"Is anything too wondrous for Yahweh?" - Genesis 8:14 (John Goldingay's translation from his Genesis for Today commentary.)
These words resonate as I see what is happening here in evangelism and mission.
These words resonate as I see what is happening here in evangelism and mission.
Below:
'I will make you fishers of men'
- fishermen launch their boat at Elliots Beach, Chennai
'I will make you fishers of men'
- fishermen launch their boat at Elliots Beach, Chennai
Below: some of those at the Fellowship Meal at Church of Jesus Christ at Palavakkam yesterday. The land is that which St Paul's and St Mary's Harlow helped purchase (see yesterday's blog). The awnings were removed for the film show in the evening. Great not to have to worry about rain!
I need though to get better perspectives as to size. "The church has twenty-two dioceses... There are eight dioceses in Tamil Nadu, six in Andhra Pradesh, four in Kerala, three in Karnataka, and one in Sri Lanka." - Wikipedia. The population of those amounts to roughly 247 million. I think there are somewhere over 2000 clergy in the Diocese, considerably less per head of population than in the Anglican church in the UK. The English parish system means that there will be a church in or for every village; there are no villages in the U! which a church does not in some way serve.
How may I learn for UK culture?
I must revisit Lesslie Newbigin's writings. They will probably have greater meaning now I can stand just a little in the place he stood, able to reflect on European civilisation from the outside. I can see first hand the value of stepping outside one's own culture, if only for a short time. Lesslie Newbigin helpfully points to the idols of the West. And, by the by, I have learnt more about Hinduism than I could ever learn from reading books.
I see the administratively energy put into 'soup and soap'. This is very akin to Church of England schools (many parallels); it is akin to Street Pastors. But it takes energy and depends on key people with the appropriate skills.
I see financial priority given to evangelism. There are around 150 paid pastors, around 125 paid missionaries, in the Diocese. I note our own Bishop's (Chelmsford, UK) aim to have an Evangelist in every parish.
I see a priority being given to lay training, as seen below (hired for the wedding; hire fees hello towards Diocesan overheads). I believe this centre arose from the personal vision of Bishop Devasahayam.
I must revisit Lesslie Newbigin's writings. They will probably have greater meaning now I can stand just a little in the place he stood, able to reflect on European civilisation from the outside. I can see first hand the value of stepping outside one's own culture, if only for a short time. Lesslie Newbigin helpfully points to the idols of the West. And, by the by, I have learnt more about Hinduism than I could ever learn from reading books.
I see the administratively energy put into 'soup and soap'. This is very akin to Church of England schools (many parallels); it is akin to Street Pastors. But it takes energy and depends on key people with the appropriate skills.
I see financial priority given to evangelism. There are around 150 paid pastors, around 125 paid missionaries, in the Diocese. I note our own Bishop's (Chelmsford, UK) aim to have an Evangelist in every parish.
I see a priority being given to lay training, as seen below (hired for the wedding; hire fees hello towards Diocesan overheads). I believe this centre arose from the personal vision of Bishop Devasahayam.
I see a culture where the dominant mood is of believing in gods or God. It is a question of which God you worship.
Here as compared to the UK, I have seen little evidence of widespread secularism as such, though I note that government schools do not teach religion. Hindu temples or shrines are widespread, some large, some simple eg placed just inside the main doors of a major store. (This is to be be distinguished from the fact that India is a secular state so that every citizen, regardless of religion, should be able to participate in the benefits and responsibilities of a welfare state. The government by virtue of the constitution must respect the various faiths - this I am told was insisted upon the the British in granting independence. However, decisions are taken on the basis of this intent and legislation exists to outlaw religious practices which would undermine it eg untouchability, the dowry system - see Newbigin, Honest Religion for Secular Man (1966).)
[However, R E Frykenberg, in his book, Christianity in India, notes that the 'secular state' in India comes out of an almost entirely different historical context from that of the west (p 479). Its origins lie in the wisdom and statecraft essential for holding any larger political structure in India together. It is centuries old, rooted in Indian culture. The East India company then enshrined a pluralistic system of neutrality and non-interference as a means, or policy, for managing ethno-communal and religious differences. "This system, profoundly indigenous or 'nativistic', was 'secular' in a uniquely Indian sense. Secular, in this sense, did not imply any separation from religion, so much as impartial and balancing of positive support for all established forms of religion... Toleration was its watchword. Secularism in India, in short, was almost synonymous with ideological and religious pluralism."
Incidentally, prominent amongst the posters in Chennai are those for J. Jayalalithaa - Chief Minister of Tamil Nadu, of the AIADMK party - who in 2002 passed a 'Prohibition of Forcible Conversion Bill'. Frykenberg observes that "[b}eyond a doubt, this ordinance made life for the non-Hindu minority communities more diffocult - creating an atmosphere in which Muslims, Christians and Dalits became increasingly uneasy and insecure. Christians in Tamil Nadu expressed their continuing resistance ib closing educational uinstitutions, if only to show how many non-Christians were dependent upon them for their continued learning. It is noteworthythat the Hindutva NDA governments had hardly fallen as a result of elections in the spring of 2004 when, in due time, this law was repealed." This last Christmas she announced funding to help Christians make pilgrimages to Jerusalem and has met with Christian leaders.]
But I see the impact of technology and western lifestyle making itself felt. Will this bring with it secularisation or will India's very different history mean a different path is charted, one which might in turn bring help to the West? Trends in the UK which are well advanced can be discerned here, for example fast food just beginning to make an impact on the pattern of a mother / wife spending 1/3 of her time in food preparation beginning with raw ingredients. How will India respond?
(Incidentally, I learn that there is greater growth in the south than in the north. The north is I think more capitalist and is perhaps suffering more or the worldwide recession. The south has more IT. To put things in some perspective though, the Indian growth rate is 6.9%.)
I note that the evangelistic emphasis is towards the villages. Palavakkam church is evidence that many are becoming Christians in more urban environments as well. I asked how people become Christians. One significant way seems to be that when in need, someone might pray to their own god(s). But if no answer is forthcoming and they know a Christian they might pray to Christ. When prayer are answered, if the gospel is then explained they become Christians. 'Soup, soap and salvation', a wonderful phrase, is also a key element of strategy. But if secularisation develops (note the 'if'), what will the impact be?
I note a spirituality which makes links between daily life and Sunday worship eg regular personal thanksgivings in services for God's goodness and valuing of prayer and Bible Reading when the pastor visits. One pastor though indicated to me that pastoral ministry is heavily dependent on the pastor ( as against, I note, evangelism.) The pastor is just that, a pastor, though there may well be a key role in eg new building developments.
But he or she is not a pastor to the community but pastor to the church community. This is very different to much of UK ministry. Is this key? (If so, it challenges much thinking in the UK). At the very least, my belief that the George Herbert pattern of ministry is redundant, burdensome and probably never existed, needs to be revisited in the light of this pattern. (For clarification, I think this is a differenta model, but there are parallels). See also the discussion here as an example of the conversation I need to enter into afresh from an evangelical perspective.
Liturgy varies widely, reflecting to some extent inherited traditions ( eg Methodist), to some extent the make-up of the congregation. Those from village backgrounds generally prefer I think the more informal, probably reflecting community styles to which they are used.
Incidentally, prominent amongst the posters in Chennai are those for J. Jayalalithaa - Chief Minister of Tamil Nadu, of the AIADMK party - who in 2002 passed a 'Prohibition of Forcible Conversion Bill'. Frykenberg observes that "[b}eyond a doubt, this ordinance made life for the non-Hindu minority communities more diffocult - creating an atmosphere in which Muslims, Christians and Dalits became increasingly uneasy and insecure. Christians in Tamil Nadu expressed their continuing resistance ib closing educational uinstitutions, if only to show how many non-Christians were dependent upon them for their continued learning. It is noteworthythat the Hindutva NDA governments had hardly fallen as a result of elections in the spring of 2004 when, in due time, this law was repealed." This last Christmas she announced funding to help Christians make pilgrimages to Jerusalem and has met with Christian leaders.]
But I see the impact of technology and western lifestyle making itself felt. Will this bring with it secularisation or will India's very different history mean a different path is charted, one which might in turn bring help to the West? Trends in the UK which are well advanced can be discerned here, for example fast food just beginning to make an impact on the pattern of a mother / wife spending 1/3 of her time in food preparation beginning with raw ingredients. How will India respond?
(Incidentally, I learn that there is greater growth in the south than in the north. The north is I think more capitalist and is perhaps suffering more or the worldwide recession. The south has more IT. To put things in some perspective though, the Indian growth rate is 6.9%.)
I note that the evangelistic emphasis is towards the villages. Palavakkam church is evidence that many are becoming Christians in more urban environments as well. I asked how people become Christians. One significant way seems to be that when in need, someone might pray to their own god(s). But if no answer is forthcoming and they know a Christian they might pray to Christ. When prayer are answered, if the gospel is then explained they become Christians. 'Soup, soap and salvation', a wonderful phrase, is also a key element of strategy. But if secularisation develops (note the 'if'), what will the impact be?
I note a spirituality which makes links between daily life and Sunday worship eg regular personal thanksgivings in services for God's goodness and valuing of prayer and Bible Reading when the pastor visits. One pastor though indicated to me that pastoral ministry is heavily dependent on the pastor ( as against, I note, evangelism.) The pastor is just that, a pastor, though there may well be a key role in eg new building developments.
But he or she is not a pastor to the community but pastor to the church community. This is very different to much of UK ministry. Is this key? (If so, it challenges much thinking in the UK). At the very least, my belief that the George Herbert pattern of ministry is redundant, burdensome and probably never existed, needs to be revisited in the light of this pattern. (For clarification, I think this is a differenta model, but there are parallels). See also the discussion here as an example of the conversation I need to enter into afresh from an evangelical perspective.
Liturgy varies widely, reflecting to some extent inherited traditions ( eg Methodist), to some extent the make-up of the congregation. Those from village backgrounds generally prefer I think the more informal, probably reflecting community styles to which they are used.
The scriptures are valued highly. When I referred to a verse in the Bible whilst preaching yesterday there was a race to find it and read it aloud for all to hear. It seemed that most people has brought a Bible with them.
As I reflect on all I am observing, I wonder though whether KEY big differences to church life in England is the sense here that Christian faith
- means turning your back on pagan gods (there is a Hindu shrine just inside a major supermarket I visited today);
- is a minority faith;
- transforms society;
- gives the Untouchables (Dalit) a new family.
There is also a greater sense of partnership between churches in mission (each church has to have some commitment to village evangelism I think) and between church and institution ( eg schools, hospitals). The latter may to some extent reflect a sense of being a minority faith.
These between them perhaps help explain the sense of dependence on God, the maturity that keeps trusting even in difficult circumstances, and the vibrancy of worship. Texts such as the Epistles of Peter come to mind, which speak of Christians as in exile. Perhaps it is the sense of this in the context of rejexting the idols of western civilisation that most needs to be rediscovered.
Below: Inside St Peter's... Note the higher proportion of women to men (generally brighter clothes). In the village last week it was roughly 50%. The congregation sat on the floor, except for a few chairs at the back.
As I reflect on all I am observing, I wonder though whether KEY big differences to church life in England is the sense here that Christian faith
- means turning your back on pagan gods (there is a Hindu shrine just inside a major supermarket I visited today);
- is a minority faith;
- transforms society;
- gives the Untouchables (Dalit) a new family.
There is also a greater sense of partnership between churches in mission (each church has to have some commitment to village evangelism I think) and between church and institution ( eg schools, hospitals). The latter may to some extent reflect a sense of being a minority faith.
These between them perhaps help explain the sense of dependence on God, the maturity that keeps trusting even in difficult circumstances, and the vibrancy of worship. Texts such as the Epistles of Peter come to mind, which speak of Christians as in exile. Perhaps it is the sense of this in the context of rejexting the idols of western civilisation that most needs to be rediscovered.
Below: Inside St Peter's... Note the higher proportion of women to men (generally brighter clothes). In the village last week it was roughly 50%. The congregation sat on the floor, except for a few chairs at the back.
I see in CSI a diversity of traditions held in unity. Kingsbury church, below, has an Orthodox background and is formal than St Peter's.
Some of our new friends at Palavakkam beach yesterday. The moon seems brighter than in the UK (probably due to fewer street lights).
No comments:
Post a Comment