and Momin etc. Whatever the case may be, it was God who brought them to present Garo Hills to meet the American Baptist Missionaries so as to know about Him. Thanks be to God that he has opened the eyes of the Garos, including a concern for women, which can serve as an example to other peoples in the world.

- Bluwin Ch. Sangma, N.B.D.III

Debate Final

"The Emerging Culture of the 21st Century is Responsible for the Ecological Imbalances"

That is the motion for the debate final featuring Thunder (For the Motion) versus Hurricane (Against the Motion) this coming Friday the 27th of January (2012). It will be held at the Chapel at 2:45 in the afternoon. I hope that it will be an exciting time for all of us. - B. Ryngksai

Update: Hurricane won the debate.

Marathon 2012

This morning was one of the most exciting mornings in the campus, for some of us at least. While the rest of the campus slept, about thirty plus Seminarians gathered for the marathon organized by the Sports Committee under the leadership of its chairperson Chongkholun Haokip. It was especially exciting for me because I was able to complete the whole course this time around, the previous year I got confused about the course and had to backtrack to the campus.

B. Ryngksai

“Fifty Years as an Educator, Leader, and Theologian”: A Friendly Conversation with Dr. P. S. Jacob

While Dr. Saphir Athyal (Former Principal of Union Biblical Seminary) considers Dr. Jacob as “one of the outstanding educators of present-day India”, Dr. Ravi Tiwari (Registrar of the Senate of Serampore University) writes about him: “Gentle, humane and humble to the core are the true characteristics of Dr. Jacob. His deep knowledge, communicated through his life and teaching, has benefited all who have come into contact with him, especially his students, theological and secular alike”.


About Dr. Plamthodathil Samuel Jacob in Brief

Professor Plamthodathil Samuel Jacob began his career at Ahmednagar College, Ahmednagar in Maharashtra in 1959 after his MA in Psychology at the University of Pune. He was associated with the growth and development of the All India Association for Christian Higher Education (AIACHE) and was its president from 1990-1993. Jacob served as the Principal of Ahmednagar College from 1982 until his retirement in 1993. All long his teaching career, he nurtured a keen interest in Philosophy. After his MA in Philosophy from the University of Pune in 1964, he proceeded as a Fulbright Scholar to teach Philosophy courses at Colby College, Waterville, Maine (USA). While Jacob was on the Fulbright programme, he joined the Ecumenical Fellows’ Program in Advanced Religious Studies at The Union Theological Seminary, New York in association with Columbia University, New York. While he was in New York in the Columbia University programme, he met V. S. Naravane, professor of Modern Indian Thought at the University of Pune, who encouraged him to return to India to pursue his doctoral research. His thesis titled “Christian Influence in Modern Indian Thought: A Study in the Philosophy of Religion” was completed under the supervision of Professor S. S. Barlingay and was awarded the Gurudev Ranade Dalme prize by the Univrsity of Pune for the best doctoral thesis in Philosophy during 1972-1973. During 1990-1991 he served as visiting professor at Columbia Theological Seminary (CTS) in Decatur, Georgia. He served as visiting professor in the Department of Religion at Emory University, Atlanta, Georgia during 1993-1994. Jacob’s association with the Union Biblical Seminary (UBS) began in 1973 at Yavatmal as a visiting professor. Since 1996, he has served as a full time adjunct professor of Contextual Theology and recently as the Principal of UBS during 2009-2010. For more details, read: Jacob, Grace., and Pulikottil, Paulson, eds. Beyond Borders: Challenging Boundaries of Philosophy, Faith and Education, A Festschrift Celebrating Five Decades of P. S. Jacob’s Career in Education. Bangalore: Primalogue: 2010.

Interview with Dr. Jacob

Question: Dr. Jacob, you served as a secular university professor, principal of Ahmednagar College, professor and principal of Union Biblical Seminary, visiting professor at several international universities, and also as a committed writer. May you share your experiences as a leader and writer with the younger generations of scholars?

Dr. Jacob: As a leader I found that:

(i) A fervent commitment to the transformation of the young people’s lives (my area of service) did really help me to keep the motivation intact.

(ii) Disappointments and discouragements are part of the experience; and cultivating patience persistently and consistently turned out to be very rewarding for ‘going beyond’.

(iii) Another upholding power which came from God was to feel satisfied with the outcome of the work when young lives blossom in transformation; though others take the credit for ‘your’ work, with or without any reference to ‘your’ hard work, it becomes no hurdle. The concentration has to dwell on praising God for the fruit beneficial to a few or many and not to dwell on the credit that you received or not received. All glory has to be for the Lord and if others ‘steal’ the credit, it is not important for you to fret or feel disappointed! It is hard but regular meditation and prayer and love for others who ‘steal’ the credit is a Christ like quality that as a leader I endeavored constantly to get closer to.

(iv) As a leader one has to be a ‘pioneer’ and not confined to traditional practices and educational ideals. A leader is not a follower (others follow him!). Jesus was a pioneer and a creator of newness. As a follower of Christ ideals, I strived hard to imbibe it as much as I could. Practically speaking, one comes across obstacles when pioneering in academic and administrative applications. People may misunderstand you and you may become a victim of jealousy and malice but one has to prod on. In pioneering, one has to begin standing on the familiar ground and break new paths steadily and patiently. Pioneering is necessary because the young people are ‘new age people’ and their development should not be smothered by traditional practices alone. Always provide some area of new beginning in teaching, learning and practical application in life keeping the challenges of new age in front of them. The challenge has been to keep one foot on the familiar ground and another on an unknown new ground and keep the back foot ready to step beyond.

(v) I found that a title of a book by a famous industrialist-philanthropist, William Danforth: “Not Things but Men”. Those were old days, when the word ‘men’ also included ‘women’. Perhaps, today we may rephrase it as “Not Things but humans”. I was lucky to find it on the logo of Ahmednagar College with an added phrase introduced by the founder of the College (Rev.Dr B.P. Hivale) “I Dare You”. It is that daring that I decided to exercise and it did help me very much. Identification of the potentials of each young man and woman that God brought under my care in the College/Seminary/University has been a stimulating exercise in leadership activities. Revisualizing their new age life is a constant challenge and one needs to keep up in understanding their dreams and visions for life. Help them to ‘dream dreams’ and ‘see visions’ that are meaningful for them and others through leadership role, always remained a challenge.

(vi) There may be resistance to change from one’s colleagues, coworkers or Governing Board periodically while introducing change. One has to patiently help them to understand the need for change and its possibilities meaningfully. Most people will understand it eventually but some may refuse to give up! It doesn’t matter, keep moving!

(vii) I have learned to ‘walk alone’ in the midst of thorny paths but the light of the Lord made the ‘walk’ possible though painful along the way. Dwelling on the joy and peace that come from God has been my strength, focusing on harmony along with ‘newness’.

(viii) As a writer, the challenge has been to strive for transforming scholarly findings in an inspiring form for the readers (keeping the readers and listeners in mind).

(ix) I have found that leadership is a process in daily living and there is no perfect form that is complete; we learn daily. Let leaders be learners.

(x) All leaders make mistakes and pioneers make more mistakes but one learns to transform those into successes over a period of time through patience and corrective measures.

Question: As a Christian scholar specialized in Hinduism and Indian Philosophy, what were your major challenges/promises?

Dr. Jacob: The major challenge has been to maintain authentic scholarship without prejudice and precaution. Learning Hinduism as a “Hindu does” and understanding the intricacies of the complexities of Indian philosophy as an “Indian philosopher does” without being prejudiced by one’s own belief or personal philosophy, remained a persistent challenge. It remained a constant ‘great’ effort while visiting archives of oriental research libraries, orthodox Hindu worship places, engaging in conversation with people of other faiths in love and engaging in discussion with other scholars who differed while maintaining an unfailing thirst for true knowledge. Listening to what others have to say and understanding it in the way they do, proved to be another challenge. The promises have been to know the truth of their belief/persuasion directly and not to be misled by monumental scholars who agree with you. I found that there is a great challenge in scholarship to apply Jesus’ own words: Jesus said, “If you hold to my teaching, you really are my disciples. Then you will know the truth and the truth will set you free” (John 8: 31, 32; NIV). One could go beyond the doctrinal boundaries, and apply it to ‘secular’ knowledge, education and teaching and learning. Understanding the truth (in the field of science, humanities, social sciences, and theology) will set you free from the prejudices and precautions. It releases you from confinement to human made boundaries of knowledge those restrict you; and helps you to ‘leap forward’.

Question: As a scholar in Hinduism/Indian Philosophy, how you read/interpret the New Testament writings?

Dr. Jacob: What helped me most was to interpret New Testament writings by going back to the light of the words of Jesus in a fresh way. The good news is in his words. Try to interpret the writings in the light of his original words. God chose an oriental setting for the incarnation of His Love, in the earthly life of Jesus, his death and resurrection. It remained my constant light and I found that his words in Oriental expressions are easily understood in the Hindu and Indian Philosophical context. While there is a wealth of knowledge and variations of interpretations by scholars from all over the world, as a committed learner of Hinduism/Indian philosophy, going back to the Eastern mode of his words and understanding the NT in that context helped me.

Question: In your opinion, what is the best methodology one can employ when s/he interprets the NT in the pluralistic context of India?

Dr. Jacob: In the pluralistic context of India, one could dwell more on the ‘Universal’ appeal of Jesus as the savior of all with openness of understanding, that is, what I am tempted to call “openness methodology” (currently I am working on its format in spelling it out more concretely; others are welcome to give their contribution to it from different perceptual angles).

Question: Do you have any special advice to give for the upcoming biblical scholars, especially NT interpreters, in India or elsewhere?

Dr. Jacob: My suggestion to them is that while reviewing the earlier interpretations, venture into new interpretations which are more understandable by people of other faiths as well. It will certainly lead us to unknown possibilities. New Testament is the word of God and it cannot be confined to doctrinal interpretations alone. Word of God has ‘infinite’ possibilities of understanding and those possibilities should be explored as much as the interpreters can. Scholarship comes from understanding a wide range of possibilities while one holds on to one’s belief and above all unfailing faith in Jesus.

Thank you Dr. Jacob for sparing your valuable time with us and opening up yourself in order to share your ideas with new generation scholars.

Interviewed by Johnson Thomaskutty, Union Biblical Seminary, Pune, India