Evangelization as Theological

Mission for Salvation in India:

The Church in Pan-Tamil Milieu

An Assessment Paper

Presented to DEPTh, Vidyajyoti, New Delhi As

Partial Fulfillment for Completing Phase 1 of the
Study.

Submitted to Rev. Fr. (Dr.) Raj Kumar, SJ

Director
Distance Education Programme In Theology
Vidyajyoti College Of Theology
Delhi – 110 054
www.vjdepth.in

By
MARIA JAMES V.
Reg. Number: No15-VJD-1107
Vidyajyoti College of Theology, New Delhi
{jamesvmbics@hotmail.com}

(15 December 2018)

II
Content
1. INTRODUCTION
2. THE NEED: Formation of Faith in Indian Church
3. THE FORMULATION: Evangelization as Theological Mission for Salvation in
India: The Church in Pan-Tamil Milieu
4. THE PREVIEW: Survey of Missions in India and its Salvific Implication
5. THE CONTENT: Framing New 'God Talk' for Indian Church
5.1. THEOLOGICAL PRELIMINARIES: Foundations of Mission
5.2. SCRIPTURE: Sources for Faith Formation
5.3. THEOLOGICAL DISCIPLINES: Jesus Christ and His Church
5.4. CHURCH DOCUMENTS: Church - Community of Christ
5.5. CHRISTIAN COMMITMENT: Indian Christian Morality
6. THE REVIEW: Problems for Theological Mission in India
6.1. Conversion and Pluralities
6.2. Inculturation and Religiosity
6.3. Ecumenical Fragmentations
6.4. Postmodern Challenges
7. THE MISSION: Simple Mission Process
7.1.Imparting Theological Language (for India Today)
7.2.Forming Faith (Soteriological and Moral Consciousness)
7.3.Building Christ-centered Communities
7.4.Recapitulating Christian Teachings and Commitment
7.5.Nurturing Pastoral Solidarity
8. THE RESPONSE: Theological Mission for Church in Pan-Tamil Milieu
8.1.Identification of New Evangelization (areas)
8.2.Salvation as Liberation (for Tamil Church)
8.3.New Inculturation (of Tamil Identity)
8.4.Mystery of God in New Missions
9. CONCLUSION
10. CITATION
Appendix: Selective Reflections (based on Response Sheets)

III
 Acknowledgement
In gratitude to Rev. Fr. Raj Kumar, SJ for granting me the
permission to submit this paper for assessment and encouraging
me to go forward with the draft and present it during the DEPTh
contact class.

About Document
This paper is an amateur work in that it lacks that academic flavor of thinking, organization and
presentation of concepts. More so, it is not a research work for it lacks the supportive information.
Thoughts may not be organized in relevance to the concerned topics but from the flow of thinking. The
original purpose is to give a digest of DEPTh lessons for assessment with personal reflections. It covers
all the main lessons, directly. The content of theology as provided by DEPTh program is faithfully
adhered to with the change in its order of presentation.

IV
 1. INTRODUCTION
A middle aged man enters a quasi-town of lesser population. People begin to notice the
man in strange habits and mannerism. Some attentively silent, others take passing glance and
resume their chores. Few do not notice at all. The man enquires quietly about the village he
enter. The man turn out to be a missionary, Catholic missionary in 16th century (present day)
Tamil Nadu. What would be his communication? He might ask, what's the name of the village?
How many are here? Where can I find a place to stay for tonight? Villagers would have
asked: Who are you? What is your name? Where do you come from? Why have you come
here? Common and mundane questions… begins.

Let us redact his life as missionary. Welcome or unwelcome, missionary had to stay
there. He needs first human acceptance. He can't say, I have come to take you back to God. He
can say "I have come with a good news" They may or may not understand. Welcome by the
villagers is the work of God, not personal or professional persuasions. Missionary would start
with socializing with children, youngsters and family people (women and elders); He will
encounter resistance, sometimes outright adversity that will keep him checked-on to turn to
God. He would feel lonely, unwanted, unloved and at the same time the joy of being wanted
and loved by enthusiastic seekers.

His socialization would begin with teaching of simple prayers to children and attending
to sick and poor. As he gets along with the villagers he will surely sense the problems and
struggles, wisdoms and folly. His mission becomes being one with struggles and challenges of
life. He may or may not play hero; but then he will impact in the lives of the people. Living
with them, He has to build community. Missionary who was an outsider is now one among the
villagers. His live-in experiences make him to be the sign-post (model); he will engage in
imparting faith through life and commitment. He would start an informal school, training
meetings, get together or even celebration of mass.

In everything, consciously or unconsciously, he will endeavor new form of identity

(consciousness) and form human conscience (new way and attitude of life) for his mission
people. He will remain there as long as he is needed, even when not wanted. He will move
ahead even when wanted, if not needed (Jivan Magazine). He does all without a plan or project.
In the end, he would say, "It's all God's work."

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 2. THE NEED
Formation of Faith in Indian Church
Situational Survey

Let’s begin like any discontented pessimist drawing grim picture of life situation. This
is a hagiography of today’s world that draws the jigsaw puzzles of everyday person passed on
to you through tweets inspirated, and it surely lack credible supportive evidences.

Worldwide Situation

We first see a phenomenological rise of local and neural networks worldwide that
revolves around the universal framework of Sex-Violence-Conspiracy (SVC) - the Evil got
simplified into SVC (‘service’). In our network age, we see a common practice of denial of
right to truth, freedom and service on account of one’s historical and cultural backgrounds.
Resurgence of stratification is happening on all social fronts: education, welfare, healthcare,
personal security and so on. Racial colonization is now innovatively packaged into corporate
civilization. New forms of corporate progresses are drawn along brutal processes and decisions
consanguineous to militaristic might. Among the young people, we find degenerated
appreciation for art and science. Pluralized cultures and languages, population explosion and
its scientific sequel to human-farming, child rearing and empowering young people… all betray
the hidden-agenda of nation-builders.

India Situation

Some facts are bewildering and causing academic and social anxieties to (post)modern
India. That Hinduism is actually science; Indian politics is invariably, a science. That Hinduism
has taken its root from Greek myths. That Greco-Persian invasion has destabilized our ancient
civilization and we have lost it through systematic obliteration (of pan-Tamil setting). In this
context, we can read the Hindu epics that depicts "Clash of Civilization" between the Aryan
invaders and natives. Indus Civilization is India's true foundation, which has its affinity with
Semitic cultures. Modern Hinduism is hardly one millennium-year old and pre-independent
have India had witnessed unrecorded cruelties and gruesome lifestyles giving vivid picture of
terror. The real expression was and is, is Hell. Evil permeated our soil. Most of all, India's
independence is founded on Nazi doctrine and ideologies and that India is actually a de facto

Page: 2
Nazi country (known only to international lobbyists). Independent India's patrimony is Neo-
Nazism. Post-independent Indian Governments are on massive cover-up of India's identity and
historicity founded on Indus civilization.
70 years have gone by, since Independence; India is a Brahmin colony deeply founded
on caste architecture legalized, institutionalized, politicized and bureaucratized. In truth, Indian
polity actually runs on racial wheel morphed explicitly as caste groups giving legal and social
recognition. India is still under colonial regime of Brahmin Raj.
Indian elites comprised mostly of Brahminic pedigree are syndicating racial placements
by knowledge enforcements and practicing cultural invasions. Academics and research
communities lack scientific and philosophical openness to the problems of animal societies
they help nurture as modern society. India is transforming from fragmented societies into
heterogeneous postmodernity; the "national engineers" are afraid of perspicuous evolvement of
new forms of lifestyles challenging their scientific predictions. (One would find in it the work
of God and also of enemies of God.)
The innate urge to take control and takeover emerge from this unsettling ‘leadership
leverage’. All would agree of the fact that there is pervasive and permeated hate - hate being
the power source for all practical applications.

Tamil Situation

Ancient Tamil cultural settings has been vaporized, thanks to the handy work of
Brahmins. Today, the Tamil milieu is torn apart by vicious cycle of deception oscillating
between faith and unfaith, truth and untruth, love and hate, trust and distrust, charity and crimes.
Predominantly, Tamil people are genetically adulterated by unexplained historical events as
conflict survivors of tragic catastrophes of the past. Though the land sickened by unpredictable
harsh weather, the Tamils are fashioned as resilient class. Yet, their deeply bruised cultural and
personal psych has drawn a crime-ridden culture, bringing back their cruel past. In that,
periodically they experience the orchestrated government-sponsored people purges (a.k.a.
‘Surgical Strikes’) in the name of crimes, caste and communal violence.
There is a strong cultural links between Indus Civilization and Sangam Culture. Tamil
linguistics is mutilated variation of true sophisticated language, unknown to our modern age.
One would find Tamil cultural and genetic affinity with other Indians spread over various states
of India and West. There are historical and scientific evidences that suggest strong genetic link
across India, challenging so called plurality of cultures. Reducing Tamil identity to ethnicity
and narrowing culture to mere localization leads to denial of history. India finding its real face
in Tamil.

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Brief Survey of Church Responses

These ‘alternative challenges’ are real concern for the Church in India, especially Tamil
Nadu. Problems of Faith are impersonal morality rooted in selfish wave-front, divisionary and
sectarian religiosities, distrusting and deceptive socialization with orchestrated ‘minority
psychoses’ of the fringe-group churches and Catholic Church. Low Quality of Life (of
personhood, self-actualizations and human development) has resulted in fractured minds with
encumbered complexities of life leading to relativism and fatalism. As ever, there is still new
awakening of spiritual, moral, and cultural identity that are balm to wounded faith of the mass.
The notes of pessimism would lead one to resignation and withdrawal. Rather,
theologizing requires fundamental paradigm shifts from being pseudo-critical and statuesque
approaches. This calls for review and renewal of the following train-track mechanisms without
detractions to the truthfully intended efforts of People of God: New found (exclusive) pastoral
missions are thoroughly founded on secular-political-corporate-practical-domains such as,
Corporate Networking, Political Lobbying, Influencing through Identity (human reference)
platform, Support for Intelligences, Technology Advocacy, Science Counseling, Human
Engineering and Networking (to explore new attitude, situation, persona, etc.), Family
Diplomacies, Promoting groups (based on race, caste, ethnicity, tribe, culture and language),
Fishing of elites.
Sense of secular invincibility and control over mass, oriented finally towards self-
glorification isn’t not God's plan of salvation. These invariably leads to new and further
deepening of human divides.

Formation of Faith

The need of nascent Church in India in this context requires formation of faith. A
formation of mind, heart, conscience and will of the people without letting oneself and others
caught into the tornado of deceptions. We see a gradual shift from 'compartmentalized' yet
integrated theological approach: Socio-Politico-Economic-Cultural-Spiritual Dimensions of
life as begun in 1970’s. Keeping up with this ‘integrated approach’ we find in it a top-down
model that help solidify the existing power architecture (of caste, creed and cash) instead of
offering ‘alternative’ breakthroughs envisioned.
When reading through the DEPTh lessons, I was getting into the tell-tale signs of God’s
own economy of salvation amidst power and weaknesses of community and individuals.
Nothing that is human is lasting, except God’s unseen actions in the ordinary lives of the
faithful. Nothing so much of fanfare endures. In the grand initiatives of human endeavors even

Page: 4
when it is of spiritual nature, anything sort of faith formation do not necessarily impact spiritual-
social advancements.
Faith formation is the key answer to the India wounded by sectarian, caste-infested,
crime-ridden and fragmented society and individuals. People of India needs salvation that is
integral, inward, holistic, reverential and inclusive. Towards this point of arrival, one need
liberation from the woes of repressions in resultant situations aforementioned.
Simple faith of a village peasant community is more strong, deeper and enduring than
that of those of powerful ambassadors of human influences and leadership. My personal
realization is that one cannot achieve quality of life (and actualization) without personal and
communitarian faith in God.
Simple faith can move mountain of problems and unanswerable complexities and
questions of existences. Praying the Apostle’s Creed gives miracle of meaning to life, life that
is deluded, outraged, relativized by ideologies, organizational and institutional (network)
objectives. Lack of faith is the cause of all human tragedies that world history has witnessed.
Formation of faith is the formation of conscience, the formation of personhood and the
formation of community and the so called nation. Authentic faith is the portal to true human
advancement towards integral empowerment.
Faith is never an invention of humankind but God’s way of communication and
connectedness with all that is of us. The American slogan ‘In God We Trust’ necessitates that
we indeed truly trust God, not science, not power, not might, not deception, not intimidation.
If a nation such as India is founded on Truth, it demands that the supreme truth is God
himself and faith in that truth should be the guiding light for the mass. India’s mantra of Truth
demands authentic faith in the Truth that one seeks, not deceptive human fronts. Salvation from
all that is deception demands formation of faith and thus conscience of people.

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 3. FORMULATION
Evangelization as Theological Mission
for Salvation in India: The Church in
Pan-Tamil Milieu
Overview
In this section, the formulation of the topic is explained. The content gives the rationale
behind concepts as stringed into topic terminology.

The topic is: Evangelization as Theological Mission for Salvation in India:

The Church in Pan-Tamil Milieu.

The scope of this section is the motivation found herewith, not summary of the paper.

“Evangelization”

Christian faith is a true encounter and relationship with Jesus Christ. Jesus Christ began
his evangelization thus: "The time is fulfilled, and the Kingdom of God is at hand; repent, and
believe in the Gospel" (Mk 1:15). Pope Paul VI in Evangelii Nuntiandi teaches that "Jesus
himself, the Good News of God, was and is the greatest evangelizer" (Evangelii Nuntiandi 7).

Evangelization is “bringing the Good News of Jesus into every human situation and
seeking to convert individuals and society by the divine power of the Gospel itself.”1 “There is
no true evangelization if the name, the teaching, the life, the promises, the Kingdom and the
mystery of Jesus of Nazareth, the Son of God are not proclaimed.” (Evangelii Nuntiandi 7).

The two dimensions of evangelization, inward and outward situates the primary and
the final purpose of our reflection and action. The inward evangelization calls for ongoing
growth and renewed conversion, re-evangelization, reconciliation, religious education, call to
conversion into new life as individual and as Church.2 The outward evangelization ‘addresses

1
USCCB, What is Evangelization? - Go and Make Disciples (10-27) http://www.usccb.org/beliefs-and-
teachings/how-we-teach/evangelization/go-and-make-
disciples/what_is_evangelization_go_and_make_disciples.cfm. Retrieved on 19-07-2018
2
USCCB, 23

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those who have not heard the Gospel or who, having heard it, have stopped practicing their
faith, and those who seek the fullness of faith’.3

Evangelization creates the condition leading to true encounter and relationship with
Jesus Christ. This encounter is intimate, personal, public and communal (Instrumentum
Laboris, 18). Gospel mandate is to be listened to in this sense: “Go therefore and make disciples
of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,
and teaching them to obey everything that I have commanded you. And remember, I am with
you always, to the end of the age" (Matthew 28:19-20).

Evangelizing is embodied in the Church, because it is the grace and vocation proper to
the Church, her deepest identity. “She exists in order to evangelize” (Evangelii Nuntiandi).
Making Trinitarian God present in Jesus Christ among communities and personal life entails
gospel reach out for the Catholics, nominal Catholics, crypto-Catholics, non-Catholics, non-
Christians, children and non-believers.

The ongoing mission of the Church is to make sense of faith be born and keep it alive
amidst the challenges of indifferences, secularism, atheism, consumerism and poverty.
Evangelization is bringing the Gospel to all people for conversion of life in God; Biblical
command to 'make disciples of Christ' point to one's discovery of identity, its change and
formation across all human divides in response to God’s universal call to salvation. Fruits of
evangelization are changed lives and a changed world in holiness and justice, spirituality and
peace.4

“as Theological Mission”

'Theological Mission' is to be understood in the sense of 'mission of theologizing'.

Theologizing is NOT theological education - an academic exercise or process of theologizing
- a predominantly arm-chair practice. Theological missions, much reflected about and
passionately engaged in Church activities are Interreligious Dialogue, Ecumenism,
Inculturation, Catechetical Drives, Pastoral ministries (counselling and Spiritual animations),
Education and Social Communication, Healthcare and Social Welfare.

Faith of the faithful is awakened not by issues and solutions of life but by communion
with God and People of God in the interior realm, which is universal to all. All walks of life

3
USCCB, 23
4
USCCB, 18

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find meaning and purpose in God-centered acts. Because, life is simple and not at all complex
as human conventions innovates them to be.

Theological mission is ennobling person with sense of faith (sensus fidei) for life
and action by which one engages in mature reflection of oneself, others and God in the
light of personal faith and Church teachings; being truly Christian and therefore
theologian by life, decision and action.

It is a process of opening up the heart to God, seeking understanding through faith, on

life questions and challenges. Theological Mission explored here is inclusive, participatory,
authentic, compassionate and orthodox; because, all Christians are call to be the sign-post for
others pointing themselves to God and the life to come. While fully engaging in the demands
of co-existences, it challenges oneself to rise above the penury of human life from all its passing
glories and ambitious achievements.

Evangelization as theological mission is therefore, an act of theologizing in life that

changes (converts) one’s heart and that of others to be rooted in the Good News that is Jesus
Christ himself - the center and source of all faith-actions (praxis).

“for Salvation in India:”

When we hear the Gospel plea around the globe: "Increase our faith!" (Luke 17:5), "I
believe, help my unbelief!" (Mark 9:24), it is actually an inner yearning for salvation. Though
salvation as liberation is temporal in its nature, the true, fuller and definitive realization is
spiritual, which is to be sought in theological missions.

Salvation is God’s response to man’s surrender in faith. It is the revelation of

‘incomprehensibility’ of God that man is at home with, in one’s lifetime. Faith is the substance
of things hoped for, the proof of things not seen (Hebrews 11:1). That which is hoped for is the
immeasurable assurance of salvation.

Historicity is a necessity for salvation. For Christ became man, a man of history on a
divine mission of revelation. Therefore, theological mission to be salvific must be historical by
making present the revelation of Jesus Christ for He is the way, the truth and the life (John
14:6).

We come to God not just with our intellect but also with all our senses. People saw
Jesus, heard him, could touch him and thereby experience salvation and healing in body and

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soul. Sacraments is the signature of God who desires to address the whole man – not just his
head (Youcat 174).

Church history is also the history of salvation. In the Jewish history we see the
primordial Church, which finds its fuller and final expression in Jesus Christ. [He] desires all
men to be saved and to come to the knowledge of truth (1Timothy 2:4). Church teaches that in
baptism we become the children, heirs of God and fellow heirs with Christ (Romans 8:17).
Salvation is this: ‘we are freed from sin, snatched from death, and destined from then on for a
life in the joy of the redeemed’ (Youcat 200). Mystery of salvation is that our God is a saving
God.

Proclamation and transmission of the Gospel is "the power of God for salvation to
everyone who has faith" (Romans 1:16). Salvific design willed by God is manifested in the
historical events.

India as nation-state is historical, abstracting its entire populace, of people who have
lived, now living and would live in her abode of societies. Like all nation-states, India too is in
need of salvation. Salvation in India (collectively) is to be seen in the context of mission -the
mission of theologizing. Theologizing have to fructify in salvation, leading to truth and life
in God, God alone. That is, any theologizing towards science, politics and other secular
interests, is never salvific. These missions do not lead to the truth and life in God and do not
bring communion with People of God.

The clarion call, “Your own sons, O India, will be the heralds of your salvation” (FIlii
tui, India, administri tibi salutis) by Pope LEO XIII (June 16, 1894), a great visionary and
missionary who established the Papal Seminary for India in 1890, pre-echoes the nascent
Church mission, since colonial period.5

Yesteryear missionaries and those insignificant faithful who weathered persecutions,

abandonments and misery of social virtues in response to faith and kingdom values were
pioneers of salvific mission. Those who live now in faith are also on mission, whenever they
become the sign-post, the harbinger of good news to those whom they encounter in present
days.

Given the grim picture of Indian existence and situations of life, the hope of salvific
mission never dwindles. Though miniscule and trivial, the historical presence of Christians
often fully eclipsed by India’s power establishments and its violent distortions of life, Church

5
Cosme Jose Costa, Your Own Sons, India will be Minsters of Your Salvation – LEO XIII, A clarification
by Fr. Cosme Jose Costa, 2018.

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continues to be the salt and light to the Good News, lived, witnessed and shared by simple and
ordinary individuals as we will see in the mission preview.

“The Church in Pan-Tamil Milieu”

Finding cultural roots across Indian states, one would find a “Pan-Tamil Milieu” that
was and is as indicated in the appraisal of situations survey.

Tamils are the largest and the oldest of the existing ethno-linguistic cultural groups of
people in the modern world. Tamil language is one of the oldest written languages. Tamils
comprise 5.91% of the population in India, 24.87% in Sri Lanka, 10.83% in Mauritius, 5% in
Singapore and approximately 7% in Malaysia (Wikipedia). Michael Wood (an English historian
and broadcaster) called the Tamils as last surviving classical civilization on Earth, because the
Tamil mainstream preserved substantial elements of their past regarding belief, culture, music
and literature despite the modern globalized world.6

People in India is known to make others wobble in wisdom, attitudes and virtues,
nullifying and negating the values nurtured, worth enshrined; because they are contrary to the
self-interests of (post)colonist elites. Pan-Tamil milieu is an intercultural dynamics that never
superimpose in the manner of the ruling class (such as, Brahmin Raj). Cultures finding their
common historical root will change the face of India and the way of living. Church in such a
transformative process and impact need to take on the role of responsible motherhood in face
of human and non-human elements bent towards distortions and untruth enterprises.

Finding commonness in a divisive and fragmented facets of existence will help heal
the brokenness and wounds of irrational untruth and insane organizational violence. The
Church in pan-Tamil milieu should venture in holistic evangelization (inward and
outward) for a sound faith formation that discover and propagate the human identity,
truly God-centred, sacramental and salvific. Theological mission in such a milieu should
piece together the fragments of historical events to empower the obliterated history that
promotes new sense of vision and purpose in social lives restoring the authentic human
identity destined by God.

6
Michael Wood, "BBC" (http://www.bbc.co.uk/history/ancient/india/gal_india_south_03.shtml).
BBC.CO.UK. 5 November 2009. Retrieved 18 July 2018.

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 4. PREVIEW
Survey of Missions in India and its
Salvific Implication
Overview
This section is a brief survey of mission in India and concisely takes note of its
salvific implication to the people who lived in India. The scope of this section is various
pioneering missions as found in the lesson: History of Christianity in India (1Bh01).

Apostolic Mission

There is a tendency that differentiate ‘Christianity in India’ with Christianity itself. This
is to play hegemony over the Indian Church by delineating it from its apostolic origin (anything
'foreign' will not be tolerated). Apostolic Mission in India has credible historical sources in the
form of oral and written tradition. It is a well-founded and scholarly acknowledged fact that St
Thomas the Apostle came to India, built Christian communities, preached in Mylapore and died
as first Christian martyr in the India soil.
This tradition is handed on by the Apostles and early fathers of the Church. A Syriac
literary source (3rd Century AD), the Acts of Judas Thomas, narrates the story of St Thomas'
apostolate. Kerala oral tradition has strong historical continuation as preserved by Syrian
Churches that trace their origin to Apostle Thomas.
It appears that the lasting effect of St Thomas' apostolate is restricted only to Kerala,
except for the presence of his tomb until Portuguese’s arrival. It now stands a Church mystery
that two apostles were the heralds of the Church in India (St Thomas and St Bartholomew). It
is a silent history that Indian subcontinent has Christianity as its foundation whose vicissitudes
has been felt in the distortion and systematic erasing of evidences.

Dark Age

Indian Dark Age is pre-colonial. She has undergone a period of Dark Age of Indian
feudalism ending with colonialism. Though lofty religious literatures were said to have been
written during this period, by and large, the lower strata of the people's psychic lifestyle has
been well preserved to this day. The life of people hasn't been raised to that spiritual maturity
spoken off in infantile manner through epics, writings and mythical oral narratives.

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 We must acknowledge that Indian Dark Age is one of terror and cruelties, peace and
war just like the barbaric beginnings of all modern societies. The swag practice (Sex, War and
Plunder), ruled the day for the fragmented feudal states of the subcontinent, much akin to all
other contemporary kingdoms, worldwide.
The apparent absence of Christian communities elsewhere in India would lead a reader
to assume that Church in India did not have apostolic origin. On the contrary, at the supernatural
level, apostolic origin is felt in and through the historical events. This paper is an attempt at
seeing the theological mission of faith-formation affecting in an unseen manner the ethos of the
subcontinent.
Presence of cultural infusions in South-Indian scenarios can be traced to the Christian
effects, not as hypothesis, but having strong cultural evidences. The living ethos and Sangam
culture are some of the telltale sign of strong Christian origin in India. The later religious
development namely Buddhism, Hinduism and Jainism has largely eroded that greater ethos,
not found now-a-days. Historical ambivalences are maintained intentionally by distortion of
traditions and records to subvert the facts that are alien to current Indian ideology in the name
of religious nationalism. One must note that untold sufferings are the real fact unrecorded or
subjected to misinformation.
Christian faith that was kindled by apostolic mission in present day Kerala is kept alive
by the oriental churches. The Christian faith was unobstructed there, as it was consanguineous
to caste power traditions. The practice of Christian faith correlated with Jewish diaspora.

Portuguese in India

Portuguese arrived to conquer India, like Muslims. Instead they attempted new form of
colony that favored the native. Intermarriages and Christianization, maritime trading and
military assistance all correspond to their mission of patronizing the Christianity among
infidels. Politics then was a monopoly of Muslims and Brahmin rulers in the subcontinent.
Hindus initially welcomed Portuguese to deter Muslim supremacy over them.
Practice of religious tolerance and favorability towards native people was a welcome
sign. Later, the political enforcement of Christianity without violence, legalization of
conversion through the policy "Rigor of mercy" had limited success. Goa became fully a
Christian colony by 17th century. "The Confraternity of the Holy Faith” was founded in 1541
for the spiritual and material welfare of Catholics and for the Christian converts. It is a first
form of laity involvement in Church activity, through governance. For example, Confraternity
setup St Paul’s College (1543), the first seminary in India.

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 Catholicism in true sense was planted by Portuguese in India. They helped to spread
the faith through their political support for mission lands. Though their contribution is visibly
insignificant to the mainstream subcontinent, they had definitely altered the Indian Dark Age
and sown the seeds of transforming faith for cultures and Indian social tradition.

St Francis Xavier: His Pioneering Mission

Pearl Fishery Coast spans Kanyakumari to Rameswaram and Mannar to coast of Sri
Lanka. The context of St Francis' mission should be read from the then situation: double
exploitations by Muslim merchants and Brahmin impoverishment of fisher folk. When one
reads the missionary method, we must keep in mind that St Francis Xavier's Manapad mission,
first of a kind in India, not even in Goa. Instituting communities by being "with" the fishery
people (identification by being one with them) - not a pastoral practice of the colonial clergies
(foreign and natives) of that age.

He made of use of Portuguese resources in support of the mission: Catechists trainings,

organizing convert communities animated by Catechists. He must have truly felt the need for
the local educational empowerment when teaching prayers to children and catechumens. He
helped the new communities of Christians in need of protection from hostile rulers (Social and
moral involvement). He correctly identified the local people's acumen without disregarding
them. Strangely, no Brahmins accepted Christianity for he wasn't in favor of them given their
role in socio-cultural condition and various forms of exploitations. His brief sojourner at fishery
coast was the first successful missionary venture in India reaping the lasting harvest. He began
the social upward movement and protection as Christians. He brought Church to the people
where no one embarked upon and was on a hurried search of something that made the people
live that way - a daring social involvement and true cause for faith formation; St Francis Xavier
is the apostle of Indian Church today.

Highlights of Missions in India

This sub-section is a glimpse into the missions (as given in DEPTh lesson) and
highlighting the period, missionaries involved, some key events and methods of Faith
Formation of the community. It concludes with personal theological reading.

Goa (1517)
Formation of Christian Communities in Goa began with Portuguese patronage since
1517. First missionaries were Franciscans, later other religious orders followed. The policy

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‘rigor of mercy’ was said to have brought religious intolerance. It was a socio-cultural purge
not in favor of Brahmins, who did not accept the Christian authority and they chose to migrate
elsewhere. Goa became Christian colony by 17th century. Church in Goa have the unique
tradition of Confraternity (of Holy Faith) for spiritual and temporal assistance to Catholic
communities. Suppression of Society of Jesus helped other religious orders in their pastoral
presence who often needed reforms through political involvement.

Goan Inquisition had a major role in the later development of the Church in Goa and
then in present day Kerala. Portuguese helped the Church expansions at Bandra Island, Bassein
and Salsette in the 18th century. Throughout the history of Goan church, religious
congregations were prominent in Goa and there were conflicts with government officials; also
there were growing feud between religious and local priests, Padroado and Propaganda
institution until the beginning of 20th century. Portuguese involvement in the Goan church
formally ended with so called "Goa Liberation". They had left an indelible impact on the
Church at Goa, truly Catholic.

Kochi and Kollam (1523)

Christian community existed before Portuguese's arrival. There was initial cordial
relation between Portuguese and local Christians because, common faith united them. When
Portuguese claimed jurisdiction over the church in Kerala (by Padroado) and the right to change
religious beliefs and practices of Syrian rite, it resulted in rebellion (Coonan Cross Oath) and
divisions (‘old party’ and 'new party'). Latin Christian communities were formed in (16th
century) Kochi and Kollam as centers of evangelization. Kochi Mission started well before
Church at Goa (1510) with the arrival of the Portuguese. Franciscans were the first Catholic
missionaries in Kerala. Kochi became diocese in 1558 suffragon to archdiocese of Goa; it had
large Christian population. However, after the Dutch captured Kochi it began to decline as the
priests/religious were expelled. There were Christians in Kollam already in 1546. Faithful at
Kollam remained strong in faith despite difficulties. Jesuits took care of Latin Christians from
Kollam to Kanyakumari and lay Christians also helped Catholics during persecutions by rulers.

Mughal Mission (1580)

In Mughal Empire (16-17th century) there were Jesuit Missions (1580-1583; 1590-
1591; 1595-1773). Though Akbar was respectful and cordial, he did not show any desire to
convert to Christianity. Learned Christian theologians like Jerome Xavier set sure footing for
Christianity in Agra and Lahore. In Delhi, small number of Jesuits maintained schools,
ministered to small Christian community, contributed to geographical and astronomical
interests (Jaipur/Delhi observatories), assisted in cultural enrichment of the court and offered
Christian art works.

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Madurai (1606)
The well-known figure in Madurai Mission is Fr. Roberto de Nobili (1577-1656) who
came to Madurai and opted for new paradigm of mission (known as adaptation, a precursor to
Inculturation). He lived in Brahmin quarter, adapted role of Sannyasi its lifestyle. Few
Brahmins accepted Catholic faith for Nobili allowed them keep their Brahmin customs. He
introduced Brahmin-Sannyasis and Pandarasamis to work with Brahmin converts and other
castes. When other missionaries and catechists made attempt to bring different castes together,
it resulted in persecution of Christians and expulsion of missionaries. St. John de Britto was a
noted Pandarasamis who suffered martyrdom at Oriyur. Fr. Constantius Joseph Beschi a
Pandarasami of Madura mission helped to inculturate Christian faith in Tamil culture; he wrote
epic work: Tembavani, composed devotional hymns to Mother Mary and produced many prose
works. Madurai Mission was active until the Suppression of Society of Jesus in 1773.

Golconda (1641)
Golconda mission was founded by Fr. Francesco Monco - its mission centers being
Machilipatnam and Bhiminipatnam. It was to cater to the spiritual needs of European settlers
of East India Company. Also, he converted many people to Christian faith and brought relapsed
Christians back to faith.

Mysore (1649)
Leonardo Chinnami (Italian missionary) adopted de Nobili missionary method, got
permission to spread Christianity in Mysore and spend years of hard work there. Though the
ruler of the kingdom destroyed churches, good foundation for Mysore mission has been laid.
By 17th century there were about 30,000 Catholics who later got scattered due to various
reasons. (This points to lack of community building.) Migrant Catholics from Goa due to
various reasons were welcomed by local ruler. They remained united in Christian faith speaking
their mother tongue (Konkani) without integrating with local neighbors (Tulus). Mangalore had
more than 20 parishes during Tipu's reign. Tipu arrested Christians and brought them to
Srirangapatnam, women and men were forcefully converted to Islam. A small community
remained faithful to Catholic religious practice. After death of Tipu, some Konkani Christians
returned to Canara.

Carnatics (1705)
French Jesuits from Pondicherry began Carnatic mission in the northern parts of
Tamilnadu and Telugu-speaking area. After Jesuits, Foreign Missions of Paris (MEP) took over
the mission. Prime mission activities were formation of indigenous clergy, education of poor
children, medical care and empowerment of marginalized. However, the mission suffered
scarcity of priests. Missionaries lived as Sannyasi and formed small group of Tamil catechists

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to build church communities, preach and prepare catechumens. In 18th century, some portion
of Christian Communities migrated to Madras Presidency (Vellore/Chengelpattu areas) due to
frequent civil wars, famine and epidemics.

Tarangambadi (1714)
Indian Protestantism began in India with Bartholomew Ziegenbalg and Henry
Pluetschau at Tarangambadi, a Danish port (18th Century). Ziegenbalg translated New
Testament in Tamil. B. Schultze published Old Testament in 1728. The mission erected
Protestant churches in Thanjavur, Mayavaram, Cuddalore and Ramanathapuram towns.

Tirunelveli (1795)
This protestant mission grew with local converts and was instrumental in mass
movement to Christianity. Christians faced oppositions and had to migrate to new villages.
Tirunelveli mission was supported by Tarangambadi missionaries.

North East India (1813)

Serampore missionaries (Protestants) began their pioneering work by translating New
Testament translated into Khasi. Baptist Churches in Assam were established. American
Baptist Church came into existence at Meghalaya. Welsh Presbyterian Mission and Calvinistic
Methodist Foreign Mission Society were started at Khasi-Jaintia Hills. Revival or Spiritual
Awakening Movements was unique in Mizoram as this led to conversion, it created Christian
cultural identity for the Mizos.

Catholic Missionary work began with creation of Prefecture Apostolic of Assam,

Bhutan and Manipur in 1889. Missionary activities in Himalayan Hills made strong catholic
presences with educational and health centers. Being the Hill stations, it had many religious
initiatives such as orphanages, technical school, seminaries, colleges and churches.

Salesians of Don Bosco took over this mission in 1921. Since then, it has witnessed the
growth of Catholicism: education of women, technical schools for tribal youth, higher
education… all formed part of missionary activities. NEI now has strong Catholic presence.

Adivasi and Tribal (1869)

With new revenue system by British adivasis were deprived of their lands. Fr Constant
Lievens studied the law of the land, listened to the sufferings and the hardships of people,
presented their cases in court and got back their land. Within 7 years of hard labor, large number
of Adivasis became baptized Catholics. Apart from the social involvment, missionaries wrote
research encyclopedia on Tribals, their culture and civilization. Christian laity participated in
social and political fields. Unlike Adivasis, Christianity flourished despite persecutions from
the feudal chiefs at Chhattisgarh.

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Gujarat (1889)
Protestant group conversion movement took place in western India (Gujarat). Dheds
became members of Methodist Church. German Jesuits began the Catholic mission there. They
opened many primary schools in villages; religious ran hostels and orphanages, visited villages,
engaged in relief works, preached Gospel and prepared women for confession/communion.
Catechist collaborated with missionaries. Patels gave official freedom to become disciples of
Jesus. Despite social works and mission outreaches, Church at Gujarat suffered caste
oppression and ostracism. Yet, Parish Councils kept Christian community united, planned
socio-educational and religious activities, settled quarrels, framed constitution on marriage
customs among tribal.

Conversion Movements (Personal and Community)

We find two strands of conversion movements in 19th century India: personal and
community. Personal conversions took place among Hindu intellectuals (Bengal and
Maharashtra), while group conversions were among Adivasis, Tribal and Dalits.

Personal Conversions: Bengal

Alexander Duff (Scottish) advocated "high standard of intellectual education for
religious and social change" (something this document focusses on). The famous converts are
Krishna Mohan Banerjee, Lal Bihari Day, Kali Charan Banerjee and Brahmabandhab
Upadhyay. They belonged to Anglican Church and Brahmo Samaj. Rational behind conversion
is to evolve Indian (Hindu) Christian theology, protest against caste discrimination, fight for
equality, social progressive activities such as, widow’s remarriage, female education,
promotion Indian Christianity or to achieve Indian freedom from British.

Personal Conversions: Maharashtra

This locality witnessed some Hindu/Muslim activists who became staunch Christians.
Some of them are, Nilakantha Goreh, Pandita Ramabai Saraswati, Narayan Vaman Tilak, and
Qazi Maulvi Sayyad Safdar Ali. These accepted belief system of Christianity by personal
conversion often inspired by Bible, Christian practices and their pivotal events in life.

Group Conversions: Adivasis and Tribal

The cause for Group conversions among Adivasis and Tribal were sharing in their life
through social involvement (Fr. Constant Lievens), supporting their cause (Fr. John Baptist
Hoffmann) and cultural/literary contributions. Obviously, it is the lay movement that helped
the mission successful. Laity cooperated in the social and political fields, promotion of
education and social wellbeing and faith formation. Tribal conversions were people's
movement that is spiritually meaningful and culturally enriching to them. Catholics have a

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strong impact, for they were actively involved in Adivasis and Tribal conversion. This is
significantly a communitarian dimension, rather than personal conversion (see Section:
Highlights of Missions in India > Adivasi and Tribal (1869).

Group Conversions: Dalits

Group conversion among Dalits were actually protest movement and never personal
conversion; also it is not communitarian for it is more of political in nature (opportunism and
mass passion).

One will find that protestant groups played active part (Methodists, Presbyterians,
Lutherans, Anglicans, etc.) in Dalit conversions, which is connected to social and political
causes (not at all spiritual), resulting in disjointed fringe groups that dissolved into social
nothingness in time and season.

Group Conversions: North East India (NEI)

Protestant missionaries were the pioneers in NEI conversions. Conversion is North East
India is more pronounced and successful in that community-building played crucial role (See
Highlights of Missions in India > North East India (1813). Greater involvement of new
Christians in the Church affairs, welfare activities were the visible sign of the Church. The
Protestantism dictated faith there for a century.

North East India Conversion

Catholic missionary work in North East India began with poor Chotanagpur Adivasis
(tea plantation works); it was centered on ecclesiastical apostolate (i.e. more communitarian
and personal). Though the community-building was slow, it was a lasting reality. Salesians of
Don Bosco (Kerala Missionaries) offered significant contributions to the NEI Church, such as
education and health services, and development in the institutional structures of the Church.
Missionaries contributed to Tribal literatures, Higher Education, Women Education and
opening new opportunities for leadership leading to radical change in tribal way of life. North-
East Christians played important role in political leadership. In NEI, we found sharp contrast
in evangelistic methods of Catholicism and Protestantism. The unique conversion movement
in Mizoram, spiritual revival experience, leading to group conversion must be read in this
context.

Salvific Implications of Missions

In recapitulating the historical missions in India, five pointers of conversions are

gleaned; namely, communitarian and personal dimensions, Inculturation, Ecumenism, Dalit
Empowerment, and Social Welfare with Justice.

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 The significance of group/individual conversions in India is often an intellectual
experiments, even testing Christianity (Christians) for specific personal or collective agenda.
Inculturation is born of liturgical renewal by Vatican II and the adaptation method is a kind of
inculturation. Though flawed and failed, adaptation did have lasting effect in the faith
formation. In the conversion of Hindu intellectuals, there is an attempt at syncretism or even
perform certain intelligence services for Hindu organizations. Genuine conversions were
largely from spontaneous initiatives, resulted in failure or discontinuation as the mainstream
mass did not welcome them.

Ecumenism in India, especially among Protestant sects were more of amalgamation of

Churches (CSI, CNI) fusing together various Protestant sects. From mutual hostility, a spirit of
ecumenism said to have grown among different denominations. Since, Second Vatican Council,
Catholics engaged in ecumenical activities, leading to understanding and collaboration and
bearing shared testimony and spreading of Good News.

Dalit empowerment is born of protest that is colored by social justice; it is not faith,
but politics that mattered in Dalit conversion. Indian Church is known for her stands on Social
Welfare and Justice for poor and downtrodden and indigenous people groups. Catholics
spearheaded the activities in the missions in favor of human rights and welfare.

Role of Indian Church is low profiled, something being unseen like leaven in dough,
especially the role of individuals in communities in the salvific events in India. Though the
Church is insignificant in the vast Indian humanity, the mystery of God's action is revealed in
the socio-political developments spanning centuries.

We find a drastic shift from personal and communitarian nature of the Church into
formal and institutional growth in the 20th century that parallels Brahmin colonization in post-
independent India. Institutionalization of the Church in India is covertly influenced by Brahmin
objectives. Common expression of shared life and witnessing of Christian faith was challenging
in the ambivalent India.

Christ centeredness is in want, when conversion of heart is from the external forces.
Life turning to God needs fostering by community. Sowing seed in rocky and thorny grounds,
and pathways leads to non-productive harvest (Parable of Sowing Seed). Indian culture is
something like the land that is rocky and thorny hindering the healthy growth of God’s word in
the hearts of people.

Faith requires power of governance to nurture it, sustain it and grow it in all its fullness.
Sense of Faith is more a Sense of Life. God-centeredness is felt only when the mission is rooted
in integral Life of the people. Cultural impediments never deter God’s word bearing fruit. Rain

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water falls on good and the bad and it never returns until it effects its life on earth. Reaching
out to Indian conscience is a matter of heart than cultural packages and liturgical reforms.

Missionaries as sign post in the lives of Christians is incarnational. Identification of

oneself with the people is a difficult but rewarding challenge. God works through the
incarnational presence of the Christian communities and their missionaries.

Indian is in need of salvation as ever. Authentic mission effects salvation, not human
empowerment. Visibility of salvation is personal and social grace felt within the heart and
relational life. The wounded psych of all in India needs integral healing from everything
contrary to the Gospel of Jesus Christ. Mission results in Christian Communities. Christian
communities is the sign of God’s family in the world. It has got its own expression of existence
contrary to the Indian ethos. It means that the converts are challenged to be buried with their
old way and be raised up to new life. Plurality of India is now challenged by Christian
communities that is strongly a homogenous family of God. The conflicts and gaps from
diversity is made holy through unicity of divine love sown in the heart of the believers.

Mission in India is historical. Church has drawn a unique salvation history for Indian
subcontinent. It requires healthy historical reading and envision a redemptive plan of God for
her people. Role of God in all Church outreaches are irreplaceable. It effects salvation to
individuals. Anything not of God is bound for disasters. Yet God remains in all human
endeavors.

Mission of the past gives impetus for new mission. Centering on the mandate of Christ,
Church forges ahead into future with Christian strength of faith and opens up to new fields of
living. Act of redemption is continued into the future in which the past connects with the present
towards hopes of tomorrow. Salvation is the promise kept by God, which is both personal and
universal, human and divine. Church mission for the future requires a return to her source,
Christ himself and his economy of salvation. Real mission is salvific and salvation is saving
the soul.

5.1. THEOLOGICAL PRELIMINARIES

Foundations of Mission
Overview
This section presents the theological preliminaries as building blocks for faith
formation. The scope of this section is to identify foundational categories for mission as found
in the lesson: Faith and Revelation (1Bs04).

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Problems for Evangelizing Mission in India
God-talk or theologizing is the Reflective-Action deeply founded on relationship with
God by Human persons in nature and history. Before sailing into the foundations for mission,
it is worthwhile to bring forth certain blocks that challenges or even thwarts any faith initiatives
toward Indian mass.
The Indian philosophical worldviews are framed around Sanskritism in the sense that
all the thoughts and expressions have to be Brahminic in order to be validly ‘Indian’. These
verbosities are expressions of certain common and natural tendencies as well as attitudes that
are built around it, which are harmful to personal and societal wellbeing.
Indian faith expressions clearly portrays the collective minds and its fragmented
(pluralism) notions of God and His people. In India, salvation lacks societal roles; i.e. there is
no proper human role in personal and communitarian salvation. Often salvation is construed as
temporal (cultural, social, political and economic) not at all existential. If it is so, it is one of
pessimistic nothingness.
There is an acute need for sense of history founded on truth, authenticity and objective
realities. In lieu with this partisan sensitivity, one would find brutal intimidations wielding
intellectual power over personal awakening and social maturity. This leads to an acute cultural
stubbornness taking its worst form as the fundamental option for darkness and evil. We find a
widespread tendencies and enchantment for evil. It is evident in the absolute rejection of
authentic perfection (‘perfection is threat to Indian statuesque’). The innate aversion towards
goodness denies others of freedom to be good and realize it. An example for such an attitude is
the neural network of all permeating Caste System as human relational framework to found a
racist nation.
Sense of faith in India is always colored by pessimism and fate. There is a marked
aversion for love, hope and faith to collective mind that rejects it as something ‘foreign’ to its
culturally entrenched ethos. For an instance, we find conflicts of acceptance of Trinity,
Salvation, God as Abba, Personal Savior, Redemption, etc. and also a clash of lifestyles that is
diametrically opposed to Catholicism, which is Judeo-Christian in nature. There is no historical
parallelism in India with Christian salvation history (such as, chosen race, Church as People of
God).
Modern India is currently in the process of reconstruction through social re-engineering
of generations using media sciences, which is not at all disposed to the so called "tradition".
We found false secularism and flourishing materialism, such as political holiness and its
worldly liturgy; deep religiosity in Indian is all but founded on irreligion. Integral formation of
person is too materialist and temporal in nature.

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 Theological snags are voluminous. The initiative in participatory contextualizing often
benefits the scientific syncretism. Christian virtues often have to face religious ideologies and
its fundamentalism. Failed contextualization are actually reused by political (mass) science.
Inculturation at the realm of celebration of faith has become irrelevant.
Theologizing at the grassroots in the form of mythical narratives have since waned for
good. However, the narratives of secular ethos is having grand reception. This helps the
academic/arm chair theologizing to stand apart from grassroots laity. To Indian Church, mission
is demanding and catechizing (faith formation) is off-fashioned. We do not have proper
hermeneutical methods to read historical events (past, present and future) to evangelize them.

Christ-Centeredness
We begin with Jesus Christ. He is the foundation and center of our faith. God’s
revelation is fully actualized in him. Jesus is God’s self-communication to us (Galatians 4:4-5;
Hebrews 1:1; John 1:1 and 1:14). He, as the messenger is also, God’s final message; for, Jesus
is the Word of God and proclaims the Word of God. Christian faith experience is sourced on
crucified Christ (1Cor 9:1; 15:8). Jesus is the only and fuller mediator of God’s salvation.
“God’s reign bursts forth in mission, message and miracles of Jesus. Jesus announces the
kingdom of God and the kingdom is realized in Him.” (1Bs04)

Coming to Jesus, believing in him, seeing him and remaining in him is the faith
experience which has horizontal and vertical dimensions (1John 1:3). Jesus is our model of
faith. His Abba experience, points to us the deep communion with God, for he sought Father's
will, fulfilled it unto death, his total and irrevocable 'Yes' to Father. Jesus Christ is therefore
“the pioneer and perfecter of our faith” (Hebrews 12:2).

Divine Revelation
‘Revelation’ (revelare, Latin; apokalyptein, Greek) means to unveil, uncover, expose,
manifest, lay bare, etc. (Hebrews 1:1). Revelation is God’s initiative and invitation towards
mankind. Revelation in this sense takes precedence over human response (faith) to it. Unless
God reveals himself to us, we cannot have faith. It is a divine act culminating in human acts.
Evangelizing mission is placed in this context – the divine act of revelation leading to human
response of faith and to faith transmission.

Christian Revelation is Jesus Christ who is the fullness of God's revelation. His life,
death and resurrection (Christ Event) is the first and decisive event of Christianity, God’s
revelation of His plan for humankind.

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 History of salvation beginning with creation is the history of divine revelation. From
eternal presence, God enters into personal relationship with his ‘spirited’ humanity. God finds
everything He created as ‘good’, including humanity. His persistent revelatory presence has
ushered in new form of creative order: salvific acts for humans in sinful condition.

Chosen people’s history is replete with intense divine encounter in the lives of
individuals (Abraham to Moses). Passing over from slavery and death to freedom and collective
identity (Exodus Event) is the core of historical revelation that prefigures Christ Event
(collective covenant of Yahweh culminating in personal covenant by Christ).

History of revelation from creation to incarnation continues in the revelatory Word of

God who inspires through the salvation history. Word of God unfolds ‘who’ God is (Exodus
34:6-7a) and discloses ‘what’ God wants his people to do (Decalogue, Exodus 20).

Revelation is “the total process of experiencing the divine self-communication.”7 In

the personal model of revelation, the focus is not ‘what’ is revealed, but ‘who’ reveals. The
personal aspect of Divine revelation is historical involving dialectical presence, inner
experience and new awareness. Yet, God not only reveals ‘who’ God is (personal) but also
‘what’ God wants us to do (propositional).8

Hence, we have two complementary sources of divine revelation: Scripture and

Tradition. Tradition is faith experience lived by apostolic community and Scripture ('unnormed
norm of faith' norma normans non-normata) the book of the community belonging to living
Tradition. Both scripture and tradition are the channels of revelation on the existential platform
of human history. Revelation demands faith response in and through sacred scripture and
tradition.

Christian Faith
Faith is a theological foundation and personal response to divine act of revelation. It is
expressed and lived through Sacred Scripture and Tradition at personal and communitarian
levels. Pistis (faith) in Greek originally has no religious connotation, meaning trusting and
trustworthy. Later it came to mean “the acceptance of the invisible truth beyond sense
perception”. In Old Testament, faith is aman (a predicate) in the sense of human being to be
‘faithful and reliable’; aman as noun refers to ‘fidelity’ predicated of God (‘God is faithful’).
The Hebrew equivalent are Emeth and Hesed referring to God’s merciful fidelity in keeping the

7
Gerald O’Collins, Fundamental Theology. New York: Paulist Press, 1981.
8
The Supernatural disclosure of new truths and propositions. Vatican Council I, Dei Filius, 1870

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covenant promises. Faith in OT is the total response to God, a ‘yes’ that connotes finality and
fidelity.

Faith has got three aspects: 1) Confession is intellectual assent to truth; the ‘what’ I
believe (Romans 10:9), 2) Commitment is active believing or praxis; the will to do good (John
15:14, Romans 6:17, Romans 1:5), 3) Confidence is for the future when we no longer live
through grace and faith (Romans 6:8, Romans 8:18).

At existential level, faith lives with doubt and struggle with it. It is not possible to trust
God with limits and conditions. At personal level, faith manifests as testimony and witness; and
at historical and ecclesial level, faith expresses fact with certainty, not probability.

If revelation of God is historical, then faith too is historical. The historical nature of
faith is within the purview of Action-Reflection-Action cycle. Faith is the response in life to
God as an instrument of personal and communitarian salvation.

[Faith as Human Experiences]

Christian Faith seeks to answer the fundamental Christ-centered questions: “What can
I/we know of Jesus? What do I/we decide to do as response to Jesus? What can I/we hope for
from Jesus?” (1Bs04) The human conditions for faith can be constructed based on the model
that will help us in drawing a plan of faith formation.

Faith as an act of self-giving to God involves a person’s faculty of Knowledge, Free

Will, and Hope. Faith involves 'knowledge', which is subjective and it is unfathomable in the
sense that there is a limit in knowing the other (in this case, God himself); Faith constituting
human will means that it involves risks; yet, complimentary hope makes faith purposeful
leading to meaningful relationship with God. Thus, faith engages every aspects of a person. It
poses a constant challenge to the way we live our lives in our response to God's self-
communication.

Though faith is at psychic realm as illustrated above, it is also relational. God's

revelation is love for us and faith ultimately requires deeds of love. God's love has manifested
in life, death and resurrection of Jesus Christ.

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 Person Knowledge Free Will Hope

Act (knowing) (willing) (hoping)

Volitional
Dimension Cognitive
(Ethical)
Eschatological

Law lex credendi lex vivendi lex orandi

Figure 1. Faith as Human Experience

In Faith, the Christian believer enters into relationship with God and with his/her
community. Faith necessitates action and that is the life of faith. Hence the classical norm lex
credendi, lex vivendi, and lex orandi is more relevant to us today. A faith-formation mission
should emerge through ‘laws’ of believing, living and praying. Faith completes in Knowing
and believing (lex credenda), Living and doing (lex vivendi), Worship and adoration (lex
orandi).

Tradition and Mission

Trado and traditio (Latin) refers “to carry over, bring over, hand over, transfer,
transpose, or transmit.” As mentioned before (under section Divine Revelation), Faith
Experience and Sacred Scripture constitutes the source of revelation. “Sacred tradition and
sacred Scripture make up a single sacred deposit of the Word of God, which is entrusted to the
Church” (Dei Verbum, 10).

Understanding Christian tradition in the context of mission, one must begin with the
response to divine revelation, which is faith. Christian Faith is actually kerygmatic in its
fundamental nature. It draws its source from the Apostolic Kerygma of lived experience with
Jesus of Nazareth and Christ of Faith.

The Christ Event is foundational apostolic experience; for they saw Jesus, heard him
and were witnesses of his life, death and resurrection (Ephesians 2:20; 1John 1:1-2). Christ
Event has transformed OT tradition of God's covenantal relationship with his people. The Event
has made the OT covenant universal, once and for all. This foundational revelation coincides
with the foundation of the Church. Christian Tradition of faith depends on the apostolic
experience of Christ Event; it ‘depends’ on the testimony and proclamation of apostles and
therefore it is a ‘dependent’ revelation.

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 Christ Event was actualized (revealed) in the Gospel and was interpreted by apostles
in their mission of witnessing to Christ. Sensus fidelium or ‘sense of the faithful’ begins with
the apostolic tradition in sacramental worships. In this manner, the Christian tradition has
mandated the mission.

Faith Tradition is an act, traditio. ‘Divine revelation from Jesus Christ through the
apostles is communicated and unfolded in the community of the Church’ (1Bs04). Tradition as
depository of truth is also a communication process (Faith Transmission). All the same,
Tradition is content (The Truth), traditum – the content of revelation communicated.

“People of God is empowered to pass on its memory, experience, expression and

interpretation of the foundational self-revelation of God which was completed with
Jesus Christ and the New Testament community (John 14:26).

Thus, tradition involves ‘the Church in her doctrine, life and worship’ (creed, conduct,
cult) transmitting to the next generation ‘all that she herself is, all that she believes’
(Dei Verbum 8).”

Perspectives of Salvation
God’s loving self-communication is salvific; therefore, divine revelation, faith
response, tradition, and mission all points to mystery of Salvation, the definitive human destiny.

Without delineating the exclusivity and inclusivity of the notion of salvation (i.e. ‘only
believers are saved v/s all are saved’) one must hold that Salvation is ecclesio-centric within
the Christo-centric universality of salvation.

“Since Christ died for all, and since all are in fact called to one and the same destiny,
which is divine, we must hold that the Holy Spirit offers to all the possibility of being
made partners, in a way known to God, in the paschal mystery.” (Gaudium et Spes 22)

Ecclesio-centric Christo-centric Theo-centric

• Exclusivism • Inclusivism • Pluralism

Figure 2. Perspective of Salvation

Theo-centric salvation (pluralism) leads relativism of faith.

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Valid knowledge of God is a faith necessity for both the practicing and prospective believers.
Faith response in the context of salvation is very significant for theologizing and faith
formation. Believers’ attitude towards salvation clearly marks their faith response to divine
revelation (We shall critically refer to this under section: Recap of Problems and Responses).

Salvation means... (1Bs02)

 state of integral wellbeing
 being rescued
 delivered from something or someone (personal or collective suffering, evil and death)

‘Doing’ Theology or Theologizing

Theology (God-talk) is faith seeking understanding. Faith is a basic prerequisite for
theology. 'Although God is a mystery, yet, God can be known since God has revealed Himself
to human beings' (Dei Verbum, 2). Christian Faith is that God has revealed himself in Jesus
Christ to enter into relationship with Him. Faith in Jesus Christ is "doing God's will" (Mt 7:21),
the doing theology. Theologically faith comes first. It is in believing one becomes aware of
God's revelation and does God's will. This document is an attempt at theologizing mission as a
means for evangelization.

The challenge of ‘Faith Articulation’ in India is drawn around historicity and dogmatic
expression of faith. Indian mind is by and large, undogmatic with minimum creedal
formulations. Firstly, the problem of historicity is that theology is not to do with some “absolute
Mystery of God in Godself” (Deus per se), but “what God has done and is doing for us” (Deus
in nobis); that is, life-death-resurrection of Jesus Christ. Christian faith requires historical
expression of the saving event - the Christ Event in the Salvation history. At the same time,
historicity cannot exhaust the Divine Mystery. (1Bs04)

Secondly, positive statements of faith in philosophical language needs reformulation.

In India, philosophical thinking is something not taken into consideration. Often, it is a word
play and rhetorical in nature, devoid of existential (experiential) outpouring of self. If
something (philosophically) reasonable, it must be one of sentimentality in life rather than
objective or even subjective movements of the soul. This leads to lack of theological conscience
resulting in moral numbness. This is the reason for God-talk in apophatic (negative) way.
Christian Theology rejects self-contradictory and destructive formulation of faith. Positively it
is the meaningful explanation of faith in categories and concepts. Human person can describe
the absolute mystery of God and God's revelation is comprehensible to our limit knowledge.
(1Bs04)

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 Theological language is analogical, metaphorical and symbolic. (In Gospel style, it is
simply, parabolic). Theological expressions should be first intelligible and then reasonable,
because it is founded on Jesus Christ (Acts 2:22). With the use of reason, we can come to a
deeper faith and understanding of God, the meaning of one's life, death and so on. (1Bs04)

The act of theologizing is existential. It is given to reflective synthesis (rather than

analysis) and inductive discernment as opposed to all that a scientific language is. These are
some of the challenges of theological approaches in India deeply rooted in messy analytical
(unfaith) methodologies. Theological language goes beyond 'direct and immediate' meaning.
(1Bs04)

Faith should constitutes community of believers. Theology is born out of not

individuals, but community. Here, we have yet another area of consideration: cultural
transposition of faith expressions. Faith-experience inexhaustible. It is conditioned by culture
and time. Faith-statements are human statements and therefore it partakes in the sinfulness of
human condition. Yet, it is guaranteed by the power and presence of the Holy Spirit and always
remain statements of truth. (1Bs04)

As stated earlier, experience of faith comes from faith of community through sharing
of beliefs, prayers, rituals, codes of conduct, etc. It is expressed in common proclamation and
celebration. Deep religiosity of India is a fertile ground for faith formation. It requires actual
experience of Christian community in culture, needing unity and variety, continuity and
creativity under guidance and inspiration of Holy Spirit. (1Bs04)

Recap of Problems and Responses

Faith community in India, though religiously woven, we have some of over generalized
issues such as pluralism, fundamentalism, materialism, secularism and syncretism. Apart from
these issues hitherto not attended to, which are more pointed and most practical as presented
above are stealth Sanskritisation, deliberate pluralism, pessimistic attitude towards salvation,
lack of sense of history and sense of authentic faith, fundamental option for darkness and evil,
rejection of genuine perfection, pervasive caste system, serious doctrinal conflicts affecting life
and destiny (e.g. reincarnation), clash of virtues, scientific syncretism, irrelevant inculturation
(culturation), religious materialism, secularistic fundamentalism… all tarnishing the Indian
mind. One can’t raise up one’s consciousness towards possibilities of love and hope, while
totally being recessed in the aggressive pessimistic and over plurified (fragmented) society.

Indian ecosystem of faith-experience and the way of living needs theological

intervention. As we progress in exploring the theological mission in India, one must address

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these issues in conjunction with a set of proposed theological activities: faith articulation and
harmonization, cultural transposition (culturation), evolving positive (and collective) reason,
resurrecting narrative (songs and stories) talks and lifestyle, healing doctrinal wounds
(transmigration of soul, reincarnation, destiny into nothingness, etc.), finding common
historical and cultural roots, resisting enforced pluralism, opting for life and human values (not
evil), seeking integral perfection as spirituality, abolishing caste system and professional
enslavements, engaging in lifelong virtue education, choosing uniqueness and creativity against
syncretism.

Keeping these theological activities as reference points, the document will guide you
through the reflective implications for evangelizing mission, while anchoring on the ultimate
goal of salvation of the Indian soul.

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 5.2. SCRIPTURE
Sources for Faith Formation
Overview
This section presents the scriptural sources as framework for faith formation. The scope
of this section is to explore the key aspects of faith formation; namely God, human, foundational
experience of communities and program of salvation as found in scripture.

Key Aspects of Faith Formation

Evangelizing mission is ecclesio-centric and forming Christian faith should be Christ-
centeredness. The key focus of Christian faith is the perspectives of salvation for human kind
as individual and community. If the communitarian nature of salvation is to be in line with
tradition and mission, Christian faith must be rooted in its source - the scripture. The scripture
in the faith formation is the foundation for building up of Christian consciousness and
conscience. For such an initiative, the proposed model is simple and common. Knowing God,
human person as individuals, foundational experiences of communities and program of
salvation all interlinked to form as the constituent of faith.

Human
Person

Salvation
God Foundational
Experiences

Community

Figure 3: Aspects of Faith for Scriptural Exploration

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 Simply how one visualize God, self and community in relation to faith experiences and
salvific end is key to faith formation. This is an attempt at constructing such faith from scriptural
perspective. Sociologically foundational experience is the core of religion. From Christian
outlook it is salvation that is the final end of God-human relationship.

Searching within scripture to realize one’s experience of God, self, community, its
foundational experience (historical) and the idea of salvation the first step towards forming faith
of the believers. We treat this exercise as a consolidation of God-Thoughts as presented in the
lessons of scripture. Our Catechism begins first with who God is and let us begin with who God
is from the scripture (but not as full-sized biblical theology).

God in Scripture
Throughout the salvation history, God is experienced by People of God intensely
intimate and personal. God-experience all the same is communitarian, in that community keeps
alive and instills the experience of God among the believers. Though God is unquenchably
explored in Scripture for two millennia, we hereby present a flick through views of God as
realized and lived by the chosen people in Old and New Testaments. This isn’t exhaustive and
this isn’t fully representing the true nature of God as it is in want of that supernatural gift of
vision. Yet, it gives a starter for the new believer, from the scriptural view-point, to embark on
a faith journey and thus theologize to cultivate conscience and have richer God experience.
Theological mission for evangelization must begin with God who is in His perennial self-
communication with all creation.

Creating… God

God is a creator (bara Elohim) and life-giver who is ever present in human history. The
Book of Genesis initiates the metanarrative (narrative of narratives) of salvation with God as
the sovereign Lord of the Universe (1Bb02). Monotheism is strongly felt within the creation
stories. Psalms 29 and 150 is the praise of God’s wondrous act performed in nature. Genesis
story is the work of redactors who are totally immersed within their history of deliverance. Yet,
Creation Hymns (Psalms 8, 19:1-6, 139 and 148) beautifully reflects on Yahweh who is not
only God of history but also God of creation (1Ob01). For example, 'the Lord of hosts' means
'God of the universe' as the Song of Hannah (1Samuel 2:1-11) acclaims. The first theological
reflection should be that God is the creator who is both provider and protector of creation.

God of People - Personal God

The sovereign Lord of all creation has disclosed Himself to human individuals within
his plan of salvation. The narrative of salvation is the continual self-disclosure of God in history.
God of Abraham, Isaac, and Jacob... is not local or tribal God, but personal God. God of

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patriarchs (Exodus 3:6) is encountered in his fullest self-disclosure (Exodus 6:2-6) while
responding to the plight of his people: “I have observed…I have heard…I have known...I have
come down to deliver”. God's self-identity to Moses, “I Am Who Am I” (Exodus 3:11) is also
associated with power (El Shaddai) (1Bb02). Thus, the historical connection between Genesis
and Exodus is established by linking the act of creation with the act of deliverance of the chosen
people. Creator God is also personal God.

Monotheism is now coupled with ‘Election Spirituality’. Lord chooses Israel not for
any merit on Israel’s part; but, simply because the Lord loved Israel (Deuteronomy 7:8). Lord’s
gratuitous love is manifested in the deliverance of Israel from Egypt; their election as chosen
people is complete with God’s gifting of the Promised Land. The election spirituality is that
Lord is bound to one concrete people, not place, as such (1Bb03).

Relational God - Covenantal

God’s ‘Covenantal Relationship’ with His chosen people is the outcome of election
spirituality. The covenantal relationship is concretized in the expression of love, trust, filial joy
as acquainted in the wonders of personal or communitarian history of Israel (Psalms 29 and
150) (1Ob01). The exclusive loyalty of chosen people reciprocating God’s election of them is
found in this faith assertion: “the Lord is our God, the Lord alone” (Deuteronomy 6:4). This
emphasizes Lord’s sovereignty and integrity (Deuteronomy 12-13) to his people (1Bb03).
God’s covenantal relationship with His people brings in the awareness of holiness among the
community.

Moses encountering God in the burning bush (Exodus 3:5) highlights the holiness of
God and His presence. God is unlike creation and even repulsed by pollution of human
wickedness and sins (for an instance, Genesis 6). We find a growing tension between holiness
of God and his covenantal relationship with his people who are unholy, meaning that
community in relation to God is now entrusted with the mission of holiness (Book of Numbers
and Leviticus). The chosen people find that God is dynamic and open to change. For example,
the Tabernacle is the symbol of God’s presence amidst People. God initiates his relationship
with humans in various ways, in events and individuals (Book of Judges) (1Bb02). Holy God
we believe in, is also Relational Person who reciprocate human responses to Him.

Governing God: Prefiguring Kingdom of God

The Relationality of God with human community is implicit with his role as ruler of
chosen people. Old Testament actually is the historical narrative of Governance of God. God is
portrayed as one who is ready to help (e.g. Book of Exodus) and people of Israel place confident
trust in God and His justice. Anyone who reads the books of Pentateuch will notice that God is

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mighty and powerful; yet, he is committed to the weak and feeble human communities. Psalms
8, 19 and 29 praises God's character and deeds. In them, the psalmists praises Yahweh for His
steadfast love, justice and righteousness. The active intervention of God for the helpless, poor,
needy and oppressed (Psalm 147:2-6) conforms to His steadfast love (Hesed occurs 120 times!).
Apart from His filial nature, God also plays pivotal role among human community as warrior
(Psalm 24:8, Book of Exodus), judge (Psalm 7:7-11) and king (Psalm 5:2; 24:8, 47, 93, 95-99).
As judge, God is impartial and gives inevitable judgment over all that is wicked. Yahweh is the
universal king who oversees the human destinies (1Ob01). Old Testament is firmly against
polytheism and fertility religions, which are contrary to God and His governance. Because, God
governs his people with steadfast love and justice.

New Testament: Christological Revolution

In the Christo-centric New Testament, we have a fresh start of God-Experience in the

person of Jesus of Nazareth. He ushers-in a radical outlook on God to his fledgling community
amidst the deep-rooted Jewish society. The synoptic Gospels narrates the Trinitarian self-
disclosure within the Christ Event (life, suffering, death and resurrection of Jesus Christ). The
gospels brim with ever fresh stories of God in direct relation with human community and His
creation. In Christ, People experiences God who has willed to save the fallen man in a renewed
salvific act, which is totally human-centered. Reading on this line of reflection, the Gospels
have the Absolute Christology (human-divine identity of Jesus), while it also bears Apostolic
Christology. Gospels are Christ-Books. In it the neophytes will find God who is in existential
contact with His people in history, culture and society. Gospel narratives is that Jesus is the
fuller revelation of God.

Fuller Identity of God: Trinitarian

Father who is the model of life is Lord of heaven and earth. Jesus Christ is Father’s
(Abba) self-disclosure. The Fourth Gospel is a book of revelation of Jesus’ identity as the divine
Son and of his mission as the mediator of life. Jesus came into the world to give life that will
not perish. This is his saving mission. The objective of the Fourth Gospel is this, “so that you
may believe that Jesus is the Christ, the Son of God” (John 20:31). The mystery of unity in the
Father and the Son is revealed: “I and the Father are one” (John 10:30). Pre-existent Word
(Logos) is fully divine in nature; what God is, the Logos is. Son is intimately united with the
Father: "(he) is in the bosom of the Father" (John 1:18). Self-Revelation of Jesus ‘I AM’ - egô
eimi (John 6:20, 8:25, 8:58, 18:5) resounds Old Testament encounter of Yahweh (Exodus).
Christo-Presence in human society is complete with the presence of the Holy Spirit. Jesus is
born of the Spirit; Spirit descends on him at Baptism; He is led by the Spirit in wilderness;
Spirit is actively present in the mission of Jesus (1Bs06). Jesus offers His Spirit on the cross.

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The relational (identity) manifestation of God is explicit in the mission mandate: “Make
disciples of all nation and baptize them in the name of the Father and the Son and the Holy
Spirit” (Matthew 28) (1Bb05). Revealed God is Trinitarian who is ever relational as Father,
Son and Holy Spirit.

God in Solidarity: God-with-us

The climax of revelation of God is incarnation of Jesus Christ. This is divine solidarity.
In his Baptism (Mark 1: 8-11), Jesus has been revealed of his identity as Father’s beloved Son.
"You are my beloved Son; with you I am well pleased" (Mark 1:11). Baptism also opens the
new dimension of Jesus' solidarity with the sinners, thus reconciling the tension between
holiness of God and His covenantal Will for man. Therefore, Jesus identifies with his people as
suffering Son of Man (1Bb04). God is present with us in Jesus Christ (‘God-with-Us’ Mt 1).

God of Action: Salvation

Messianic activities of Jesus isn’t political as expected by his contemporaries. Rather

his saving actions were in his proclamation, teaching, casting-out demons, healing, table-
fellowship, and forgiving sins (1Bb04). Disciples profoundly experiences the identity and
saving mission of Jesus. We see Jesus in ordinary life events, at streets, temple, fields,
riverbank, lake, mountain and hills, plains, cities and towns, villages, and places where people
congregate. Gospels pictures Jesus who is fully human in his saving mission. We find Him
rejoicing, feeling angry, becoming sad - no spectacular power shows, impressive political
movements, religiously striking initiatives and socio-cultural innovations.

Yet, Gospels are preoccupied with identity of Jesus in all his saving actions. Messianic
titles such as Son of God, Son of Man, Jesus the Christ, Son of David, Son of Abraham, Savior,
Emmanuel are all Theo-centric and fully mission-oriented. The divine program of the Father is
that He has sent His Son to save everyone (no one should perish). Jesus who is the awaited
Messiah is therefore, the universal Messiah (1Bb05). Jesus is the Good Shepherd (John 10:1-
21, 22-30) not just by protecting the sheepfold but by laying down his life for the sheep. Jesus’
identity and incarnational mission is completed with his passion, death and resurrection
(1Bb04). God’s saving action is Jesus’ life giving mission.

Kingdom of God: God’s Presence

The life giving mission of Jesus is brought forth in the programmatic proclamation,
which is also Jesus manifesto: “The time is fulfilled, and the kingdom of God is at hand, Repent,
and believe in the Gospel” (Mark 1:14-15). Kingdom of God is Kingdom of the Father
(‘Kingdom of Heaven’ – Gospel of Matthew) (1Bb05). It is the prophetic fulfilment of
messianic expectations in Old Testament. Jesus overcomes Satan and establishes God’s

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kingdom on earth. This is apocalyptically narrative in the Temptation of Jesus (Mark 1:12-13).
God’s presence is manifested in and through the Kingdom that Christ ushers in. Kingdom of
God is the unswerving challenge to all human power systems, perennially.

Human Person in Scripture

God has revealed himself to humanity in and through the creation. If fuller expression
of God found only in Bible, nowhere can one would find fuller portrayal of mankind as such,
except in the Bible. In it one will find that the humankind who originated from God, not at all
God-centered. The inter-relationship of God and humankind is the meta-story of the scripture.
Humans are essentially relational, hence communitarian.

The rationale/purpose behind this exercise of trying to piece together what man is in
the scripture is the human role in society and one’s relation to God is defined by relation to
others. Similarly, relation with others is guided by one’s relation to God: for one relates to God
who reveals himself. The covenantal God is in intimate dialogue with conventional man. In this
context, one must ask, what is the mission humankind has got in the world, in one’s life and in
community? It is to love God and serve him for God is love.

Biblical Anthropology

The biblical anthropology is that human beings are in God’s image and likeness
(Genesis 1:27). Human person is the ‘crown of creation’ endowed with will and intellect
complete with human freedom to choose. God’s personal and direct intervention in giving life
to the first person makes humankind different from the rest of natural creation. Human person
have personality and spirituality (spirit and mind); meaning that everyone is capable of holiness,
love and responsibility (1Bb02). With Christ Event, the humanity got radically changed. The
creation has witnessed new face of man/women since the Christian era, progressively; for
example the human capacity to love is made real and final in the life of Jesus Christ.

Humankind: Relational Character

Scripture also brings to the fore the social character of human person as male and female
(Genesis 2:4b-25). Essential characteristic of human person is that God has gifted them with
the relational nature drawn from the Relational-Self of Triune God. The implication of human
person in the image and likeness of God situates humankind within the relational sphere of
God, human persons and entire creation. If man has the prominent place in the biblical events
due to the patriarchal social context, the biblical feminism also subtly portrays the role of
women in works of salvation. For example, courageous rebuilding of ordinary life (Book of
Ruth), discernment of faith in confronting the evil might (Book of Judith), and averting
community adversities (Book of Esther) (1Bb03) and so on.

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Human Community

The human persons constitute community. Just as human person has got identity (right
from creation), the human community also receives identity from group of human persons. This
is the fact with a human community, called ‘Israel’ as People of God (Exodus 15:22-40:38).
God has exercised His sovereignty over the world in the adoption of Israelites (never as
individuals). God makes this assurance: “I will take you as my people. I will be your God”
(Exodus 6:7) (1Bb02). The divine purpose in identity of Jewish people as chosen ones is that
Israel shall be the model and blessing for the human communities on earth.

The humanity has fallen. That is the existential fact of the Bible. Story of Israel clearly
shows this fact in her unfaithfulness, rebellion and apostasy. God’s begins his work of salvation
with Israel (Book of Exodus). He ‘encounters’ problems and possibilities of shaping the
community identity of Israel. For instance, it is well reflected in the institution of a plethora of
leaderships: priests and Levites, elders, tribal leaders, Nazirites (1Bb02), kings, prophets,
charismatics, and militarists. Also, community has to have a framework for its existence that
identifies it. God gives His covenantal law, which is both condition and norm for life as
community. This is in the form of promise of God that constitutes the community: progeny of
people (Exodus 12:37), their prosperity (Genesis 13:2) and property (Promised Land). The
modern relational disciplines are well founded within the biblical human communities: namely,
inter-personal relation, socio-cultural relations, economic relation and spiritual relations. The
dynamics of all human relationship is oriented towards personal and communitarian salvation.

Human Religiosity

The religiosity is the spiritual relationship that has two complementary dimensions:
vertical and horizontal. The former being relations with God that is articulated with interior
self-integrity. The latter is the relationship with one’s neighbor: “Love your neighbor as
yourself” (Leviticus 19:18b). Psychology of faith is richly explored in the code of moral and
social behaviors that define the pattern of human conduct (especially, religious conduct) to
conform to God’s covenant with Israel (1Bb02).

Psalms as book of prayer expresses range of human feeling and experience, from dark
depression to high-spirited joy. The Word of God becomes words of human prayer drawn from
the experience of relationship with God, others and nature. Religiosity of Israelites also
highlights relationship between individual and community. Messianic Psalms (2, 18 and 20)
reflects the Ancient Near East practice of praying for the rulers. These royal psalms also allude
deep religiosity, since, God is the king of His chosen people. Psalms even captures human
emotions representing low moral standards in the form of curses and vengeances (e.g. Psalm

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58). One must bear in mind that Psalmists are sincere and transparent in expressing the human
feelings and emotions to God, such as confidence in God, hatred towards enemies and
vengeance against wicked who persecute the innocent; openly deploring evil forces in the world
in the manner of sickness, violence, exploitation and war. On the contrary, the most exclusivist
Torah also teaches love for both neighbors and enemies (Exodus 23:4-5; Leviticus 19:17-18).
(1Ob01)

Religiosity in the Old Testament positively has two key aspects of spiritual life:
Blessedness and Righteousness. Blessedness/Happiness is derived from one’s orientation of life
to God. Psalms shows the way to true and lasting happiness, a happiness that is centered on
God, Law and His kingdom. Righteousness in Old Testament is the fundamental dependence
upon God (Psalm 121). It means total trust in the Lord (Psalm 23); expressing one’s positive
and negative feelings freely before God; and having strong confidence in God of justice (Psalm
147:2-6) (1Ob01).

Christian Humanism: Discipleship

Radically, being human in New Testament is Discipleship as envision of Jesus Christ.

Christian humanism must be discipleship to Christ. The context of Gospels is that the gospel
readers are persecuted Christian communities. To them (and us) the exhortation of self-denial,
suffering and following Jesus by carrying cross is meaningful to their being Christian disciples.
Being Christian means being disciple of Christ. The demands of discipleship (Mark 9: 42-50)
places centrality of the cross in the life of Jesus Christ, the Son of God. Humans are meant to
be Disciples (1Bb04).

Gospel of Matthew is “Gospel of the Church”. Matthew gives new identity to the
community of disciples which is the Church (ekklēsia), the “Community of Believers”
(Matthew 16, 18). Mathew 5-7 is the Manifesto of Christian Discipleship. Jesus’ love
exhortation is radically other-centered: “Love your enemies, and pray for those who persecute
you”. The community of believers have the new identity as “children of the Father” (Matthew
10). This community live and work together by accepting (Matthew 18:15-20), forgiving
(Matthew 18:21-22) and supporting others. Community of disciples is God’s family wherein
Jesus and his disciples live as children of the family living in joy and peace (1Bb05).

Gospel of John is also the book of communitarian union with Christ Jesus. It is the
story of human acceptance and rejection of the Word. (“He came to his own, and his own did
not accept him” - John 1:11) And it wasn’t total rejection since, “some became children of God”
(John 1:12). Human Jesus is mediator of God’s presence among humankind and fullest
revelation of God. Hence, he demands from disciples the intimate union with him (“I am the

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vine, you are the branches” John 15:5). Fruitfulness of community of disciples demand
continuous communion with Jesus (“for apart from me you can do nothing”). The existential
dependency for the disciples is assured for they are “born from the Spirit” (John 3:3-8).
Christian discipleship is one of life, never death. Because, Jesus' mission on earth is to give
abundant life, life in its fullness – a new life that death cannot destroy. Disciple’s life lived in
action is love. Jesus’ divine love is generous, self-giving and self-sacrificing (“This is my
commandment, that you love one another as I have loved you” (John 15:12). Christian
discipleship of love is pronounced thus: ‘Glory of God is man alive’ (gloria dei vivens homo)
(1Bs06).

Salvation in Scripture
Humankind is in need of salvation. The ultimate end on this earth is the salvation
leading to the primal order of existence in God. Every person (including the created beings)
inwardly longs for salvation. Seeking salvation leads to experience of God as personal savior.
This is the uniqueness of Christian faith. Faith seeking understanding is also faith yearning for
salvation. Promise of salvation in Old Testament is completed with the New Testament hope
for it in Jesus Christ. The salvific movement in Old Testament beginning from created orders
to human community to personal existence is now a transformed into movement from personal
existence to human community and to created orders in New Testament.

OT >> Creation Community Person

Creation Community Person << NT

Figure 4: Movement of Salvation

This is very important for the salvation is at the same time personal, communal and
creational. Fall of creation that began with personal fall necessitates personal salvation leading
up to new creative order. One can find that every form of human conventional (scientific)
progresses are flawed. Seeking new order of existence in line with human endeavor alone is not
congruent with mystery of salvation. Just liberation from one or many aspects of human
relational systems (psycho-socio-politico-economic-cultural…) of existence, especially those
which are unjust in their nature cannot guarantee salvation of humankind. God’s salvific work
is incomprehensible. This is clearly pictured in the nature of Kingdom of God. Kingdom of
God ushered in by Jesus Christ is meant to bring salvation to everything in the universe.
Theological mission for faith formation should first clarify the notion of salvation in
connection with God-Human relationship. The revealing God, reveals himself so that
humankind and created realities are saved from the primordial fall. Salvation brings authentic
liberation through surrendering of oneself in faith to God’s will.

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Program of Salvation in Old Testament
Biblical history as a journey of faith is essentially salvation history. Human history
unfortunately have a new start with origin of evil – breaking of trust in God. Desire of
‘becoming God’ is a satanic deception forcing act of disobedience on the part of first parents.
The effects of fall are loss of God’s personal fellowship (Genesis 2:25) and innocent serenity,
disruption of all relationships and death becomes pervasive reality of life. Humankind is
exposed to humiliation, domination, subordination, conflict, suffering, struggle and
vulnerability (Genesis 3:1-24). And the need of salvation has begun. (1Bb02)
Flood Narratives (Genesis 6:5-9:17) bring forth the glaring reality of rampant human
wickedness that even results in divine sorrow and regret over creation. God responds to
malevolent world in judgment; but His grace brings back the primordial creation; God initiates
new salvific relationship through unilateral covenant with Noah (1Bb02).
Salvific relationship gets more pronounced with the narrative of liberation in the book
of Exodus. Yahweh initiates social transformation and actively works towards defeat of all
powers that operate against God and humankind. He attends to the human needs of oppressed
people: “I am Yahweh” (Exodus 6:2), “I will free you” (Exodus 6:6), “I will deliver you”
(Exodus 6:6), and “I will redeem you” (Exodus 6:6). Liberation of Israel has become the source
of all biblical language about salvation. The wholeness of salvation is lived and felt by the
desert sojourners: Life is moved from hunger to fullness, thirst to water, blindness to sight,
leprosy to cleanness, poverty to well-being and wilderness experience to Divine providence
(Exodus 15:22-18:27).
Spiritual reality for Israel is that there is no instant transit to Promised Land. It requires
the journey, arduous though. This holds true also for the culmination of salvation history
(1Bb02). It opens up new paradigm for the humankind: Paradigm of Holiness, which is salvific.
The Book of Leviticus is preoccupied with holiness of God and demand holiness from God’s
People as necessary condition for salvation (1Bb02). Salvation history does not end with
promise of land to the wandering Israelites. It continues with the future life in Canaan as
concerned by the Book of Numbers (1Bb02).
Deuteronomistic theology of salvation is that Promised Land is not on account of
Israel’s righteousness. Israel will perish if the people do not obey the law (Deuteronomy 4:26;
11:17; 28:63; 31:18). Salvation thus takes the tone of legalism from the covenantal treaty. The
holiness and maturity of Law governs the idea of Salvation. The community dimension of
salvation is already pointed towards personal dimension: to fear the Lord, to serve the Lord,
and to hearken the Lord’s voice. Thus, the stories of personal faith in the Lord is scripturally
witnessed in the various historical books (for example, Book of Ruth, Book of Judith, Books
of Tobit and Maccabees). Some of the Divine pedagogy of faith in accordance with personal
salvation: faith in the Lord encourages those who have to share with those who have not; God

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is present in those who help the needy; God is also present when one loves the neighbors and
performs the acts of charity; commitment to God is measured through one’s commitment to
society; in fulfilling one’s duty, one experiences the presence of God. The apex of salvation in
Old Testament becomes more pointedly personal. (1Bb03) Psalms are expression of and prayer
for salvation/liberation, especially the royal psalms (Psalms 2, 18, 20 and 45) and the
pilgrimage psalms (Psalms 84 and 122) (1Ob01).

Program of Salvation in New Testament

Salvation in New Testament inherits the personal dimensions of soteriology from Old
Testament. Lord of creation has become personal liberator in the person of Jesus Christ.
Gospels are stories about God’s plan of Salvation for the believer and his communities. Jesus
begins his new era of evangelization with his life-centered proclamation of Kingdom of God.
In reflecting on the Christological events in the Gospels, one will find that Salvation is wholly
personal. At the same time, from the Christian point of view, gospels are The Parable of Life
and so the gospels communicate a wider spectrum of meaning; from narrow legalism of Old
Testament, Jesus has opened up a program of salvific connotation by which personal salvation
moves forward to communitarian and then towards creative order of existences.
Gospels are ‘faith proclamation’ of good news of salvation. These were written to
evoke and strengthen the apostolic faith in believing communities. Salvation is revealed in life,
ministry and death-resurrection of Jesus. New Testament is the Christian message of God’s
saving action. The salvation program as found in the Gospel of Mark has strong personal
wholeness in the healing ministry of Jesus (Mark 1:16-3:6); in his conflict with Pharisees (Mark
1:16-3:6) for the new dimension of God’s Kingdom and place of humankind in it. Entire passion
narrative constituting the Christ Event is the divine work of salvation of mankind. Christ Event
has become the gospel (evangelion), the good news of Son of God. (1Bb04)

In the Gospel of Matthew, we find the universal mission of Jesus: “go to all nations”.
Salvation isn’t exclusive. With Jesus, salvation has become universal. The operative platform
and culmination of liberation is ‘Kingdom of Heaven’. That is the Gospel Promises – the New
Promised Land for the Believing Community of Jesus Christ. Realizing the Kingdom of Heaven
is also living it on the earth through the virtues: faith, hope and charity. New forms of existence
within salvation history is initiated: personal sanctification and spirituality emanates from
progressive transformation of whole persons – one’s community/social life, solidarity, justice,
peace, humanization of cultures – all pointing to eternal life in the Kingdom of God.
Gospel of Matthew has salvific program of Christ in the Sermon on the Mount
(Matthew 5); the parables of Jesus continually revolutionizes the realization of the salvific
kingdom (parables of Mustard Seed and Leaven, Weeds among Wheat, Hidden Treasure and

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Pearl Merchant). Salvation is not only here and now; it cannot be blindly identified with worldly
life or confused with end times. It calls for an attitude of preparedness to eschatological
situation (Matthew 24-25). Yet, salvation begins with acts of kindness in alleviating the sorrows
of brothers/sisters and thus collaborating with God as member of the kingdom (1Bb05).
Gospel of John proclaims Jesus as “Savior of the world” (John 4:42); Jesus who is the
“Light of the world” (John 8:12; 9:5) is the “Lamb of God who takes away the sin of the world
(John 1:29). Jesus is the universal Messiah (John 2:1-4:54). The messianic era of ‘life in
abundance’ (John 10:10) – the celebration of life – is paradoxically revealed as salvific plan of
God: that Son of Man has to be first ‘lifted up’ on the cross and then to heaven. Crucified Jesus
becomes the symbol and sacrament of salvation. In the gospel of John, salvation is ‘eternal life’
here on earth and hereafter (John 3:16-17,36; 6:40; 20:31). Christian soteriology begins with
Jesus Christ and perfects in Him alone (1Bs06).

Foundational Experience in Scripture

Experience gives life to faith. It must be without blemish, undiluted, free from
falsehood; it has to be holy to take oneself to God and build authentic relationship with others.
Any human experience is never personal; it is necessarily communitarian. ‘Foundational
experience’ is determined and moderated by a train of scientific discipline, socio-economic,
politico-cultural and religious relationalities. Though ‘foundational experience’ is a
sociological term, I use it here in the sense of effect it has on person and community, within the
Judeo-Christian worldview. It is the basis for ones’ faith and forms important part of faith
formulation. It is the ‘Foundation’ from which one grows up, blooms, goes out towards others
or goes within oneself, in response to faith. True foundational experience is God-experience, in
which, God engages in persons and community. It opens up existential pilgrimage of faith
experience for the believing community. Therefore, the impact of foundational experience is at
the personal, communitarian and creational realms.

Foundational experience of faith for a person is not so analytical and never objective
as in scientific disciplines. It is the true and central experience to oneself, transforming life at
personal level and affecting changes in communitarian circumstances. Theological mission of
evangelization is the transmission of foundational experiences AS IS to those who haven’t
‘known’ or experienced. Scripture has captured foundational experience for us. It is the catalyst
for Christian faith.

At the outset, one must differentiate the foundational experiences for the Jewish and
the Christian communities. For the Israelites, every point of their history was foundational
experience (not just liberation from Egypt). From Judeo-Christian point of faith, foundational

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experience for the believing community is Christ Event. The following is a brisk run-through
of foundational experiences as in Old and New Testaments, which clearly will show the totally
different yet vitally complementing foundational basis for faith. (Christian theological reading
of Passover alone, in terms of Christ Event, misses out those historical settings of human
communities from which our faith find its source).

Salvation history is actually incorporates those community experiences leading up to

Christ Event and reaching out to us in our era. It is worthwhile to highlight a few foundational
experiences of Jewish community that are significant to Christian faith.

Patriarchal History (Genesis 12-50) is the history of four generations of a single

family (Abraham, Isaac, Jacob, and twelve sons of Jacob) that forms part of Jewish foundational
experiences of continued Posterity (Abraham) and Promised Land (Joseph). (1Bb02)

Liberation from Egypt is pivotal to Pentateuch that gives community identity and its
existential purpose. In Exodus, the people of Israel remembers Yahweh's saving deeds through
Moses with the celebration of Passover feast (1Bb02). The celebrations of Feast of Trumpets,
Day of Atonement (Institution of Priesthood), Feast of Booths (Tabernacles), Feast of Passover
(Unleavened Bread) and Feast of Weeks (Pentecost) as stipulated in the book of Leviticus, point
to the various foundational experiences of people of Israel in their history (1Bb02).
Deuteronomist interprets the history of chosen people in relation to God. Exodus experience is
reiterated three-times in Deuteronomic Code (Deuteronomy 15:15; 16:3, 12). It shows how
Israel's foundation was laid at Mount Sinai and define religious foundation for future within the
scope of monarchic power, prophetic word and priestly cult. The book of Deuteronomy is the
“one single response to the exilic situation”. (1Bb02)

God acts in the history through Judges (representatives of the Lord). Judges restore
peace, happiness, harmony in Israelite community. The tribal confederation opt for institution
of monarchy; a fateful institution that later destroyed Israel as nation (1Samuel 12). The
progressive disobedience of Kings leads to destruction of Jerusalem and Exile (586 BC)
(2Kings 25:8-30). Centrality of Jerusalem Temple and concern for Monolatry are born out of
community response to monarchial institution. (1Bb03)

Fall of Judah and exile is most central to the history of Israel that rejuvenated
negatively the national consciousness of the Jewish people, which brought about the possibility
of spiritual coherence of Israel through reconstitution of the religious beliefs and nation. Sense
of religion took clear shape with the rebuilding of the Jerusalem, promotion of law and the cult.
The period of restoration transformed the community with loyalty to the Lord and His law,
abolished monarchy by replacing it with priestly leadership and reinstituted temple

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administration and religious practices. The religious and cultural identity of the people of Israel
took its final shape (Books of Ezra and Nehemiah) within the history of salvation. (1Bb03)

The reconstituted community of Israel once again faced the threat to its existence in the
form of Hellenization and Resistance and Greek suppressions leading to unsuccessful violent
retaliation against Greek rule; this resulted in installation of vassal monarchism. The messianic
expectation founded on prophetic overtures were strongly written within the hearts of the
Jewish people during the fierce resistance against religious suppression (Books of Maccabees)
(1Bb03). This is the scriptural setting for the Christian era that originates from the Gospel
narratives.

The Gospel Epoch

The history of salvation takes its drastic turn with the advent of Gospel era; God
chooses to evangelize the entire humanity (not just Jewish community). It is no longer the
interplay of God and chosen people bound by the covenant concretized by religious law (a
faithful and steadfast God in pursuit of His unfaithful and failing human group), rather, God
makes direct intervention in history through incarnation of His Son and thus inaugurated new
form of human existence. Authentic human faith in God of salvation is born; God responds to
the whole of humanity. The universal dimension of Salvation is ushered in with the realization
messianic expectation in Jesus Christ.

Christ Event
Contrary to the chronological presentation of gospel narratives, it is the Passion and
Resurrection of Jesus Christ that is both foundational and origination of Christian faith. The
new community of Christian believers were first introduced on how Jesus of Nazareth suffered
and died, rose from the death, taken up to heaven and would return again. The passion narratives
of all the Gospels were the first constituent of Christ Event (Matthew 26-27, Mark 14:1-16:8,
John 18-20).
The faith of the believing community of dSisciples
Passion Narrative

takes further apostolic remembrances into the life and

works of Jesus of Nazareth, who is the Messiah. The faith
Life and Activities
of Jesus
confession that Jesus is the Son of God is priority concern
of all the gospel events. The birth narratives in the Gospels
Birht Narratives
then completes the fulfillment of messianic prophecies and
the sonship of Jesus Christ. The Gospels have become the
books of Christology. Christology is the most astounding Pre-existence

Christian field of knowing, believing and experiencing

Christ Jesus. Figure 5 Gospel Christological Cycle
(retro-projection)

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 The primordial Christian faith is the Christ Event (XE): Suffering(S), Death(D) and
Resurrection(R) of Jesus Christ (XE=SDR). Because, it accentuates the identity and mission of
Jesus who announced the good news of God’s presence amidst people. Jesus’ death became the
‘sacrifice of salvation for human race’ (1Bb05). Because the first communities of Christians
were persecuted (for their faith in Jesus Christ), the messianic suffering, death and resurrection
was more meaningful and fulfilled their faith necessity in life. Christ Event became the
foundational experience for the Christian community. Cross is the perfect holiness of God-with-
us for it signifies Christ Event on earth. Christ Event as realized by the apostles and disciples
gives life to faith in all ages of humankind. It is the Christian experience from which one draws
sources of one’s existence.

Summary
Recapping everything, the evangelizers should start with basic theological questions: Who God
is? What human persons are? Why they are here on earth (i.e. for salvation)? And, What is the
basis for their life in relation to God (i.e. foundational experience – Christ Event)? The above
reflections answers in brief, from scriptural view, as a starter for theologizing and imparting
sense of faith using the well-known Christian relational triad: God, human and creation.

God

Human Creation
(I & Thou) (Everything)

Figure 6: Christian Relational Triad

Symbiotic relation between God, human and created order finds its fuller expression in
the self-revelation of Jesus. Knowing and experiencing Jesus Christ is the most fascinating faith
(Christological) venture that baffles everyone on earth for ages. The quest for Jesus Christ
(though reasoned by one’s own ulterior intentions), leads one to faith experience of God. Thus
Christ Jesus has become the foundational experience for the Christian epoch.

Knowing God in Christ personally and in community is the challenge of the pilgrims
in faith. Christ is the point of reference within the Christian foundational experience. Sense of
faith therefore, is sense of Christ.

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 5.3. THEOLOGICAL DISCIPLINES
Jesus Christ and His Church
Overview
This section presents the three key theological disciplines: Christology, Eucharist and
Mariology. The objective for this section is to construct faith founded on Christ and his presence
in the Eucharist; and Mother of God as mother of the Church (the Christ Community), the
Church that Jesus has founded and present in her through the ages.

Introduction
Human life by its innate nature is directed towards God; if life is not pointed to God,
then it is on the sure process of decay. We need to return back to our God given human-nature,
given the modernism and secularism that keeps falsely promising empowerment of life. In fact
modernism and secularism has resulted in an assortment of objective enablement, in which
human person have lesser and lesser role. If man claims to be powerful, his fallenness is more
powerful; it is very apparent in oneself and all the creative works of man. He is therefore in dire
need of salvation. Christ being fully human (man) is for the sake of fallen men.

Faith formation must be solidly founded on Christ. The point of departure and point of
arrival for the theological mission must be Jesus Christ. To be Christian means being Christo-
centric. The total identity of a Christian is framed in the image and likeness of Christ. The
Christian faith must be formulated from the knowledge of Christ and the experience of Him as
Son of God. Faith is authentically contextualized when a person engages in Christ-experience
as God-talk. God-talk for a Christian is Christological, in that everything expressed of God
emanates from the revelation of Jesus Christ.

The most fascinating subject in the Christianity is Christological quest; invariably for
all walks of life: believers and non-believers, atheists and spiritual persons, scientists and
humanists, powerful and the weak. Christological stand point is that Jesus Christ is fully human
and fully divine. Almighty God who cannot be rejected by finite human beings, comes to us as
powerless human person. God of (covenantal) faithfulness lives among men as ‘challenging’
human person. This can be simply expressed thus, ‘Jesus of Nazareth is Christ of Faith’.

Innumerable models and expressions of both analytical and spiritual nature are found
(and evolving) within the Christology as a theological discipline. Our theological concern here
is to present the identity and personhood of Jesus Christ as the revealer and revelation of God,

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who inaugurates the Kingdom of God through his life and ministry (activities) by founding the
Church and being present in her through the sacrament of Eucharist. Mother Mary is the
harbinger of the Church that carries on the work of salvation and prefigures the Kingdom of
God. Proper Christological reflections should always result in transformation of life and
personhood for the believers and seekers alike. That is the clear indication for the successful
theological mission (personal and communitarian).

Identity and Personhood of Jesus Christ [1Bs02]

If faith seeks understanding, Christology frames questions. Humanity is all full of
questions when it comes to knowing and living Jesus Christ. Let us begin with the question of
Jesus: “Who do you say that I am?” It evoked Petrine answer: “You’re the Christ, the son of
the Most High” (Matthew 16:16). Actually, all the Gospels are preoccupied with one
evangelical message: Jesus Christ is Son of God.

Incarnation
Mystery of Incarnation is that God’s Son, Jesus, came down and lived among us as a
human person. Latin equivalent to incarnatio is to ‘become flesh’. Word of God was ‘made
flesh’ by assuming a complete human nature and not simply an external bodily form.
Incarnation has never happened before; never will it happen again. It is a once-and-for-all event.
Through incarnation, God is in solidarity ‘down here’ with all His people - “The Word became
flesh and dwelt among us” (John 1:14). Jesus in his life identifies with every aspects of human
condition (e.g. Temptation, Matthew 4:1-11). Incarnation is God’s self-giving to humankind:
“God so loved the world that He gave his only Son…” (John 3:16).

Messianic Identity
Presence of God in the person of Jesus is Messianic. Jesus’ messianic identity is
portrayed by evangelist Matthew as “New Moses” who gives his law of love (e.g. Sermon on
the Mount). Contrary to political messianism and wonder worker for self-glorification, Jesus'
messianic identity is that of self-emptying; kenotic Christ, emptied of his divine glory become
a servant (e.g. Christ Hymn, Philippians 2:5-11). Self-emptying Messiah is also Cosmic Christ.
That is, in-through-by-for whom all creations were created and in-through-by whom all creation
will find its final fulfillment at the end of time.

Revelation: Messenger and the Message [1Bs02]

In the Gospels, we find Christ is in direct dialogue with humanity. Jesus’s ministry on
earth is of being the message and messenger of the Father. God’s self-communication happens
in the life, saving death and resurrection of Christ. Gospels are the book of witnesses to Jesus’
teachings and actions, relationships and communications with God, humanity and creation. His

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life became the parable that resounds through the ages for all walks of life: young and old,
intellectuals and simple. His message stands significant into eternity (“Heaven and earth will
pass away, but my words will not pass away.” Mark 13:31).

Jesus’ teachings were meant to be believed. His actions (miracles) are the ‘signs’ that
enkindle faith in the believers (John 10:38). Messianic impact is drawn on words and deeds –
the wholesome life. Jesus celebrated his life on earth (unto death), contrary to his contemporary
political, cultural and religious ethos. His teachings were that of love, compassion, new life,
forgiveness, discipleship and government of God; not of dominion, power, achievement,
satisfaction and the will.

His law of life was too radical: love the enemies, give more than the demand, forgive
unceasingly, be vigilant and faithful at all times, laydown the life for friends, become the
child/little ones instead of being greatest, do the will of God that prevails the Law, seek the
strayed, go after the sick and the needy, lead the life of discipleship with the cross (suffering),
pursue authentic holiness in wholeness - not ritual, bring true justice that results in peace, let
creation and its order submit to God, and find new life in death.

Jesus is therefore acknowledged by his nascent community as the ‘authoritative’

Teacher (Rabbi) (Mk 6:6) (Mk 1:22) (Mk 4:33). Every word he said and every action he
performed were the purpose of his existence: Jesus, is at once the revealer and revelation of
God – the messenger and the message - the communicator, the communicated and the
communication. In Jesus, one finds the fullness of God’s self-communication. His person and
the message has charted new pathway for the human salvation within the humanity history. He
has indeed set the fire on earth, in that small Jewish homeland to begin the anew the salvific
age of humankind. He has inaugurated the Kingdom of God.

Mission: Kingdom of God [1Bs02]

What was Jesus’ purpose/mission on earth? We find it in his inaugural message of
ministry: “Repent and believe in the Gospel: The Kingdom of God is at hand.” (Mark 1)
‘Kingdom of God’ in Greek is basileia tou theou and in Aramaic it is malkût di ‘elāhā. Kingdom
is NOT place but activity of God’s self-revelation. The vision of Jesus regarding the Kingdom
of God is not an idea (ideology) or blueprint of a plan (For our milieu, one may say that it is
‘Government of God’ - while rejecting its unholy aspects of regime).

Kingdom of God is dynamic and embraces all realms of life: personal, social,
economic, religious, political, etc. It goes beyond one’s familiar horizons. The goal of Kingdom
of God is acts of salvation for humankind. God hasn’t left humanity forlorn with only earthly

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existence. He has founded His kingdom in and through Jesus Christ, His Son to lead humankind
into saving eternal life.

Creator
(cosmic)

Liberator Saviour
(historical) (apocalyptic)

Figure 7 Divine Roles in Time

Kingdom ‘of God’ situates God in tripartite dimension of His interrelation with
Humanity: God as King is Creator (cosmic), Liberator (historical) and Savior (apocalyptic).
Gospels proclaims God the Father based on Jesus’ Abba-experience. God is merciful than
judgmental, compassionate than calculative; Jesus announces His Father who is loving and
profoundly kind (as in parable of prodigal son, Luke 15).

Jesus has set forth the Kingdom of God contrary to all human power systems – the
Kingdom Animalia. Jesus also says, “The kingdom of God is among you” (Luke 17:21).
Kingdom is found in human persons, society, world and totality of reality, all to be transformed
by God. Progressive presence of the Kingdom begins the transformation of all reality. The being
and becoming of the kingdom is expressed as the already and not-yet reality. To us, the
Kingdom is new order of society in that it is not freedom from just political or economic
oppression, but primarily from sin that leads to every form of human disorders.

Kingdom of God brings about progressive transformation of human and structural

realities (human dimensions are: sicknesses being healed, sins are forgiven, death is overcome,
evil forces subdued; from structural dimensions, the kingdom introduces new system of social
existence wherein first would be last, one who make oneself little would be great, humble would
be masters, oppressed would be set freed). In everything of the Kingdom, we can trace the
strong overtone of personal and communitarian freedom, while it demands fellowship with
societal justice.

The proximity of God’s reign (Mark 1) is actualized in the person of Jesus Christ. Jesus
is the Kingdom of God. And therefore, Church who prefigures the Kingdom does so as Seed,
Sign and Instrument. Church as seed must grow (Mark 4 and Matthew 13) and develop its
kingdom-potential; as sign, she signifies and symbolizes the Reign of God, and as instrument
she is the ‘servant’ of the kingdom of God.

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 Jesus’ parabolic illustration of the Kingdom of God can be broadly classified as ‘gift’
and ‘task’. As gift, it effects goodness (yeast in dough, good fishes in shoal of fish, invisible
growth of seed in the field). Kingdom also demands ‘task’ in the sense that it require active
human cooperation (parable of hidden treasure and parable of pearl).

Finally, Kingdom of God comes in lowliness and suffering never by power. It demands
radical response of discipleship. To that end, Jesus died for the Kingdom of God (his suffering
and death is strongly connected to the Reign of God). “Cross without Reign of God lacks
purpose and Kingdom without cross lacks commitment”.

Ministry of Jesus [1Bs02]

Jesus lived the kingdom (‘Government’) of God that he had inaugurated in formation
of community, healing, serving, and amending lives (forgiving/reconciling). He worked for the
principles of the Kingdom of God: freedom, justice, peace, equality, solidarity and creation of
human family based on love, compassion and self-giving.

Jesus’ Ministry: Salvation

The core of Christian faith proclamation is that Jesus Christ, the Son of God is the
Savior of world. Salvation comes from God; Jesus’ saving ministry is his Passion, Death and
Resurrection (Mark 16:1-20) (Matthew 28:1-20) (Luke 24:1-53). His saving action is universal
(not just Christians) that is inclusive of all religions, sects, cults and spiritualties. Jesus’ death
and resurrection is retrospected and found meaning in his life and ministry. Therefore, Jesus’
true ministry is his Passion, Death and Resurrection: a stumbling block to Jews and folly to
Gentiles (1Cor 1), because it is contrary to their messianic expectations and standard form of
life. Jesus’ Death and Resurrection is symbol of God’s Love for the suffering humanity. Cross
reveals to us the love of Triune God (linking heaven and earth) because, it culminates in
resurrection. There can be no Christianity without the cross.

Christian Fundamental Proclamation (a kind of manifesto or call, like Jewish Shema)

is Jesus’ Suffering, Death and Resurrection. The significance of Jesus’ resurrection is vital to
Christian response to God (in faith). “If Christ has not been raised, then our preaching has been
in vain and your faith has been in vain too” (1Corinthians 15). In other words, resurrection is
integral to Jesus’ story, else it is incomplete and meaningless.

Easter as mystery is that our God is no ‘throwaway God’ when it comes to human
destiny. The sending of the only Son by the Father is to save humankind. In Jesus Christ, God
has made ‘indelible mark of sign of the cross’ (Ireneus) on the whole of humanity. Easter gives
the unfailing assurance for a despaired humanity with hope in the life that comes from God.

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 Christian faith is founded on Resurrection. It is interpreted by the early Christians as
vindication of absolute obedience of Jesus through his passion and death. The ministry of Jesus
is self-sacrificial (Pauline Kenotic Hymn, Philippians 2). The sacrificial death (/ministry) of
Jesus is once and for all that has sealed a new covenant between God and the humankind.

Formation of Apostles/Disciples

The first undertaking of Jesus is formation of his disciples. Jesus calls the followers
and makes them as his disciples. Throughout his life then on, the disciples were eye witnesses
of Jesus’ ministry. Jesus consciously chooses apostles and prepares them for his mission on
earth. Every word and deeds were aimed at forming the apostles and disciples, personally. In
the Gospels, we find a programmatic approach in formation of the Jesus’ close circle: The Call,
Acceptance, Togetherness, Mission, Community Solitude, Empowerment, Ministry, Rest and
Sharing, Instructions on Discipleship, Corrections, Prayer and Dialog.

People

Followers

Disciples

Apostles

God

Figure 8: Jesus' Proximal Circle

Jesus forms his community centred on himself as Son of God. The apostles and disciples are at
the inner core of his life sphere, the followers and people for whom Jesus cares for forms the
outer core of his proximal circle. Jesus’ nascent community is the foundation for the Church.

Foundation of Community [1Bs02]

Jesus altered the destiny of humanity forever and began anew an era of new order of
existence in God. His proclamation of Kingdom of God, he concretized in the community he
has founded on earth. The foundation of His community is love, wholeness and justice in
response to hate and chaos. Jesus’ teaching and lifestyle challenged the people of his time and
continues to do so. He called God, Abba, Father! Thus making the people as children of God.
He related love of God with love of the neighbors. His act of healing displaced the religio-
cultural norms (e.g. Sabbath practices). He befriended sinners (fallen) and tax-collectors
(corrupt), forgave them as healer of life. His commandment to his community is this: “Love
one another as I have loved you”.

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 His love for the poor and the weak manifested in every stage of his life. His birth,
baptism, temptation, table fellowships, friends circles, healing actions, forgiveness… all were
a call to personhood in God. This personhood that Jesus has defined is being the children of
God (not a super race). The community that Jesus founded on earth for the Kingdom of God is
made visible in the Church. He willed the Church to be the sign and presence of God’s Kingdom
to continue the works of salvation. Church as apostolic community carries on the works of
Christ. And this church is built on the blood of Christ and of martyrs.

Foundation of the Church (Community of Christ) is on the rock of faith, which the
world cannot overcome or be assailed by evil forces. The community that Jesus has formed
remains the symbol of challenge to both the powerful and the weak. Cross of Christ is God’s
question mark over humanity, questioning every aspects of life for ages and reminding us of
the life event of Christ on earth. If the imprint of Christ on the cross challenges and shames our
failures and destiny of death, the presence of Christ in the Eucharistic Bread makes us
remember and experience the resurrection and the life to come. If cross of sufferings is too
lonely and individualistic to community, Eucharistic memorial makes the community that
triumphs over sin. Eucharist makes the Church that Jesus has founded. The true triumph on
earth is being triumphant over sin. That is the roadmap for the Church on earth, a roadmap of
salvation.

Christ’s Presence: Reality and Historical Memory [1Bs05]

Divine Presence
There is a progressive movement of God’s Presence in history: from Temple Building,
to Person of Jesus, in Eucharistic Meal and finally with Community of God.

Temple Jesus Christ Eucharist Community of God

Figure 9. God's Presence in History

The divine presence today can be realized in the following manner:

 Christian Community (“Where two or three are gathered together in my name…”

Matthew 18:20)
 Poor and the Afflicted (“I was hungry… you did it to me”, Matthew 25:35,40).
 Christian through faith (“…that Christ may dwell in your hearts through faith”
Ephesian 3: 17).
 Word of God (Christ is present in the instrumentality of the Word; the Scriptural Word)
 Church’s pastors (who govern the Church, Matthew 28:20)
 Sacraments, and

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  Eucharistic Sacrifice (Pope Paul VI, Mysterium Fidei, 1965)

Cross and Resurrection: Reality of Eucharist

We celebrate in the Eucharist the presence of Christ and his salvific death and
resurrection. Christian Life is centered on Eucharist. Eucharist is the source and summit of
Christian life. Jesus is continually present in the community that he has founded, after his
earthly life through the love and service of his disciples. Disciples are invited to share Jesus
(John 4:40; 6:27, 56; 8:31-32). Discipleship is entering into everlasting covenantal relationship
with God and intimately united with Him as vine and branches. Being “fruitful vine” is
imperative of authentic discipleship (John 15:1-17).

Disciples are nourished by Eucharistic meal and remain united to Christ in love and
service. Eucharistic ‘body’ and ‘blood’ find their fullest meaning in Servanthood of Christ on
cross, made present in the Eucharist (Letter to Hebrews). Disciples carry the historical memory
of Jesus Christ in reality by proclaiming both ‘death of Jesus’ and ‘his exaltation/glory in
Resurrection. This is the proclamation of the Eucharist.

Resurrection is the ‘conclusion of cross’, the voluntary death of Jesus, a command

received from the Father (John 10:17-18). It is invariably also the Resurrection for it is the
acceptance of sacrificial victim by the Father. The glorification of Jesus expresses the mystery
of love between the Father and the Son. It is beyond the boundaries of history. In Eucharist,
death of Christ is present symbolically, not really. Whereas, glorified Christ is present not only
symbolically, but also really.

Sacrament of Eucharist

The sacrifice of Jesus (Hebrew 10:10) cannot be repeated in its historical and empirical
dimension. Eucharistic sacrifice is not of empirical, but sacramental order; that is, not historical,
but in liturgical dimension. It is the sacramental memorial of Jesus’ cross and resurrection.

Historical
(Cross &
Resurrection) Sacramental
(Re-presentation)

Figure 10. Eucharistic Orders

Thus, Calvary and Holy mass represents two different orders; historical (cross-
resurrection) and sacramental (re-presentation) respectively. The Christ Event in Eucharist is
sacramental reality that signify the historical reality. Eucharist finds its fuller meaning in its

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salvific purpose: ‘my blood of the new covenant (Mark 14: 24; Matthew 26:28) is ‘for the
forgiveness of sins’ (Matthew 26:28).

The cult of Eucharist is the center of Christian life. Followers of Christ participate in
the Eucharist under implicit moral and social obligations. Fellowship is primary in Eucharist.
It is the farewell meal of Jesus Christ to be celebrated in the community 'in his memory'. It
commemorates the redemptive activity of Yahweh’s intervention in the history of Israel. Christ
Event has definitively replaced Exodus memorial; Death of Jesus is sacrifice par excellence,
especially because of his glorious resurrection.

Eucharist and Church

Sacrificial dying to self makes true community possible. Community life with one
another in God is modelled on Trinitarian community. Death and Resurrection of Jesus has set
the precedence for losing one’s life to find new life, the life in God. Symbolism of Eucharist is
symbolism about life.
Eucharist also expresses the unity of Christians. Christians constitute one body, the
body of Christ (1Corinthians 11:28f; 12:12f). In this way, Church is the celebrant of Eucharist.
“Christ is always present in His Church” (Constitution on the Sacred Liturgy, 7). Eucharist
makes and builds the Church and Church makes the Eucharist. Eucharist is the celebration of
unity of human community founded by Jesus Christ for “our sanctification” (1Corinthians
1:30).
Participation in the Eucharist is the process of Divinization by Christification.
Eucharistic body of Christ takes possession of the communicant. Eucharist is daily dying to sin,
rising with Christ to new life, growing spiritually, transforming our sinful inclination (habits,
addictions) for transformation of entire human reality. There is a close link between Eucharist
and life of service.

Eucharist: Historical Development

Development of Eucharist is parallel to the growth of Community of God, the Church,
as is evidenced in this timeline:

Period Sacrament Church / Community

1 Century Christians identified bread and wine
with flesh and blood of Christ (John
6:26-66).
2 Century With actions of blessing and sharing,
celebrants added Prayers, Scripture
Readings and Homily by bishop or
presbyter.
Christians broke bread in memory of
Jesus’ suffering and death.
Full commemorative meal become
symbolic sharing of bread and wine
Dinner (agape) began to be held
separately.

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 Period Sacrament
3 Century Christians identified bread and wine
with body and blood of Christ.
4 Century Development of elaborate and
complex ritual of ceremonies
Processions, Ecclesiastical
vestments, Antiphonal chanting.
Middle Ages Devotion to Blessed Sacrament in
(500 -1500) the form of Exposition, Processions,
Devotion to tabernacle, and
Benediction.
16 Century Catholic Church affirmed doctrine of Reformers denied sacrificial nature
presence of Christ and Sacrificial
nature of the Mass.
Modern Liturgical renewals in the form of
Times Inculturation (vernacular language,
Priest facing people, etc.) drastically
altered the celebration of Eucharist.
Church / Community
Christianity became state religion.
Doctrine of Church was defined and
defended.
Defined Divinity of Christ in
Eucharist (in response to Arian
heresy).
Medieval piety emphasized Christ’s
Passion. Mass was seen as the
allegory of passion. Congregation
became silent spectator.
Church teaching on
Transubstantiation was formulated.
“Substances of bread and wine are
changed at consecration into
substances of body and blood of
Christ; even though the outward
appearances of bread and wine are
not altered.” Thomas Aquinas (1225-
74).
Growth of Medieval mysticism and
contemplation.
of the Eucharist and change of bread
and wine into Christ’s body and
blood.
Encouraged frequent communion.
Focus on "Real Presence of Christ
and Absence of Bread."
Church became truly universal.

The above historical development points to the fact that the Eucharist makes the Church
in defining and defending the faith, formulating Christian life and building the community. To
sum up, the presence of Christ is both historical and sacramental reality. The continual presence
of Christ in the Church is concretely seen in the Eucharistic celebration.

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Mother Mary and the Church [1Bs03]
Here is a digest of theological thoughts concerning Mother Mary’s place in divine plan
and in salvation history. Centrality of Mariology is that Mary Mother of Jesus Christ, is both
virgin and mother of God. Church identified her as Mother of God (Theotokos, Council of
Ephesus, 431AD) not just from a God-centric faith but also human-centric. This subsection will
highlight the place of Mother Mary as prefiguring the Church in relation to the world and its
salvation from scriptural and dogmatic teachings. Mary mother of Jesus becomes Mother of the
Church. Mary has unique and exalted place in the salvation history.

Biblical Mariology
There is a limited biblical content in comparison with elaborate Marian doctrines, art
and spirituality. By and large, Mariology is the theological developments in the history of the
Church.

Mary has central place in the infancy narratives of two synoptic Gospels: Matthew and
Luke. The narratives presents conception of Jesus as instrument of God’s action. Gospel of
Luke gives real prominence to Mary on Jesus-side: in annunciation, birth, circumcision and
growth of the child. Gospel of Mark situates Mary in the context of Jesus’ rejection at his home
town: Nazareth (Jesus as ‘Son of Mary’ not son of Joseph) (Mark 6:3).

Knowing Jesus’ vocation, Evangelist Mark includes in family the ‘mother’ and
‘brothers’ as seeking for Jesus among Jesus’ community. There is a sharp distinction between
discipleship and blood relations in constituting true family of Jesus (Mk 3:21-35). Mary’s
motherly instinct to protect her son and at the same time doing God’s will is implicit.

Clear indication of virgin birth is found in the incarnation text of Johannine Gospel.
“...he gave power to become children of God; who were born, not out of blood nor the will of
the flesh nor of the will of man, but of God.” (Jn 1:12-13)

Evangelist John demonstrates Mary's relationship to Jesus based on true intuition of

faith in Miracle at Cana (John 2:1-11). For John, Mary is truly “mother” of Jesus, because Mary
believed. The belief of Mary in Jesus is resilient and constant as is evident in her presence at
the foot of the cross (John 19:26-27). John thus begins and ends his gospel of Jesus’ ministry
with his mother “as a witness, one who looks, does not turn away, and does not despair or give
up - struggling to understand and be faithful to what they believe.” [1Bs03].

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A few New Testament references apart from the gospels on Mary that contribute to biblical
Mariology:

Galatian 4:4-5 (“born of a woman”) obviously refers to Mary. This Jesus-centric

reference emphasizes ‘human condition’ of Jesus who lived and shared existential and
social condition as one who ‘born under the law’ (not of man).

Acts of Apostles 1:14. Mary’s presence in the Pentecostal community of the Church
situates her central to the birth of the Church (as ‘Temple of the Holy Spirit’). Mary is
reflected in all doctrinal teachings of the Church.

In the Book of Revelation, which is addressed to Christians under persecutions and

suffering, ‘the woman’ (and the child) of the end-time is often identified with Church
or Mary or both (Rev 12:1).

Catholic Mariology
We find three development of Catholic Mariology. 1) Conferring the title ‘Mother of
God’ (by Council of Ephesus), 2) Mystery of Mary as person in the dogmas of Immaculate
Conception and Assumption, and 3) Mary is placed within the mystery of salvation, that is in
the mission of Jesus Christ and therefore, the Church. In all three stages, there is interconnection
between Mary and the Church in relation to Jesus Christ and his salvific mission.

Mary
Motherhood Mary cooperated in the work of
human salvation through faith
and obedience. By her personal
acceptance and participation in
God’s mission she gives birth to
Son of God. Divine motherhood
(theotokos) is derived from Jesus
Christ – Jesus is not human-
made-God, but God-with-human
beings.
Church
Role of Church is parallel to
Mary since Patristic Theology.
‘Church never ceases to give
birth to Logos’ (Hippolytus). In
and through Church God gives
life. Church continues Mary's
mission of making real the
mystery of Christ in among
faithful.

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 Mary
Virgin-Mother Mariology is founded on the
Christological truth that Jesus is
‘born of the virgin Mary’.
Virginity comprises total being of
Mary. She is virgin before, in
and after birth of Jesus - by the
reason of her divine motherhood;
not merely physical condition,
but openness of entire person to
God’s life giving love.
Immaculate Pope Pius IX (1854) declared “...
Conception (Mary was) preserved immune
from all stain of original sin.”
Mary’s perfect holiness is placed
next to Christ in sanctity. “Person
who is conceived virginally is
free from original sin; therefore,
"Christ should be conceived by a
virgin.” (St. Thomas Aquinas)
Assumption Pope Pius XII (1950) defined
Dogma of Assumption in his
Apostolic Constitution
Munificentissimus Deus:
“Immaculate Mother of God,
Mary ever Virgin, when the
course of her earthly life was
finished, was taken up body and
soul into the glory of heaven”
(The Christian Faith, 715).
Church
Vatican II (Lumen Gentium 63):
Through her virginity, Mary
became model of the Church.
Church is preserved with virginal
purity an integral faith, a firm
hope, and a sincere charity
(Lumen Gentium 64). Mystery of
Divine motherhood and virginity
is continued in the Church. For
Church is virgin mother in the
likeness of Mary, Mother of God.
Church is holy for she is
sanctified by Jesus Christ with
his blood to continue the mission
of salvation and instrumental in
sanctification by the Spirit.
Mary’s fulfillment and our own
expresses common destiny of all
the faithful. ‘Bodily’ assumption
is eschatological transformation
of earthly life. Culmination of
Mary’s role in God’s plan of
salvation is the visible and
perfect guarantee of our
resurrection. In her, we recognize
our personal grace and salvific
destiny.

Catholic Relevance of Mariology

Mary shines forth on the whole community of elect as model of virtues. In Mary,
Church has already reached her perfection. Historical representation of Mary is one of docility,
humility and self-effacement. Mary is a woman of faith, preeminent among disciples, first
among redeemed in Christ. She is the ideal of womanhood in that devotion to her is rooted in
salvation history. She is the co-pilgrim in faith, leading and guiding the flock of Christ to
himself. Mary’s Christian discipleship formed around solidarity with insignificant, anonymous,
poorest of the poor and the ‘non-persons’ of history.

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 Christian dignity of womanhood is that a woman need not depend on man for her rights
and dignity. Just like man, woman need not be totally defined by relationship with men. It was
a woman and not a man who brought about Jesus’ historical presence (Raymond Brown).
Mary’s virginity is a model for women’s dignity as human persons.

Mary is Virgin and Mother by her obedience and active response of faith to God’s call
as His servant. Her life involves agonizing life choices, unnatural pregnancy, and darkness of
the cross on Calvary… Mary is a mother to contemporary women, symbol of integral female
autonomy, and figure of faith as first disciple of Christ.

In Mary, Church finds her fulfilment and exaltation of being united with Christ as
instrument of liberation.

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 5.4. CHURCH DOCUMENTS
Church: Community of Christ
Overview
This section presents the three key theological trails: Mystery of Church, People of God
and Relation of Church with world. The objective of this section is to establish the Community
of Christ having unbreakable continuation with Church today and how Church expresses herself
to the world.

Introduction
As evidence from the faith formation that initiates Christological seeking (God-
seeking) it also introduces the Community that Jesus Christ has founded on earth in which the
people commune, expresses (proclaim) their faith, celebrate the life modeled by saving actions
of Christ. As community of God, Church is Christ-bearer to the world in need of salvation.

Continually in dialogue with humanity – historically and sacramentally – church

expresses herself in contemporary world. One will find that self-expressions of the Church an
unfathomable mystery; Church is the continuation of the community of Christ. It is a mystery
that what Church is, what she is for and what she will be, continually reviewing the foundational
vision and reorienting herself in dialogue with signs of time in the world.

Church is, of faith and also of history. As Church of faith, it prefigures, symbolizes,
and makes present the kingdom of God. As Church of history, it is apostolic history – the
‘joyful’ fellowship amidst deceptive and sorrowful communions of life. In this sense, Church
is also a resistant movement against evil, all that is against God, humanity and the natural order.

A Christian has to be communitarian. Unique (baptismal) identity is imparted on every

Christian differentiating them from other people. Christian partake in the movement of the
Church against sin and death. Like the world, Church is made up of the fallen, yet grace of God
inheres in it, reflecting God’s love and mercy. Church is a psychic architecture of God-centered
human attitudes, a faith community exalting the lowly in spirit. Church is the historical
constructs of lives in God. Simply, Church is lives of faith, living faith in God.

Documents of the Second Vatican Council addresses the signs of time and discern the
Spirit of God for its salvific presence. Without delving specifically on documentary approach
to Church, herewith is the selective theological summation about Mystery of Church, Church
as People of God, and relation of the Church to the world.

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Mystery of Church [1Bs06]

Nature of Church
Church is one, holy, catholic and apostolic” (Lumen Gentium 8.2) and this church (of
Christ) subsists in the Catholic Church (Lumen Gentium, 8.2). The “church, equipped with the
gifts of its founder (Christ) and faithfully keeps his precepts of love, humility and penance,
receives the mission of announcing the kingdom of Christ among all peoples. Church has
formed the seed and the beginning of the kingdom on earth” (Lumen Gentium, 5).

The scriptural imagery of the Church better explains the nature of the Church.

Sheepfold Church is a sheepfold whose necessary door is Jesus Christ (see Jn

10, 1-10).
Flock Church is the flock of which God himself is the shepherd, Christ the
good shepherd and prince of shepherds (John 10, 11; 1Peter 5, 4), who
laid down his life for the sheep (John 10, 11-15).
God’s Building Christ is the cornerstone (Matthew 21, 42) on which the apostles built
the church (1Corinthians 3, 11).
Dwelling Church as dwelling place of God in the Spirit (Ephesians 2, 19-22).
Place/Temple God’s dwelling with human beings (Revelation 21, 3)
New Jerusalem Church is the Jerusalem from above” and “our mother” (Gal 4,26;).
Immaculate Spouse Church is the immaculate spouse whom Christ loves (Ephesians 5,25-
26).

Spirit in Church
The Spirit dwells in the church and in the hearts of the faithful as in a temple
(1Corinthians 3, 16; 6,19). Spirit dwells and works continually in Church by sanctifying,
praying, enlivening, teaching, guiding, leading to truth, building up, inspiring, unifying
believers, instructing, and directing through manifold charismatic and hierarchical gifts.

He leads the church into all truth (John 16, 13), and he makes it one in fellowship and
ministry, instructing and directing it through a diversity of gifts and he adorns it with his fruits
(Ephesians 4, 11-12, 1Corinthians 12, 4; Gal 5, 22).

Church Mission

Church has vocation in Christ to be the light of the nations (Luke 2:32). Church enter
into dialogue with world on all problems faced by humanity (Gaudium et Spes, 3). God has
intended “that human beings should work in harmony to renew the order of temporal things
and make it increasingly more perfect” (Apostolicam Actuositatem, 7). The way of the church
is that of Christ, carrying out the work of salvation in poverty and persecution” (Lumen

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Gentium, 8.3). “The church, containing sinners in its own bosom, is holy and in need of
purification and it pursues unceasingly penance and renewal” (Lumen Gentium, 8.3) of its self
and that of her sons and daughters.

Church as Sacrament

Reality of the Church (Lumen Gentium, 8) is sacramental in character; that is, it has
inseparable unity of its visible / invisible dimensions - community of faith, hope and love as
visible structure on earth. The invisible dimension is its sacramentality. The church is in Christ
as an instrumental sign of intimate union with God and of the unity of all humanity (Lumen
Gentium, 1). Church is therefore the sacrament of salvation (Lumen Gentium, 48). It is “the
kingdom of Christ now present in mystery” and it “grows visibly in the world through the power
of God” (Lumen Gentium, 3). The power of God is love and holiness. Church makes present
the Kingdom of God, which is love and witness to the exalted nature for her sons and daughters
to strive for.

“The Church is a mystery. It is a reality imbued with the hidden presence of God. It
lies, therefore, within the very nature of the Church to be always open to new and
greater exploration.”

Pope Paul VI - opening allocution at second session of the Council (September 29,
1963)

In visible dimension, Church is Body of Christ. This is Pauline doctrine in which the
inner communion of believers is likened to organic unity of its members with different forms
and functions. Body and its members receive life sacramentally through baptism and Eucharist.
Life of body requires acceptance of unity in obedience and love, personal responsibility and
right use of freedom. The unity of the body presupposes diversity of its members, their manifold
natural/supernatural gifts, variety of offices and services in the church.

People of God [1Bs06]

The image of Church as People of God is one people, one fellowship, one communion
(koinonia) identified with body of Christ. Church as People of God shares in the tripartite role
of Jesus Christ: namely, Messianic (Kingly), Prophetic and Priestly.

Messianic Role

Church is made up of messianic people and this people are children of God for “the
dignity and freedom of God’s sons and daughters, in whose hearts the Holy Spirit dwells as in
a temple”. As people, their proper law is the new commandment of love – to love as Christ has
loved us (John 13, 34). This people has got the singular goal on earth: realizing Kingdom of

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God, “inaugurated on earth by God himself and to be further extended until, at the end of time,
it will be brought to its completion by the Lord when Christ will appear, our life” (Col 3, 4)
(Lumen Gentium, 9.2). The mission of the People of God is preparation for full realization of
God’s reign as God’s instrument for extension of kingdom of God here and now.

“Through receiving these gifts of grace, however unspectacular, every one of the
faithful has the right and duty to exercise them in the church and in the world for the
good of humanity and for the building up of the church. They do this in the freedom of
the Spirit who ‘blows where he wills’ (John 3, 8)” (Apostolicam Actuositatem, 3).

The ultimate of purpose of People of God is work towards salvation through realizing
Kingdom of God.

Prophetic Role

Church as People of God9 shares in prophetic role of Christ. This role stems from
Sensus Fidei. It expresses the consent of all in matters of faith and morals through “a
supernatural sense of the faith” ...by which it receives, preserves, perseveres in, witnesses to
and transmits the true faith under the guidance of the magisterium, is aroused and sustained by
the Spirit of truth” (Lumen Gentium 12.1). People of God cannot err in faith, in credendo.
Infallibility of the “the universal body of the faithful who have received the anointing of the
holy one (see 1John 2, 20 and 27)” which “cannot be mistaken in belief.” (Lumen Gentium 12).
Church is prophetic when it witnesses the truth of faith and Good News of salvation.

Priestly Role

Church is the priestly community by sacramental life and personal life of virtues in
Christ. Christ is our high priest chosen from among human beings. The new people of God is
“a kingdom, priests to his (Jesus Christ) God and Father” (Ap 1:6; 5:9-10). When faithful
receive body of Christ in the Eucharist, they show forth in a concrete way the unity of the people
of God” (Lumen Gentium 11.1). The way of sharing in the priesthood of Christ by People of
God is: common and ministerial priesthoods.

“The common priesthood of the faithful and the ministerial or hierarchical priesthood,
though they differ in essence and not simply in degree, are nevertheless interrelated:
each in its own particular way shares in the one priesthood of Christ” (Lumen Gentium,
10.2).

9
People of God (Harijan) Did Gandhi used this crypto term to indicate Jewish people as Chosen of
God and calling them low caste? Chosen People: Jews.

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Church and World [1Bs06]
Human beings are created in the image and likeness of God, the only creature God
created "for its own sake". Church loves the world and is concerned about its future (Gaudium
et Spes, 15). Social conflicts in true sense do not actually stem from the socio-political and
economic factors. The foundation for every social conflict is sin. It is deeply embedded in
human hearts and social structures. Church therefore is drawn to the responsibility of making
the human family and its history, humane. Though Church mission is spiritual, it does not
prevent Church from serving humanity in the socio-political and economic order (Gaudium et
Spes, 42).

Yet, the fact of sin is too strong to comprehend in this world. All worldly disorder
(Gaudium et Spes, 25) is fundamentally due to sin. History bears its scars. Sin blocks human
march to fulfilment. Every human advancement is tarnished by sin into decay and dire
consequences. Pervasiveness of sin do not vanquish the Church optimism towards human
salvation. Grace of God is more powerful then sin. On the other side of sin and fallen state, is
the exalted human dignity bestowed by God for human liberation. Human dignity is founded
on the centrality of humanity on earth (Gaudium et Spes, 12).

“God calls people to serve him in spirit and in truth, so that they are bound to him by
personal decision and not by external force. For he looks to the dignity of the human
person, whom he has created and who needs to be guided by his own judgment and
enjoy his freedom” (Dignitatis Humanae, 11).

Therefore the origin and purpose of all social initiatives and institutions “should be the
human person, whose life of its nature absolutely needs to be lived in society” (Gaudium et
Spes, 25). Church upholds human dignity by affirming true good and just elements in variety
of human institutions; she recognizes good in modern social movement, development of unity,
process of healthy socialization, civil and economic association (Gaudium et Spes, 42).

Among the innumerable plans of human solidarity leading towards human dignity, the
common aspects that one finds in church mission are Promotion of Unity, Justice and Peace,
Human Progress, Common Good and Social Order.

 Promotion of Unity: This central mission of the Church is true to its identity.
Commandment of love of God and neighbors urges People of God to live in close and
harmonious union with all (Gaudium et Spes, 62).
 Justice and Peace: Divine mandate is that humans govern the world with justice and
love for a more humane order of social relationships and common good. (Gaudium et
Spes, 26, 34, 35).

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  Human Progress: All human advancement should have a just social order and sound
social morality.
 Common Good: It is “the sum total of the conditions of social life enabling groups
and individuals to realize their perfection more fully and readily” (Gaudium et Spes,
26).
 Social Order: Church hopes for a new generation that will mold a new humanity to
strengthen institutions and structures that enhance human life (Gaudium et Spes, 30).

Summing Up
The nature of church is a mystery and her identity is being the People of God in constant
dialogue with the world for human salvation. Church makes Christ present in the world as a
sacrament of salvation. The presence of Church in the world entails the relationality reflecting
the triple functionalities of Jesus Christ: Messianic, Prophetic and Priestly. In all, Church works
towards common good and unity for a just social order and equitable human advancements.
Church counters the world of sin with Grace of God for human dignity.

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 5.5. CHRISTIAN COMMITMENT
Indian Christian Morality
Overview
This section briefly explores the moral aspects of Christian commitment. In pursuance
of the theological mission, the Church of Christ is (contextually) engaged in her commitment
with India.

Introduction
Morality is the faith that seek action. Therefore, moral action is Christian praxis. While
reading the Christian morality in the context of Indian Church, one must bear in mind the state
of affairs involves, on the whole, not only India but also the world as we have today and as we
will pass on in future.

That there is the deep buried sediments of hate and sins for every divisions and conflicts
on earth. Personal and collective tragedies are intrinsically connected to historical conflicts and
destructions. No event of life is an isolated facts. All wars, crimes and personal sins have
historical roots. It is perilous when one undertakes historical responsibility in true sense.

The quality of life (QoL)10 today is the indication of deviation from God’s will or
adherence to it. Quality of life is the Christian commitment from is the integral perspective of
faith and praxis. The compassionate Church in India encounters the deeply bruised psych of
Indian people manifested in their phenomenal forms of the truly weak and the powerless. We
are subjected to castes, creedal and economic atrocities that are passed on to every new
generation. Indian people are exposed to fate and forced into destiny that is against God. They
are induced to accept everything anti-God and therefore evil.

Superior deception is the much acclaimed and highest form of life. Lies and untruths
makes deception into an invariable necessity of life. Here lies the true danger of pathway to
hell. India is facing both science and occultism in ferocious grip of deception, permeating every
aspects of life. It is visible in the systematic and institutional erasing of reasons and facts for
people who are governed by meta-ideologies.

10
Quality of Life Research Unit, University of Toronto defined quality of life as “The degree to which a
person enjoys the important possibilities of his or her life”. Quality of Life Model is based on the
categories "being", "belonging", and "becoming"; respectively who one is, how one is not connected
to one's environment, and whether one achieves one's personal goals, hopes, and aspirations.
(Wikipedia, “Quality of Life”, retrieved on 03-11-2018)

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 Indian Christian Morality can be structured in the above line of reflection with specific
focus on Quality of Life, in spirit and in truth.

Starting Points [1Bm01]

1. Human Life

Human Life is the most foundational human good. It is the condition for our being able
to come to know and love God. We are invited into relationship with God through our birth as
humans. The first moral presumption is that all have unconditional respect for human life.
Earthly life is of inestimable value; but, not our ultimate destiny. We are destined to be with
God; our moral Life consists in ‘tending towards the good’ that is, God himself.

2. Human Dignity

Origin of human dignity is traced to creation event. We are created in the image and
likeness of God (CCC 357). We therefore, are people of dignity as sons and daughters of God.
This Intrinsic dignity that we possess, cannot be taken away from us. The notion of dignity
should not be constructed on reputations and accomplishments. People have dignity simply
because they are children of God, as persons. We are created by love for love. We enhance the
dignity of others and ourselves, when we express it through our loving actions toward God and
others. This being the case, the second moral presumption: persons are always valued for
themselves. That is, person must never be used as a means to achieve some other end. The
dignity of the person is respected, protected, and offered in the God-centered social environs.

3. Relational Beings

Human persons are philosophically classified and referred as ‘rational animals’. People
should resemble God in their relationships 'in truth and love' (CCC 1878). Therefore, human
persons are actually relational beings. The third moral presumption is that we will be most truly
ourselves, when we are within the harmony of relationships: with God, with others, with
oneself, and with all of creation. In this sense of relationality, there is no such thing as private
moral act.

4. Moral Goodness

“God looked upon all that He had created and saw that it was good” (Genesis 1). This
goodness of Creation is applicable to all specific areas of moral reflections. For example, CCC
affirms: "Overarching good is goodness of human person" as body-soul (CCC 364-365). This
proclamation underscores moral obligation to care for our bodies. The fourth moral
presumption is that “tending toward the good in the moral life will always include a profound
respect for these goods, both in attitude and in action.”

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5. Faith and Praxis

Faith is not only assent to some revealed truths but one’s complete trust in God; that is,
one’s commitment and surrender to God and His plan. Faith completes in praxis, for profession
of faith demands that it has to be lived (“faith without deeds is dead”, James 2:17). The fifth
moral presumption is ‘faith seeking action’ for ‘a faith not lived, is a faith not believed’. Role
and task of moral reflection is to interpret the faith, faithfully and meaningfully in every age
and culture to be put into practice.

In this context, a proposed mission is the searching for the most faithful and meaningful
ways of translating the gospel values into complex and challenging situations of life at both
individual and communitarian levels. This is, reenacting Gospel circumstances into human
situation for concerned people groups.

Moral Principles [1Bm01]

Freedom and Decision-Making

Morality is our human capacity to choose good or evil. To be moral is to be responsibly

human. Moral decision-making presupposes human capacity to choose Good or Evil. It is
unique human activity and a process. There are four arrays of moral decisions:

1. Moral Decisions (Positive), good

2. Immoral Decisions (Negative), harmful/destructive
3. Non-moral Decisions (Neutral), lack of effect
4. Amorality (Disregard), no moral sensitivity

Every person is driven by freedom, not decisions. Defining moral systems in terms of
principles, methods, approaches, processes, etc. leads to oppressive control design to wield
power. On the other hand, responsive freedom is adaptive of even the control design by
surmounting the obstacles of systems; it thus preserves personal dignity and identity.

Moral Responsibility

Moral decisions results in moral behaviors. Our behavior does not concern ourselves
alone. All human act have moral implications from the point of moral behaviors. We live as
part of ever-expanding circle of people. Our actions or inactions affect other people. In this
living world, people are responsible for one another. Moral sense is to recognize and accept
responsibility for our actions. Sense of faith must have its corollary, the sense of morality.11

11
Sense of Morality is taken for granted in India. Those aspects of morality, which are vehemently
followed in India is often find it loose in non-Indian milieu. Sense of faith in India (tending towards
God) is strangely strong in that it is directed to entities, which they call gods and goddess. Sense of

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Christian Morality [1Bm01]
Morality is seen as problematic and therefore people logically approach it with
programmatic decisions. That is, people tend to go around moral issues and find quick decisions
(Medieval manualism) and solutions, which gave birth to secular legalism. Approach of
conscience is quite different. Virtues and conscience override legalism. Innate discerning will
is greater than massive decision systems that man has created or will create in future

Christian morality is to help us develop the skills of decision-making; to commit

ourselves to the world, to Jesus Christ by upholding and nurturing his values/goods in the light
of Catholic teaching. Christian morality is governed by grace and love of God and of fellow
person with mature and free conscience.

Factors of Moral Vision

Moral vision is that which provides the impetus for collective and personal wisdom in
life addressing the multi-dimensional spiritual and relational needs. When a community aims
to chart its moral vision of life - especially the Christian community - the following aspects are
to be taken in to consideration:
Christ-centered: Christians as Disciples of Christ acquire Christ’s attitudes who gives capacity
to become like Him and be internally transformed. Christ is the norm of our moral life;
he expresses fullness of Christian moral life.
Moral Mission: Mission of Jesus is ushering in the Kingdom of God on earth. His moral
teaching begins with proclamation of the Kingdom, demanding total 'change of heart'.
This calls for commitment to social change and liberation.
Moral Response: Morality is response to God’s call directed to people as a group for salvation.
This moral response nourishes the bonds of community. Christian morality is
Trinitarian in character in that it always must begin and end with relationship to God;
while at the same time it is personal, communitarian, and historical for it is centered on
Personal relationships.
Christian Life: Christian life of response is not law-centered but person-centered. It is personal
response to unconditional love of God manifested in Jesus Christ, inspired by the Holy
Spirit, reaching out to others as persons. Christian faith defines the values and norms
for authentic Christian life: the sorts of persons we ought to be and the sorts of actions
we ought to perform.

faith is therefore founded on untruth and science not God’s revelation and sense of morality is in
terms of affability with evil beings. Really questionable at soul searching leeway.

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Conscience: Christians need to cultivate healthy and mature conscience. It stems from the fact
that Jesus becomes the standard of judging one's purpose. Healthy and mature
conscience is affective, rational and well-integrated personal elements. It is marked
by generous response to God, subordinating enlightened self-interest and sober fear
of consequences.

Love: Love is the soul of Christian moral life. Genuine love in each area of life, its demands
and expressions are based on Jesus' life and teaching in the Holy Spirit. Christ
becomes the ultimate norm of love and discipleship is the meaningful response to his
commandment of love.
Freedom: Law is the external guidance for inner liberty. Liberation from law do not result in
breakdown of moral responsibility. Law is not as an end in itself but kept in a spirit of
love. True freedom is freedom from our own inauthentic selves, such as ignorance,
fear, prejudices, evil inclinations, etc. Christian freedom is for giving oneself to the
service of others.

Religion: Christian Ethics is the fusion of morality and religion. Morality is possible without
explicit reference to God and religion. Other Faiths may have moral insights for the
grace of the Holy Spirit is available to them. Teaching and example of Christ is more
open and universal and these provide stimulus and motivation for Christian ethics.

Christians Moral Attainment

Without proper understanding of the ultimate nature and destiny of human being, which
comes only through religion, one cannot attain the fullness of ethical knowledge, its
foundations, and adequate response. Christian commitments is founded on beliefs to interpret
a given moral situation and opt for moral action. For a Christian moral attainment one must
take into consideration the uniqueness of Christian morality (apart from aspects of Moral
framework, as discussed above).
Christian Normativity: All Christian shares life in Christ. Jesus is the norm of Christian
living. Though one cannot reproduce historical existence of Jesus, we can relive and imitate the
pattern of Jesus' life in our life situation. To live as Christians is to ‘put on Christ’ (Romans 13:
14). Christ is our moral authority (Galatians 2:20) whose teachings are meant for salvation.
Jesus shows the way for disciple to follow - because, Jesus is the Way; Jesus manifests the truth
- because, he is the Truth; Jesus gives what is life-affirming - because, he is the Life. Biblical
revelation is the source of Christian moral frameworks. Gospel Ethics goes beyond human
resourcefulness and partake in the proclamative faith in Risen Lord.

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 Personal Response: Christian morality has dialogical and responsive character. The
Responsive character has two categories: Indicative and Imperative. For instance, an indicative
response would be New Social Order and an imperative response is Repentance.
Moral Approach is the replication of Jesus' ministry: it is Personal not Professional
approach; Preferential approach implying that we have to reach out to unreached people;
Reconciling and forgiving approach.
Relationality: Christian morality is strongly relational, not individualistic. I-Thou
Relationship open up to “We” of whole human family. God’s revelation is always directed to a
people and therefore Christian morality has got community range. Christian vocation has got
communitarian character. Moral understanding and responsibility is based not only on personal
but also community experience in all vicissitudes of life.
Law of Grace: Grace is God’s personal self-gift to us by which we share in
interpersonal relationships in Blessed Trinity. Personal calls demand personal response making
law of grace dynamic orientation towards fuller life in love with God and fellow persons. Law
of Grace also points to positive perfection. Law of Grace makes love a prerogative against
legalism. Love overrules what law forbids. True manifestation of love is Christian praxis. It
transcends everything purely human. Moral dimension of love is the capacity to know, to
discern the truth and engaging in virtuous charity. Christ has defined the scope and demand of
love by very his person, life and death.
Christian Conscience: Just like human development through life, Conscience to have
its own formative stages: Infant, child, adolescence, adult, and old age. Healthy mature
conscience while it grows (self-comprehension), remains the same still voice of God engraved
in the heart-mind of person; its soft nudging of do's and don'ts when listened to leads to positive
moral responsibility.
Christian Social Order: God's unconditional love manifests in Freedom, Fellowship,
Justice, Equality, Harmony and Truth. Foundation of Christian social order is truth built on
justice and strengthened by love relationship. Social order for Christians is the Kingdom of God
already here and now, and not-yet fully realized. Kingdom of God demand radical change of
heart, turning away from sinful ways, turning to God by answering His call and the total attitude
of person.

Summing Up
Moral perfection consist of realization of absolute, acceptance of transcendental being,
reference to God and Moral Judgment, discipleship by Imitation of Christ, fear of God and love
for neighbor.

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 Christian morality poses serious problems to worldly statuesquo. Secular paradigms
such as Quality of Life, Social Responsibility, Service-oriented Relationships etc. also has
opened up new expressions of relationships and new forms of sins: Denial of Service, Identity
Theft, Charity Demand, etc.
Christian moral perfection is the clear indication of the sound and successful Faith
Formation. It is not decision-making but discernment that drives the conscience and moral
actions. One must bear in mind that morality demands love with commitment: There can be no
love without commitment and commitment without love. Positively, understanding of sin must
be maturely imbibed for it is the original sin that resulted in the fall of mankind. Morality
without fear of God cannot founded on faith. Christian commitment to Quality of Life has to
be centered on God. Quality of Life on earth is the end result of Christian morality and
perfection.
We are the pilgrim on earth passing through the ever newer realities, journeying
through space and time and Geo-historical sphere. We must do what God has done for us. Jesus
went about doing good in His life; and we who are journeying with faith must do the same,
while on the way to our true life beyond.

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 6. REVIEW
Problems for Theological Mission
Overview
Without delving on particulars, this section highlights the progress made, difficulties
faced and integral transformation that faith formation has effected within the theological
mission.

Introduction
Some of the familiar theological missions are Conversions, Inculturation, Ecumenism,
Popular Piety, Pentecostal Movements, and Spiritual Renewals, all negotiating the
heterogeneous (pluralities) religious realities in India. These are the most successful theological
initiatives to reach-out to the unbelievers and Christians. Yet, the fruit of them are like a drop
in a barrel (if not in an ocean!). The faith harvest is insignificant, though there are much ado
about them with pompous glory. Not relying on popular reception on the one hand, and
persecutory responses on the other hand, Faith sown in the hearts of men and women, produces
less fruit. One may liken it to the perfect situation of Parable of the Sower, good soil producing
100% - 20% yields. The parable perfectly portrays the faith situation in India.

Brief highlights on the current state of theological initiatives and their impact on faith
formation is addressed herewith.

Conversion and Pluralities

When it comes to Christian faith, people in India quickly unfurl the banner of rebuff
and flag-down anyone of their earnest desire to respond to Christian faith. Their pseudo-
apprehension of ‘unjustness’ takes on legal standing against conversion playing majority
consensus, with communal and political motivations. Conversion of person is conversion of
one's life at personal level; conversion of social order is not political mass and authentic
conversion results at heart turning from sin to grace.

Heterogeneity is the deliberate pluralities (of faith) to preserve homogeneous

hegemony over the mass by minority elites. The hidden aims could be to force unmanageability
for opponents, unleash hostility on undesirable targets (people/organization), enact spiral of
inaction (to guide or unite), and to grow ever new forms of (preposterous) faiths in service of
human science.

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 Christians respond to anti-conversion pogroms and forced heterogeneity with
defensiveness and with justice-apologetics. Any marked (or locally sensational conversion)
results in pent-up release of hostile confrontation (often, politically and scientifically
orchestrated) like Kandhamal massacre. People thrive on misunderstandings and ignorance.

Inculturation and Religiosity

Positive and time-tested approach to heterogeneity of religion, is inculturation.
Adaptation method (de Nobili) is the forerunner for post Vatican II liturgical renewals by
NBCLC. Church in India saw surge in spiritual innovations in rites, liturgy, culturation and
spirituality centers paralleling creative/revolutionary thinking of 1970s. On the other side, it
has paved way for Sanskritization, caste-bolstering, and helped to spew communalization. In
the name of contextualizing faith in culture, the movement has promoted Vedic spirituality and
racist elite lifestyle; forcing the retro-reflector to conclude that it is actually an Indian Nazi
program in favor of caste oligarchy.

On the phenomenon of religiosity, one find variants of it in the form of fanatism,

pseudo-religiosity with endorsed superstitions and popular religiosity modeled on scientific
doctrines. Religiosity is the ancient political tool to achieve specific agenda (e.g. Ganesh/
Sabarimala worship). People’s craving for holiness contextualized in life, has given birth to
numerous self-proclaimed godman, godwoman, sages and gurus. For professional and political
opportunity/needs, some follow multi-creeds (religions). It has resulted in false adherence to
faith (e.g. Pseudo-Christians, Crypto-Christians) and God-rejection.

Truly, Indian religiosity can be placed on the settings of parable of sower. The impact
on faith formation is that one often face different forms of fanatism and half-backed wisdom.

Ecumenical Fragmentations
Ecumenism in India is by and large a play on Mass psychology. ‘Church(es)’ amidst
poverty and crime-ridden atmospheres is the test-bed for surveillance and law enforcement
workers. It is also human research-resource for science, spiritual and political overlords. Can a
faith formatter negotiate the problem of ecumenism of “Slum churches”? These clearly depicts
the worldwide churches wherein one finds ever new fractions of “churches”. As sacrament of
communion, Church faces false-churches, which are often cause of disunity among believing
communities and force challenges to evangelization and faith formation.

Postmodern Challenges
Our Postmodern (not philosophy) age is becoming more palpable and taking definitive
shapes positively with its negative consequences. The positivity is very apparent while its
negative impacts contributes to that historical blunders that humanity faces. India in

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postmodern age seen from socio-politico and cultural arena often puts its things behind the
curtain. These aspects of facts is highlighted here.

Social Situation: Church in India is encountering the growing corporate civilization

and network era wherein assortments of denials are permitted (denial of service, knowledge,
quality of life, etc.). The resurgence of stratification is taking place in education, welfare,
healthcare, and social security. Racism is implemented through biological colonization (for
example, Urban Human Parks, controlled population explosion etc.); new forms of human
behaviors and development is challenging the Church today.
Political Situation: Indian mass is sitting on tinderbox of unrest with permeation of
hate. Indian subcontinent is over lorded by Brahmin Raj and openly India has become the Hindu
colony that operates around Clash of Civilization. It is now an open secret that India is governed
by ideologies of a Nazi democracy since its inception and economic developments are actually
repressive political will (for example, unfinished Five Year Plans with huge arrears of
unrealized objectives). Church in India always take the preferential option for the weak mass
by playing at the Power corridors. Seeing the ego workers (politician) at work and play, Church
is getting more and more personal as against the mass psychological science (Political Science).
It is a challenge of humanizing the power scaffolds through faith and action.
Cultural Situation: One will find the crime-ridden culture in India, specially Tamil
Nadu. The environment of deception (faith and unfaith, truth and untruth, trust and distrust) is
very strong. This born out of fractured mind and psych, reduction of human identity through
subordinative localization and denial of history (identity). Human Identities in India is replete
with forceful pessimism fueled by historically and genetically adulterated personhood. The
authentic pan-Tamil identity is corroded by historical ravages which is evident, for instant from
the vanished Sangam culture.

Summing up
The above factors affect the faith formation and theological mission for the Church in
India. The goal of evangelization in India is Salvation. Science, politics, other interests aren't
actually salvific, though it has wider receptivity. All human advancements, which are not God-
centered, aren't sustainable. Therefore, pastoral mission should not be placed at the
professionalism streak. Formation of faith is the formation of conscience, the formation of
personhood and the formation of community. Faith formation is an evangelization process
creating and nurturing the personal and collective sense of faith. Every problems invariably
comes with solutions. The faith consciousness isn’t problem at all, but a challenge for the
People of God to renew commitment and enkindle the light of faith and point to greater and
lasting reality of life in God.

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 7. MISSION
Simple Mission Process
Overview
This section broadly explores the common mission process with its interplay of few
stages within its progression. It insinuates faith formation as mission process and attempts at a
handful lead into pastoral suggestions.

Introduction
“In language is life and in language is death” (Hawaiian saying). In this postmodern
era, the cultural architects are engineering human minds with linguistic science and
technologies. Language is not only carriers of truth but also human experiences across
timelines.

The mission of Faith Formation begins with language. Missionary have to 'speak' in
the language that believers would understand; yet, believers had to be introduced to the
Language of the Faith (Biblical and Traditional). Faith and language is intricately connected
and biblical language is the source of faith formation; hence, it is essentially hermeneutics.
Church leads her sons and daughters in the hermeneutical life and action. Christian
hermeneutics is God-centered (existential) consciousness and conscience (relational).

Challenges of Theological Linguistics

Evangelizing communications in this techno-era and new forms of human expressions

(from socio-politico-economic and cultural patterns of life) with Christian tradition is real
challenge. Post Vatican II reform in India saw a spurt in so called Indianization of theological
reflections and ultimately Indian Christian Church, as a whole. Vedic thoughts were paralleled
with Christian theology which led to solid Sanskritism. India witnessed blooming of self-styled
gurus who taking the Christian theological and biblical cues did reach out to the Indian mass as
Hindu heroes and models of life.

Christian theologians in Indian were on rampage with Sanskrit reflection to reinforce

the so called Indian (Hindu) identity. Thus, solidified Vedic tenets in the unconscious mind of
Indian believers. Vedic thoughts are pernicious and there were overt attempt at ‘evangelizing’
them with Christian wisdom. With the advent of postmodernism, people began to feel the Hindu

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spiritual packages not relevant at all. These rather, frames minds in most susceptible way to all
ills of life, such as human vices.

Faith formation needs freedom from Sanskritism; that is, reframing current Theological
communication (from Sanskritism) with sound Biblical and Christian tradition by finding its
human-centered cultural roots. This means, we need to translate mysteries of faith with
mysteries of life (not just for wisdom-sake, as is the case with Indian Inculturation) in line with
Reflactive (Reflection and Action) or Contemplative Action. The tasks today would be
reorienting Christian experiences with the movements of the Church (Francis of Assisi, Teresa
of Calcutta, etc.). This is founded on the dictum: “Word of God in the words of men and words
of faith in experiences of men”. All expressions of Faith is glorification of God. This happens
when message and the messenger becomes one when there is authentic integrality of faith
communication (in-person encounter between believers) in action/life.

Faith Education

Language is carrier of historical memories. Christian History (i.e. Christ Event) is

always in parallel with theological language (theology itself), beginning and ending with Word
of God. Catechesis is a form of theological mission at popular level. Faith education is
essentially becoming familiar with God's work of salvation in history. Teaching prayers,
imparting simple moral precepts, bringing people to the Word of God are some of the traditional
way of evangelizing the people. This being the missionary method, todays demand would be to
take the modern or postmodern contexts into Christian context of faith and faith expressions.

Forming Faith and Moral Consciousness

People today need authentic sense of faith (sensus fidei) in growing religious
indifference, secularism, atheism, consumerism, multipolar situations of poverty and personal
barriers of every kind. New serious fronts of human existences such as geopolitics,
geoeconomics, logistics, biopolarities and stealth scientific frontiers… affecting all areas of
human life. Human mind is truly challenged by the sophistications and conventions, which
cannot be leveraged simply by mind empowerment techniques such as yoga, meditations and
positive thinking. Humans need to support one another in this global village wherein man's will,
intellect and knowledge is dwarfed by his own creations.

Hindu religious traits in India is ambitious about super-consciousness of man. It is the

cognitive consciousness ultimately win deliverance from illusions. On the contrary, striving for
super-consciousness actually enslaves one in illusions of life. People get succumbed to pitfalls

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of the world, as is evident in all the so called seers and sages. Western systematic approaches
are substituted with Indian psychic approach i.e. cognitive control of one’s self. It follows and
supersedes western methodologies. There is no place for God. Supreme state of self is, no-being
and God is pure nothingness. All Hindu spiritual traditions leads to such state of selfhood, which
some consider as higher form of existence.

Christian formation of human consciousness is radically and non-exclusively

relational. Christian consciousness founded on faith leads one to moral commitment towards
neighbors and ultimately, God. Theological language leads to contextual expression of faith in
life and action. It is the source for formation of faith and Christian consciousness. Christian
Foundational experiences of Christ Event carried through apostolic times into present times
keeps evolving Christian moral consciousness and salvific faith. Christian spirituality, unlike
other faith streams, is salvific (personal and communitarian).

Evangelization therefore, is preaching the Gospel for conversion of life not just
religious conversion, which is truly Gospel-oriented by fulfilling the mission mandate:
“baptizing and making disciples for Christ”. In this stage of Mission, applied within the pan-
Tamil milieu, what a faith formators had to do is identity formation: that is, identity discovery
and transformation by liberating the people from castes and cultural divide. In India, the
Christians can promise a liberation that frees one from the karmic castes and repressive cultural
ethos that denies human actualizations. To be Christian is to live the faith with morality (i.e.
being committed to the neighbors). Sense of faith gives sense of morality for the community.

Building Christ-centered Communities

Sense of faith and moral consciousness leads one to develop community-
consciousness. Christian faith is personal; yet, the lived faith has to be communitarian, thereby
Christians becomes communitarian. Christian identity (consciousness) is one because,
whatever the social milieu a person is, they share the same commonness of being a truly human
person. It is a challenge to appreciate the unique of one's social settings within communion of
communities. At this stage of faith formation, Christians build themselves into community.
There are numerous models of Christian communities, more theorized and less witnessed, but
lived thoroughly throughout the history of the Church.

Concrete example for building Church community is the biblical manner of St Paul
(Church as Body of Christ). Pauline apostolic method is this: forming basic Christian
communities and appointing elders to care for that community, seeking contributions from one

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Church in support of other needy communities, keeping the community united with the apostles
and living the Christ’s mandate of love, thus constantly shepherding the Christian flock.

Our task today is to evolve Christian Community Model for India in this postmodern
time. This demands to be rooted in the ecclesial dimensions of Church as one, holy, apostolic
and Catholic. It means that Christian community should not be entrenched into inculturation of
any kind (liturgical, cultural, and secular categories) rather, seek human oneness of believers
across continents, nation-states and races. To put it concretely, today's social media helps to
connect people globally. Church needs to connect with people and be truly Catholic (personally
and as community) as human persons.

Practical dimension for this stage is forming and building Small Christian Communities
at parish level and identifying new situations for communitarian initiatives in new areas of life,
its challenges and promises for furthering the Kingdom of God. E.g. evangelization with social
media for educative communities or in a broader way, evangelization of pan-Tamil milieu in
India.

Imparting Christian Faith and Commitment

We see today, how the world teaches it’s young through social media, communication
technologies and organizational channels. Church as community of Christ, teaches her sons and
daughters in pastoral manner as necessary for them in specific situations. Church reaches out
to her children through celebrations of sacraments, faith education, pastoral guidances and
spiritual renewals. Like Christ, Church becomes the gospel message that she imparts.

Faith translated into action becomes Christian commitment. True maturity of faith is
faith-centered action, not a life in solitude and surely not a service without commitment.
Teaching Christian commitment contextualized at a given social sphere becomes faith
education. Application of faith as Christian commitment is what Jesus willed as discipleship
for His community. Reading everything of life from the vision of faith is a real challenge in this
scientific and technological era wherein everyone and everything is objectified or becomes
subjects, instead of being “relational persons”. Commitment is a relational reality and faith too
shares that relationality with God and neighbors. Imparting Christian faith in the places of
worship have to extend towards life situations. Christian faith matures as one grows in age. At
all moments of life, Faith must be the sign post for encountering the realities of life for an
individual. Therefore, faith with loving commitment is the true gospel challenge to the work
and leisure culture we have today.

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 Community is built on personal commitment, not by any other means of modern
relationship, such as money, political objectives, professional services, etc. One cannot think
anything beyond such means of relationship today. Service to the needy needs personal
commitment (family, society, organization); it must be rooted in faith that animates
commitment with love. Christian action flows from faith in God.

Humans by nature falters. This is the case when people are engaged in commitment.
They need directives not in the sense of legal enforcement, but pastoral guidance. The sheep
that knows its shepherd, will listen to his voice and will not go astray. Church becomes the
voice of God in leading her children to God's salvation. Christian commitment is imparted
practically in and through the ministries and missions in the Church.

Nurturing Pastoral Solidarity

Reaching out today is no longer geospatial challenge, but at the realm of human
conventions originated from corporatism, political networks, stratified exclusions, information
empires and reclusive scientific guilds. We find professional outreach in the matters of social
and personal welfare, relief works, even humanitarian initiatives that are more effective. It
could be the work of God when it results in integral human liberation, especially where pastoral
care hasn’t reached. At the same time, such professional outreaches often lead to decaying of
human dignity and personal rights. In either case, pastoral care demands human solidarity from
all Christian faithful.

Inclusive solidarity is a matter of problem, yet that is what Christ has willed for all
people on earth. Pastoral solidarity do not preclude laity and vice versa. It needs discernment
of hearts more than seeing the signs of time. The world understands its 'time' better, but not the
kairos - God's own time.

The progression of Christian Community from conscience, Christian consciousness,

faith formation and commitment culminates in participative pastoral solidarity. Theologically,
it is incarnational. Faith journey of “God-with-us” leads one to life of solidarity. Solidarity is
expressed in having the responsibility for others even when they are not related. Christian
solidarity is that we are all co-pilgrims, journeying together to our real home in God. Solidarity
is also Christian presence that a faith formators would talk about, dream about and live it.
Theological Mission is to make Christ present in and through the Christian community and
individual faithful.

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 Practically, faith fructifying in solidarity (with Christian love) is the sign that Word of
God has been sown in the hearts of the faithful that will bear fruit. Being one with God also
results in being one with our fellow neighbors on this earth. The theological mission completes
with fully grown pastoral communities. Pastoral solidarity nurtures pastoral communities.

Summing Up
In recapitulating the mission process, we have these unanswered questions: How did
Jesus Christ evangelize? How did he proclaim the Kingdom of God? How did Christ transform
those around him? These are the questions that lingers in the minds of postmodern missionaries,
we are in need of Christ-centered missionary endeavors with the attitude of returning to basics
we had left behind this long. At the same time, with the childlike enthusiasm, one may ask: Can
we applying "Blooms Taxonomy" to faith education (if not catechesis)? In everything, we are
to take the baton of faith to run the existential race towards the Kingdom of God.

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 8. RESPONSE
Theological Mission for Church in Pan-
Tamil Milieu
Overview
This section redefines the theological mission in pan-Tamil milieu from philosophical
approach: point of departure to point of arrival. It reiterates the issues and problems faced,
sketches the new areas of mission and arrives at (pastoral) community-building as culmination
of faith formation.

Introduction: Point of Departure

We began with the problems in our postmodern time, especially in India and more
specifically in Tamil milieu, wherein the true nature of person is stinted by irremediable aspects
of life situations and conditions. Their oppressive impact is felt well when perceived with the
alternative models of situational appraisals. Skimming everything, one will find two strands of
lead into the psych and spirit of Tamil identity and their ailments.

In this era of social network, globalization is a reality with worldwide neural networks;
we are collectively acclimatizing with the corporate civilization, its denials of services,
evolution of new stratifications (on education, welfare, health grounds), racial colonization,
degenerating arts, human-farming and population explosion, clash of cultures, standoff between
religion and science, and the repeating history of human cruelties emanating from the ever
elusive pernicious terror.

Tamils are cashed on by culture shock and culture clashes, because they are
predominantly the conflict survivors (of star wars and Persian invasions). Their piece of land is
scorched with nuclear (battle) fires. Tamils are truly under Brahmin Raj that bend on vaporizing
identity and culture through most pervasive cycles of deceptions. Its effect is felt in the crime-
ridden culture, mutilated linguistics, enforced localization (kind of culture confinement) and
denial of history, bruised cultural and personal psych.

It is a scientifically proven fact that Tamils share genetic affinity all over India. Pan-
Tamil Milieu (genetic and cultural oneness) is such that as single Indus tribe, people have
undertook the ravages of wars, invasions, cultural and religious aggressions with self-inflicted
social lacerations and global solitude.

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 Keeping the settings in mind, we reiterate this project objective: To “…piece together
the fragments of historical events to empower the obliterated history that promotes new sense
of vision and purpose in social lives restoring the authentic human identity destined by God."
(Refer Chapter 3: Formulation)

New Evangelization Areas

Being sent into far distant land is no longer holds true. Yet, theological missions have
taken new forms of approach and encounters. The interreligious theology of dialogues can be
the channels of mission today that includes the necessary means for faith formation - not just
at podium level, but on all existential spaces. India for instance has strong narrative tradition
that was used to weave web of lies (myths!) also positively helped to carry on the collective life
experiences. Tamils, accept the consecrated life (religious living) as something precious than
any other social groups. People are waking up to encounter their society of crimes and respond
positively. They are searching for the forgotten and eroded roots of their cultural identity even
when facing dire consequences from various official and enforcements agencies.

This being the positive aspects of cultural traditions, the new areas for theological
mission can be:

Modelling personal and cultural identity in line with Jesus identity (almost the leading
Hindu thinkers today, in some form have assumed Jesus’ identity as their own). Christian
imitation of Jesus is not in the external forms or external communication but interiority that
sans personal and collective realms of life. Gender liberation is a human vision in need of
definitive realization, especially for the enslaved women in society. Working towards cultural
identity that actually frees women from all that incapacitates to live the life destined for
salvation. Personal and cultural identity should not be effected through technologies and
applied psychology that represses the weak, ignorant, digital illiterates and criminally fallen
people. Christians as Christian shares in the common identity of Christ.

Re-living the Gospel narratives in life experiences. Giving the narrative culture of
Tamil milieu, faith formation should take one to live the narratives of life lit by the gospel truth
and translate Gospel experiences into life experiences (not demonstrative or dramatic) but real-
life experiences. Episodes of life (personal and collective) is to be shared in the light of the
Gospels paradigm at homes, workplaces, places of worships and social spaces. Religiosities
should never be used to practice despotism.

Tamil reading of salvation history along the history of Chosen People and People of
God. There is a clear parallel between the Jewish history and the People of God (Catholic
Church). Researching into Tamil history needs more than sense of history; we need sense of

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faith while encountering the gloomy past and its promising present/future. It should lead one to
creative aspirations according to divine will and reconcile-appreciate tumultuous events of the
past.

Dismantling deception networks and reinstating community networks, which are

Christo-centric. Removing every forms of personal and collective pseudo-tism, reconciling the
criminal pasts with due penance and retributions, battling maleficent terror forces
(imperceptible) by God-centered activities, defining new forms of inter-relationalities, etc. War
on Terror (secular and religious) have yielded new forms of human barbarism: poultry like
controlled work and life urban environs that guzzles rural environs with biopolitics and
bioeconomics (alien to nature-friendly lifestyle of Tamils). Nurturing Small Christian
Communities is a basic ecclesial initiative, the heritage of the early Church to build ever new
community network founded on faith and reason.

Eradication of caste system and help define quality of life. Restructuring communities
with quality of life as proclaimed in the Gospel and faithfully followed by the Church traditions.
Dismantling the caste scaffold and replace with egalitarian social identity avoiding pitfalls of
stratifications of every kind. Problems of faith is intricately connected with the quality of life.
Politico-economic elites are now digging in with their tailored brand of “Indian Religion and
Culture” to safeguard their brand-standards of life. These create inter-relationalities problems
that blocks the social freedom and quality of faith.

Working towards social justice by setting-up sentinels on poverty conditions and

liberation from them. Corporate approach to poverty was more effective then waging struggle
for social justice through socio-political actions. Like quality of life, economic repression too
impacts life and faith. Psychic enslavement among Tamil is unique, hitherto unknown to any
other culture, which is exhibited in modern progression and transformation of poverty into
ghetto-like lifestyle: For instance, micro-life spheres, denial of natural resources (water bodies,
ecological footprints, natural habitats) and so forth. Authentication of God-centered life is often
drawn along the line of poverty. But the ‘blessedness of poverty’ stands a challenge to ungodly
human developments - for all people are people, by nature. Social justice works should against
this axis: Technology Repression, Relational Oppression and Rights Suppression.

Salvation as Liberation
Salvation begins with internal and communitarian liberation. Ironically, true human
liberation is liberation from all that is human. Human existence oscillate between hopeless
nothingness to faith-lit purposes beyond. Faith that liberates is salvific from fate, vices and
human falleness. Love on the other hand redeems and liberates while, nothing else can.

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 Our postmodern time is also an era of proliferations (of population, economy and
scientific advancements) and the fear of solitude (being left behind or silenced). Our praxis is
that such world is needed to be taken care of while we live and the gifted life that we cherish is
to be surrendered to God. The nature craves for its own order, just like men do. The clashes of
order leads to natural disorder, which is what we call chaos that people express through fictions
and motion pictures. Humanity is constantly endangered by the chaotic development.

Salvation activists and faith formators must listen to the Spirit within and not media
streams (of cognitive technologies). True discernment of spirit can never take place when
human mind and spirit is stifled by technologies. Salvation is relational and every effort towards
human liberation and liberation of created order too is relational. Relationality cannot be
founded on augmented illusions.

Human nature is real, universal and perennial. Human identity (caste, color and race)
is born out of social politics. People in the faith communities do not cohabit by identity but by
their human nature. Liberation from human identities isn’t true salvation; rather persons are
helped to get liberated from their oppressive human nature (not leading to God), that is salvific.

That is the memorial commandment of Christ in making us remember His death on the
cross. The crucifix expresses all that is human in its inglorious form and point to sublimity that
can only be seen from the eyes of faith: the resurrection, the light of truth, the love and power
of God.

New Inculturation of Tamil Identity

Behind all cosmetic happiness the humanity remains same with all its feelings,
emotions, passions, attitude, etc. When it comes to any cultural identity there is an overarching
conspiracy. This holds true for India, especially the Tamils. Communalism, Cultural
Colonization, Urbanization, Network thugs, Identity Politics, Communication Deceptions,
Crime Forgings, Socio-biological hazards, Gender Chauvinism, Cruelties of Industrialization
and Knowledge Repressions are some of the problems that Tamil Culture face today. Threats
to human dignity is challenge to faith. Strong individualism (a characteristics of Hindo-
Brahmin culture) permeating the entire Indian populace. Positively, Family integrity is
safeguarded. While, on the social arena, such individualism erodes thinking, living and
believing. One example is the social responsibilities founded on principle of subsidiarity: “Our
child is also neighborhood’s child” – Not many would agree to it (sometimes, wisely).

Preferential option for the poor turned out to be option for the powerful. Which is
evident in the faith overtures that people had with Brahmin ethos and now with Dalit. In either

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cases, evangelization hasn’t touched the real nerve of Indian existence. Set in this historical
setting, Tamil needs to find their authentic identity and perceive their human nature. Identity of
Tamils was politically formulated only during British regime. The Brahmin regime fostered it
by linguistic localization and segregations, stifling the human nature inclined to God, people
and nature.

New Inculuration should not be founded on Vedic formulations and its corollary, the
so called Dalit existence. Inculturation needs conversions of thought, word and deed along the
biblical and faith tradition of the church. Inculturation should evoke conversion of existence.

Tamil nomenclature is the invention of racial men. Its authentic cultural ethos states
otherwise, global and close to the heart of the Church. In fact, one can find faith in action in the
pan-Tamil milieu from the alternative hermeneutics of lives.

Faith formation leads to identity formation that truthfully sheds light on human nature,
helps to grow in maturity of faith and love. Tamils need maturity of their identity as God’s
people and people for others. Building on the roots of evangelization, the new inculturation is
not just liturgical renewal or whimsical ‘dialogs’ but that which replaces the repressive grip on
people: caste, pseudo-faith and evil tendencies with authentic faith, community living and godly
attitude towards neighbors.

Plurality as social ecosystem nurtures freedom and authenticity. At the same time, it is
also used to camouflage evil and their perpetrators who repress the unity of peoplekind and
trade-off for their divisive designs. The oneness of Church is diametrically opposed to plurality
of faith and morale. In fact, we need war on plurality that is divisive, dissecting, segregating
polemic and alienating. Plurality of identity leads people to ambivalent existence.

Cohesiveness of identity that Jesus proclaims in his parables (of his own identity as
Son of God) state this truth: in God, we are all one. Faith we profess makes us one, celebration
we have is community living and oneness of nature defines authentic expressions of identity.
We need new inculturation.

Mystery of God in New Mission

Finally, the theological mission is also the discernment of God’s plan for the faith
formators and believers alike. It is an open truth (though many wouldn’t agree) that earth is
under terror repression; everyone is forced to partake in collective evil; all our efforts and
rebellion against it are designed to help it grow. Being enslaved by evil is the worst nightmare
that humankind can ever fathom. False morality leads to (socially acceptable) intrinsic evil. E.g.
necessities of life is negotiated, traded and denied; infusion of hate through science and
technology; men creating alternative order contrary to God, humanity and nature. Negativities

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of life are screened off with false positives and driven by human passions. People who architect
lives create also oppressive destiny for others (not for themselves). Their promises and hopes
are founded on pretentious ideologies and stratagems.

Yet, we are all related by life. It is true that the world we want to change is not ours.
Our survival as humans is in the hand of God. Anything that is not built on God cannot stand
at all. Faith formation carried out specifically for the human reasons cannot withstand the
onslaught of worldly powers and evil. The mission acquires its true implication when it is
guided by mysterious designs of God. Mystery of God takes the theological mission to newer
vistas of realities hitherto comprehended by human wisdom and science. The aspect of divine
mystery mantles the human initiatives at the realm of faith and reason. Call of Christ to be salt
and light to the world can be listened to from the dimension of mystery. Human existence
acquires new meaning and destiny when it is anchored on divine mystery. While the mystery
of God functions as connector to the past, present and future, it also safeguards the bedrock of
faith and animates progression and maturation of faith in history and society.

Point of Arrival
If we have embarked on any study, we got to stop somewhere. Though it is more of an
unthinking gesture, I have taken DOCAT social teachings as the point of arrival. Accordingly,
community-building is a stopover for theological mission.

It is a taken-for-granted truth that human existence is communitarian; that people got

to live in families, communities and societies. Family is the foundation of the Church
(DOCAT); it is governed by human work, welfare and justice. There can be no single family
but only families on earth. Families take the form of communities based human relationalities
(political, economic, environment) and strive for personal freedom and peace. Communities
together makeup the society where people interrelate through personal and social commitment.
“Community is not the sum of its members' interests, but the sum of their self-giving” (Antoine
de Saint-Exupery). Love in action translates faith into love through action. Human person seeks
maturity of identity through self-actualization. Society as the sphere of dignity requires human
rights as foundation for faith and reason. Common Good, Personhood, Solidarity and
Subsidiarity are proposed as the framework for social contribution by the faithful (DOCAT).

Practice of Community Building as we have today are Small Christian Community,

Self-Help Groups, Student Action Groups, Professional Forums, Social Responsibility
Movements, Service Organizations, Parish and Mission Initiatives, etc.

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 Our proposed theological mission is restructuring personal social consciousness with
authentic faith formation and conscience. We need to reinvent that lost sphere of life eco-
friendly, rural and lively ambience, long lost since early 20th century. India should live on
village, if it has to survive its own self-destruction. God-centered lifestyle is not new to Indian
societies. It needs liberation from popular religiosity and mythical superstitions in order to grow
in the awakened spiritual sense of faith and co-living.
The greatest achievement and contribution for the world would be Tamil discovering
their cultural root and identity (historically denied), even when it is painful or challenging to
accept that brutal and betraying past. That is where the hand of God is at work. Christian
Salvation begins from the past for Tamils in India. Theological Mission for Church in this pan-
Tamil vista remains: Faith-Hope-Charity. And finally, Church is the foundation for the
rediscovered identity of the tribe, we call “Tamil”.

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 9. CONCLUSION
On listening to Peter's Pentecostal sermon, the Jews ask, "Brothers, what should we
do?" (Acts 2:37); this comes from moment of silence. Don't we feel silence when overloaded
with spiritual tasks?

So much has been spoken of (on pulpit, journals, podiums and conference tables) and
so little being done. What happens is not actually by us but the Spirit of God: ever mysterious
work of God perfecting everything with or without men.

These are but bits and pieces of haphazard reflections, not exceptional in nature. It can
be extended and branched forth into some meaningful reflection and action.

It may be the play of words but it does make sense: Reason of the reasons is a reason,
after all. I mean purposes creates purposes and objectives into objectives; in the end one thing
remains constant: God's will. That is the source and end of every mission.

I would conclude with what Fr. Francis Guezou (a Salesian French missionary of
acquitance) said: "God does shows a beacon of light, just enough for a single step."

Postscript

View of able women and men in the cultivation field in Tamil countryside gently reminding
that they are all villaichal (family stocks), meaning that the culture has been planted for the
mission of change and reversal from human decadents.

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 10. Citation
[1Bb01] Introduction to Scripture
[1Bb02] The Pentateuch
[1Bb03] The Historical Books of the Bible
[1Bb05] The Gospel According to Matthew
[1Bb04] The Gospel According to Mark
[1Bs06] The Gospel According to John
[1Bh01] History of Christianity in India
[1Bm01] Christian Commitment: Introduction to Moral Theology
[1Bs06] Vatican Council II – Introduction to the Documents
[1Bs04] Understanding Faith and Revelation
[1Bs02] The Person and Mission of Jesus Christ (Christology)
[1Bs03] Mary in Christian Faith (Mariology)
[1Bs05] Christian Worship: The Eucharist

Vidyajyoty College of Theology, DEPTh Lessons, New Delhi.

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