tag:blogger.com,1999:blog-35621650412580668912024-03-13T08:28:18.168-07:00An Indian ChristianAn Indian Christian features my occasional and idiosyncratic views of religion, politics, culture and traditionNirmal Singhhttp://www.blogger.com/profile/08821274978870613033noreply@blogger.comBlogger29125tag:blogger.com,1999:blog-3562165041258066891.post-53245996172599297162013-07-08T06:04:00.001-07:002013-07-14T21:41:16.029-07:00Insider Movement: Followers of Isa Almasih<div dir="ltr" style="text-align: left;" trbidi="on">
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<b><span lang="EN-IN" style="line-height: 150%; mso-bidi-font-size: 12.0pt;">Theological reflection<o:p></o:p></span></b></div>
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<span lang="EN-IN" style="line-height: 150%; mso-bidi-font-size: 12.0pt;">Conversion
in Islam is more complicated than any other religions comparatively. </span><span style="line-height: 150%; mso-ansi-language: EN-US; mso-bidi-font-size: 12.0pt;">Conversion
is universally understood as a person who changes his world views, religion,
and allegiance.<a href="http://www.blogger.com/blogger.g?blogID=3562165041258066891#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US;">[1]</span></span><!--[endif]--></span></a>
Therefore, there is a need realize few theological aspects of conversion. </span><span lang="EN-IN" style="line-height: 150%; mso-bidi-font-size: 12.0pt;">Should a Muslim
need to adopt Christianity/Churchianity to have eternal life? Not at all.
Salvation is based on God’s grace; it cannot be earned by rituals or work. <o:p></o:p></span></div>
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<span lang="EN-IN" style="line-height: 150%; mso-bidi-font-size: 12.0pt;">Theologically,
and from the perspectives of institutional churches, no one can be regarded as
Christian if he is not part of visible church. On the other hand, </span><span style="line-height: 150%; mso-ansi-language: EN-US; mso-bidi-font-size: 12.0pt;">John
Ridgway describes that “Jesus
encouraged others to be insiders.”<a href="http://www.blogger.com/blogger.g?blogID=3562165041258066891#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US;">[2]</span></span><!--[endif]--></span></a> And Jesus also mentioned that He has many
sheep which is not in this folk. </span><span lang="EN-IN" style="line-height: 150%; mso-bidi-font-size: 12.0pt;"><o:p></o:p></span></div>
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<span lang="EN-IN" style="line-height: 150%; mso-bidi-font-size: 12.0pt;">In
addition, practically Muslim insider/</span><span style="line-height: 150%; mso-ansi-language: EN-US; mso-bidi-font-size: 12.0pt;">converts cannot access Bible,
Christian Scripture, and sacraments such as Baptism and Eucharist. The
prevailing attitude of Islam does not tolerate these kinds of other religious
observations. Does every person need Mosaic revelation, Bible to get salvation.
I don’t think so. A Muslim can be touched by the work of Holy Spirit from Kuran
and even from hearing Mullah in Mosque. Because, the redemptive work of Jesus
Christ through the Holy Spirit does not bind with the channel of Christian
religion. <o:p></o:p></span></div>
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<span style="line-height: 150%; mso-ansi-language: EN-US; mso-bidi-font-size: 12.0pt;">Insider movements cannot be or will not be accepted by traditional
churches as it lacks lots of religious principles of Christian religion.
However, it facilitates thousands of insiders to be faithful follower of Christ
not the Christian religion.<o:p></o:p></span></div>
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<b><span lang="EN-IN" style="line-height: 150%; mso-bidi-font-size: 12.0pt;">Missiological implications <o:p></o:p></span></b></div>
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<span style="line-height: 150%; mso-ansi-language: EN-US; mso-bidi-font-size: 12.0pt;">In accordance with Muslim insider, any category of religious conversion
means potentially much nuisance in Islamic society since </span><span lang="EN-IN" style="line-height: 150%; mso-bidi-font-size: 12.0pt;">Islam is a
socio-religious community. In some context, conversion causes death penalty.</span><span style="color: #231f20; line-height: 150%; mso-ansi-language: EN-US; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"> Sociologically C5 offers room for
keeping the social relations of an insider and transforming them.<span class="MsoFootnoteReference"> <a href="http://www.blogger.com/blogger.g?blogID=3562165041258066891#_ftn3" name="_ftnref3" title=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="color: #231f20; font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[3]</span></span><!--[endif]--></a></span><o:p></o:p></span></div>
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<span style="line-height: 150%; mso-ansi-language: EN-US; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Islam is more of Theo-centric religion. <span style="color: #231f20;">By being
an insider, there is a probability to preach about Islamic Christ<a href="http://www.blogger.com/blogger.g?blogID=3562165041258066891#_ftn4" name="_ftnref4" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="color: #231f20; font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[4]</span></span><!--[endif]--></span></a> not Christian Christ. In
addition, being followers of Esua and by calling themselves as Muslim.<a href="http://www.blogger.com/blogger.g?blogID=3562165041258066891#_ftn5" name="_ftnref5" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="color: #231f20; font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[5]</span></span><!--[endif]--></span></a> An insider, they can
utilize “Kuran” to communicate Christ to Muslims. </span></span><span lang="EN-IN" style="line-height: 150%; mso-bidi-font-size: 12.0pt;">Kuran and Injil
are exceedingly regarded in Islamic society. Subsequently, as an alternative of
presenting Christ from the Bible, Kuran and Injil have to be used as bridges to
present the comprehensible notion about Christ. These things would be of
assistance for the missionaries to categorize the God-fearers in the Muslim
community. <o:p></o:p></span></div>
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<span lang="EN-IN" style="line-height: 150%; mso-bidi-font-size: 12.0pt;">But is it hypocrisy? It
cannot be considered so. It can be considered only as hypocrisy if Christ is
not presented in Islamic Scripture. Following Christ in Islam is absolutely
possible as Christ is considered as one of the Prophets of Islam and a person
who was sent by God to give salvation and will be returning on the day of
Judgement. <o:p></o:p></span></div>
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<span style="line-height: 150%; mso-ansi-language: EN-US; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Muslim men do not entail baptism as he had already gone through the Old
Testament circumcision. Baptism means cleansing and it signifies a witnessing
act? Witnessing does not mean of changing religious identity, conversely it is
about following the principles of Christ. Moreover, it is witnessing through
life-style. According to Rebecca Lewis, and this kind of new spirituality adds
insider into the Kingdom of God and disciples of Jesus Christ.<a href="http://www.blogger.com/blogger.g?blogID=3562165041258066891#_ftn6" name="_ftnref6" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[6]</span></span><!--[endif]--></span></a>
<o:p></o:p></span></div>
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<b><span lang="EN-IN" style="line-height: 150%; mso-bidi-font-size: 12.0pt;">Practical
Application</span></b><span style="color: #231f20; line-height: 150%; mso-ansi-language: EN-US; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></div>
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<span class="A14"><span lang="EN-IN" style="font-family: 'Times New Roman', serif; line-height: 150%;">The word ‘Christian’ carries
connotations which are offensive in Islamic context and would in reality
obscure their identity as a follower of Jesus. And more over, </span></span><span style="line-height: 150%; mso-ansi-language: EN-US; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Islamic community is more community oriented, and
their community and religion are always intertwined. For that reason, if any
one wants to follow <i>Esha nabi</i>, he/she<a href="http://www.blogger.com/blogger.g?blogID=3562165041258066891#_ftn7" name="_ftnref7" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[7]</span></span><!--[endif]--></span></a>
should stay with the family. </span><span style="line-height: 150%; mso-ansi-language: EN-US; mso-bidi-font-size: 12.0pt;">Essentially, they don’t obligate to expose
themselves as Christian for the sake of political religious and social
scenario. <o:p></o:p></span></div>
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<span lang="EN-IN" style="line-height: 150%; mso-bidi-font-size: 12.0pt;">Muslim may maintain the old
practices since some of them do not conflict with biblical truth, and may
reject some old practices because they may directly conflicts with biblical
truth, or they may modify the old practices to infuse it with Christian
meaning.<span class="A14"><span style="font-family: 'Times New Roman', serif; line-height: 150%;"><o:p></o:p></span></span></span></div>
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<span style="line-height: 150%; mso-ansi-language: EN-US; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Furthermore, one can follow Christ in Islam without breaking his
socio-religious identity. Including following all the five pillars of Islam.
Can it be a theological struggle? There are may be problem with two of the five
pillars which requires them to accept Mohammad as final prophet and requires
Haj pilgrimage.<o:p></o:p></span></div>
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<span style="line-height: 150%; mso-ansi-language: EN-US; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">An Muslim has more opportunity to know Christ without having any outside
source, making it more clear, the revelation of Kuran should be considered
value one to understand Christ. <o:p></o:p></span></div>
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<span style="line-height: 150%; mso-ansi-language: EN-US; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">One can follow Christ in Islam without breaking his socio-religious
identity. Including following all the five pillars of Islam. Can it be a
theological struggle? There are may be problem with 2 of the pillars which
requires them to accept Mohammad as final prophet and requires Haj pilgrimage. </span><span lang="EN-IN" style="line-height: 150%; mso-bidi-font-size: 12.0pt;">Nevertheless, a
follower of Christ cannot affirm that all that is commonly taught about the
Quran and Muhammad. Therefore certain aspect of the role of Muhammad and the
Quran must be reinterpreted. Ex: denial of crucifixion of Christ. However,
converted Muslim should follow all the practice and traditions of the Islam as
a respect of their family and community. Thus a Muslim can remain Muslim, yet
live as true follower of the Jesus, Isa Almasih</span></div>
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<div class="MsoBibliography" style="line-height: 150%;">
<span style="line-height: 150%; mso-ansi-language: EN-US; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">As a result, </span><span style="line-height: 150%; mso-ansi-language: EN-US; mso-bidi-font-size: 12.0pt;">C5 believers can remain legally and socially
within the community of Islam. <o:p></o:p></span></div>
<div class="MsoBibliography" style="line-height: 150%;">
<span style="line-height: 150%; mso-ansi-language: EN-US; mso-bidi-font-size: 12.0pt;">There is no fundamental need
to convert into Christian religion. <o:p></o:p></span></div>
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<div class="MsoBibliography" style="line-height: 150%;">
<b>Bibliography<o:p></o:p></b></div>
<div class="MsoBibliography" style="line-height: 150%;">
<!--[if supportFields]><span
style='mso-bidi-font-size:12.0pt;line-height:150%;mso-fareast-font-family:"Times New Roman";
mso-ansi-language:EN-US'><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_BIBL {"custom":[]} CSL_BIBLIOGRAPHY
<span style='mso-element:field-separator'></span></span><![endif]--><span lang="EN-IN" style="line-height: 150%; mso-bidi-font-size: 12.0pt;">Lewis, Rebecca.
“Insider Movements: The Conversation Continues, Promoting Movements to Christ
Within Natural Communities.” <i>International Journal of Frontier Missiology</i>
no. 24: 2 (Summer 2007): 75–76.<o:p></o:p></span></div>
<div class="MsoBibliography" style="line-height: 150%;">
<span lang="EN-IN" style="line-height: 150%; mso-bidi-font-size: 12.0pt;">Richard, H.L. “Unpacking the
Insider Paradigm: An Open Discussion on Points of Diversity.” <i>International
Journal of Frontier Missiology</i> 4, no. 26 (Winter 2009): 175–180.<o:p></o:p></span></div>
<div class="MsoBibliography" style="line-height: 150%;">
<span lang="EN-IN" style="line-height: 150%; mso-bidi-font-size: 12.0pt;">Ridgway, John. “Insider
Movements in the Gospels and Acts.” <i>International Journal of Frontier
Missiology</i> no. 24: 2 (Summer 2007): 77–86.<o:p></o:p></span></div>
<div class="MsoBibliography" style="line-height: 150%;">
<span lang="EN-IN" style="line-height: 150%; mso-bidi-font-size: 12.0pt;">Sanchez, Daniel R.
“Contextualization and the Missionary Endeavor.” In <i>Missiology: An
Introduction to the Foundations, History, and Strategy of World Missions</i>,
edited by John Mark Terry, Ebbie Smith, and Justice Anderson. Nashville, New York:
Broadman and Holman, 1998.<o:p></o:p></span></div>
<div class="MsoBibliography" style="line-height: 150%;">
<span lang="EN-IN" style="line-height: 150%; mso-bidi-font-size: 12.0pt;">Tiwari, Ravi. “Theology of A
Convert.” In <i>Yisu Das: Witness of A Convert</i>, edited by Ravi Tiwari.
Delhi: ISPCK, 2000.<o:p></o:p></span></div>
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76."},"citationItems":[{"id":286,"uris":["http://zotero.org/users/1098320/items/UKH8FQ9X"],"uri":["http://zotero.org/users/1098320/items/UKH8FQ9X"],"itemData":{"id":286,"type":"article-journal","title":"Insider
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<span style='mso-element:field-separator'></span><![endif]-->Rebecca Lewis, “Insider Movements: The
Conversation Continues, Promoting Movements to Christ Within Natural
Communities,” <i>International Journal of Frontier Missiology</i> no. 24: 2
(Summer 2007): 76.<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn4">
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<a href="http://www.blogger.com/blogger.g?blogID=3562165041258066891#_ftnref4" name="_ftn4" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[4]</span></span><!--[endif]--></span></a>
Islamic Christ from Islamic perspectives with the help of their Scripture,
without having changes in their worldview.<o:p></o:p></div>
</div>
<div id="ftn5">
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<a href="http://www.blogger.com/blogger.g?blogID=3562165041258066891#_ftnref5" name="_ftn5" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[5]</span></span><!--[endif]--></span></a>
Muslim means one who believes in Allah – the creator. <o:p></o:p></div>
</div>
<div id="ftn6">
<div class="MsoFootnoteText">
<a href="http://www.blogger.com/blogger.g?blogID=3562165041258066891#_ftnref6" name="_ftn6" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[6]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
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Lewis, \\uc0\\u8220{}Insider Movements: The Conversation Continues, Promoting
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<span style='mso-element:field-separator'></span><![endif]-->Lewis, “Insider Movements: The Conversation
Continues, Promoting Movements to Christ Within Natural Communities,” 76–77.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn7">
<div class="MsoFootnoteText">
<a href="http://www.blogger.com/blogger.g?blogID=3562165041258066891#_ftnref7" name="_ftn7" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[7]</span></span><!--[endif]--></span></a>
Female are more in danger of apostasy as Islam is more dominated society.<o:p></o:p></div>
</div>
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Nirmal Singhhttp://www.blogger.com/profile/08821274978870613033noreply@blogger.com17tag:blogger.com,1999:blog-3562165041258066891.post-20398131052330147852013-07-05T01:58:00.000-07:002013-07-05T01:58:46.989-07:00The Meaning of Freedom<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="separator" style="clear: both; text-align: center;">
<a href="http://4.bp.blogspot.com/-FQX0z-A_XeU/UdaKf1JONtI/AAAAAAAAAbE/aBx7IZlbFfk/s720/312909_4074818862405_770531193_n.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="240" src="http://4.bp.blogspot.com/-FQX0z-A_XeU/UdaKf1JONtI/AAAAAAAAAbE/aBx7IZlbFfk/s320/312909_4074818862405_770531193_n.jpg" width="320" /></a></div>
<span style="background-color: white; color: #37404e; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 12.727272033691406px; line-height: 17.99715805053711px;"><br /></span>
<span style="background-color: white; color: #37404e; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 12.727272033691406px; line-height: 17.99715805053711px;"><br /></span>
<span style="background-color: white; color: #37404e; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 12.727272033691406px; line-height: 17.99715805053711px;">To all my American friends and family members</span><br />
<span style="background-color: white; color: #37404e; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 12.727272033691406px; line-height: 17.99715805053711px;">Happy Independence Day to you all.</span><br />
<span style="background-color: white; color: #37404e; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 12.727272033691406px; line-height: 17.99715805053711px;">While many Americans will spend this holiday with family and friends enjoying summer weather, fireworks, and outdoor barbeques, thousands of people in other pa</span><span class="text_exposed_show" style="background-color: white; color: #37404e; display: inline; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 12.727272033691406px; line-height: 17.99715805053711px;">rts of the world are fighting for freedom. Today, in particular, we, the people of the world, pay tribute to those of our friends in all parts of the world for their strength, their courage, their willingness and their LOVE.<br /><br />It is a time for every single people in the world to recognize that the blessings of freedom are not free. They come from courage, open minding and loving each other regardless of any nationalities and religions. We need to build a bridge between all people and this is now our responsibility to fulfill - so that our children can enjoy a better life.<br /><br />May God bless you all<br />Shalom</span></div>
Nirmal Singhhttp://www.blogger.com/profile/08821274978870613033noreply@blogger.com10tag:blogger.com,1999:blog-3562165041258066891.post-29223040155208421522013-07-03T01:42:00.001-07:002013-07-03T01:42:52.623-07:00Research Paper on the Audience of Galatians<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="" name="Pg2"></a><b><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Introduction <o:p></o:p></span></b></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">This
paper aims to deal with the historical puzzle as to who were the recipients of
Paul’s letter to the Galatians. Raymond E. Brown notes that this debate has be
deliberated upon for nearly two centuries by various scholars.<sup>1</sup> As
James D.G. Dunn comments, the difficulty in dealing with this issue arises out
of the confusion with the names “Galatia” or “Galatians” for it can be used <br />
<i>ethnically</i>, referring to the descendants of the Gallic tribes and <i>administratively</i>,
referring to the Roman province.<sup>2</sup> However, Dunn notes that the issue
largely revolves around the relation <br />
between Acts and Galatians, whether Paul could be referring to the churches
established during the first missionary journey (Acts 13-14).<sup>3 <o:p></o:p></sup></span></div>
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<b><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Historical Background <o:p></o:p></span></b></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Before getting into
the main argument, it would be worthwhile to locate the audience in their
historical context. Raymond E. Brown notes that <o:p></o:p></span></div>
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<i><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Galatai</span></i><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">
were Indo-Aryans, related to the Celts and Gauls, who invaded Asia Minor about
279 B.C. Within fifty years, after defeat by the kingdom of Pergamum, their
territory was restricted to a mountainous central section around Ancyra (modern
Ankara). Rome used them as allies in various wars; and when the last Galatian
king died in 25 B.C., their ethnic homeland was incorporated into the large
Roman “Province of Galatia” that extended south toward the Mediterranean,
including Pisidian Antioch, Iconium, Lystra, and Derbe.<sup>4 <o:p></o:p></sup></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Geographically
speaking, Dunn shows us that the above mentioned towns (i.e. Pisidian Antioch, <br />
Iconium, Lystra and Derbe) were situated south of ethnic Galatia, but had been
included in the <br />
Roman province as its southernmost part.<sup>5</sup> However, Brown argues that
Luke never refers to the <br />
southern region as “Galatia” and that the southern cities Antioch, Derbe,
Iconium and Lystra <br />
(Acts 13:14; 14:6) are not placed in the Roman “province” but in their
“districts”<sup>6</sup> Moreover, <br />
Walter Hansen notes that by the third century A.D., the province of Galatia was
reduced to <br />
approximately its ancient ethnological dimensions, the original “northern”
territory of the Celtic</span></div>
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<a href="" name="Pg3"></a><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">invaders.<sup>7</sup> Hansen also mentions that this “northern”
part was the only Galatia that existed during <o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">the
patristic times.<sup>8</sup> Hansen further notes that “Galatia” in Paul’s
time, referred to the entire <o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Roman province
covering Pontus in the north to Pamphylia in the South. Hansen says that
inspite of their ethnic origin; all the residents of this province were called
“Galatians.”<sup>9 <o:p></o:p></sup></span></div>
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<b><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Recipients: Northern Galatians <o:p></o:p></span></b></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Having
briefly seen the historicity of the problem, let us now discuss the main issue.
In this <o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">section
we will look at the evidences for a northern Galatia. Dunn shows us that in
Acts 16:6 and <br />
18:23 Paul makes a passing reference to “Galatia and Phrygia.”<sup>10</sup>
Dunn notes that according to <br />
Luke’s record of Paul’s missionary visit in Acts 16:6 the two cities “Galatia
and Phrygia” are <br />
different from the cities mentioned in Acts 14:1-5 (Derbe, Lystra).<sup>11</sup>
Hence Dunn argues that, for <br />
Luke “Galatia” could be referring to the ethnic Galatians in the north which
does not correlate to <br />
his first missionary visit but rather to Paul’s initial mission work according
to Acts 16:6.<sup>12 <o:p></o:p></sup></span></div>
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<br /></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Moreover,
Brown notes that the term “Galatia” in Paul’s address (Gal. 3:1) though maybe <o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">confusing
is more appropriate for the “ethnic Galatians” in the north than for the
“Hellenized <o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Galatians” in the
south.<sup>13</sup> Hansen also notes that scholars such as J. B. Lightfoot and
H. D. Betz <br />
have argued for a northern position based on the grounds that the recipients
were churches in or <br />
near Ancyra, Pessinus and Tavium, three cities in northern Asia Minor (modern
Turkey).<sup>14 <o:p></o:p></sup></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Hansen
notes that pro-northern scholars have understood this territory to be
originally conquered <br />
and settled by a distinct “ethnic” group of Celtic (Gaulish) descent in the
third century B.C. <br />
Therefore they hold the view that in Gal. 3:1, Acts 16:6 and 18:23 Paul is
referring to this <br />
“particular race” that belongs to north Galatia.<sup>15</sup> However, to take
a pro-northern view is still <br />
confusing in the light of Hansen’s comment that inspite of their ethnic origin,
all the residents of </span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 13.8pt;">the Roman province covering Pontus in the north to Pamphylia in
the South were called</span></div>
</div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Galatians.
<o:p></o:p></span></div>
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<br /></div>
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<br /></div>
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<b><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Recipients: Southern Galatians <o:p></o:p></span></b></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">On
the other hand, other scholars have equally noted evidences for a southern
position. D.A. <o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Carson,
Douglas J. Moo and Leon Morris have closely observed why the southerners of
various races included in the Roman province are considered to be the audience.
Firstly, Carson, Moo and Morris note that some scholars believe that Paul’s
ministry was more in the southern region than in the north. Moreover, the few
instances that refer to his northern presence do not mention any church
planting done by Paul (Acts 16:6; 8:23).<sup>16 <o:p></o:p></sup></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Secondly,
Carson, Moo and Morris show us that while Paul’s reference to “the region of
Phrygia and Galatia” mentioned in Acts 16:6 is taken by the northern contenders
to mean “Phrygia and <br />
the Galatian country” inversely, scholars such as F.F. Bruce have suggested
that “the region of <br />
Phrygia and Galatia” was merely an exit route that Paul took whenever he left
Lystra and <br />
Iconium (Acts 16:2; 18:23) and thus is properly “Phrygio-Galatic territory.”<sup>17</sup>
However, Carson, Moo and Morris note that northern contenders still argue that
Luke tends to speak of places in <br />
<i>geographic</i> terms such as “Pisidian” Antioch (Acts 13:14) thereby
suggesting that “the region of Phrygia and Galatia” must literally be taken as
“geographic Phrygia” <i>and</i> “geographic Galatia” <br />
as two different places.<sup>18</sup> But, Carson, Moo and Morris conclude by
saying that such a distinction is unlikely and thus pointing to a southern
Galatia.<sup>19 <o:p></o:p></sup></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Brown
on the other hand contends that Acts 16:6-7 points more towards the northern
Galatia. <br />
Brown argues that the expression “the region of Phrygia and Galatia” could
either mean that <br />
Paul, Silas and Timothy during their second missionary journey “moved westward
through the <br />
Phrygian region of the province of Galatia (thus still not north Galatia), or
moved northward <br />
through Phrygia into the North Galatian territory proper? Brown argues that
“geographically”</span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 22pt;"> </span></div>
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<div class="WordSection4">
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<a href="" name="Pg5"></a><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">although the case for a southern Galatia seems more plausible the
evidence still compels to a <o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">northern
position.<sup>20 <o:p></o:p></sup></span></div>
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<br /></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Thirdly,
Carson, Moo and Morris points to Paul’s territorial usage of titles such as
“Galatians” <o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">which
is usually used to refer to the Roman provinces of Lycaonia, Antioch, Lystra,
Iconium and Derbe. However, Carson, Moo and Morris show that there are other
who argue against this <br />
position, have noted that Paul’s usage is subject to change and therefore there
is also a <br />
probability that “Galatians” could still include the ethnic Galatians in the
north.<sup>21 <o:p></o:p></sup></span></div>
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<br /></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Fourthly,
Carson, Moo and Morris identify the mention of two individuals who contributed <o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">towards
the offerings for the Jerusalem believers (Acts 20:4; 1 Cor. 16:1). Among the
others who <br />
contributed from Berea and Thessalonica, scholars say that the two contributors
from Galatia <br />
could be “South Galatians” although this information is not directly derived
from Luke’s <br />
record.<sup>22 <o:p></o:p></sup></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Fifthly,
Carson, Moo and Morris note that it is unlikely that Paul having a physical
illness (Gal. 4:13) would have ministered in north Galatia which was known to
be a dry and mountainous region unlike the southern part which was a commercial
centre and easy for access to other places.<sup>23</sup> Moreover, Carson, Moo
and Morris say that scholars have also suggested that even Paul’s Jewish
opponents would not have pursued him into the hard northern terrain but rather
to an easy and accessible area in the south which is more plausible.<sup>24</sup>
Moreover, W. M. Ramsay argues that churches developed along the great lines of
communication which points the <br />
evidence more toward a southern position than a northern Galatia.<sup>25 <o:p></o:p></sup></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Sixthly,
Carson, Moo and Morris note that the words of welcome that Paul (Gal. 4:14) has
also <br />
been used to suggest that a similar welcome was given to Paul at Lystra (Acts
14:12). But as <br />
argued by Carson, Moo and Morris this connection between Gal. 4:14 and Acts
14:12 is not a</span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 11.5pt;"> </span></div>
</div>
<br />
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<a href="" name="Pg6"></a><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">strong enough evidence to sustain a southern position because of
the fact that others argue Paul’s <o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">sickly
condition (Gal. 4:13).<sup>26 <o:p></o:p></sup></span></div>
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<br /></div>
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<br /></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Finally,
Carson, Moo and Morris notes the mention of Barnabas (Gal. 2:1, 9, 13), who <o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">accompanied
Paul only during his visit to the South Galatians churches and Peter (Gal.
2:7-8) <o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">who according to the
available evidence is never seen in northern Galatia and hence suggests that
both of them could be known only by the Southern Galatians.<sup>27</sup> However,
Brown questions that “would not Barnabas’ presence at the famous Jerusalem
meeting have been more widely known and not only to those whom he evangelized?”<sup>28
<o:p></o:p></sup></span></div>
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<br /></div>
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<b><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Recipients: North or South? <o:p></o:p></span></b></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Carson,
Moo and Morris tells us that scholars such as F.F. Bruce have concluded that
the <o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Northern
region could be preferred over the southern because the arguments are more <o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">compelling
in this direction.<sup>29</sup> On the other hand Dunn says that neither a
northern nor a southern <br />
position can be fully argued and a decisive decision made. However, says Dunn,
the puzzle does <br />
not in any way affect the fact that the recipients included both Jews and
Gentiles. Dunn notes <br />
that a mention in Gal. 4:8 clearly the inclusion of Gentiles in Paul’s address
which places them <br />
among the audience.<sup>30 <o:p></o:p></sup></span></div>
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<br /></div>
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<b><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Conclusion <o:p></o:p></span></b></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">It
is clear from the scholarly opinion that evidences does not help in clearly
determining the <o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">destination
for the letter to Galatians. Thus to pronounce a final verdict on whether the
audience <br />
are north or south Galatians is not possible at this point. While scholars such
as F.F. Bruce have <br />
suggested a northern position based on compelling evidence, as rightly noted by
Dunn, it does <br />
not make any impact on determining the particularity of the audience. For Paul,
the more serious <br />
issue was to address both Jews and Gentiles. Thus to be caught up with the <i>geographic</i>
issue is to <br />
miss the point of Paul’s address to a racial mix of audience which is more
important in this letter. <o:p></o:p></span></div>
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<br /></div>
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<sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">1</span></sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;"> Raymond E. Brown, <i>An Introduction to the New Testament</i> (N.Y.: Doubleday, 1997), 475.<o:p></o:p></span></div>
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<sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">2</span></sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;"> James D.G. Dunn, <i>The Epistle to the Galatians</i> (London.: A & C Black, 1993), 6.<o:p></o:p></span></div>
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<sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">3</span></sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;"> Dunn, <i>Galatians</i>, 6.<o:p></o:p></span></div>
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<sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">4</span></sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;"> Brown, <i>An Introduction to the New Testament</i>, 475.<o:p></o:p></span></div>
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<sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">5</span></sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;"> Dunn, <i>Galatians</i>, 6.<o:p></o:p></span></div>
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<sup style="line-height: 11.5pt;"><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">6</span></sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 11.5pt;"> Brown, <i>An Introduction to the New Testament</i>, 476.</span><span style="font-family: 'Times New Roman', serif; font-size: 12pt;"> </span></div>
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<sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">7</span></sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;"> G. Walter Hansen, <i>Galatians</i> (England.: IVP, 1994), 17.<o:p></o:p></span></div>
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<sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">8</span></sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;"> Hansen, <i>Galatians</i>, 17.<o:p></o:p></span></div>
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<sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">9</span></sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;"> Hansen, <i>Galatians</i>, 17.<o:p></o:p></span></div>
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<sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">10</span></sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;"> Dunn, <i>Galatians</i>, 6.<o:p></o:p></span></div>
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<sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">11</span></sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;"> Dunn, <i>Galatians</i>, 6.<o:p></o:p></span></div>
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<sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">12</span></sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;"> Dunn, <i>Galatians</i>, 6.<o:p></o:p></span></div>
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<sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">13</span></sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;"> Brown, <i>An Introduction to the New Testament</i>, 476.<o:p></o:p></span></div>
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<sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">14</span></sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;"> Hansen, 16.<o:p></o:p></span></div>
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<sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">15</span></sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;"> Hansen, 16.</span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;"><br /></span></div>
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<sup style="line-height: 11.5pt;"><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">16</span></sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 11.5pt;"> Carson , Moo and Morris (eds), <i>An Introduction to the New Testament</i>, 290.</span></div>
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<sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">17</span></sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;"> Carson , Moo and Morris (eds), <i>An Introduction to the New Testament</i>, 290-291.<o:p></o:p></span></div>
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<sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">18</span></sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;"> Carson , Moo and Morris (eds), <i>An Introduction to the New Testament</i>, 292.<o:p></o:p></span></div>
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<sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">19</span></sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;"> Carson , Moo and Morris (eds), <i>An Introduction to the New Testament</i>, 292. </span></div>
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<sup style="line-height: 11.5pt;"><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">20</span></sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 11.5pt;"> Brown, <i>An Introduction to the New Testament</i>, 476.</span></div>
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<sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">21</span></sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;"> Carson , Moo and Morris (eds), <i>An Introduction to the New Testament</i>, 291.<o:p></o:p></span></div>
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<sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">22</span></sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;"> Carson , Moo and Morris (eds), <i>An Introduction to the New Testament</i>, 291.<o:p></o:p></span></div>
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<sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">23</span></sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;"> Carson , Moo and Morris (eds), <i>An Introduction to the New Testament</i>, 291.<o:p></o:p></span></div>
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<sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">24</span></sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;"> Carson , Moo and Morris (eds), <i>An Introduction to the New Testament</i>, 291.<o:p></o:p></span></div>
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<sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">25</span></sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;"> W. M. Ramsay, <i>The Church in the Roman Empire</i> (London.: Hodder & Stoughton, 1893), 10-11. </span></div>
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<sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">26</span></sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">
Carson , Moo and Morris (eds), <i>An Introduction to the New Testament</i>,
291. <o:p></o:p></span></div>
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<sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">27</span></sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">
Carson , Moo and Morris (eds), <i>An Introduction to the New Testament</i>,
292. <o:p></o:p></span></div>
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<sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">28</span></sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">
Brown, <i>An Introduction to the New Testament</i>, 476. <o:p></o:p></span></div>
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<sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">29</span></sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">
Carson , Moo and Morris (eds), <i>An Introduction to the New Testament</i>,
293. <o:p></o:p></span></div>
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<sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">30</span></sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">
Dunn, <i>Galatians</i>, 6. <o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">BIBLIOGRAPHY <o:p></o:p></span></b></div>
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<br /></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Brown, Raymond
E. An Introduction to the New Testament. N.Y.: Doubleday, 1997. 467-482. <o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Carson, D.A,
Douglas J. Moo and Leon Morris (eds). An Introduction to the New
Testament. Grand Rapids, Mich.:
Zondervan, 1992. 289-303. <o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Dunn, James D.G.
The Epistle to the Galatians. London.: A & C Black, 1993. <o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Hansen, G.
Walter. Galatians. England.: IVP, 1994.
<o:p></o:p></span></div>
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<br /></div>
<br />
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Ramsay, W.M. The
Church in the Roman Empire. London.: Hodder & Stoughton, 1893.<o:p></o:p></span></div>
</div>
Nirmal Singhhttp://www.blogger.com/profile/08821274978870613033noreply@blogger.com2tag:blogger.com,1999:blog-3562165041258066891.post-73851797647528131992013-03-26T02:14:00.001-07:002013-03-26T02:17:19.481-07:00 Jesus is the Son of God and King, because he has all authority over heaven and earth (Matthew 28:16-20)<div dir="ltr" style="text-align: left;" trbidi="on">
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<div class="Default">
<b><span style="font-size: 11.5pt;">Introduction </span></b><span style="font-size: 11.5pt;"><o:p></o:p></span></div>
<div class="Default">
<a href="http://2.bp.blogspot.com/-vMlHpFd26bE/UVFmPvXOzyI/AAAAAAAAAZ8/cwHC0AdoW7E/s1600/images.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="http://2.bp.blogspot.com/-vMlHpFd26bE/UVFmPvXOzyI/AAAAAAAAAZ8/cwHC0AdoW7E/s1600/images.jpg" /></a><span style="font-size: 11.5pt;">This passage is the final
instructive from Jesus to his disciples. After his resurrection, Jesus’ first
appearance to the two women (Matt. 28:7-9), and he sent two women to tell the
disciples to go to Galilee and to meet him (Matt. 28:10). And our text is his
second appearance to the eleven disciples at Galilee (Matt. 28:16-20). In this
passage the narrator intends to remind his reader (s) to understand Jesus is
more than human (i.e., Jesus is the “Son of God,” and “King”), and his special
purpose for our life. <o:p></o:p></span></div>
<div class="Default">
<br /></div>
<div class="Default">
<b><span style="font-size: 11.5pt;">Homiletical Outlines </span></b><span style="font-size: 11.5pt;"><o:p></o:p></span></div>
<div class="Default">
<br /></div>
<div class="Default">
<b><span style="font-size: 11.5pt;">1. Obey Jesus because he
alone to be worshipped </span></b><span style="font-size: 11.5pt;"><o:p></o:p></span></div>
<div class="Default">
<span style="font-size: 11.5pt;">Matthew 28:16, the narrator
narrating the story that the eleven disciples (cf. after the death of Judas at
27:5) went up to the mountain of Galilee where Jesus had arranged to meet them.
<o:p></o:p></span></div>
<div class="Default">
<span style="font-size: 11.5pt;">There are two groups of people
who went to meet Jesus in Galilee: (i) those who worshiped Jesus; and (ii)
those who doubted. <o:p></o:p></span></div>
<div class="Default">
<br /></div>
<div class="Default">
<b><span style="font-size: 11.5pt;">2. Obey Jesus because he has
the supreme authority over all aspects of life </span></b><span style="font-size: 11.5pt;"><o:p></o:p></span></div>
<div class="Default">
<span style="font-size: 11.5pt;">The spheres in which he now
exercises absolute (as the risen Lord) authority are enlarged to include heaven
and earth (i.e., universe). Moreover, this passage echoes Daniel 7:14 says, “To
him was given dominion and glory and kingship, that all peoples, all nations,
and language should serve him….” <o:p></o:p></span></div>
<div class="Default">
<br /></div>
<div class="Default">
<b><span style="font-size: 11.5pt;">3. Obey Jesus’ commands
because his presence and power would among his believers </span></b><span style="font-size: 11.5pt;"><o:p></o:p></span></div>
<div class="Default">
<span style="font-size: 11.5pt;">Jesus links his universal
authority with the command to “go” and “make disciples of all the nations”
through the connecting word “therefore.” Once the disciples are made, it is
essential for them to be baptized in the name of the triune God (Father, Son,
and the Holy Spirit in one Godhead) in order to become incorporated into a
Christian community or signifies incorporation into the fellowship of God. The
activity of “teaching” is also essential part of the discipling process. The
disciples obeyed and imitated the words and actions of the Lord Jesus and then
passed on to others what he taught. <o:p></o:p></span></div>
<div class="Default">
<br /></div>
<div class="Default">
<b><span style="font-size: 11.5pt;">4. Conclusion </span></b><span style="font-size: 11.5pt;"><o:p></o:p></span></div>
<div class="Default">
<span style="font-size: 11.5pt;">Finally, we learnt that the
disciples made Jesus King of their lives and worship him as their Savior, God,
and King…. <o:p></o:p></span></div>
<div class="Default">
<br /></div>
<div class="Default">
<b><span style="font-size: 11.5pt;">5. Application </span></b><span style="font-size: 11.5pt;"><o:p></o:p></span></div>
<div class="Default">
<span style="font-size: 11.5pt;">Just like the disciples, with
the same authority, Jesus still commanded us to tell others the Good <o:p></o:p></span></div>
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<span style="font-size: 11.5pt; line-height: 115%;">News and
make them disciples for the kingdom….</span></div>
</div>
Nirmal Singhhttp://www.blogger.com/profile/08821274978870613033noreply@blogger.com5tag:blogger.com,1999:blog-3562165041258066891.post-81422242113561843852013-01-20T05:58:00.002-08:002013-01-20T05:58:49.749-08:00WHY IS IT NECESSARY TO TEACH THE CATECHISM IN THE CHURCH?<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="http://3.bp.blogspot.com/-4gULOhDFGeU/UPv33PYm69I/AAAAAAAAAZg/QPy9uWh_qcw/s1600/catechism.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="213" src="http://3.bp.blogspot.com/-4gULOhDFGeU/UPv33PYm69I/AAAAAAAAAZg/QPy9uWh_qcw/s320/catechism.jpg" width="320" /></a></div>
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<span lang="EN-IN" style="background: white;"><br />IV. WHY IS IT NECESSARY TO INTRODUCE AND TEACH THE CATECHISM IN THE CHURCH?</span></div>
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<span lang="EN-IN" style="background: white;"><br /></span></div>
<div align="left" class="MsoNoSpacing">
<span lang="EN-IN" style="background: white;">Zacharias Ursinus (1534-1583), German Reformed
theologian and principal author of the Heidelberg Catechism, wrote in the
Special Prolegomena section of his Commentary on the Heidelberg Catechism:</span><span lang="EN-IN"><br /><br />
<br />
<span style="background: white;">This necessity may be urged,</span><br />
<br />
<span style="background: white;">1. Because it is the command of God: “Ye shall
teach them to your children” etc. (Deut. 11. 19.)</span><br />
<br />
<span style="background: white;">2. Because of the divine glory which demands
that God be not only rightly known and worshipped by those of adult age, but
also by children, according as it is. said, “Out of the mouth of babes and
sucklings hast thou ordained strength.” (Ps. 8. 2.)</span><br />
<br />
<span style="background: white;">3. On account of our comfort and salvation; for
without a true knowledge of God and his Son Jesus Christ, no one that has
attained to years of discretion and understanding can be saved, or have any
sure comfort that he is accepted in the sight of God. Hence it is said, “This
is life eternal that they might know thee, the only true God, and Jesus Christ,
whom thou hast sent,” And again, “Without faith it is impossible to please
God.” (John 17. 3, Heb. 11. 6.) And not only so, but no one believes on him of
whom he knows nothing, or has not heard; for, “How shall they believe in him of
whom they have not heard?” “So then faith cometh by hearing, and hearing by the
word of God.” (Rom. 10. 14, 17.) It is necessary, therefore, for all those who
will be saved, to lay hold of, and embrace the doctrine of Christ, which is the
chief and fundamental doctrine of the gospel. But, in order that this may be
done, there must be instructions imparted to this effect and of necessity, some
brief and simple form of doctrine, suited and adapted to the young, and such as
are unlearned.</span><br />
<br />
<span style="background: white;">4. For the preservation of society and the
church. All past history proves that religion and the worship of God, the
exercise and practice of piety, honesty, justice, and truth, are of the
greatest importance to the well-being and perpetuation of the church and of the
commonwealth. But it is in vain that we look for these things among barbarous
nations, since they have never been known to produce the fruits of Piety and
virtue. Hence, there is a necessity that we should be trained to the practice
of these things from our earliest years; because the heart of man is depraved
and evil from his youth; yea, such is the corruption of our nature, that unless
we early commence the work of reformation and moral training, we too late apply
a remedy when, through long delay, the evil principles and inclinations of the
heart have become so strengthened and confirmed, as to bid defiance to the
restraints we may then wish to impose upon them. If we are not correctly
instructed in our childhood out of the sacred Scriptures concerning God and his
will, and do not then commence the practice of piety, it is with great
difficulty, if ever, we are drawn away from these errors which are, as it were,
born in us, or which we have imbibed from, our youth, and that we are led to
abandon the vices in which we have been brought up, and to which we have been
accustomed. If, therefore, the church and state are to be preserved from
degeneracy and final destruction, it is of the utmost importance that this
depravity of our nature should, in due time, be met with proper restraints, and
be subdued.</span><br />
<br />
<span style="background: white;">5. There is a necessity that all persons should
be made acquainted with the rule and standard according to which we are to
judge and decide, in relation to the various opinions and dogmas of men, that
we may not be led into error, and be seduced thereby, according to the
commandment which is given in relation to this subject, “Beware of false
prophets.” “Prove all things.” “Try the spirits whether they are of God.”
(Matt. 7. 15, 1 Thess. 5. 21, 1 John 4. l.) But the law and the Apostle’s
creed, which are the chief parts of the catechism, constitute the rule and
standard according to which we are to judge of the opinions of men, from which
we may see the great importance of a familiar acquaintance with them.</span><br />
<br />
<span style="background: white;">6. Those who have properly studied and learned
the Catechism, are generally better prepared to understand and appreciate the
sermons which they hear from time to time, inasmuch as they can easily refer
and reduce those things which they hear out of the word of God, to the
different heads of the catechism to which they appropriately belong, whilst, on
the other hand, those who have not enjoyed this preparatory training, hear
sermons for the most part, with but little profit to themselves.</span><br />
<br />
<span style="background: white;">7. The importance of catechisation may be urged
in view of its peculiar adaptedness to those learners who are of weak and
uncultivated minds, who require instruction in a short, plain, and perspicuous
manner, as we have it in the catechism, and would not, on account of their
youth and weakness of capacity, be able to understand it, if presented in a
lengthy and more difficult form.</span><br />
<br />
<span style="background: white;">8. It is also necessary, for the purpose of
distinguishing and separating the youths, and such as are unlearned, from
schismatics and profane heathen, which can most effectually be done by a
judicious course of catechetical instruction.</span><br />
<br />
<span style="background: white;">Lastly. A knowledge of the catechism is
especially important for those who are to act as teachers, because they ought
to have a more intimate acquaintance with the doctrine of the church than
others, as well on account of their calling, that they may one day be able to
instruct others, as on account of the many facilities which they have for
obtaining a knowledge of this doctrine, which it becomes them diligently to
improve, that they may, like Timothy, become well acquainted with the Holy
Scriptures, and “be good ministers of Jesus Christ, nourished up in the words
of faith, and of a good doctrine, whereunto they have attained.” (1. Tim. 4,
6.)</span></span></div>
</div>
Nirmal Singhhttp://www.blogger.com/profile/08821274978870613033noreply@blogger.com4tag:blogger.com,1999:blog-3562165041258066891.post-13023030701096616522013-01-15T07:47:00.000-08:002013-01-16T01:06:19.362-08:00Percentage of Christians in India <div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="http://1.bp.blogspot.com/-IewU_NywlKs/UPV2asb39rI/AAAAAAAAAY4/eSpDNy9SIHA/s1600/indiamapcropped.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="255" src="http://1.bp.blogspot.com/-IewU_NywlKs/UPV2asb39rI/AAAAAAAAAY4/eSpDNy9SIHA/s320/indiamapcropped.jpg" width="320" /></a></div>
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<span style="font-family: Calibri, sans-serif; font-size: 11pt;">Although the exact origins of Christianity in India
remain unclear, there is a general scholarly consensus that Christianity was
rooted in India by the 6th century AD. (based on the available documents).<o:p></o:p></span></div>
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<!--[if !supportLists]--><span style="font-family: Symbol; font-size: 10pt;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span style="font-family: Calibri, sans-serif; font-size: 11pt;">However,
according to the St.Thomas tradition, Christianity's existence in India can be
traced back to the 1st century</span><span style="font-size: 13.5pt;"><o:p></o:p></span></div>
<div align="left" class="MsoNormal" style="margin: 0in 0in 0.0001pt 27pt; text-indent: -0.25in; vertical-align: middle;">
<span style="font-family: Calibri, sans-serif; font-size: 11pt;"><br /></span></div>
<div align="left" class="MsoNormal" style="margin: 0in 0in 0.0001pt 27pt; text-indent: -0.25in; vertical-align: middle;">
<!--[if !supportLists]--><span style="font-family: Symbol; font-size: 10pt;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span style="font-family: Calibri, sans-serif; font-size: 11pt;">Christianity
was established in Indian even before some of the European nations became
Christianity.</span><span style="font-size: 13.5pt;"><o:p></o:p></span></div>
<div align="left" class="MsoNormal" style="margin: 0in 0in 0.0001pt 27pt; text-indent: -0.25in; vertical-align: middle;">
<!--[if !supportLists]--><span style="font-family: Symbol; font-size: 10pt;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span style="font-family: Calibri, sans-serif; font-size: 11pt;">Christianity
is India's third largest religion, with approximately 24 million followers,
constitution 2.3 percent (according to the census) of India's population.</span><span style="font-size: 13.5pt;"><o:p></o:p></span></div>
<div align="left" class="MsoNormal" style="margin: 0in 0in 0.0001pt 27pt; text-indent: -0.25in; vertical-align: middle;">
<!--[if !supportLists]--><span style="font-family: Symbol; font-size: 10pt;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span style="font-family: Calibri, sans-serif; font-size: 11pt;">However,
the Census does not take into consideration those who do not explicitly
identify themselves as Christians.</span><span style="font-size: 13.5pt;"><o:p></o:p></span></div>
<div align="left" class="MsoNormal" style="margin: 0in 0in 0.0001pt 27pt; text-indent: -0.25in; vertical-align: middle;">
<!--[if !supportLists]--><span style="font-family: Symbol; font-size: 10pt;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span style="font-family: Calibri, sans-serif; font-size: 11pt;">Christians
are found all across India and in all walks of life, with major populations in
parts of South India, God and North East India.</span><span style="font-size: 13.5pt;"><o:p></o:p></span></div>
<div align="left" class="MsoNormal" style="margin: 0in 0in 0.0001pt 27pt; text-indent: -0.25in; vertical-align: middle;">
<!--[if !supportLists]--><span style="font-family: Symbol; font-size: 10pt;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span style="font-family: Calibri, sans-serif; font-size: 11pt;">Major
urban centers also have sizable Christian presence. (something around 13% of
urban population, 6% in Bangalore, 5% in Chennai).</span><span style="font-size: 13.5pt;"><o:p></o:p></span></div>
<div align="left" class="MsoNormal" style="margin: 0in 0in 0.0001pt 27pt; text-indent: -0.25in; vertical-align: middle;">
<!--[if !supportLists]--><span style="font-family: Symbol; font-size: 10pt;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span style="font-family: Calibri, sans-serif; font-size: 11pt;">Strong
pockets of Christians are also found in south </span><span style="font-family: Calibri, sans-serif; font-size: 9.5pt;">Gujarat</span><span style="font-family: Calibri, sans-serif; font-size: 11pt;">,, Punjab, chattisgarh
and Bihar.</span><span style="font-size: 13.5pt;"><o:p></o:p></span></div>
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<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="http://4.bp.blogspot.com/-KnOrHa39Pr8/UPV3BJndQNI/AAAAAAAAAZA/FlTYczbI7-w/s1600/Distribution_of_Christians_in_Indian_states.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="320" src="http://4.bp.blogspot.com/-KnOrHa39Pr8/UPV3BJndQNI/AAAAAAAAAZA/FlTYczbI7-w/s320/Distribution_of_Christians_in_Indian_states.JPG" width="274" /></a></div>
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<br /></div>
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<b><span style="color: red; font-family: "Calibri","sans-serif"; font-size: 11.0pt; mso-ansi-language: EN-US; mso-fareast-font-family: "Times New Roman";">Categories of Christians<o:p></o:p></span></b></div>
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<!--[if !supportLists]--><span style="font-family: Symbol; font-size: 10pt;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span style="font-family: Calibri, sans-serif; font-size: 11pt;">Syrian,
Orthodox, Mar Thoma Christians</span><span style="font-size: 13.5pt;"><o:p></o:p></span></div>
<div align="left" class="MsoNormal" style="margin: 0in 0in 0.0001pt 27pt; text-indent: -0.25in; vertical-align: middle;">
<!--[if !supportLists]--><span style="font-family: Symbol; font-size: 10pt;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span style="font-family: Calibri, sans-serif; font-size: 11pt;">Anglo
Indian Christians (first Methodist missionary to India, focused on them, so
there are good number of Anglo Indians are Methodists)</span><span style="font-size: 13.5pt;"><o:p></o:p></span></div>
<div align="left" class="MsoNormal" style="margin: 0in 0in 0.0001pt 27pt; text-indent: -0.25in; vertical-align: middle;">
<!--[if !supportLists]--><span style="font-family: Symbol; font-size: 10pt;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span style="font-family: Calibri, sans-serif; font-size: 11pt;">Christians
from the upper castes background. (William wilberforce played vital role in
1813 rule which allows missionaries to do ministry among Indians)</span><span style="font-size: 13.5pt;"><o:p></o:p></span></div>
<div align="left" class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.75in; text-indent: -0.25in; vertical-align: middle;">
<!--[if !supportLists]--><span style="font-family: 'Courier New'; font-size: 10pt;">o<span style="font-family: 'Times New Roman'; font-size: 7pt;"> </span></span><!--[endif]--><span style="font-family: Calibri, sans-serif; font-size: 11pt;">From 1813-1860 lots of
early converts of these missionaries were upper castes. most of them were
Brahmins and some are Sathyiars.</span><span style="font-size: 13.5pt;"><o:p></o:p></span></div>
<div align="left" class="MsoNormal" style="margin: 0in 0in 0.0001pt 27pt; text-indent: -0.25in; vertical-align: middle;">
<!--[if !supportLists]--><span style="font-family: Symbol; font-size: 10pt;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span style="font-family: Calibri, sans-serif; font-size: 11pt;">Christians
from Dalit background. (1850 onwards, there was significant mission movement
among Dalits)</span><span style="font-size: 13.5pt;"><o:p></o:p></span></div>
<div align="left" class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.75in; text-indent: -0.25in; vertical-align: middle;">
<!--[if !supportLists]--><span style="font-family: 'Courier New'; font-size: 10pt;">o<span style="font-family: 'Times New Roman'; font-size: 7pt;"> </span></span><!--[endif]--><span style="font-family: Calibri, sans-serif; font-size: 11pt;">The era of mass movement
began from 1850 onwards.</span><span style="font-size: 13.5pt;"><o:p></o:p></span></div>
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<!--[if !supportLists]--><span style="font-family: Symbol; font-size: 10pt;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span style="font-family: Calibri, sans-serif; font-size: 11pt;">Christians
from Tribal background.</span><span style="font-size: 13.5pt;"><o:p></o:p></span></div>
<div align="left" class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.75in; text-indent: -0.25in; vertical-align: middle;">
<!--[if !supportLists]--><span style="font-family: 'Courier New'; font-size: 10pt;">o<span style="font-family: 'Times New Roman'; font-size: 7pt;"> </span></span><!--[endif]--><span style="font-family: Calibri, sans-serif; font-size: 11pt;">Most missionaries did
not want to go inner part of country. But once mass movement taken place, they
started go inside the country.</span><span style="font-size: 13.5pt;"><o:p></o:p></span></div>
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<!--[if !supportLists]--><span style="font-family: Symbol; font-size: 10pt;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span style="font-family: Calibri, sans-serif; font-size: 11pt;">Crypto
Christians with dual identity. (Crypto - those who do not want reveal their
real identity) (they are found in church but not necessarily)</span><span style="font-size: 13.5pt;"><o:p></o:p></span></div>
<div align="left" class="MsoNormal" style="margin: 0in 0in 0.0001pt 27pt; text-indent: -0.25in; vertical-align: middle;">
<!--[if !supportLists]--><span style="font-family: Symbol; font-size: 10pt;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span style="font-family: Calibri, sans-serif; font-size: 11pt;">Secret
followers of Christ. (they are not found in church)</span><span style="font-size: 13.5pt;"><o:p></o:p></span></div>
<div align="left" class="MsoNormal" style="margin: 0in 0in 0.0001pt 27pt; text-indent: -0.25in; vertical-align: middle;">
<!--[if !supportLists]--><span style="font-family: Symbol; font-size: 10pt;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span style="font-family: Calibri, sans-serif; font-size: 11pt;">Anonymous
Christians.</span><span style="font-size: 13.5pt;"><o:p></o:p></span></div>
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<br /></div>
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<b><span style="color: red; font-family: "Calibri","sans-serif"; font-size: 11.0pt; mso-ansi-language: EN-US; mso-fareast-font-family: "Times New Roman";">Some more Categories<o:p></o:p></span></b></div>
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<br /></div>
<div align="left" class="MsoNormal" style="margin: 0in 0in 0.0001pt 27pt; text-indent: -0.25in; vertical-align: middle;">
<!--[if !supportLists]--><span style="font-family: Symbol; font-size: 10pt;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span style="font-family: Calibri, sans-serif; font-size: 11pt;">Yesu
Bhaktas - (devotees of Christ - mostly they live in Varanasi)</span><span style="font-size: 13.5pt;"><o:p></o:p></span></div>
<div align="left" class="MsoNormal" style="margin: 0in 0in 0.0001pt 27pt; text-indent: -0.25in; vertical-align: middle;">
<!--[if !supportLists]--><span style="font-family: Symbol; font-size: 10pt;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span style="font-family: Calibri, sans-serif; font-size: 11pt;">Yesu
Satsongis - mostly from Punjab, they don’t say that they are not Christians but
they follow the teachings of Christ.</span><span style="font-size: 13.5pt;"><o:p></o:p></span></div>
<div align="left" class="MsoNormal" style="margin: 0in 0in 0.0001pt 27pt; text-indent: -0.25in; vertical-align: middle;">
<!--[if !supportLists]--><span style="font-family: Symbol; font-size: 10pt;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span style="font-family: Calibri, sans-serif; font-size: 11pt;">Yesu
Darbaris - in the court yard of Christ, everyone is welcome, we don’t need to
Christians. It was developed by Narayanverma Thilak in Maharastra.</span><span style="font-size: 13.5pt;"><o:p></o:p></span></div>
<div align="left" class="MsoNormal" style="margin: 0in 0in 0.0001pt 27pt; text-indent: -0.25in; vertical-align: middle;">
<!--[if !supportLists]--><span style="font-family: Symbol; font-size: 10pt;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span style="font-family: Calibri, sans-serif; font-size: 11pt;">Believers
found in house churches - they don’t feel the need of Christians but they
strictly follow the principles of Christ.</span><span style="font-size: 13.5pt;"><o:p></o:p></span></div>
<div align="left" class="MsoNormal" style="margin: 0in 0in 0.0001pt 27pt; text-indent: -0.25in; vertical-align: middle;">
<!--[if !supportLists]--><span style="font-family: Symbol; font-size: 10pt;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span style="font-family: Calibri, sans-serif; font-size: 11pt;">Except
the first five categories, the Cencsus of Indian does not record other
categories of people as Christians</span><span style="font-size: 13.5pt;"><o:p></o:p></span></div>
<div align="left" class="MsoNormal" style="margin: 0in 0in 0.0001pt 27pt; text-indent: -0.25in; vertical-align: middle;">
<!--[if !supportLists]--><span style="font-family: Symbol; font-size: 10pt;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span style="font-family: Calibri, sans-serif; font-size: 11pt;">The
fourth and fifth categories of people largely became Christians through mass
movements.</span><span style="font-size: 13.5pt;"><o:p></o:p></span></div>
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<br /></div>
<div align="left" class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span style="font-family: Calibri, sans-serif; font-size: 11pt;">If we put together all these categories, Indian at
least should have 5-7% of Christians. It approximately 50 million
Christians. <o:p></o:p></span></div>
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Nirmal Singhhttp://www.blogger.com/profile/08821274978870613033noreply@blogger.com62tag:blogger.com,1999:blog-3562165041258066891.post-47210750511662133912013-01-14T07:02:00.005-08:002013-01-14T07:37:23.684-08:00Maltos <div dir="ltr" style="text-align: left;" trbidi="on">
<br /><span style="font-size: small;"><b>
1. Introduction</b></span><span style="font-family: "Times New Roman","serif"; line-height: 150%;">There are large numbers
of tribes who have strong religions al local concentration in various parts of
India. The Maltos tribe is one of the primitive tribal groups according to the constitution
order of 1950.<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[1]</span></span><!--[endif]--></span>
Maltos tribe has its own culture, language and life style. This paper deals
with the Maltos’ religious belief system, social structure, kinship structure
and further it develops the helpful insights from strategic ministry among Maltos.</span><br />
<span style="font-family: "Times New Roman","serif"; line-height: 150%;"><br /></span><span style="font-size: small;"><b>2. Purpose</b></span><span style="font-family: "Times New Roman","serif"; line-height: 150%;">The central theme of this
study is to find out how Christian mission can contribute to bring the awakening
among these marginalized Maltos. Further is to bring the insights for strategic
ministry by studying the details about their religious belief, kinship structure,
social structure, religions.</span><br />
<span style="font-family: "Times New Roman","serif"; line-height: 150%;"><br /></span><span style="font-size: small;"><b>3. People and location</b></span><span style="font-family: "Times New Roman","serif"; line-height: 150%;">The Maltos form an ethnic
community whose life on the Rajmahal hill in the Central-eastern part of Bihar.
They are also known as the mountaineers, variously influenced by the term <i>pahriayas</i>. Maltos are called <i>maler</i>.<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[2]</span></span><!--[endif]--></span>
They address themselves as Maltos and want others to use this name. The Maltos
are scattered all over the Rajmahal Hills, which have natural vegetation of the
deciduous type.</span><span style="margin-left: 1em; margin-right: 1em;"><img border="0" height="240" src="http://1.bp.blogspot.com/-OZ3VxbkJ-dg/UPQg4uAZJhI/AAAAAAAAAWI/MjyM8U73-v4/s320/DSC03595.JPG" width="320" /></span><span style="font-family: "Times New Roman","serif"; line-height: 150%;">Though the Maltos had a
close link between their life and the land and forests, they lost their
traditional lands and forests. This process made them as the poorest of the
poor in Bihar and one of the most vulnerable tribes in Indian society.</span><span style="font-family: "Times New Roman","serif"; line-height: 150%;"><br /></span><br />
<span style="font-family: "Times New Roman","serif"; line-height: 150%;">The Maltos were looked
down upon by other Biharis people because of their tribal heritage. The
non-tribal people manipulated Maltos in various ways. However Maltos wanted to
rid themselves of all those who manipulate them but they were neither literate enough
nor influencing enough.<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[3]</span></span></span></span><br />
<span style="font-family: "Times New Roman","serif"; line-height: 150%;"><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 115%;"><br /></span></span><!--[endif]--></span></span><span style="font-size: small;"><b>4. Kinship</b></span><span style="font-family: "Times New Roman","serif"; line-height: 150%;">As almost all tribal
communities have division, and a notion of hierarchy based on ecology, descent,
ranking, and status and so on, the Maltos people are divided into three groups.
There are the Sawirya Pachariya, the Kumar Pahariya and the Mal Pahariya. The
customs and practices by the Maltos differ from those of the inhabitance of
their neighboring plain-people.</span><span style="font-family: "Times New Roman","serif"; line-height: 150%;"><br /></span><br />
<span style="font-family: "Times New Roman","serif"; line-height: 150%;">Kumarbhag Pahariyas
speak the kumarbagh dialect of Maltos. They intermarry with Mal Pahariyas, but
will not have any social relationship with Sawiriya Pahariyas whom they
consider the lowest of low. They observe all the Maltos tribal customs and
manners, and have a tribal pattern of life. They do not eat beef. They are
mainly concentrated in the Southern portions of Pakur district, in Godda and
Dumka districts.<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[4]</span></span><!--[endif]--></span></span><span style="font-family: "Times New Roman","serif"; line-height: 150%;"><br /></span><br />
<span style="font-family: "Times New Roman","serif"; line-height: 150%;">Mal Pahariyas speak the
Malpahariya dialect of Maltos. They also do not eat beef. They do not have any
social relationship with Sawriya Pahariyas whom they look down on as unclean
and unwilling to mix with their tribe in any way.</span><span style="font-family: "Times New Roman","serif"; line-height: 150%;"><br /></span><br />
<span style="font-family: "Times New Roman","serif"; line-height: 150%;">Sawria Pahariya speaks
the Sawria Pahariya dialect of Maltos<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[5]</span></span><!--[endif]--></span>.
They eat beef. They are the single largest community among the Maltos tribe. They
are mainly concentrated in Rajmahal Hills of Godda, Sahibganj, and Pakur districts.
They retain more of the habits in the matter of food. They call themselves the
asal pahariyas.<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[6]</span></span><!--[endif]--></span>
Because they have not subjected themselves to any restriction in regard to what
they eat.<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[7]</span></span><!--[endif]--></span></span><span style="font-family: "Times New Roman","serif"; line-height: 150%;">These three divisions
of the Maltos tribe usually live separately from other division of the tribe
without coming in contact with others. These three distinct tribes have all
been lumped under lumped under the umbrella terms Paharia and Maltos</span><span style="font-size: small;"><br /></span><br />
<span style="font-size: small;"><b>5. Religion </b></span><span style="font-family: "Times New Roman","serif"; line-height: 150%;">The Maltos are
animists. They believe in malevolent and benevolent spirits in habiting
mountains, rivers, trees and waterfalls that protect crops and cause disaster,
etc., and therefore have to be propitiated. They believe that the sun, moon and
stars are the source of all power and are the supreme gods.</span><span style="font-family: "Times New Roman","serif"; line-height: 150%;"><br /></span><br />
<span style="font-family: "Times New Roman","serif"; line-height: 150%;">The concept of a
supreme being is found in Maltos religion. They believe that supreme God
created seven brothers, they say, to posses the earth; and they pretend to be
descended from the eldest of them.<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[8]</span></span><!--[endif]--></span> This Supreme Being is transcendental and interestingly
their God is feminine.</span><span style="font-family: "Times New Roman","serif"; line-height: 150%;"><br /></span><br />
<span style="font-family: "Times New Roman","serif"; line-height: 150%;">Most Maltos attribute
the creation of the universe to <i>gosanyi. </i>According
to the belief of the Maltos, God is almighty – the world is too big but god is
the master of it. God is omnipresent – everywhere you can find and worship her.
She helps the spirits back to the village. God is omniscient – a great being
from whose sight nothing can escape or hide.
But contact with this Supreme Being is infrequent. Therefore this Maltos
Supreme Being has no temple and priest.<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[9]</span></span><!--[endif]--></span></span><span style="font-family: "Times New Roman","serif"; line-height: 150%;"><br /></span><br />
<span style="font-family: "Times New Roman","serif"; line-height: 150%;">Maltos tend to be
oriented in thinking and practice towards their local gods or spirits or
deities more than the Supreme Being. As Eugene rightly observes, that “most
animistic religions are particularistic in the sense that the deities are strictly
those of the particular tribe.”<span class="MsoFootnoteReference"> <!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[10]</span></span><!--[endif]--></span> The Maltos tribal gods, spirits and the deities
are only concerned with the Maltos.</span><span style="font-family: "Times New Roman","serif"; line-height: 150%;"><br /></span><br />
<span style="font-family: "Times New Roman","serif"; line-height: 150%;">There are a host of
local gods or spirits which are revered and feared by the Maltos. More of these
spirits reside at the outskirts of the village and in hills. Some of them have
abode in big trees and stones of unusual shape and size. <i>Kanya gosanyi, kondo gosanyi, sinybatte gonsayi, rakes gosnayi, mariya
gosanyi, dasmi gosanyi, jitya gosanyi, kuri gosanyi, sitaam gosanyi, sagari
kathu gosanyi and chaach gosanyi </i>are some of the important local gods for
the Maltos. Some of these gods are relatively insignificant but they may cause
nuisance to people. Moreover this Spirit power may not only to be used bless
but also to curse. It all depends upon the technique and the desire of the one
who controls the supernatural force. The village headman and the elders of each
Maltos family are responsible for the propitiation of the village or family
gods. These gods represent the hostile and terrifying powers of nature.<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[11]</span></span><!--[endif]--></span></span><span style="font-family: "Times New Roman","serif"; line-height: 150%;"><br /></span><br />
<span style="font-family: "Times New Roman","serif"; line-height: 150%;">For Maltos,
religion revolves around faith in benevolent spirits, while human sufferings, disasters,
natural calamities are considered to be associated with the wrath of spirits
and there is a sense of fear and insecurity prevails. To counteract such fear,
they have devised many rituals associated with propitiation and appeasement of
spirits and to achieve this, animal sacrifice forms a major part of rituals.<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[12]</span></span><!--[endif]--></span>
Therefore these religions practices may seem to the outsider to be exotic but
they form part of a system by which the Maltos maintain their animist society
in cohesive existence.</span><span style="font-family: "Times New Roman","serif"; line-height: 150%;"><br /></span><br />
<span style="font-family: "Times New Roman","serif"; line-height: 150%;">Furthermore their belief
in evil spirits is so great that a long bamboo is fixed in the ground in front
of every house to ward off their influence. The belief in the transmigration of
souls and in a future state is also general.<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[13]</span></span><!--[endif]--></span></span><span style="font-family: "Times New Roman","serif"; line-height: 150%;"><br /></span><br />
<span style="font-family: "Times New Roman","serif"; line-height: 150%;">Ghosts are believed to
be the souls of those human beings who die of unnatural death, suicide or whose
burial ceremony might not have been performed or performed improperly. The Maltos
believe that ghosts may materialize in some form which can be seen by the
living. They do believe that ghost or spirit may occasionally select a
particular tree for its temporary perch. Such trees are to be avoided or
carefully approached when extracting any produce from them. Some sacrifices may
be necessary to pacify the ghost and encourage it to leave and cause no more
harm to the people.<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[14]</span></span><!--[endif]--></span></span><span style="font-family: "Times New Roman","serif"; line-height: 150%;"><br /></span><br />
<span style="font-family: "Times New Roman","serif"; line-height: 150%;">It is important to
retain a distinction between ghost and ancestor. The concept of a kinship implies
the continued interest of the ancestor in the well being of the family but if a
ghost is unrelated to a particular person; it may seek to cause mischief and
harm.</span><span style="font-family: "Times New Roman","serif"; line-height: 150%;"><br /></span><br />
<span style="font-family: "Times New Roman","serif"; line-height: 150%;">In Maltos tradition
religion it is evident that sacrifices and rituals are concerned with earthy
happiness, success and prosperity. Since it is closely related to spirits of different
kinds, categories and natural forces, magic, witchcraft, and sorcery practices influence
their life very deeply. Generally a buffalo is sacrificed at longer intervals,
may be once in a year, and in some villages only once in a generation.<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[15]</span></span><!--[endif]--></span> Human
sacrifices to some deities were once practiced among the Maltos. But they
abandoned this evil practice because of Christianity and strict government law.</span><span style="font-family: "Times New Roman","serif"; line-height: 150%;"><br /></span><br />
<span style="font-family: "Times New Roman","serif"; line-height: 150%;">Sometimes a <i>chedgni</i> sacrifice is performed to induce
the <i>chedgni</i> spirit to kill the
enemies and eat their livers. A sacrifice named <i>nado </i>is also performed for the dual purpose of inducing the god to kill
certain people and to bless the person who offers sacrifice. Charka-erwe is a
penitential ceremony to appease a spirit. Cero-qopo is the supernatural locust
believed to be produced by witchcraft, when this aimed at disturbing people. Er
wu-majye is the leader of priest of the sacrifice ceremony.<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[16]</span></span><!--[endif]--></span></span><span style="font-size: small;"><br /></span><br />
<span style="font-size: small;"><b>6. Culture</b></span><span style="font-family: "Times New Roman","serif"; line-height: 150%;">The Maltos have
retained most of the cultural practices of their ancestors, and they are rather
proud of their unbounded liberty in the matter of food habits. Their culture is
totally different from those of the inhabitants of the plains. Their one great sin
is drunkenness, the beverage in general use being the pachwai, the same that is
so well loved by the Sonthals who live next to them.<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[17]</span></span><!--[endif]--></span>
Maltos are low grid/high groups which yields collectivist social environment as
they all work together for the common goal.</span><span style="font-family: "Times New Roman","serif"; line-height: 150%;">The Maltos are
endogamous. They also practice clan exogamy. They are also unique in their
institution of polyandry of the fraternal type. <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[18]</span></span><!--[endif]--></span></span><span style="font-family: "Times New Roman","serif"; line-height: 150%;"><br /></span><br />
<span style="font-family: "Times New Roman","serif"; line-height: 150%;">Mostly spouses are
acquired through negotiation or elopement. The bride price is an essential part
of the marriage and it is essential part of the marriage and it is paid in cash
and other kinds. About divorce, divorce compensation is to be paid by the
wife’s parents or the bride is to be returned to the house, if she wants a
divorce. But the husband does not have to pay anything to the wife. Further polygamy
is allowed and practiced, and usually one has no less than four wives. Widow-marriage
is also permitted, and when a man dies his brothers marry up all the widows, as
they cannot afford to let them go out of the family.<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[19]</span></span><!--[endif]--></span></span><span style="font-family: "Times New Roman","serif"; line-height: 150%;">The Maltos have a matriarchal
system, which recognizes the female dominance. Women have a right to property
and also a right to maintain. They have a role in all-economic activities, in rituals
and social functions. They have an active role even in their political and
social affairs. Women play a very significant role in the family and men are sometimes
made to play the second filled. Further the practice of polyandry was
widespread.<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[20]</span></span><!--[endif]--></span></span><span style="font-family: "Times New Roman","serif"; line-height: 150%;"><br /></span><br />
<span style="font-family: "Times New Roman","serif"; line-height: 150%;">The Maltos have folk
songs, folk-tales and some traditional music instruments. Both men and women
participate in dance performances. For different seasons and occasions, they
have different songs and dances. The deads are usually buried and a period of grief
and pollutions is observed for five days.</span><span style="clear: left; float: left; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="320" src="http://4.bp.blogspot.com/-AnFAAc21cQY/UPQiOdYp6BI/AAAAAAAAAWs/h-fsWRP9kiw/s320/DSC03749.JPG" width="240" /></span><span style="font-family: "Times New Roman","serif"; line-height: 150%;"><br /></span><span style="font-family: "Times New Roman","serif"; line-height: 150%;"><br /></span><br />
<span style="font-family: "Times New Roman","serif"; line-height: 150%;">Maltos’ language is referred
to as Rajmahali, which means the language of the people. Though the Maltos settled
among the Austro-Asiatic Santals and Indo-Aryans, their language is Dravidian.
It belongs to the northern Dravidian language family. The Maltos are a
bilingual community. They speak Maltos only in their villages and speak either
Santali or Hindi in their communication and business dealings with the outer
world. The language was unwritten till 1982.<span class="MsoFootnoteReference"> <!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[21]</span></span><!--[endif]--></span></span><span style="font-family: "Times New Roman","serif"; line-height: 150%;"><br /></span><br />
<span style="font-family: "Times New Roman","serif"; line-height: 150%;">The Maltos share the conception
of a certain pollution which declares people impure and makes them religions
offensive. All natural human emission such as urine, semen, menstrual blood and
saliva can pollute any person. A dead body is the most potent source of
pollution. Further the Maltos idea of usual purification for all sorts of
pollution is washing and bathing. Water is considered as the most effective
purifying agent.<span class="MsoFootnoteReference"> <!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[22]</span></span><!--[endif]--></span>
Sometimes mustard oil is also used with water. When they bathe for ritual
purification, they apply mud to their body and bathe.</span><br />
<span style="font-family: "Times New Roman","serif"; line-height: 150%;"><br /></span><b><span style="font-family: "Times New Roman","serif"; line-height: 150%;">6.6.
Economy</span></b><span style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="320" src="http://4.bp.blogspot.com/-SA59g4PwJKM/UPQjGEFxpmI/AAAAAAAAAW4/ew6YNVOnV78/s320/DSC04119.JPG" width="240" /></span><span style="font-family: "Times New Roman","serif"; line-height: 150%;"></span><br />
<span style="font-family: "Times New Roman","serif"; line-height: 150%;"><span style="font-family: "Times New Roman","serif"; line-height: 150%;"><br /></span></span>
<span style="font-family: "Times New Roman","serif"; line-height: 150%;">The Maltos
traditionally depend mostly on cultivation for their livelihood. Most of them
own land and shifting cultivation is the Maltos’ traditional practice; through
some of them have adopted plough cultivation. The collection of forest produce
and hunting supplement their earnings. </span><span style="font-family: "Times New Roman","serif"; line-height: 150%;"><br /></span><br />
<span style="font-family: "Times New Roman","serif"; line-height: 150%;">A majority of about seventy
percent are engaged in cultivation, about fifteen percent are in agricultural labor,
about eight percent are in animal husbandry, forestry, etc and the remaining
about ten percent are engaged in various other occupations.<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[23]</span></span><!--[endif]--></span></span><b><span style="font-family: "Times New Roman","serif"; line-height: 150%;"><br /></span></b><br />
<b><span style="font-family: "Times New Roman","serif"; line-height: 150%;">7.
The social Structures of the Maltos</span></b><b><span style="font-family: "Times New Roman","serif"; line-height: 150%;">7.1.
Family Structure</span></b><span style="font-family: "Times New Roman","serif"; line-height: 150%;">The Sauria Paharias
have no class organization. The social structure of the Maltos is classed as
follows: The individual – family –lineage – territorial group – tribe – a
member tribe of Paharias.<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[24]</span></span><!--[endif]--></span> A
Maler village consists of a cluster of families. The lineage is a corporate
groups and it is an important functional unit of their social life at the time
of birth, marriage, death and during celebrations. The kinship on both the maternal
and paternal sides is given importance. The family is the primary unit of society.
The Sauria society is patrilineal type.<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[25]</span></span><!--[endif]--></span></span><span style="font-family: "Times New Roman","serif"; line-height: 150%;"><br /></span><br />
<span style="font-family: "Times New Roman","serif"; line-height: 150%;">The Maltos use different
kinship terminologies for different individuals. The father is called as
‘abba’; the mother as ‘aiya’. The father’s and mother’s parents are called as
‘bedo abba’ and ‘bedo aiya’. The father’s elder brother rand his wife and
mother’s elder brother and his wife are called as ‘pipo’ and ‘peni’. The
father’s and mother’s younger brother is called as ‘dada’ and father’s and
mother’s younger brother’s wife is ‘kali’. Father’s brother’s sons and mother’s
brother’s son are called ‘baia’ (elder) and ‘noona’ (younger).<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[26]</span></span><!--[endif]--></span></span><span style="font-family: "Times New Roman","serif"; line-height: 150%;"><br /></span><br />
<span style="font-family: "Times New Roman","serif"; line-height: 150%;">The Maltos society is
patrilineal so the inheritance is in the male line. It is only after the death
of the father that the right to property is transferred to the sons. The elder
one gets a little more of the shares. The family house is inherited by the eldest
brother, as he is considered the custodian of the family. He has to maintain
the family and look after the unmarried brothers and sisters. The other
brothers get equal shares. Females do not inherit the property. But on
exception situations, when a man has no male heir then the daughter has to stay
in the father’s house with her husband. Significantly, widows are provided from
the family property as long as they life or till they stay in that particular
family. In a situation where there are no heirs to the family property, either
in the family line or close kin, then the family property is transferred to the
consolidated village property.<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[27]</span></span><!--[endif]--></span></span><span style="font-family: "Times New Roman","serif"; line-height: 150%;"><br /></span><br />
<span style="font-family: "Times New Roman","serif"; line-height: 150%;">The Maltos have their
community council at the village level and this is headed by <i>mukhiya. </i>Often this position is a
hereditary one. This village headman, called pradhan, assists him. The village
headman is the main custodian to ensure that the people properly obverse their
tradition and culture. He is also a chief transmitter of their tribal tradition
from generation to generation. In addition, this tribe carries out the local
government dealings and organizes festival and rituals, and look after
socio-economic disputes. Most issues are referred to this council. A decision
in all matters is usually reached by a consensus of opinion of all the members
present. <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[28]</span></span><!--[endif]--></span>
Thus the group cohesiveness is one of the most important features of the social
life of the Maltos society.</span><span style="font-size: small;"><br /></span><br />
<span style="font-size: small;"><b>8. Insights for strategic
ministry</b></span><span style="font-family: "Times New Roman","serif"; line-height: 150%;">There are many
analogies or bridges from within the Maltos tradition religions which can be
used to explain the Christian gospel to the Maltos. These things can aid
missionaries to have effective communication.</span><span style="font-family: "Times New Roman","serif"; line-height: 150%;">‘Gosanyi’- god is
unique and he cannot be seen or understood in graven images. He is the Spirit.
The Maltos belief is the existence of God is shared by Christianity. Further
the Maltos conception of gosanyi signifies a ‘being’ who is omnipotent, omnipresent
and omniscient. He is different from nature. He is different from nature. He is
eternal and free from all limitation. Sometimes he reveals himself and his plan
through dreams, calamities, accidents and sickness. The Maltos concept of the
reality of God corresponds to the reality of the existence of people on this
earth. Whatever the person thinks or does is accountable to God. So he or she
needs to lead an obedient life.</span><span style="font-family: "Times New Roman","serif"; line-height: 150%;"><br /></span><br />
<span style="font-family: "Times New Roman","serif"; line-height: 150%;">The analogy of Christ
as the greater ancestor of all Christians is a wonderful bridge to bring the Maltos
to the maturity of Christian faith. He is the true and most effective mediator.
He is the senior elder, true head of Christian community. He is best able to
help in hunting, fertility, food, and agriculture. Christ is the arbitrator of
morality.</span><span style="font-family: "Times New Roman","serif"; line-height: 150%;"><br /></span><br />
<span style="font-family: "Times New Roman","serif";"><span style="line-height: 150%;">The Maltos’ belief in </span><span style="line-height: 24px;">spirit</span><span style="line-height: 150%;"> possession lays a foundation for the concept of the indwelling presence
of the Holy Spirit who cleanses and empowers the people for daily living. The Maltos
concept views it as the intrusion of a person spiritual being into a human
body. They gospel can be an appealing point of contact that when they come to
Christ, Christ will dwell in their heart, but not in an overpowering coercive
way.</span></span><br />
<span style="font-family: "Times New Roman","serif";"><span style="line-height: 24px;"><br /></span></span><span style="font-family: "Times New Roman","serif"; line-height: 150%;">The Christian concept
of God becoming incarnate as a personal being was a meeting point with their
beliefs. The missionaries found a bridge for the Maltos to Jesus through
connecting Jesus to their distant and unknown god. In Jesus they could find a
God who is accessible to them and also the one who delivers them from all kinds
of fear. Since they were familiar with their age-old concept of sprit
possession, they could easily grasp the indwelling presence of Christ and Holy
Spirit in a person.</span><span style="font-family: "Times New Roman","serif"; line-height: 150%;"><br /></span><br />
<span style="font-family: "Times New Roman","serif"; line-height: 150%;">One of the main
features of Christian thinking that is lacking in the Maltos religion is the
concept of sin. Nothing is specifically regarded as sin, though stealing and
adultery are viewed as evil acts. There are considered unwanted acts against
the well-being of an individual life in the community.<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[29]</span></span><!--[endif]--></span>
Though there is no formal foundation in Maltos animist religion, they do have
some concept of right and wrong, and sense of estrangement from the Supreme
Being. It can be used to describe the Christian concept of sin.</span><span style="font-family: "Times New Roman","serif"; line-height: 150%;"><br /></span><br />
<span style="font-family: "Times New Roman","serif"; line-height: 150%;">Blood is considered as an
import part of life. In sacrifice the Maltos believe shedding blood brings
peace from <i>gosanyi ‘</i>god’.<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[30]</span></span><!--[endif]--></span> Therefore
this contact point can be used to exhibit the truth that Christ’s blood is for
remission of the human’s sins and it helps the human to get a salvation from
the wrath of God.</span><span style="font-family: "Times New Roman","serif"; line-height: 150%;">Christianity was indeed
the source for a new social identity, when the Maltos were suppressed socially.
<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[31]</span></span><!--[endif]--></span> Exploitation
was one of the main reasons for their economic difficulties and social
humiliation and this can promote the Maltos to embrace Christian in large
numbers.</span><span style="font-size: small;"><br /></span><br />
<span style="font-size: small;"><b>9. Conclusion</b></span><span style="font-family: "Times New Roman","serif"; line-height: 150%;">The Maltos tribal
traditional religious practices prove that these people belong to an animist
religion. There are various points through which the good news of Christ can be
communicated to them. The evangelization of the Maltos cannot be well
understood with considering what Maltos were concerned with. The studies of
Malto tradition process make the missionaries better expositor of scripture to
the responsive Maltos. Consequently it may build a more meaningful communication
of the gospel to them. Rejecting the whole of the animistic religions system of
the Matols is to reject the heart of their culture. Therefore gospel has to be
communicated through the existed concepts in their society.</span><span style="font-family: "Times New Roman","serif"; line-height: 150%;"> </span><br />
<hr size="1" style="text-align: left;" width="33%" />
<span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[1]</span></span><!--[endif]--></span></span><span style="font-family: "Times New Roman","serif";"> </span><!--[if supportFields]><span
style='font-family:"Times New Roman","serif"'><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM
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<span style='mso-element:field-separator'></span></span><![endif]--><span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt;">Sachchidananda
and R.R Prasad, eds., <i>Encylopedic Profiles of Indian Tribes</i>, IV (New
Delhi: Discovery Publishing House, 1996), 17.</span><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[2]</span></span><!--[endif]--></span></span><span style="font-family: "Times New Roman","serif";"> </span><!--[if supportFields]><span
style='font-family:"Times New Roman","serif"'><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM
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<span style='mso-element:field-separator'></span></span><![endif]--><span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt;">George.
R Edward, “The Mass Movement to Christ of The Maltoss of Bihar: Its Causes and
Consequences” (Bangalore: South Asia Institute of Advanced Christian Studies,
2001), 17.</span><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[3]</span></span><!--[endif]--></span></span><span style="font-family: "Times New Roman","serif";"> </span><!--[if supportFields]><span
style='font-family:"Times New Roman","serif"'><span style='mso-element:field-begin'></span><span
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<span style='mso-element:field-separator'></span></span><![endif]--><span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt;">Edward,
“The Mass Movement to Christ of the Maltoss of Bihar: Its Causes and
Consequences,” 151.</span><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[4]</span></span><!--[endif]--></span></span><span style="font-family: "Times New Roman","serif";"> </span><!--[if supportFields]><span
style='font-family:"Times New Roman","serif"'><span style='mso-element:field-begin'></span><span
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<span style='mso-element:field-separator'></span></span><![endif]--><span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt;">Edward,
“The Mass Movement to Christ of The Maltoss of Bihar: Its Causes and
Consequences,” 19.</span><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[5]</span></span><!--[endif]--></span></span><span style="font-family: "Times New Roman","serif";"> </span><!--[if supportFields]><span
style='font-family:"Times New Roman","serif"'><span style='mso-element:field-begin'></span><span
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<span style='mso-element:field-separator'></span></span><![endif]--><span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt;">Edward,
“The Mass Movement to Christ of The Maltoss of Bihar: Its Causes and
Consequences,” 19.</span><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[6]</span></span><!--[endif]--></span></span><span style="font-family: "Times New Roman","serif";"> Asal Pahariyas means original
inhabitants.<br /><o:p></o:p></span><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[7]</span></span><!--[endif]--></span></span><span style="font-family: "Times New Roman","serif";"> </span><!--[if supportFields]><span
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<span style='mso-element:field-separator'></span></span><![endif]--><span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt;">Edward,
“The Mass Movement to Christ of The Maltoss of Bihar: Its Causes and
Consequences,” 20.</span><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[8]</span></span><!--[endif]--></span></span><span style="font-family: "Times New Roman","serif";"> </span><!--[if supportFields]><span
style='font-family:"Times New Roman","serif"'><span style='mso-element:field-begin'></span><span
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<span style='mso-element:field-separator'></span></span><![endif]--><span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt;">Horatio
Bickerstafle Rowney, <i>The Wild Tribes of India</i> (Delhi: B.R.Publishing
Corporation, 1974), 88.</span><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[9]</span></span><!--[endif]--></span></span><span style="font-family: "Times New Roman","serif";"> </span><!--[if supportFields]><span
style='font-family:"Times New Roman","serif"'><span style='mso-element:field-begin'></span><span
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<span style='mso-element:field-separator'></span></span><![endif]--><span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt;">George.
R Edward, “Maltos Traditional Religion” (Bangalore: South Asia Institute of
Advanced Christian Studies, 1999), 19.</span><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[10]</span></span><!--[endif]--></span></span><span style="font-family: "Times New Roman","serif";"> </span><!--[if supportFields]><span
style='font-family:"Times New Roman","serif"'><span style='mso-element:field-begin'></span><span
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<span style='mso-element:field-separator'></span></span><![endif]--><span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt;">Nida
Eugene A, <i>Customs and Cultures</i> (California: William Carey Library,
1954), 139.</span><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[11]</span></span><!--[endif]--></span></span><span style="font-family: "Times New Roman","serif";"> </span><!--[if supportFields]><span
style='font-family:"Times New Roman","serif"'><span style='mso-element:field-begin'></span><span
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<span style='mso-element:field-separator'></span></span><![endif]--><span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt;">Edward,
“Maltos Traditional Religion,” 23.</span><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[12]</span></span><!--[endif]--></span></span><span style="font-family: "Times New Roman","serif";"> </span><!--[if supportFields]><span
style='font-family:"Times New Roman","serif"'><span style='mso-element:field-begin'></span><span
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<span style='mso-element:field-separator'></span></span><![endif]--><span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt;">Edward,
“Maltos Traditional Religion,” 27.</span><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[13]</span></span><!--[endif]--></span></span><span style="font-family: "Times New Roman","serif";"> </span><!--[if supportFields]><span
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<span style='mso-element:field-separator'></span></span><![endif]--><span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt;">Rowney,
<i>The Wild Tribes of India</i>, 88.</span><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[14]</span></span><!--[endif]--></span></span><span style="font-family: "Times New Roman","serif";"> </span><!--[if supportFields]><span
style='font-family:"Times New Roman","serif"'><span style='mso-element:field-begin'></span><span
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<span style='mso-element:field-separator'></span></span><![endif]--><span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt;">Edward,
“The Mass Movement to Christ of The Maltoss of Bihar: Its Causes and
Consequences,” 24.</span><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[15]</span></span><!--[endif]--></span></span><span style="font-family: "Times New Roman","serif";"> </span><!--[if supportFields]><span
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<span style='mso-element:field-separator'></span></span><![endif]--><span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt;">Edward,
“Maltos Traditional Religion,” 38.</span><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[16]</span></span><!--[endif]--></span></span><span style="font-family: "Times New Roman","serif";"> </span><!--[if supportFields]><span
style='font-family:"Times New Roman","serif"'><span style='mso-element:field-begin'></span><span
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<span style='mso-element:field-separator'></span></span><![endif]--><span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt;">Edward,
“Maltos Traditional Religion,” 38.</span><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[17]</span></span><!--[endif]--></span></span><span style="font-family: "Times New Roman","serif";"> </span><!--[if supportFields]><span
style='font-family:"Times New Roman","serif"'><span style='mso-element:field-begin'></span><span
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<span style='mso-element:field-separator'></span></span><![endif]--><span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt;">Subhadra
Channa, ed., “Pahariahs of Bengal (Wild Tribes),” <i>Encyclopaedia of Indian
Tribes and Castes</i> (New Delhi: Cosmo Publications, 2004), 5149.</span><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[18]</span></span><!--[endif]--></span></span><span style="font-family: "Times New Roman","serif";"> </span><!--[if supportFields]><span
style='font-family:"Times New Roman","serif"'><span style='mso-element:field-begin'></span><span
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<span style='mso-element:field-separator'></span></span><![endif]--><span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt;">Edward,
“The Mass Movement to Christ of The Maltoss of Bihar: Its Causes and
Consequences,” 26.</span><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[19]</span></span><!--[endif]--></span></span><span style="font-family: "Times New Roman","serif";"> </span><!--[if supportFields]><span
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<span style='mso-element:field-separator'></span></span><![endif]--><span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt;">Channa,
“Pahariahs of Bengal (Wild Tribes),” 5148.</span><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[20]</span></span><!--[endif]--></span></span><span style="font-family: "Times New Roman","serif";"> </span><!--[if supportFields]><span
style='font-family:"Times New Roman","serif"'><span style='mso-element:field-begin'></span><span
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<span style='mso-element:field-separator'></span></span><![endif]--><span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt;">Edward,
“The Mass Movement to Christ of The Maltoss of Bihar: Its Causes and
Consequences,” 26.</span><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[21]</span></span><!--[endif]--></span></span><span style="font-family: "Times New Roman","serif";"> </span><!--[if supportFields]><span
style='font-family:"Times New Roman","serif"'><span style='mso-element:field-begin'></span><span
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<span style='mso-element:field-separator'></span></span><![endif]--><span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt;">Edward,
“Maltos Traditional Religion,” 6.</span><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[22]</span></span><!--[endif]--></span></span><span style="font-family: "Times New Roman","serif";"> </span><!--[if supportFields]><span
style='font-family:"Times New Roman","serif"'><span style='mso-element:field-begin'></span><span
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<span style='mso-element:field-separator'></span></span><![endif]--><span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt;">Edward,
“Maltos Traditional Religion,” 52.</span><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[23]</span></span><!--[endif]--></span></span><span style="font-family: "Times New Roman","serif";"> </span><!--[if supportFields]><span
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<span style='mso-element:field-separator'></span></span><![endif]--><span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt;">Edward,
“The Mass Movement to Christ of The Maltoss of Bihar: Its Causes and
Consequences,” 29.</span><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[24]</span></span><!--[endif]--></span></span><span style="font-family: "Times New Roman","serif";"> </span><!--[if supportFields]><span
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<span style='mso-element:field-separator'></span></span><![endif]--><span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt;">L.P
Vidyarthi and B.K Rai, <i>The Tribal Culture of India</i> (Delhi: Concept
Publishing Company, 1977), 157.</span><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[25]</span></span><!--[endif]--></span></span><span style="font-family: "Times New Roman","serif";"> </span><!--[if supportFields]><span
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<span style='mso-element:field-separator'></span></span><![endif]--><span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt;">D.Charles
Chella Kumar, “Divorce Among Maltoss A Pastoral and Theological Response”
(Bangalore: South Asia Institute of Advanced Christian Studies, 2001), 20.</span><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[26]</span></span><!--[endif]--></span></span><span style="font-family: "Times New Roman","serif";"> </span><!--[if supportFields]><span
style='font-family:"Times New Roman","serif"'><span style='mso-element:field-begin'></span><span
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<span style='mso-element:field-separator'></span></span><![endif]--><span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt;">Kumar,
“Divorce Among Maltoss A Pastoral and Theological Response,” 21.</span><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[27]</span></span><!--[endif]--></span></span><span style="font-family: "Times New Roman","serif";"> </span><!--[if supportFields]><span
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<span style='mso-element:field-separator'></span></span><![endif]--><span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt;">Kumar,
“Divorce Among Maltoss A Pastoral and Theological Response,” 22.</span><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[28]</span></span><!--[endif]--></span></span><span style="font-family: "Times New Roman","serif";"> </span><!--[if supportFields]><span
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<span style='mso-element:field-separator'></span></span><![endif]--><span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt;">Edward,
“The Mass Movement to Christ of the Maltos of Bihar: Its Causes and
Consequences,” 30.</span><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[29]</span></span><!--[endif]--></span></span><span style="font-family: "Times New Roman","serif";"> </span><!--[if supportFields]><span
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<span style='mso-element:field-separator'></span></span><![endif]--><span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt;">Edward,
“Maltos Traditional Religion,” 64.</span><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[30]</span></span><!--[endif]--></span></span><span style="font-family: "Times New Roman","serif";"> </span><!--[if supportFields]><span
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<span style='mso-element:field-separator'></span></span><![endif]--><span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt;">Edward,
“Maltos Traditional Religion,” 65.</span><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[31]</span></span><!--[endif]--></span></span><span style="font-family: "Times New Roman","serif";"> </span><!--[if supportFields]><span
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<span style='mso-element:field-separator'></span></span><![endif]--><span style="font-family: "Times New Roman","serif";">Edward,
“The Mass Movement to Christ of the Maltos of Bihar: Its Causes and
Consequences,” 153.</span><span style="font-size: small;">3.1. Search for Freedom
from Exploitation</span><span style="font-size: small;">4.1. Kumarbhag Pahariyas</span><span style="font-size: small;">4.2. Mal Pahariyas</span><span style="font-size: small;">4.3. Sawariya Pahariyas</span><span style="font-size: small;">5.1. Supreme Being</span><span style="font-size: small;">5.2. Evil spirits</span><span style="font-size: small;">5.3. Ghosts</span><span style="font-size: small;">5.4. Sacrifice</span><span style="font-size: small;">6.1. Marriage</span><span style="font-size: small;">6.2. Women dominance</span><span style="font-size: small;">6.3. Music and dance</span><span style="font-size: small;">6.4. Language</span><span style="font-size: small;">6.5. Pollution and
purification</span><span style="font-size: small;">7.2. Inheritance
procedures</span><span style="font-size: small;">7.3. Leadership</span><span style="font-size: small;">8.1. ‘Gosanyi’- god</span><span style="font-size: small;">8.2. Christ</span><span style="font-size: small;">8.3. Holy Spirit</span><span style="font-size: small;">8.4. Concept of sin</span><span style="font-size: small;">8.5. Blood</span><span style="font-size: small;">8.6. Social freedom</span><br />
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Nirmal Singhhttp://www.blogger.com/profile/08821274978870613033noreply@blogger.com9tag:blogger.com,1999:blog-3562165041258066891.post-27148883869333067862012-12-27T10:08:00.000-08:002012-12-27T10:08:21.213-08:00Mission: Some Preliminary Explorations<div dir="ltr" style="text-align: left;" trbidi="on">
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<br />
<div class="western" lang="en-US" style="margin-bottom: 0cm;">
<b>Mission:
Some Preliminary Explorations</b></div>
<div class="western" lang="en-US" style="margin-bottom: 0cm;">
<br />
</div>
<div class="western" lang="en-US" style="margin-bottom: 0cm;">
<b>1.
Introduction:</b></div>
<div class="western" lang="en-US" style="margin-bottom: 0cm;">
<b>A. </b>the
term “mission” comes from a Latin word mission, from the root “to
send.” It is equivalent to the Greek term, <i>apostello</i>, from
which we have the term “apostle,” one sent. Sometimes the word
apostolate is used for the missionary function/structure of the
church.</div>
<div class="western" lang="en-US" style="margin-bottom: 0cm;">
B. in its
secular and common usage, the term has come to mean a task for which
someone is sent. So we talk of foreign embassies as missions.
Astronauts are sent for space missions</div>
<div class="western" lang="en-US" style="margin-bottom: 0cm;">
C.
Missiology is the study of mission, or scientific reflection on the
ideas and practice of mission. Missiology is thus to be distinguished
from missionary practice.</div>
<div class="western" lang="en-US" style="margin-bottom: 0cm;">
D. while
the practice of mission is as old as the church itself, missiology is
rather recent discipline of theology. There have been missiologists –
those who reflected on mission – from the very beginning of the
church. Early church leaders such as Justin Martyr offered
significant missiological reflections, which are relevant even
today’s’ context. William Carey was not only a missionary, but
also missiologist – he undertook a systematic study of the basis,
urgency, challenges, methods and means of doing mission. But
missiology as a theological discipline emerged mostly in the 19<sup>th</sup>
century.</div>
<div class="western" lang="en-US" style="margin-bottom: 0cm;">
<br />
</div>
<div class="western" lang="en-US" style="margin-bottom: 0cm;">
E. in the
theological curriculum, some argue missiology to be placed in the
division of practical theology; others argue for Historical Theology,
and some even see it as part of Systematic Theology. But in more
recent days, there is a growing recognition that mission is prior to,
or foundational to all theological enterprise. This of course, goes
with a shift in the understanding of what mission is. Instead of
seeing the Bible as containing a theology of mission, the new
approach is to see the Bible itself as standing in the context of
mission. Mission is thus the “mother of theology” (Bosch, quoting
Kahler (1908), 1991, 15-16). The idea is that all theological
disciplines ought to be approached from a missilogical angle whether
exegesis or systematics, church history or ethics.</div>
<div class="western" lang="en-US" style="margin-bottom: 0cm;">
F. In this
course, we will proceed with the assumption that the biblical
revelation is given to the people of God in their existence as a
missionary people. Similarly, the whole of theological enterprise
must affirm the present existence of the church as a missionary
community. Such as attitude will prevent the theologizing from
becoming abstract or unrelated to the context.</div>
<div class="western" lang="en-US" style="margin-bottom: 0cm;">
<br />
</div>
<div class="western" lang="en-US" style="margin-bottom: 0cm;">
II. What
is mission? Some Misunderstandings.</div>
<div class="western" lang="en-US" style="margin-bottom: 0cm;">
A. Mission
as the task of the western church. Probably the most enduring picture
of a missionary is that of a white westerner as a father figure
working in a non-western setting. This picture is slowly changing.</div>
<div class="western" lang="en-US" style="margin-bottom: 0cm;">
B. Mission
as an attempt to civilize primitive peoples. In 19<sup>th</sup>
century America, there developed a doctrine known as Manifest
Destiny, a view associated with expansionism and dominance. This view
saw the Anglo-Saxon, Anglo-American people as a people chosen by
providence to bless the world. Towards the end of the century, with
the influence of the Social Gospel movement and Social Darwinism,
many cam to believe that the Angelo Saxons “were destined by God to
carry the benefits of their superior civilizations to less vigorous
races and to mater them” (Smith, Handy and Loetscher, II, 1963,
368). Especially with the loss of conviction with regard to sin and
salvation, “mission” degenerated to ideas of education,
civilizing and developing the ”primitive heathens,”</div>
<div class="western" lang="en-US" style="margin-bottom: 0cm;">
C. Mission
as a colonialist/imperialist plot:</div>
<div class="western" lang="en-US" style="margin-bottom: 0cm;">
Missions
and missionaries have been accused by nations as a plot to overthrow
and control non-western peoples.</div>
<div class="western" lang="en-US" style="margin-bottom: 0cm;">
<br />
</div>
<div class="western" lang="en-US" style="margin-bottom: 0cm;">
<b>Mission:
A working definition</b></div>
<div class="western" lang="en-US" style="margin-bottom: 0cm;">
A. Mission
is God’s mission: This simple but profound recognition has
radically redefined the understanding of what mission is. Mission
proceeds from God’s heart, and is his (<i>mission Dei</i>). A book
by George Vicedom, The Mission of God: An Introduction to the Science
of Mission, published in 1965, gave much publicity to the term
<i>mission Dei.</i></div>
<div class="western" lang="en-US" style="margin-bottom: 0cm;">
B. God’s
mission is entrusted to the whole church. This is linked to the
previous statement. Mission is the responsibility of the church
universal. Irrespective of the fact that certain periods of history,
God chose certain nations and peoples, mission belongs to the whole
people of God</div>
<div class="western" lang="en-US" style="margin-bottom: 0cm;">
C. Mission
is wholistic, but has an essential evangelistic element as its focus
and priority. Missin is as broad as salvation itself. Naturally, then
in order to understand mission, we need to understand what salvation
is. The presupposition is this definition is that salvation, and
therefore, mission, is a comprehensive term. Not only “salvation of
souls,” but social justice, ecology, feeding the hungry, caring for
the oppressed, and other such concepts are related to the biblical
idea of salvation and mission. But we also note that when mission is
defined broadly, there are some dangers also. First of all, there is
the danger of social service or social action done unrelated to the
gospel. In such cases, mission simply becomes philanthropy or
political struggle. Secondly, we lose sight of the fact that
evangelism has a logical priority in Christian mission. Renewal of
mid (heart) is essential to God’s saving purpose or plan of
salvation. Thus it is essential to maintain that mission is a
wholistic concept (thus avoiding polarization in its definition) and
to maintain that evangelism (the encounter of the gospel with the
sinful world with a view to its redemption) is at the hear of
Christian mission.</div>
<div class="western" lang="en-US" style="margin-bottom: 0cm;">
<br />
</div>
<div class="western" lang="en-US" style="margin-bottom: 0cm;">
<b>Biblical
Foundations</b></div>
<div class="western" lang="en-US" style="margin-bottom: 0cm;">
<br />
</div>
<div class="western" lang="en-US" style="margin-bottom: 0cm;">
<b>The
Witness of the OT</b></div>
<div class="western" lang="en-US" style="margin-bottom: 0cm;">
<br />
</div>
<ol>
<li><div class="western" lang="en-US" style="margin-bottom: 0cm;">
Is OT
relevant for mission? A superficial observation leaves one with
impressions to the contrary. While considering the Old Testament
basis for mission, biblical scholar G.E.Wrigh concludes: “Indeed,
the Old Testament has always been and will always remain something
of a problem to the Church, and certainly to the Church’s mission
(G.E.Writhg 1961, 27-30).</div>
</li>
</ol>
<ol type="I">
<li><div class="western" lang="en-US" style="margin-bottom: 0cm;">
Too
exclusivist</div>
</li>
<li><div class="western" lang="en-US" style="margin-bottom: 0cm;">
Negative
on the nations and their gods – too nationalistic</div>
</li>
<li><div class="western" lang="en-US" style="margin-bottom: 0cm;">
Wars
and even annihilation of the nations.</div>
</li>
<li><div class="western" lang="en-US" style="margin-bottom: 0cm;">
No
“Great Commission”</div>
</li>
</ol>
<div class="western" lang="en-US" style="margin-bottom: 0cm;">
<br />
</div>
<ol start="2">
<li><div class="western" lang="en-US" style="margin-bottom: 0cm;">
Other
Scholars dispute whether there is any mission concept in the Old
Testament</div>
<ol type="I">
<li><div class="western" lang="en-US" style="margin-bottom: 0cm;">
F.Hahn,
after considering various themes such as universalism, promise of
salvation to the nations, etc., concludes that “in the Old
Testament there is no mission in the real sense” (Hahn 1965, 20).
Similarly, in later Judaism also there is “no question here of a
real mission” in spite of Jewish Proselytism, etc. (23). There
reasoning is that mission involves a commission and service to the
nations resulting from an eschatological movement (24). He,
however, grants that “decisive basic features” for the NT
understanding of mission are present in the OT (20).</div>
</li>
<li><div class="western" lang="en-US" style="margin-bottom: 0cm;">
David
Bosch in his major work, Transforming Mission, devotes less than
five pages to “Mission in the Old Testament,” and concludes
that mission is essentially a NT idea. However, he concedes that”
the Old Testament is fundamental to the understanding of mission in
the New” (Bsch 1991, 17).</div>
</li>
</ol>
</li>
</ol>
<div class="western" lang="en-US" style="margin-bottom: 0cm;">
<br />
</div>
<ol><ol start="3" type="I">
<li><div class="western" lang="en-US" style="margin-bottom: 0cm;">
Johannes
Blauw, who says that a theology of mission must not be built on
isolated texts, nevertheless argues that distinction must be
between “universal” and “missionary.” He says: “When we
call the message of the Old Testament “universal”, we mean that
it has the whole world in view and that it has validity for the
whole world. This universality is the basis of the missionary
message of the Old Testament. By “missionary” we understand the
commission to deliberate witness, to going out. Our thesis… is
that we must be much more reserved in speaking of the missionary
message of the Old Testament: Isaiah 40-55 and the Book of Jonah
(30). (see also G.E.Wright 1961, 19.) So Blauw concludes: “When
one turns to the Old Testament to find a justification for missions
in the current meaning, that is ‘foreign mission,’ one is bound
to be disappointed.</div>
</li>
</ol>
</ol>
<div class="western" lang="en-US" style="margin-bottom: 0cm;">
<br />
</div>
<ol start="3">
<li><div class="western" lang="en-US" style="margin-bottom: 0cm;">
However,
a more careful study shows that the OT is more positive than it is
often thought to be.</div>
</li>
</ol>
<ol type="I">
<li><div class="western" lang="en-US" style="margin-bottom: 0cm;">
Most
modern scholars show greater appreciation for the OT in a theology
of mission. “In recent approaches to the theology of mission it
has been heartening to note the emphasis going right back to the Old
Testament” (Gnanakan 1989, 41).</div>
</li>
<li><div class="western" lang="en-US" style="margin-bottom: 0cm;">
The
OT is more “familiar” to non-Christians through their own
scriptures: at least it has certain affinities.</div>
</li>
<li><div class="western" lang="en-US" style="margin-bottom: 0cm;">
The
negatives of the OT are not so when we study it closely.</div>
<ol><ol type="i"><ol>
<li><div class="western" lang="en-US" style="margin-bottom: 0cm;">
it
is not exclusivist or nationalistic to the point of being blind.</div>
</li>
<li><div class="western" lang="en-US" style="margin-bottom: 0cm;">
There
is lot more of the cultures of its neighbors in it than often
thought.</div>
</li>
<li><div class="western" lang="en-US" style="margin-bottom: 0cm;">
the
wars, etc. are God’s covenant punishments. To be fair, God is
pretty tough on disobedient Israel also.</div>
</li>
<li><div class="western" lang="en-US" style="margin-bottom: 0cm;">
Is
there a Great Commission in the OT? Some refer to Gen 12 and to
others to Gen 28. To speak of a Great Commission in the OT may be
anachronistic. It may be more accurate to say that while there is
no Great Commission in the OT, there is a Great Promise to the
nations.</div>
</li>
</ol>
</ol>
</ol>
</li>
<li><div class="western" lang="en-US" style="margin-bottom: 0cm;">
We
cannot define mission in the NT sense and then fail to find it in
the OT, as Hahn and Bosch seem to be doing. The eschatological
moment is not absent in the OT. Blauw’s conclusion points to the
fact that definition is the problem. One cannot impose a
pre-conceived definition of mission and then look for it in the
Bible. (see also Wright 2008, 79).</div>
</li>
<li><div class="western" lang="en-US" style="margin-bottom: 0cm;">
However,
it is legitimate to say that there are shifts in emphasis between
the OT and the NT (Cf.Bosch). According to many missiologists, in
the OT there is a mission “ideal” or “foundation” but the
mandate makes the NT clearly a mission book.</div>
</li>
<li><div class="western" lang="en-US" style="margin-bottom: 0cm;">
It is
also helpful to distinguish between the OT revelation given to
Israel and Israel as a religio-political entity. In the latter
sense, we have a narrow-minded, nationalist community, often
disobedient to biblical revelation in the OT. “even though Judaism
was not a missionary religion, at the same time it must be said that
the Old Testament is a missionary book” (Power 1971, 76).</div>
</li>
<li><div class="western" lang="en-US" style="margin-bottom: 0cm;">
Verkuyl
quite insightfully summaries the OT foundations of mission in terms
of four basic motifs; the underversal motif, the motif of rescue and
saving, the missionary motif, and the antagonistic motif (91). To
this we may add two others; the motif of attraction and the
doxological motif (Verkuyl includes this under “antagonistic”).
The motif of attraction points to Irael as a light that attracts the
nations. Verkuyl includes this along with the idea of “presebce,”
a part of witness relevant even today in closed situations as
missiologists have recongnised. But essentially here we recognize
that part of Israel’s mission was to be Israel. God’s holy
people. Seeing Irael as an exemplary community of truth and justice,
the nations will stream to it (Isaiah 2). The doxological motif is
present especially in the Psalms and the Prophets. The whole earth
is to be full of the glory of God. Hence, the psalmists issue a call
to worship to all nations. “Declare his glory among nations.”</div>
</li>
</ol>
<div class="western" lang="en-US" style="margin-bottom: 0cm;">
<br />
</div>
<div class="western" lang="en-US" style="margin-bottom: 0cm;">
<br />
</div>
<div class="western" lang="en-US" style="margin-bottom: 0cm;">
Setting
the stage: Genesis 1-11</div>
<div class="western" lang="en-US" style="margin-bottom: 0cm;">
A. The
Bible is not a book about a sectarian or tribal god or a provincial
relation. It begins with claims of universality. The doctrine of
creation has tremendous missiological significance (Ch. Oh).
Understanding of mission must start with creation rather than with
Gen 3: 15.</div>
<ol type="I">
<li><div class="western" lang="en-US" style="margin-bottom: 0cm;">
God
is revealed as the creator of all that exists, and hence implicitly
claims all of the universe as his. Many theologians assert that
Israel knew Yahweh first as their Redeemer, and then only as their
creator. The creation account, in their opinion, has its origin from
the time of the exile. Even so, the significance of creation for
mission is acknowledged. The forming of the earth from chaos is seen
as a redemptive act (Song, 21).</div>
</li>
<li><div class="western" lang="en-US" style="margin-bottom: 0cm;">
In
the context, a claim that Yahweh is the God of the Jews is quite
understandable; but that is not what the Bible claims.</div>
</li>
</ol>
<div class="western" lang="en-US" style="margin-bottom: 0cm;">
B. The
bible reveals a unique view of God and the world that from the very
beginning sets the stage for a conflict with other worldviews.</div>
<ol type="I">
<li><div class="western" lang="en-US" style="margin-bottom: 0cm;">
God
is holy, uncreated, and sovereign; the world is created and
non-divine (contra pantheism, <i>advaita</i>, dualism).</div>
</li>
<li><div class="western" lang="en-US" style="margin-bottom: 0cm;">
All
creation is essentially good, having come from God (contra
evolutionism).</div>
</li>
<li><div class="western" lang="en-US" style="margin-bottom: 0cm;">
Unity
of the human race (contra caste system and racialism).</div>
</li>
</ol>
<div class="western" lang="en-US" style="margin-bottom: 0cm;">
C. The
creation account reveals that cultural pursuits are within the
purpose of God rather than something extra or even contrary to it, as
often thought.
</div>
<ol type="I">
<li><div class="western" lang="en-US" style="margin-bottom: 0cm;">
The
“cultural mandate” of Gen 1:28 often neglected by
fundamentalists but redeeming cultures falls within the mission
mandate.</div>
</li>
<li><div class="western" lang="en-US" style="margin-bottom: 0cm;">
All
cultures – including non-Christian cultures-bear the genius of the
creator, and so we need not be afraid to recognize noble elements in
them.</div>
</li>
<li><div class="western" lang="en-US" style="margin-bottom: 0cm;">
All
cultures are affected by the fall, and show effects of sin. They are
in varying measures in need of redemption (Cf. Lausanne Covenant).</div>
</li>
</ol>
<div class="western" lang="en-US" style="margin-bottom: 0cm;">
D. The
account of the Fall adds two significant dimensions</div>
<ol type="I">
<li><div class="western" lang="en-US" style="margin-bottom: 0cm;">
Its
universality. All human beings, throught the disobedience of their
convenant head, are equally rebellious. Western or Eastern, educated
or illiterate,
</div>
</li>
</ol>
<div class="western" lang="en-US" style="margin-bottom: 0cm;">
<br />
</div>
<div class="western" lang="en-US" style="margin-bottom: 0cm;">
<br />
</div>
</div>
Nirmal Singhhttp://www.blogger.com/profile/08821274978870613033noreply@blogger.com72tag:blogger.com,1999:blog-3562165041258066891.post-22049006041183231712012-12-27T09:30:00.003-08:002012-12-27T09:46:42.379-08:00Mission Quotes<div dir="ltr" style="text-align: left;" trbidi="on">
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<blockquote style="font-style: normal; font-weight: normal; margin-left: 0cm; margin-right: 2cm; text-align: justify;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;">Do
you need a reason for being involved in global mission? Do you need
inspiration or ideas for a sermon or message on missions? Are you
involved in teaching or learning about missions? Would you like to
sense the burden and hear the cry of a missionary's heart? Need some
wall plaques or banners for a Faith Promise event? Quotations from
missionary leaders like William Carey and Hudson Taylor have served
as battle cries for the Christian missions movement.</span></span></blockquote>
<blockquote style="font-style: normal; font-weight: normal; margin-left: 0cm; margin-right: 2cm; text-align: justify;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;">Why
missions? World evangelism has advanced under the banner of inspiring
missionary slogans or quotes like these:</span></span></blockquote>
<blockquote style="font-style: normal; margin-left: 0cm; margin-right: 3cm; text-align: justify;">
“<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span style="font-weight: normal;">I
have but one candle </span></span></span><span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span style="font-weight: normal;">of
life to burn, and I would rather burn it out in a land filled with
darkness than in a land flooded with light" — </span></span></span><span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span style="font-weight: normal;">John
Keith</span></span></span><span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span style="font-weight: normal;">
</span></span></span><span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span style="font-weight: normal;">Falconer</span></span></span></blockquote>
<blockquote style="font-style: normal; font-weight: normal; margin-left: 0cm; margin-right: 3cm; text-align: justify;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;">"God's
work done in God's way will never lack God's supply" — Hudson
Taylor </span></span>
</blockquote>
<blockquote style="font-style: normal; font-weight: normal; margin-left: 0cm; margin-right: 3cm; text-align: justify;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;">"God
isn't looking for people of great faith, but for individuals ready to
follow Him" — Hudson Taylor</span></span></blockquote>
<blockquote style="font-style: normal; margin-left: 0cm; margin-right: 3cm; text-align: justify;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span style="font-weight: normal;">The
Great Commission </span></span></span><span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span style="font-weight: normal;">is
not an option to be considered; it is a command to be obeyed" —
Hudson Taylor</span></span></span></blockquote>
<blockquote style="font-style: normal; font-weight: normal; margin-left: 0cm; margin-right: 3cm; text-align: justify;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;">"If
I had 1,000 lives, I'd give them all for China" — Hudson
Taylor</span></span></blockquote>
<div align="JUSTIFY" style="font-style: normal; font-weight: normal;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;">"Prepare
for the worst, expect the best, and take what comes." <br />Robert
E. Speer </span></span>
</div>
<div align="JUSTIFY" style="font-style: normal; font-weight: normal;">
<br /></div>
<div align="JUSTIFY" style="font-style: normal; font-weight: normal;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;">"The
saddest thing one meets is a nominal Christian. I had not seen it in
Japan where missions is younger. The church here is a "field
full of wheat and tares." <br />Amy Carmichael </span></span>
</div>
<div align="JUSTIFY" style="font-style: normal; font-weight: normal;">
<br /></div>
<div align="JUSTIFY" style="font-style: normal; font-weight: normal;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;">"I
used to think that prayer should have the first place and teaching
the second. I now feel it would be truer to give prayer the
first, second and third places and teaching the fourth." <br />James
O. Fraser </span></span>
</div>
<div align="JUSTIFY" style="font-style: normal; font-weight: normal;">
<br /></div>
<div align="JUSTIFY" style="font-style: normal; font-weight: normal;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;">"It
is just as proper, maybe even more so, to say Christ's global cause
has a Church as to say Christ's Church has a global cause."
<br />David Bryant </span></span>
</div>
<div align="JUSTIFY" style="font-style: normal; font-weight: normal;">
<br /></div>
<div align="JUSTIFY" style="font-style: normal; font-weight: normal;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;">"If
you are sick, fast and pray; if the language is hard to learn, fast
and pray; if the people will not hear you, fast and pray, if
you have nothing to eat, fast and pray." <br />Frederick Franson </span></span>
</div>
<div align="JUSTIFY" style="font-style: normal; font-weight: normal;">
<br /></div>
<div style="font-style: normal; font-weight: normal;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;">At
the moment when I put the bread and wine into those dark hands, once
stained with the blood of cannibalism, but now stretched out to
receive and partake the emblems of the Redeemer's love, I had a
foretaste of the joy of Glory that well nigh broke my heart to
pieces. I shall never taste a deeper bliss till I gaze on the
glorified face of Jesus Himself.</span></span></div>
<div style="font-style: normal; margin-bottom: 0cm;">
<span style="font-size: small;">John
G. Paton, 1824-1907, Pioneer Missionary to New Hebrides</span></div>
<div style="font-style: normal; margin-bottom: 0cm;">
<br /></div>
<div style="font-style: normal; margin-bottom: 0cm;">
<span style="font-size: small;">It is
high time to make known the glad tidings in these dark regions of sin
and spiritual bondage.</span></div>
<div style="font-style: normal; margin-bottom: 0cm;">
<span style="font-size: small;">Samuel
Marsden, 1764-1838, Missionary to Australia</span></div>
<div style="font-style: normal; margin-bottom: 0cm;">
<br /></div>
<div style="font-style: normal; margin-bottom: 0cm;">
<span style="font-size: small;">I
never made a sacrifice. Of this we ought not to talk when we
remember the great sacrifice which he made who left His Father's
throne on high to give Himself for us.</span></div>
<div style="font-style: normal; margin-bottom: 0cm;">
<span style="font-size: small;">David
Livingstone, 1813-1873, missionary to Africa</span></div>
<div style="font-style: normal; margin-bottom: 0cm;">
<br /></div>
<div style="font-style: normal; margin-bottom: 0cm;">
<span style="font-size: small;">When I
get to Heaven they aren't going to see much of me but my heels, for
I'll be hanging over the golden wall keeping an eye on the Lisu
Church!</span></div>
<div style="font-style: normal; margin-bottom: 0cm;">
<span style="font-size: small;">Isobel
Kuhn, 1901-1957, Missionary to China</span></div>
<div style="font-style: normal; margin-bottom: 0cm;">
<br /></div>
<div style="font-style: normal; margin-bottom: 0cm;">
<span style="font-size: small;">There
is no neutral ground in the universe. Every square inch, every
split second, is claimed by God and counterclaimed by Satan.</span></div>
<div style="font-style: normal; margin-bottom: 0cm;">
<span style="font-size: small;">C.S.
Lewis</span></div>
<div style="font-style: normal; margin-bottom: 0cm;">
<br /></div>
<div style="font-style: normal; margin-bottom: 0cm;">
<span style="font-size: small;">If we
are going to wait until every possible hindrance has been removed
before we do a work for the Lord, we will never attempt to do
anything.</span></div>
<div style="font-style: normal; margin-bottom: 0cm;">
<span style="font-size: small;">T.J.
Bach, 1881-1963, Missionary to Venezuela</span></div>
<div style="font-style: normal; font-weight: normal; margin-bottom: 0cm;">
<br />
</div>
</div>
Nirmal Singhhttp://www.blogger.com/profile/08821274978870613033noreply@blogger.com10tag:blogger.com,1999:blog-3562165041258066891.post-69630321560123290112012-11-13T01:21:00.001-08:002012-11-13T01:33:36.493-08:00Research on Protestant Reform Movement and Mission in Europe and India (Roughly 1500-1792)<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="http://4.bp.blogspot.com/-MwxBLf5rrBA/UKIM5gr9JhI/AAAAAAAAAVA/vGfIoXondFY/s1600/Protestant_Reformation.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="197" src="http://4.bp.blogspot.com/-MwxBLf5rrBA/UKIM5gr9JhI/AAAAAAAAAVA/vGfIoXondFY/s320/Protestant_Reformation.jpg" width="320" /></a></div>
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<b>1. Introduction</b></div>
<div class="MsoNormal">
<span style="line-height: 150%;">When we look at the history of
Christianity, there were many movements that </span><span style="line-height: 24px;">mold</span><span style="line-height: 150%;"> and shape the Christianity
today. Among many, Protestant Reformation Movement is one which has contributed
to a great extent in Christianity. Initially the Protestant movement neglected
the aspect of mission to some extent because of many factors. But in the later
part, the Protestant movement has contributed vitally in the Christian mission.
In this paper, we will try to analyze what were some of the problems in the
initial Protestant movement and what are some of the contributions of the
Protestant movement and in the mission, in the history of Christianity roughly
between the sixteenth to eighteenth centuries. </span></div>
<div class="MsoNormal">
<span style="line-height: 150%;"><br /></span></div>
<div class="MsoNormal">
<b>2. Historical
background of Protestant Reformation<o:p></o:p></b></div>
<div class="MsoNormal" style="line-height: 150%;">
Retrospection of Christian history
gives the view of how Protestant Reformation has impacted the Christianity in
many ways. Through the Protestant Reformation, it brought a new face to the
world of Christianity. To understand the Protestant Reform Mission, it is
appropriate to get the glimpse of the historical background of the Protestant
Reformation briefly. The impact of the Protestant Reformation though it broke
out in Europe, it spread all over the world and it change the future course of
Christianity. In order to understand the Protestant Reformation it is necessary
to recall that in the time before the storm people were intensely religious<!--[if supportFields]><span
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<span style='mso-element:field-separator'></span><![endif]--><span style="line-height: 150%; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt;">(Hillerbrand
xiii)</span><!--[if supportFields]><span style='mso-element:field-end'></span><![endif]-->.
And in order to understand the context of the Reformation, it is vital to
understand the socio-political, economic and religious context, which will
enhance our understanding of the Reformation movement better.</div>
<div class="MsoNormal" style="line-height: 150%;">
<br /></div>
<div class="MsoNormal" style="line-height: 150%;">
<b>2.1 Socio-Political<o:p></o:p></b></div>
<div class="MsoNormal" style="line-height: 150%;">
When we trace back to history there
are many people who are responsible for the outbreak of reformation in the
sixteenth century. But precisely, the historians begin with Martin Luther as
the one who started the Reformation era with his ninety five theses. First and perhaps
the foremost is the fact that it was a phenomenon of European dimensions. While
the intensity of Protestant belief and measures of eventual success differed
from country to country, virtually all Europe was affected-Italy no less than
Sweden, England no less than Poland<!--[if supportFields]><span
style='mso-element:field-begin'></span> ADDIN ZOTERO_ITEM CSL_CITATION
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<span style='mso-element:field-separator'></span><![endif]-->( xx)<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]-->. The acceptance of the
Protestant faith was in some instances the least prudent political policy to
pursue. This was certainly true in Germany between 1521 and 1525, when it was
virtually political suicide to accept the new faith<!--[if supportFields]><span
style='mso-element:field-begin'></span> ADDIN ZOTERO_ITEM CSL_CITATION
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<span style='mso-element:field-separator'></span><![endif]-->(xxi)<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]-->. The peasants’ uprising of
1524-1525, in support of the Reformation of Lutheran, dismayed those charged
with the maintenance of law and order<!--[if supportFields]><span
style='mso-element:field-begin'></span> ADDIN ZOTERO_ITEM CSL_CITATION
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(Hillerbrand, \\i The Protestant Reformation\\i0{}
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<span style='mso-element:field-separator'></span><![endif]--><span style="line-height: 150%; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt;">(Hillerbrand
xxi)</span><!--[if supportFields]><span style='mso-element:field-end'></span><![endif]-->.
The political power was predominantly controlled by the Catholics and for which
it become difficult for the followers of reformation to break away from the
Catholic Church. </div>
<div class="MsoNormal" style="line-height: 150%;">
<br /></div>
<div class="MsoNormal" style="line-height: 150%;">
The great theme of the age was, as
Ranke observed, the interaction of religion and politics. Religion alone does
not suffice as a full explanation for the events that took place, for in many
ways political considerations intruded upon the ecclesiastical course of events<!--[if supportFields]><span
style='mso-element:field-begin'></span> ADDIN ZOTERO_ITEM CSL_CITATION
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(Hillerbrand, \\i The Protestant Reformation\\i0{}
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<span style='mso-element:field-separator'></span><![endif]--><span style="line-height: 150%; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt;">(Hillerbrand
xxi)</span><!--[if supportFields]><span style='mso-element:field-end'></span><![endif]-->.
Zwingli’s quest for a Protestant alliance, the formation of the League of
Schmalkald, and the ecclesiastical transformation in Poland or France, show
that Protestantism was Politically involved<!--[if supportFields]><span
style='mso-element:field-begin'></span> ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"IH4Wz6AS","properties":{"formattedCitation":"{\\rtf
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<span style='mso-element:field-separator'></span><![endif]--><span style="line-height: 150%; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt;">(Hillerbrand
xxi)</span><!--[if supportFields]><span style='mso-element:field-end'></span><![endif]-->.
</div>
<div class="MsoNormal" style="line-height: 150%;">
<br /></div>
<div class="MsoNormal" style="line-height: 150%;">
Around the end of the fifteenth
century, feudal governance was being replaced with rising absolute monarchies,
spurred on by Machiavelli’s “principle of state,” which either ignored religion
or made it a tool of the state<!--[if supportFields]><span style='mso-element:
field-begin'></span> ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"T5qSniPe","properties":{"formattedCitation":"(Bevans
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<span style='mso-element:field-separator'></span><![endif]-->(Bevans and Schroeder 172)<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]-->. During this time the power
of the throne was overtaking that of the church. There was also important
scientific discoveries which made it possible, for example, to improve
compasses-most likely originally invented in China and Europe independently-
and therefore to travel further across the unknown seas<!--[if supportFields]><span
style='mso-element:field-begin'></span> ADDIN ZOTERO_ITEM CSL_CITATION
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<span style='mso-element:field-separator'></span><![endif]-->(172)<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]-->. As a result there was a
discovery of many routes and geographical discoveries. The opening of new trade
routes was important, furthermore, for the commercial revolution in Europe,
which was replacing the disintegrating feudal and agricultural systems<!--[if supportFields]><span
style='mso-element:field-begin'></span> ADDIN ZOTERO_ITEM CSL_CITATION
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<span style='mso-element:field-separator'></span><![endif]-->(172)<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]-->.</div>
<div class="MsoNormal" style="line-height: 150%;">
<br /></div>
<div class="MsoNormal" style="line-height: 150%;">
At the time of Luther’s formal
censure by church and state, the character of events underwent a change. The
Luther affair increasingly became a broadly based movement for spiritual
edification and reform<!--[if supportFields]><span style='mso-element:field-begin'></span>
ADDIN ZOTERO_ITEM CSL_CITATION
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(Hillerbrand, \\i The World of the Reformation\\i0{}
28)}","plainCitation":"(Hillerbrand, The World of the
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28)"},"citationItems":[{"id":19,"uris":["http://zotero.org/users/local/thgnv0n6/items/7F3RNXFW"],"uri":["http://zotero.org/users/local/thgnv0n6/items/7F3RNXFW"],"itemData":{"id":19,"type":"book","title":"The
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<span style='mso-element:field-separator'></span><![endif]--><span style="line-height: 150%; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt;">(Hillerbrand,
<i>The World of the Reformation</i> 28)</span><!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]-->. A movement appeared, vague,
undefined, heterogeneous, and unstructured. Concerned about the religious
matter, it was not devoid of economic and political notions. While to echo
Luther’s cause was to support a man who was declared both heretic and political
outlaw, people seemed able to reconcile their endorsement with allegiance to
the Catholic church<!--[if supportFields]><span style='mso-element:field-begin'></span>
ADDIN ZOTERO_ITEM CSL_CITATION
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(Hillerbrand, \\i The World of the Reformation\\i0{}
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<span style='mso-element:field-separator'></span><![endif]--><span style="line-height: 150%; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt;">(28)</span><!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]-->.</div>
<div class="MsoNormal" style="line-height: 150%;">
<b><br /></b></div>
<div class="MsoNormal" style="line-height: 150%;">
<b>2.2 Religious Condition<o:p></o:p></b></div>
<div class="MsoNormal" style="line-height: 150%;">
The period’s new euphoria also
touched the religious imagination with the inspiring possibility that all these
“new” people would soon become Christian. Just as the Muslims were finally
expelled from Europe after seven hundred years in the Iberian Peninsula and
Sicily, there were now many “waiting” t embrace the Christian faith in the New
World<!--[if supportFields]><span style='mso-element:field-begin'></span> ADDIN
ZOTERO_ITEM CSL_CITATION
{"citationID":"4OUTZN1P","properties":{"formattedCitation":"(Bevans
and Schroeder 173)","plainCitation":"(Bevans and Schroeder
173)"},"citationItems":[{"id":18,"uris":["http://zotero.org/users/local/thgnv0n6/items/CJWNIR5B"],"uri":["http://zotero.org/users/local/thgnv0n6/items/CJWNIR5B"],"itemData":{"id":18,"type":"book","title":"Constants
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<span style='mso-element:field-separator'></span><![endif]-->(Bevans and Schroeder 173)<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]-->. It was a moment of
missionary enthusiasm and optimism. The Protestant spectrum in the sixteenth
century included a group of radicals for whim the label “Spiritualists” has
become accepted nomenclature<!--[if supportFields]><span style='mso-element:
field-begin'></span> ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"K2yeW6vV","properties":{"formattedCitation":"{\\rtf
(Hillerbrand, \\i The World of the Reformation\\i0{}
67)}","plainCitation":"(Hillerbrand, The World of the
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67)"},"citationItems":[{"id":19,"uris":["http://zotero.org/users/local/thgnv0n6/items/7F3RNXFW"],"uri":["http://zotero.org/users/local/thgnv0n6/items/7F3RNXFW"],"itemData":{"id":19,"type":"book","title":"The
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<span style='mso-element:field-separator'></span><![endif]--><span style="line-height: 150%; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt;">(Hillerbrand,
<i>The World of the Reformation</i> 67)</span><!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]-->. In contrast to all other
religious groups in the sixteenth century, however, they made no real attempt
to alter the prevailing ecclesiastical status quo<!--[if supportFields]><span
style='mso-element:field-begin'></span> ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"7CNcEHdt","properties":{"formattedCitation":"{\\rtf
(Hillerbrand, \\i The World of the Reformation\\i0{}
67)}","plainCitation":"(Hillerbrand, The World of the
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67)"},"citationItems":[{"id":19,"uris":["http://zotero.org/users/local/thgnv0n6/items/7F3RNXFW"],"uri":["http://zotero.org/users/local/thgnv0n6/items/7F3RNXFW"],"itemData":{"id":19,"type":"book","title":"The
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<span style='mso-element:field-separator'></span><![endif]--><span style="line-height: 150%; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt;">(67)</span><!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]-->. They have criticized the
existing forms of religion, but they never decided to form a new church.</div>
<div class="MsoNormal" style="line-height: 150%;">
<br /></div>
<div class="MsoNormal" style="line-height: 150%;">
A parallel religious renewal in
Europe was evident in the Protestant and Catholic Reformations. Without denying
other political, economic and social factors, certainly Protestant represented
a human spirit that strove for a more radical gospel life<!--[if supportFields]><span
style='mso-element:field-begin'></span> ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"i9GBrbF4","properties":{"formattedCitation":"{\\rtf
(Hillerbrand, \\i The World of the Reformation\\i0{}
173)}","plainCitation":"(Hillerbrand, The World of the
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173)"},"citationItems":[{"id":19,"uris":["http://zotero.org/users/local/thgnv0n6/items/7F3RNXFW"],"uri":["http://zotero.org/users/local/thgnv0n6/items/7F3RNXFW"],"itemData":{"id":19,"type":"book","title":"The
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<span style='mso-element:field-separator'></span><![endif]--><span style="line-height: 150%; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt;">(Hillerbrand,
<i>The World of the Reformation</i> 173)</span><!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]-->. The initial revival of
Luther, Zwingli, Calvin and the Anabaptists in the sixteenth century would be
followed in the seventeenth century by the emergence of the Puritans, the
Quakers and the beginning of Pietism. While it was certainly fueled by
anti-Protestant polemic, and so could be called a Counter-Reformation,
nevertheless Catholic efforts to reform the church in this context of general
religious renewal might well be called a reformation in its own right<!--[if supportFields]><span
style='mso-element:field-begin'></span> ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"K80kl9Nn","properties":{"formattedCitation":"(Bevans
and Schroeder 173)","plainCitation":"(Bevans and Schroeder
173)"},"citationItems":[{"id":18,"uris":["http://zotero.org/users/local/thgnv0n6/items/CJWNIR5B"],"uri":["http://zotero.org/users/local/thgnv0n6/items/CJWNIR5B"],"itemData":{"id":18,"type":"book","title":"Constants
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<span style='mso-element:field-separator'></span><![endif]-->(Bevans and Schroeder 173)<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]-->.</div>
<div class="MsoNormal" style="line-height: 150%;">
<b><br /></b></div>
<div class="MsoNormal" style="line-height: 150%;">
<b>3. The Birth
of Protestant</b><span style="line-height: 150%; mso-bidi-font-size: 12.0pt;"> <b>Mission</b> <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%;">
<a href="http://3.bp.blogspot.com/-Ve7HzByyDBk/UKIN4NAxgDI/AAAAAAAAAVI/s8H8NgNYq9I/s1600/000064745.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="240" src="http://3.bp.blogspot.com/-Ve7HzByyDBk/UKIN4NAxgDI/AAAAAAAAAVI/s8H8NgNYq9I/s320/000064745.jpg" width="320" /></a><span style="line-height: 150%; mso-bidi-font-size: 12.0pt;">Martin Luther Roman Catholic priest had
heart-searching question “How shall I find a gracious God?” He started reading
the Bible in search of his question but he found out several other facts about
the Christian faith and practices, which were not taught in the Roman Catholic
Churches. They were not discussed nor
explained in the Catholic faiths. The Pope was claiming the headship of the
Universal Church by the will of God. “From the eleventh century onward the
Popes began openly to claim to be superior to the Emperors. The Popes, they
maintained, is the representative on earth of the God whose servant the Emperor
is. To disobey the Pope is to disobey God and to forfeit one’s right to rule”</span><!--[if supportFields]><span
style='mso-bidi-font-size:12.0pt;line-height:150%'><span style='mso-element:
field-begin'></span> ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"51EiNcPn","properties":{"formattedCitation":"(Lefever
7)","plainCitation":"(Lefever
7)"},"citationItems":[{"id":20,"uris":["http://zotero.org/users/local/thgnv0n6/items/CTTXZR34"],"uri":["http://zotero.org/users/local/thgnv0n6/items/CTTXZR34"],"itemData":{"id":20,"type":"book","title":"The
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<span style='mso-element:field-separator'></span></span><![endif]-->(Lefever 7)<!--[if supportFields]><span
style='mso-bidi-font-size:12.0pt;line-height:150%'><span style='mso-element:
field-end'></span></span><![endif]--><span style="line-height: 150%; mso-bidi-font-size: 12.0pt;">. The political power was control by the Pope and the
Catholic Church. In 1309 the Papacy was transferred from Roman to Avignon in
French. The real reformation was started at Avignon because the French King
started ruling the office of the Catholic orders and the Papacy was control by
them. Other felt resentment and frequent
extortions of money by the Popes was greatly increased especially in England.
The French King was supported by the Catholic Mission money. The King was
announced as the defenders of the Church in their land. “The Emperor, like the
Pope, receives his authority from God alone, and both Emperor and Pope should
respect each other in their respective spheres” (16). The German Reformation
started with Luther’ opposition and protest against the sale of indulgences. </span></div>
<div class="MsoNormal" style="line-height: 150%;">
<span style="line-height: 150%; mso-bidi-font-size: 12.0pt;"><br /></span></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="http://3.bp.blogspot.com/-npNTVORkhS8/UKIOSdhq5TI/AAAAAAAAAVQ/xIuVvequBLA/s1600/reformationday.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="279" src="http://3.bp.blogspot.com/-npNTVORkhS8/UKIOSdhq5TI/AAAAAAAAAVQ/xIuVvequBLA/s320/reformationday.jpg" width="320" /></a></div>
<div class="MsoNormal" style="line-height: 150%;">
<span style="line-height: 150%; mso-bidi-font-size: 12.0pt;">The
Protestant reformation was the result of Martin Luther’ 95 </span><span style="line-height: 150%;">Theses were nailed
on the church door at Wittenberg on 31</span><sup style="line-height: 150%;">st</sup><span style="line-height: 150%;"> October, 1517. Luther
articulate his teaching in small groups that</span></div>
<div class="MsoNormal" style="margin-left: .5in;">
1. Man is saved not by own merit
but by God’s grace. 2. God has manifested His grace in Christ. 3. Man’s
response to God’s grace is faith, personal trust in God and in His work in
Jesus Christ. 4. The result of this response is that man becomes a new
creature, and lives a new life of sanctification. 5. There is a fundamental
contrast between Law and Gospel. 6. There is a real distinction between the
outward visible Church and the ideal or spiritual one [61].</div>
<div class="MsoNormal" style="line-height: 150%;">
<span style="line-height: 150%; mso-bidi-font-size: 12.0pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: 150%;">
<span style="line-height: 150%; mso-bidi-font-size: 12.0pt;">The Jesuits mission order was flourishing till
fifteenth century. There missionaries
have reached almost all the countries and the Roman Catholic religion was
growing with its non theological doctrine. The Pope and Roman were given more
important than the scriptural authority. The Roman Catholic Church was
monitored by the Pope. The normal people were restricted to use the scripture.
In Firths words the Protestant reformation means, “Political, cultural
scientific as well as theological factors were intermingled to produce the
complex situation which we call the Reformation” (5). <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%;">
<b><br /></b></div>
<div class="MsoNormal" style="line-height: 150%;">
<b>4. Reason for
failures in Protestant Mission <o:p></o:p></b></div>
<div class="MsoNormal" style="line-height: 150%;">
<span style="line-height: 150%; mso-bidi-font-size: 12.0pt;">One of the puzzling riddles of Christian history is
the lack of missionary zeal on the part of the Magisterial Reformers—Luther,
Zwingli, Calvin, and Knox. It took the Protestant churches almost two centuries
to begin any really significant missionary enterprise. Reasons for the “<i>Great Omission”</i> of the Protestant could be matter that led to
the relative omission of mission from thinking and activity of the Reformers
was faulty hermeneutics</span><!--[if supportFields]><span style='mso-bidi-font-size:
12.0pt;line-height:150%'><span style='mso-element:field-begin'></span> ADDIN
ZOTERO_ITEM CSL_CITATION
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<span style='mso-element:field-separator'></span></span><![endif]-->(John Mark Terry, Ebbie Smith,
and Justice Anderson 194)<!--[if supportFields]><span style='mso-bidi-font-size:
12.0pt;line-height:150%'><span style='mso-element:field-end'></span></span><![endif]--><span style="line-height: 150%; mso-bidi-font-size: 12.0pt;">. The successor of the
Reformers took passages in Romans 10 and Psalm 19 to explain that the great
commission of Mathew 28 was completely fulfilled by the apostles and their
immediate successors. Therefore, Christians of their day were not under the
mandate</span><!--[if supportFields]><span style='mso-bidi-font-size:12.0pt;
line-height:150%'><span style='mso-element:field-begin'></span> ADDIN
ZOTERO_ITEM CSL_CITATION
{"citationID":"28FStC7s","properties":{"formattedCitation":"(John
Mark Terry, Ebbie Smith, and Justice Anderson
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<span style='mso-element:field-separator'></span></span><![endif]-->(194)<!--[if supportFields]><span
style='mso-bidi-font-size:12.0pt;line-height:150%'><span style='mso-element:
field-end'></span></span><![endif]--><span style="line-height: 150%; mso-bidi-font-size: 12.0pt;">. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%;">
<span style="line-height: 150%; mso-bidi-font-size: 12.0pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: 150%;">
<span style="line-height: 150%; mso-bidi-font-size: 12.0pt;">A second factor in the great omission sprang from the Reformers’
struggles to establish their reform. The reformers were so much engaged in the
life-and-death struggle to defend and promote their principles that they had no
time to think of a world mission(195). Religious war also contributed to the
neglect of missions among the Reformers. The whole period of the Reformation
was a time of mortal conflict between the Catholic and Protestants which
required a fortress mentality and which prevented any mobilization for
offensive missionary activity(195).<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%;">
<span style="line-height: 150%; mso-bidi-font-size: 12.0pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: 150%;">
<span style="line-height: 150%; mso-bidi-font-size: 12.0pt;">Hrangkhuma describes seven reasons for failures of
Protestant Mission which will give more details of the reason why it was a
failure;<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-list: l1 level1 lfo1; text-indent: -.25in;">
<!--[if !supportLists]-->a.<span style="font-size: 7pt;">
</span><!--[endif]-->In their concern for the contemporary
theological war the reformers overlooked the great commission of the Lord
Jesus.</div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-list: l1 level1 lfo1; text-indent: -.25in;">
<!--[if !supportLists]-->b.<span style="font-size: 7pt;">
</span><!--[endif]-->The reformers had no material resources since
they were enmeshed in a momentous political and military struggle against the
Roman Catholics.</div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-list: l1 level1 lfo1; text-indent: -.25in;">
<!--[if !supportLists]-->c.<span style="font-size: 7pt;">
</span><!--[endif]-->Both Luther and Calvin believed that the princes
and other public authorities were responsible for maintaining public worship
and spreading of Christianity, and therefore, both neglected missions and had
no direct contact with non-Christians.</div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-list: l1 level1 lfo1; text-indent: -.25in;">
<!--[if !supportLists]-->d.<span style="font-size: 7pt;">
</span><!--[endif]-->The reformers stretched their every nerve to
re-evangelize, re-Christianize Europe.</div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-list: l1 level1 lfo1; text-indent: -.25in;">
<!--[if !supportLists]-->e.<span style="font-size: 7pt;">
</span><!--[endif]-->The reformers lacked the whole view of world mission
as they were preoccupied in consolidating their positions in Europe.</div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-list: l1 level1 lfo1; text-indent: -.25in;">
<!--[if !supportLists]--><span style="line-height: 115%; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">f.<span style="font-size: 7pt; line-height: normal;"> </span></span><!--[endif]-->Unlike
the Roman Catholics, the Protestant Churches had no missionary structure through
which to spread the gospel<!--[if supportFields]><span style='mso-element:field-begin'></span>
ADDIN ZOTERO_ITEM CSL_CITATION
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<span style='mso-element:field-separator'></span><![endif]-->(Hranghuma 275)<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]-->.<span style="line-height: 115%; mso-bidi-font-size: 12.0pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
One of the major reasons for the lack of missionary outreach among the
Protestants related to their lack of effective missionary organizations. It was
so because the Protestantism rejected monasticism. Monasticism was the
missionary arm of the Roman Catholic Church. The Reformers did not replace
these monastic orders with anything else. This lack of organized groups limited
Protestant endeavors(195).</div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<b>5. Protestant Mission in the
period<o:p></o:p></b></div>
<div class="MsoNormal" style="line-height: 150%;">
The two centuries after the
Reformation were not completely devoid of Protestant mission awareness. Near
the end of 1650, several isolated individuals challenged the popular belief and
initiated some significant , yet abortive attempts to mount a Protestant missionary
movement<!--[if supportFields]><span style='mso-element:field-begin'></span>
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<span style='mso-element:field-separator'></span><![endif]-->(195)<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]-->. Some Calvinist Huguenots
established a Protestant community and mission on the coast of Brazil (1555)
with the approval of John Calvin<!--[if supportFields]><span style='mso-element:
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<span style='mso-element:field-separator'></span><![endif]-->(195)<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]-->. Several men of the period
emphasized the need for missions. Hadrian Saravia (1531-1613), a Reformed
Pastor from Belgium, Count Truchess (1651), a prominent Lutheran layman, and
Justinian Von Welz (1664), an Austrian nobleman, all treatises urging the
churches to assume their missionary responsibility<!--[if supportFields]><span
style='mso-element:field-begin'></span> ADDIN ZOTERO_ITEM CSL_CITATION
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<span style='mso-element:field-separator'></span><![endif]-->(195)<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]-->. Although the Reformers
neglected the missionary overt mandate, they laid the doctrinal foundation for
later missions. The Anabaptist and Pietist movement built their missionary zeal
on the basis of reformed theology, and they became the harbingers of the modern
missionary movement. As the Protestant began to consider their missionary
responsibility in 1650, inspired by the rise of the Pietist movement, the Roman
Catholic were consolidating the tremendous gains they had achieved during the
Counter-reformation<!--[if supportFields]><span style='mso-element:field-begin'></span>
ADDIN ZOTERO_ITEM CSL_CITATION
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<span style='mso-element:field-separator'></span><![endif]-->(196)<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]-->.</div>
<div class="MsoNormal" style="line-height: 150%;">
<br /></div>
<div class="MsoNormal" style="line-height: 150%;">
The four movements namely the
Puritanism, Pietism, Moravianism, and Evangelical revivals of the eighteenth
century became the pad for the Protestant churches’ world missionary movement<!--[if supportFields]><span
style='mso-element:field-begin'></span> ADDIN ZOTERO_ITEM CSL_CITATION
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<span style='mso-element:field-separator'></span><![endif]-->(Pierson 177)<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]-->. The needed renewal first
sprang from a movement within the Lutheran state churches called “Pietism.” The
Pioneer of Pietism was Philip Spener (1635-1705), who sought to renew the
spiritual life of Lutherans by small-group prayer meetings and Bible study<!--[if supportFields]><span
style='mso-element:field-begin'></span> ADDIN ZOTERO_ITEM CSL_CITATION
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<span style='mso-element:field-separator'></span><![endif]-->(197)<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]-->. The famous of all the
Pietists, however, was Count Ludwig Von Zinzendorf (1700-1760) and the Moravian
mission. These Pietist efforts became forerunners of the Wesleyan revival and
William Carey’s Baptist Missionary Society(197). One of the Protestant
missionary antecedent must be mentioned, namely: the Anglican societies’ work
among the Indians of New England. Beginning around 1639, three of these
societies, the Society for the Propagation of the Gospel in New England, the
Society for Promoting Christian Knowledge, and the Society for the Propagation
of the Gospel in Foreign Parts, served the colonist and the Indians(198). </div>
<div class="MsoNormal" style="line-height: 150%;">
<br /></div>
<div class="MsoNormal" style="line-height: 150%;">
One of the significant aspect of
Protestant mission was the translation of Scripture from the original language
into vernacular languages and distribution of those translations among
believers have essential characteristics of all Protestant mission work<!--[if supportFields]><span
style='mso-element:field-begin'></span> ADDIN ZOTERO_ITEM CSL_CITATION
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<span style='mso-element:field-separator'></span><![endif]-->(John Mark Terry, Ebbie Smith,
and Justice Anderson 223)<!--[if supportFields]><span style='mso-element:
field-end'></span><![endif]-->. In the seventeenth century the Netherlands,
England, and Denmark became important sea power. This opened the possibilities
for Protestant mission work overseas(224). Seventeenth-century mission work was
usually carried out in the wake of trade. “The religion of truth” accompanied
“the religion of trade”(225).</div>
<div class="MsoNormal" style="line-height: 150%;">
<br /></div>
<div class="MsoNormal" style="line-height: 150%;">
David Bosch is of the view that in
order to appreciate the Protestant Reformation’s unique contribution to the
understanding of mission it is important to highlight the areas in which it
differed from the Catholic Paradigm. He highlights five features which may help
us to discern the contours of “Protestant theology of mission”, features which
are to be found in all manifestations of sixteenth-century Protestanism,
whether Lutheran, Calvinist, Zwinglian, or Anabaptist<!--[if supportFields]><span
style='mso-element:field-begin'></span> ADDIN ZOTERO_ITEM CSL_CITATION
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Mission","publisher":"Orbis
Book","publisher-place":"New
York","event-place":"New York","author":[{"family":"Bosch","given":"David
J."}],"issued":{"year":1991}},"locator":"301","label":"page"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->(Bosch 301)<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]-->. These five features are as
follows:</div>
<div class="MsoListParagraphCxSpFirst" style="line-height: 150%; mso-list: l0 level1 lfo2; text-indent: -.25in;">
<!--[if !supportLists]-->1.<span style="font-size: 7pt; line-height: normal;">
</span><!--[endif]-->It is beyond dispute that for the Protestant
Reformation the article of <i>justification
by faith</i> is the starting point of theology. It is the article by which
church stands or fall.</div>
<div class="MsoListParagraphCxSpMiddle" style="line-height: 150%; mso-list: l0 level1 lfo2; text-indent: -.25in;">
<!--[if !supportLists]-->2.<span style="font-size: 7pt; line-height: normal;">
</span><!--[endif]-->Connected with the centrality of justification
was the view that people were primarily to be seen <i>from the perspective of the fall,</i>as lost, unable to do anything
about their condition.</div>
<div class="MsoListParagraphCxSpMiddle" style="line-height: 150%; mso-list: l0 level1 lfo2; text-indent: -.25in;">
<!--[if !supportLists]-->3.<span style="font-size: 7pt; line-height: normal;">
</span><!--[endif]-->The Reformation stressed the <i>subjective dimension of salvation.</i></div>
<div class="MsoListParagraphCxSpMiddle" style="line-height: 150%; mso-list: l0 level1 lfo2; text-indent: -.25in;">
<!--[if !supportLists]-->4.<span style="font-size: 7pt; line-height: normal;">
</span><!--[endif]-->The affirmation of the personal role and
responsibility of the individual led to the rediscovery of the <i>priesthood of all believers.</i></div>
<div class="MsoListParagraphCxSpLast" style="line-height: 150%; mso-list: l0 level1 lfo2; text-indent: -.25in;">
<!--[if !supportLists]-->5.<span style="font-size: 7pt; line-height: normal;">
</span><!--[endif]-->The “Protestant idea” found expression in the <i>centrality of the scriptures</i> in the life
of the church(303).</div>
<div class="MsoNormal" style="line-height: 150%;">
<b><br /></b></div>
<div class="MsoNormal" style="line-height: 150%;">
<b>6. Protestant
Mission era in India<o:p></o:p></b></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="http://3.bp.blogspot.com/-8__AbDrnhHk/UKIPidITYRI/AAAAAAAAAVY/bSEYZb5Dqyo/s1600/2234.gif" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="237" src="http://3.bp.blogspot.com/-8__AbDrnhHk/UKIPidITYRI/AAAAAAAAAVY/bSEYZb5Dqyo/s320/2234.gif" width="320" /></a></div>
<div class="MsoNormal" style="line-height: 150%;">
<span style="line-height: 150%; mso-bidi-font-size: 12.0pt;">The King Frederick IV of Denmark, a Lutheran was
instrumental in conceiving the idea of sending Protestant missionaries to
India. He assigned his court chaplain to find right candidates in Denmark but
he could not find the right candidates so he approached his friends in Germany.
There were two young theological students from the University of Halle,
Bartholomew Ziegenbalg and Henry Pluetschu accepted the offer of going to India
as missionary</span><!--[if supportFields]><span style='mso-bidi-font-size:
12.0pt;line-height:150%'><span style='mso-element:field-begin'></span> ADDIN
ZOTERO_ITEM CSL_CITATION
{"citationID":"vc6bg5cg","properties":{"formattedCitation":"{\\rtf
(Firth 134\\uc0\\u8211{}136)}","plainCitation":"(Firth
134–136)"},"citationItems":[{"id":21,"uris":["http://zotero.org/users/local/thgnv0n6/items/5BZ9QBP4"],"uri":["http://zotero.org/users/local/thgnv0n6/items/5BZ9QBP4"],"itemData":{"id":21,"type":"book","title":"An
Introduction to Indian Church History","publisher":"The
Christian Literature
Society","publisher-place":"Madras","event-place":"Madras","author":[{"family":"Firth","given":"C.
B."}],"issued":{"year":1961}},"locator":"134-136","label":"page"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span></span><![endif]--><span style="line-height: 150%; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt;">(Firth
134–136)</span><!--[if supportFields]><span style='mso-bidi-font-size:12.0pt;
line-height:150%'><span style='mso-element:field-end'></span></span><![endif]--><span style="line-height: 150%; mso-bidi-font-size: 12.0pt;">. They were from Pietism
movement, which lead the Germany in the Lutheran Church in the seventeenth
century. They were sent out to Tranquebar as ‘royal missionaries’ at the
personal expenses of the King and they arrived at Tranquebar on the 9<sup>th</sup>
of July, 1706. They got bad treatment by the Danish commandant, J. C. Hassius
in India but with help of other junior officials, they could survive. They
learned Portuguese and Tamil language because the European traders were using
Portuguese language and native were using Tamil language for communication</span><!--[if supportFields]><span
style='mso-bidi-font-size:12.0pt;line-height:150%'><span style='mso-element:
field-begin'></span> ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"t4Bt9TkI","properties":{"formattedCitation":"(Firth
137)","plainCitation":"(Firth
137)"},"citationItems":[{"id":21,"uris":["http://zotero.org/users/local/thgnv0n6/items/5BZ9QBP4"],"uri":["http://zotero.org/users/local/thgnv0n6/items/5BZ9QBP4"],"itemData":{"id":21,"type":"book","title":"An
Introduction to Indian Church History","publisher":"The
Christian Literature Society","publisher-place":"Madras","event-place":"Madras","author":[{"family":"Firth","given":"C.
B."}],"issued":{"year":1961}},"locator":"137","label":"page"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span></span><![endif]-->(137)<!--[if supportFields]><span
style='mso-bidi-font-size:12.0pt;line-height:150%'><span style='mso-element:
field-end'></span></span><![endif]--><span style="line-height: 150%; mso-bidi-font-size: 12.0pt;">. Therefore they could conduct the worship for the German
soldiers in the Danish East India Company’s. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%;">
<span style="line-height: 150%; mso-bidi-font-size: 12.0pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: 150%;">
<span style="line-height: 150%; mso-bidi-font-size: 12.0pt;">They put request to the commandant for issuing leave
for two hours every day to receive Christian teaching. Five soldiers join them
and first catechism class was begun in November 1706 further they were baptized
in the Danish Church</span><!--[if supportFields]><span style='mso-bidi-font-size:
12.0pt;line-height:150%'><span style='mso-element:field-begin'></span> ADDIN
ZOTERO_ITEM CSL_CITATION
{"citationID":"0QBoyUld","properties":{"formattedCitation":"(Firth
137)","plainCitation":"(Firth
137)"},"citationItems":[{"id":21,"uris":["http://zotero.org/users/local/thgnv0n6/items/5BZ9QBP4"],"uri":["http://zotero.org/users/local/thgnv0n6/items/5BZ9QBP4"],"itemData":{"id":21,"type":"book","title":"An
Introduction to Indian Church History","publisher":"The
Christian Literature Society","publisher-place":"Madras","event-place":"Madras","author":[{"family":"Firth","given":"C.
B."}],"issued":{"year":1961}},"locator":"137","label":"page"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span></span><![endif]-->(137)<!--[if supportFields]><span
style='mso-bidi-font-size:12.0pt;line-height:150%'><span style='mso-element:
field-end'></span></span><![endif]--><span style="line-height: 150%; mso-bidi-font-size: 12.0pt;">. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%;">
<span style="line-height: 150%; mso-bidi-font-size: 12.0pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: 150%;">
<span style="line-height: 150%; mso-bidi-font-size: 12.0pt;">The missionaries adopted orphan children from their
guardians after making some payment, so that a small orphanage was formed. Further the children’ were baptized and were
taught German. A Portuguese and a Tamil language school were introduced. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%;">
<span style="line-height: 150%; mso-bidi-font-size: 12.0pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: 150%;">
<span style="line-height: 150%; mso-bidi-font-size: 12.0pt;">Ziegenbalg started discussing with the Hindus in Tamil
language about their religious beliefs and he never lack audience. In result of
this first small congregation was found in August 1707 and nine Tamil converts
were baptized. Within two years of time he translated the New Testament in
Tamil language</span><!--[if supportFields]><span style='mso-bidi-font-size:
12.0pt;line-height:150%'><span style='mso-element:field-begin'></span> ADDIN
ZOTERO_ITEM CSL_CITATION
{"citationID":"LTi1Zutz","properties":{"formattedCitation":"(Firth
140)","plainCitation":"(Firth
140)"},"citationItems":[{"id":21,"uris":["http://zotero.org/users/local/thgnv0n6/items/5BZ9QBP4"],"uri":["http://zotero.org/users/local/thgnv0n6/items/5BZ9QBP4"],"itemData":{"id":21,"type":"book","title":"An
Introduction to Indian Church History","publisher":"The
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B."}],"issued":{"year":1961}},"locator":"140","label":"page"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span></span><![endif]-->(140)<!--[if supportFields]><span
style='mso-bidi-font-size:12.0pt;line-height:150%'><span style='mso-element:
field-end'></span></span><![endif]--><span style="line-height: 150%; mso-bidi-font-size: 12.0pt;">. He contributed a Tamil-German dictionary.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%;">
<span style="line-height: 150%; mso-bidi-font-size: 12.0pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: 150%;">
<span style="line-height: 150%; mso-bidi-font-size: 12.0pt;">Three other missionaries, Gruendler, Jordan and
Boevingh arrived with a large sum of money and the Kings order for the Dutch
commander to help them in all their work of mission and social work. A big
campus was built with three schools, Tamil, Portuguese and Danish further large
houses were built for the missionaries(143). The ministry flourished in
Tranquebar and Tanjore area.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%;">
<span style="line-height: 150%; mso-bidi-font-size: 12.0pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: 150%;">
<span style="line-height: 150%; mso-bidi-font-size: 12.0pt;">The eighteenth century was known as the modern
missionary movement because many mission societies were born in England and
USA. This was fruit of Evangelical
revival in the Church of England. The Pietist Movement in Germany was leading
Protestant missionary movement. The SPCK and SPG old mission societies were
working fine but new mission societies were found such as: The Baptist
Missionary Society in 1792, the London Missionary Society in 1795, the Church
Missionary Society in 1799 and the Wesleyan Methodist Missionary Society in
1813. In 1810 American Board of
Commissioners for Foreign Missions was first mission society in America(144).<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%;">
<span style="line-height: 150%; mso-bidi-font-size: 12.0pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: 150%;">
<span style="line-height: 150%; mso-bidi-font-size: 12.0pt;">Nevertheless the flag was followed by the cross were
ever the Roman Catholic and the Protestant missionaries went. Meanwhile the
father of modern mission William Carey arrived in Bengal- Calcutta in November
1793(144). <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%;">
<b><br /></b></div>
<div class="MsoNormal" style="line-height: 150%;">
<b>7. Conclusion<o:p></o:p></b></div>
<div class="MsoNormal" style="line-height: 150%;">
<span style="line-height: 150%; mso-bidi-font-size: 12.0pt;">Thus, in conclusion, we can see how the Protestant
reformation movement built the importance of mission in the history, as a
result of which many missionaries were sent to different places and has
impacted upon the life of the people. In the beginning it was not so smooth,
yet the Protestantism never ceased to be part of the mission in the world. They
have contributed to a great extent in the field of mission which cannot be
bypassed in the study of the history of Christian mission.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%;">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<br /></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<b>Work Cited</b></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_BIBL {"custom":[]}
CSL_BIBLIOGRAPHY <span style='mso-element:field-separator'></span><![endif]-->Bevans,
Stephen B., and Roger P. Schroeder. <i>Constants inContext: A Theology of
Mission for Today</i>. Philippines: Claretian Publications, 2005. Print.<o:p></o:p></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
Bosch,
David J. <i>Transforming Mission: Paradigm Shifts in Theology of Mission</i>.
New York: Orbis Book, 1991. Print.<o:p></o:p></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
Firth,
C. B. <i>An Introduction to Indian Church History</i>. Madras: The Christian
Literature Society, 1961. Print.<o:p></o:p></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
Hillerbrand,
Hans J. <i>The World of the Reformation</i>. Michigan: Baker Book House, 1981.
Print.<o:p></o:p></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
Hillerbrand,
Hans J., ed. <i>The Protestant Reformation</i>. New York: Harper & Row
Publisher, 1968. Print.<o:p></o:p></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
Hranghuma,
F. <i>An Introduction to Church History</i>. Bangalore: Theological Book Trust,
1996. Print.<o:p></o:p></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
John
Mark Terry, Ebbie Smith, and Justice Anderson, eds. <i>Missiology: An
Introduction to the Foundations, History, and Strategies of World Mission</i>.
Nashville: Broadman & Holman Publishers, 1998. Print.<o:p></o:p></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
Lefever,
H. C. <i>The History of Reformation</i>. Madras: The Christian Literature
Society, 1954. Print.<o:p></o:p></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
Pierson,
Paul E. <i>The Dynamics of Christian Mission: History Through Missiological
Perspective</i>. USA: William Carey International Press, 2009. Print.<o:p></o:p></div>
<!--[if supportFields]><span style='font-size:12.0pt;mso-bidi-font-size:11.0pt;
line-height:115%;font-family:"Times New Roman","serif";mso-fareast-font-family:
Calibri;mso-fareast-theme-font:minor-latin;mso-bidi-theme-font:minor-bidi;
mso-ansi-language:EN-US;mso-fareast-language:EN-US;mso-bidi-language:AR-SA'><span
style='mso-element:field-end'></span></span><![endif]--></div>
Nirmal Singhhttp://www.blogger.com/profile/08821274978870613033noreply@blogger.com2tag:blogger.com,1999:blog-3562165041258066891.post-42891081644864915302012-07-28T02:26:00.004-07:002012-07-28T02:33:38.883-07:00Reformed Resources<div dir="ltr" style="text-align: left;" trbidi="on">
<span style="font-family: Arial, Helvetica, sans-serif; font-size: large;"><b style="background-color: white; text-indent: -0.25in;"><span style="background-color: white;">Institutes</span></b><b style="background-color: white; text-indent: -0.25in;"> of the Christian Religion </b></span><br />
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<br /></div>
<div class="MsoListParagraph" style="margin-bottom: 0.0001pt;">
<span style="font-family: Tahoma, sans-serif; font-size: 12pt;">One
of fav book....... and now it is free.........<br />
<br />
</span><span style="font-family: 'Times New Roman', serif; font-size: 12pt;"><a href="http://calvinismisthegospel.com/free-ebook-institutes-of-the-christian-religion/" target="_blank"><span style="color: windowtext; font-family: Tahoma, sans-serif; text-decoration: none;">http://calvinismisthegospel.com/free-ebook-institutes-of-the-christian-religion/</span></a><o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<b style="background-color: white; text-indent: -0.25in;"><span style="font-family: Tahoma, sans-serif; font-size: 12pt;"><br /></span></b><br />
<b style="background-color: white; text-indent: -0.25in;"><span style="font-family: Arial, Helvetica, sans-serif; font-size: large;">Martyn Lloyd Jones</span></b><br />
<b style="background-color: white; text-indent: -0.25in;"><span style="font-family: Tahoma, sans-serif; font-size: 12pt;"><br /></span></b></div>
<div class="MsoListParagraphCxSpMiddle" style="background: white; margin-bottom: 7.5pt; mso-add-space: auto; mso-line-height-alt: 9.0pt;">
<a href="http://www.oneplace.com/ministries/living-grace/" style="background-color: white; font-family: Tahoma, sans-serif; font-size: 12pt;" target="_blank"><span style="color: windowtext; text-decoration: none;">http://www.oneplace.com/ministries/living-grace/</span></a></div>
<div class="MsoNormal" style="background: white; margin-bottom: 7.5pt; mso-line-height-alt: 9.0pt;">
<b><span style="font-size: large;"><br /></span></b><br />
<b><span style="font-family: Arial, Helvetica, sans-serif; font-size: large;">Puritan Paperbacks</span></b></div>
<div class="MsoListParagraphCxSpMiddle" style="background: white; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-line-height-alt: 7.0pt;">
<br /></div>
<div class="MsoListParagraphCxSpLast" style="background: white; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-line-height-alt: 7.0pt;">
<span style="font-family: Tahoma, sans-serif; font-size: 12pt;"><a href="http://www.heritagebooks.org/puritan-paperbacks/" target="_blank"><span style="color: windowtext; text-decoration: none;">http://www.heritagebooks.org/puritan-paperbacks/</span></a><o:p></o:p></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 4.0pt; mso-line-height-alt: 5.6pt; mso-margin-top-alt: auto;">
<br /></div>
<div class="MsoNormal">
<br /></div>
<br /></div>Nirmal Singhhttp://www.blogger.com/profile/08821274978870613033noreply@blogger.com4tag:blogger.com,1999:blog-3562165041258066891.post-20185730644764921142012-05-31T23:52:00.000-07:002012-06-02T02:06:19.052-07:00CONTINUITIES WITH SUFFERING AS A BRIDGE TO WITNESSING THE BUDDHISTS<div dir="ltr" style="text-align: left;" trbidi="on">
<br />
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif; font-size: large;"><b><br /></b></span></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="http://2.bp.blogspot.com/-CrjO4PWlR00/T8hh4bAw89I/AAAAAAAAATU/wkL14qF3ETs/s1600/4.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" height="242" src="http://2.bp.blogspot.com/-CrjO4PWlR00/T8hh4bAw89I/AAAAAAAAATU/wkL14qF3ETs/s320/4.jpg" width="320" /></span></a></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"> “Is God the author of suffering?” “Is my suffering because of my sin?” These
and similar questions have disturbed people belonging to different faith. It
however, seems that these questions are worthy of understanding and it takes a
lot of our attention. No matter what answers religions offer it goes back to
their own actions. However, Christianity answers the best to the problem of
suffering and sin than does any other religion. In Buddhism ‘existence entails
suffering.’<a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftn1" name="_ftnref1" title=""><sup><sup><span style="line-height: 115%;">[1]</span></sup></sup></a>
It is the part of reality rather than consequence to sin. In contrast
Christianity teaches that life is a blessing from God but because of sin which
is prevalent in the world humans suffer. However, in Buddhism because life is
considered as suffering every person wants to be liberated from this evil.<o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"><br /></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">This
paper attempts to study the concept of suffering in Buddhism in the light of
the idea of <i>Doha,</i> <i>Kamma </i>and <i>Ajana </i>(Pali words for Sin, Action and Ignorance)<i> </i>which will be then compared with
Christianity. Further an attempt is made to build a bridge to communicate and
engage with Buddhists by bringing out the idea of sin through the five precepts
and suffering. Thus this paper will have philosophical approach and and later a
comparative analytical method.<o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"><br /></span></span></div>
<div class="MsoNormal">
<b><span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">1. SOME PRELIMINARIES<o:p></o:p></span></span></b></div>
<div class="MsoNormal">
<b><span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">1:1 Research Statement<o:p></o:p></span></span></b></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">In order
to be free from suffering and to attain Nirvana every Buddhist is supposed to
keep the fundamental five precepts. If a person breaks any of the prescribed
precepts it is equivalent to committing sin. The best ground to communicate the
gospel to the Buddhist is by building a connecting bridge by highlighting the
notion of Sin which can be traced in Buddhism and connect it with the Biblical
understanding of Sin. And how Jesus is the one who removes our transgressions
and gives us hope of eternal life where there is no Suffering.</span></span></div>
<div class="MsoNormal">
<b><span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"><br /></span></span></b></div>
<div class="MsoNormal">
<b><span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">1:2 Objectives <o:p></o:p></span></span></b></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">This
paper attempts to study the concept of suffering in Buddhism in the light of
the five precepts, the law of moral causation and suffering which will be then
compared with Christianity. Further paper attempts to build a bridge to
effectively and intelligently engage and communicate the gospel to the Buddhist
world. It is achieved by tracing the notion of <i>Doha</i> (Sin) in Buddhism and attempting to dialogue that <i>Dukkha</i> (Suffering) is not an end in
itself. There is much more to life and the abundant life can be enjoyed in
Jesus Christ amidst suffering and pain. <o:p></o:p></span></span></div>
<div class="MsoNormal">
<b><span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"><br /></span></span></b></div>
<div class="MsoNormal">
<b><span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">1:3 Methodology<o:p></o:p></span></span></b></div>
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<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">This
paper is adapting the Philosophical and Comparative Methodology. While doing
so, this paper will also be taking a missional perspective, since the topic the
researcher is dealing with demands to be missiological in nature.<o:p></o:p></span></span></div>
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<b><span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"><br /></span></span></b></div>
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<b><span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">1:4 Scope and Limitation<o:p></o:p></span></span></b></div>
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<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">The
major scope of this research paper is to show continuities with suffering as a
bridge to evangelize the Buddhists. For doing this, the researcher attempts to
bring out the notion of sin through the fundamental five precepts of Buddhism
and stating that the Desire is not the reason for suffering but Sin.<o:p></o:p></span></span></div>
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<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">While
bringing out the concept of sin through the fundamental five precepts and the
concept of the law of moral causation, the paper will not be dealing with the
historical aspect of Buddhism, metaphysical teachings such as the three
existences of life, the noble path to attain <i>Nibbana </i>(Pali word for liberation, the Sanskrit word is <i>Nirvana</i>). However, while stating this,
quick reference will be made of the above issues in order to bring a proper
transition to the methodology which the researcher will be using.<o:p></o:p></span></span></div>
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<b><span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"><br /></span></span></b></div>
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<b><span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">1:5 Research Question<o:p></o:p></span></span></b></div>
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<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">The
research paper deals with a primary question, how can a bridge be built to
effectively communicate the Gospel of Jesus Christ to the Buddhist? What can be
the bridge to bring out the continuities with suffering to evangelize the
Gospel effectively and intelligently to the Buddhist world? Further it deals with
a question, “How can desire be the reason for suffering?” and what is the cause
of evil desire and how suffering is related to it? <o:p></o:p></span></span></div>
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<b><span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">2. THE IDEA OF SIN AND SUFFERING
IN BUDDHISM<o:p></o:p></span></span></b></div>
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<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"> In order to be free from suffering and to
attain Nirvana every Buddhist is supposed to keep the fundamental five
precepts. If any of the prescribed precepts are violated then it is equivalent
to committing sin. Buddhist has to faithfully follow the eight fold path so
that they don’t break the precepts. A
person can follow the eight fold path only if he believes in the four noble
truths.<b><o:p></o:p></b></span></span></div>
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<b><span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"><br /></span></span></b></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="http://2.bp.blogspot.com/-Egut-5MTzW4/T8hiCzWy-bI/AAAAAAAAATc/4_kldhYA3ek/s1600/BuddhismSymbol.png" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><span style="font-size: large;"><img border="0" src="http://2.bp.blogspot.com/-Egut-5MTzW4/T8hiCzWy-bI/AAAAAAAAATc/4_kldhYA3ek/s1600/BuddhismSymbol.png" /></span></a></div>
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<b><span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">2:1The Law of Karma<o:p></o:p></span></span></b></div>
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<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">As this
paper attempts to bring out the concept of sin in Buddhism through the law of
moral causation, it becomes vital that one understand <i>Karma </i>since it is associated with the law of moral causation. The
law of <i>Karma</i> will be understood in
the definition of <i>Karma.</i><o:p></o:p></span></span></div>
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<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"><b>2:1:1
What is Karma?</b><o:p></o:p></span></span></div>
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<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">According
to Dhammananda, ‘<i>Karma</i> is an
impersonal, natural law that operates in accordance with our actions. It is a
law in itself and does not have any law-giver. Karma operates in its own field
without the intervention of an external, independent, ruling agent’.<a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftn2" name="_ftnref2" title=""><sup><sup><span style="line-height: 115%;">[2]</span></sup></sup></a><o:p></o:p></span></span></div>
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<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"><br /></span></span></div>
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<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">In
simple words <i>Karma</i> means what you sow
so shall you reap. The other name for this term is the law of moral causation.
It means both good and bad, mental action or volition. The law of <i>Karma</i> describes the connection between
actions and the resulting forces, as follows: wholesome actions lead to
wholesome states while unwholesome actions lead to unwholesome states. The
quality of actions can be described in ethical terms, simply as either good or
bad. The Five precepts (<i>pañca-sīlāni) </i>in Buddhism gives proper meaning
to wholesome and unwholesome acts. These five precepts are a condensed form of
Buddhist ethical practice. <o:p></o:p></span></span></div>
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<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"><br /></span></span></div>
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<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">Furthermore,
these ethical practices are very much intertwined with <i>Karma</i>. The reason is that these ethical practices have the energy
to create some karmic results. That’s why in his book <i>What Buddhists Believe </i>Dhammananda explains that ‘<i>Karma </i>being a form of energy is not
found anywhere in this fleeting consciousness or body’.<a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftn3" name="_ftnref3" title=""><sup><sup><span style="line-height: 115%;">[3]</span></sup></sup></a>
He further comments that ‘Karma is like a wind or fire. It is not stored up
anywhere in the Universe but comes into being under certain conditions.’<a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftn4" name="_ftnref4" title=""><sup><sup><span style="line-height: 115%;">[4]</span></sup></sup></a>
<o:p></o:p></span></span></div>
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<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"><br /></span></span></div>
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<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">Thus the
moral and immoral actions produce their results immediately in this life
itself. Morality in Buddhism serves the most important purpose of directing or
guiding the people to attain <i>Nirvana</i>.
Here the notion of self effort is promoted. A person will be liberated by his
or her own moral development.<o:p></o:p></span></span></div>
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<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"><br /></span></span></div>
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<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">The
theory of Buddhist ethics finds its practical expression in the various
precepts.<a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftn5" name="_ftnref5" title=""><sup><sup><span style="line-height: 115%;">[5]</span></sup></sup></a>
These precept or commands thus leads the people to find their way to final
salvation or <i>Nirvana</i>. Shakyamuni in
the Dhammapada summarises the fundamentals of Buddhism which was laid down by
the Buddha – ‘To avoid evil; to do good, to purify the mind.’<a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftn6" name="_ftnref6" title=""><sup><sup><span style="line-height: 115%;">[6]</span></sup></sup></a>
<o:p></o:p></span></span></div>
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<div class="separator" style="clear: both; text-align: center;">
<a href="http://4.bp.blogspot.com/-44IhzLFLgxA/T8himqihKVI/AAAAAAAAATk/8vDT0CqY2HY/s1600/6a01053695fa9d970b015434f2ac6c970c-500wi.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" height="213" src="http://4.bp.blogspot.com/-44IhzLFLgxA/T8himqihKVI/AAAAAAAAATk/8vDT0CqY2HY/s320/6a01053695fa9d970b015434f2ac6c970c-500wi.jpg" width="320" /></span></a></div>
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<b><span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">3. PRECEPTS IN BUDDHISM<o:p></o:p></span></span></b></div>
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<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">The
teachings in Buddhism is been considered as the most reflective and wholesome
education directed by the Buddha towards all people.<a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftn7" name="_ftnref7" title=""><sup><sup><span style="line-height: 115%;">[7]</span></sup></sup></a>
The prospectus of Buddhist teaching is to observe the precepts which not only
cultivates the moral strength of the people but also benefits the society by
the people’s highest service but if one breaks precepts is considered as sin or
morally wrong.<o:p></o:p></span></span></div>
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<b><span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"><br /></span></span></b></div>
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<b><span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">3.1The Five Precepts<o:p></o:p></span></span></b></div>
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<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">The five
precepts are divided into two aspects. First, it enables people to live
together in civilized communities with mutual trust and respect.<a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftn8" name="_ftnref8" title=""><sup><sup><span style="line-height: 115%;">[8]</span></sup></sup></a>
Second, it is the starting point for the spiritual journey towards Liberation.<a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftn9" name="_ftnref9" title=""><sup><sup><span style="line-height: 115%;">[9]</span></sup></sup></a>
Every good Buddhist must follow these precepts sincerely and honestly. They are
i) not killing any living creatures ; ii) taking what is not given; iii) sexual
misconduct; iv) false speech; v) taking intoxicating drugs and liquor.<a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftn10" name="_ftnref10" title=""><sup><sup><span style="line-height: 115%;">[10]</span></sup></sup></a>
<o:p></o:p></span></span></div>
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<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">These
five precepts if practiced faithfully it will make the person to practice the
five ennoblers. The five precepts guides them in not doing certain bad things
whereas, the five ennoblers will guide the person to cultivate qualities such
as ‘loving kindness, renunciation, contentment, truthfulness and mindfulness.’<a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftn11" name="_ftnref11" title=""><sup><sup><span style="line-height: 115%;">[11]</span></sup></sup></a>
<o:p></o:p></span></span></div>
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<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">The
observance of these five precepts will further make a person to develop his or
her personality positively which will be filled with love and care and
consequently store good karma for him or her. The purpose of the faithful
adherence to these precepts is because this will make a person get rid of all
kinds of evil passions which are expressed through thought, word or deed. And
moreover, the honest adherence to these precepts will stop a person to go to
the four evil planes of existence. <a href="http://www.blogger.com/blogger.g?blogID=3562165041258066891" name="10"></a><o:p></o:p></span></span></div>
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<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"><br /></span></span></div>
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<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">However,
to follow the five precepts one has to exercise Samadhi and Panna - the Eight
Fold Noble Path so that the person will be kept away from committing offenses.
By observing Sila, Samadhi, Panna will be developed. Thus the person is on the
right path to attain <i>Nirvana</i>. This is
possible because by observing these paths the person will do what is right. He
or she will be free from all kinds of selfishness, ill-will, hatred, jealousy
etc. and will have the assurance of <i>Nirvana</i>.
<o:p></o:p></span></span></div>
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<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"><br /></span></span></div>
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<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">According
to Buddha one must by his or her efforts cultivate the positive aspects of the
five precepts so that a higher consciousness will be attained.<a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftn12" name="_ftnref12" title=""><sup><sup><span style="line-height: 115%;">[12]</span></sup></sup></a>
This leads to a good, righteous and happy life. When a good act is repeated for
sometimes it becomes a habit. Thus the reproductive power of the mind will
develop oneself to counter react to feelings which have to be abstained. Thus
the tendency to become angry will be changed to loving kindness and compassion.
And when these habits are been repeated time and again those vices will be
eliminated from the mind just as ‘the darkness of the night fades away before
the dawn of the rising sun’.<a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftn13" name="_ftnref13" title=""><sup><sup><span style="line-height: 115%;">[13]</span></sup></sup></a>
This method which has been given by Buddha if followed faithfully then a person
is on the way to attain Liberation or <i>Nirvana.</i>
Thus a sincere and a skillful mind will cultivate themselves in observing the
Precepts, by following the Middle Way or the Eight Fold Noble Path. This will
in turn help them to avoid actions that are likely to cause Suffering.<o:p></o:p></span></span></div>
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<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"><br /></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">But by
any chance if the person is unable to keep up with the precepts and breaks even
one of them then there is a little chance for the person to have assurance of <i>Nirvana.</i> Not only that, non observance
of any one or the whole five precepts is equivalent to committing Sin. Thus a
person will not inherit the blissful stage of existence but the four woeful or
unhappy states of existence, which is, animal, hungry ghost, hell, and demon. <o:p></o:p></span></span></div>
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<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"><br /></span></span></div>
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<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">According
to Buddhism, the desire which makes the person to do or want anything is the
cause of all Suffering. Suffering is because people are in Ignorance about the
facts of life. In order to eliminate Suffering people must know the four noble
truths of which the Buddha had been enlightened of.<o:p></o:p></span></span></div>
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<b><span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"><br /></span></span></b></div>
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<b><span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">4. BUDDHA’S TEACHING ON THE
UNDERSTANDING OF DUKKHA<o:p></o:p></span></span></b></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="http://2.bp.blogspot.com/-Rr1SIlnB4Yw/T8hkfAYqh4I/AAAAAAAAATs/oJaR9epQ_Ek/s1600/Dukkha-and-Sukha-1-11-500x647.png" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><span style="font-size: large;"><img border="0" height="320" src="http://2.bp.blogspot.com/-Rr1SIlnB4Yw/T8hkfAYqh4I/AAAAAAAAATs/oJaR9epQ_Ek/s320/Dukkha-and-Sukha-1-11-500x647.png" width="247" /></span></a></div>
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<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">The
inexhaustible theme seen in Buddhism is that ‘all of life is nothing but
suffering.’ The four sacred truths of the Buddhists treat of suffering
(Dukkha), the cause of suffering (Tanha), the cessation of suffering (Nirodha),
the path leading to the end of dukkha (Magga).<a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftn14" name="_ftnref14" title=""><sup><sup><span style="line-height: 115%;">[14]</span></sup></sup></a><o:p></o:p></span></span></div>
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<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"><br /></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">The
removal of suffering is the word and the idea of suffering which gives the
key-note to Buddhist thought.<a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftn15" name="_ftnref15" title=""><sup><sup><span style="line-height: 115%;">[15]</span></sup></sup></a>
These four truths make the essence of Buddhism. Buddha determined to know the
answer to all the miseries in this life took many steps of knowledge and
toilsome journey which brought him to no avail. However, on that night under
the Acvattha tree at Uruvela, the four truths at last dawn on him; they become
the keystone of his knowledge<a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftn16" name="_ftnref16" title=""><sup><sup><span style="line-height: 115%;">[16]</span></sup></sup></a>;
now he is the Enlightened One, the Buddha. According to the Buddhists ignorance
of the four noble truths is the ‘most deeply hidden root of all the suffering
in the universe’.<a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftn17" name="_ftnref17" title=""><sup><sup><span style="line-height: 115%;">[17]</span></sup></sup></a>Thus
these four truths become the most prominent announcements of Buddha sharing
first with his five disciples in Benares. He announced, “Open ye your ears, ye
monks; the deliverance from death is found: I instruct you, I preach the Law”.<a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftn18" name="_ftnref18" title=""><sup><sup><span style="line-height: 115%;">[18]</span></sup></sup></a>
<o:p></o:p></span></span></div>
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<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">The way
to the removal of desire is to follow the Noble Eight-fold Path: Right Faith,
Right Resolve, Right Speech, Right Action, Right Living, Right Effort, Right
Thought, and Right Self-concentration.”<sup> <a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftn19" name="_ftnref19" title=""><sup><span style="line-height: 115%;">[19]</span></sup></a></sup>
Another name for the eight-fold path is the Middle Way. The Middle Way is a
righteous way of life that does not advocate the acceptance of decrees given by
someone outside of oneself<a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftn20" name="_ftnref20" title=""><sup><sup><span style="line-height: 115%;">[20]</span></sup></sup></a>.
The Eight-fold Path shows the final goal to human life. To attain the final
goal there are three aspects to be developed by the devotee. They are as
follows:<sup><o:p></o:p></sup></span></span></div>
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<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"><br /></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">i. <i>Sila</i> – it mentions about the moral and
ethical conducts such as Right Speech, Right Action, Right Livelihood.<o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">ii. <i>Samadhi</i> – it mentions about the mental
disciplines. These factors are for the purification of the mind. They are Right
Effort, Right Mindfulness, and Right Concentration. These factors, when
practiced, enable a person to strengthen and gain control over the mind,
thereby ensuring that his or her actions will continue to be good and that the
mind is being prepared to realize the Truth, which will open the door to
Freedom , to Enlightenment.<a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftn21" name="_ftnref21" title=""><sup><sup><span style="line-height: 115%;">[21]</span></sup></sup></a><o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">iii. <i>Panna</i>: It consists of Right
Understanding and Right Thoughts. <o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">The
Noble Eightfold Path is the most important truth taught by Buddha because this
Path eliminates <i>Dukkha</i> and leads a
person to <i>Nirvana</i> - the state where
there is no <i>Dukkha</i>. Moreover, the
eight fold noble path teaches every Buddhist to live a morally good life by
forsaking all evil deeds.<sup> <a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftn22" name="_ftnref22" title=""><sup><span style="line-height: 115%;">[22]</span></sup></a></sup>.<o:p></o:p></span></span></div>
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<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"><br /></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"> <b>4.1
The Ultimate Goal-<i>Nirvana</i><o:p></o:p></b></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">The
religious goal of Buddhism is to attain <i>Nirvana</i>.
According to the teachings of Buddha one must learn to be detached from all
worldly attachments. Buddha taught that when a person lives a life of complete
detachment from all kinds of desire and all the precepts are been observed
faithfully, then the person is free from the cycle of rebirth. Moreover, no
dependency must be shown on anything or person to achieve liberation. Salvation
is achieved by one’s own efforts. While keeping with all the precepts and
following the noble paths one realizes that human beings is a combination of
the five aggregates which keep changing because of the impermanence of all
things. This is called suffering (<i>dukkha</i>).
By realizing that the reality is a component of impermanence (<i>anicca</i>), no-soul (<i>anatta</i>) and suffering (<i>dukkha</i>)
there are chances of attaining Nirvana.<b><sup>
</sup></b><a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftn23" name="_ftnref23" title=""><sup><sup><span style="line-height: 115%;">[23]</span></sup></sup></a><b><sup> </sup></b><sup> </sup>Buddhists work out their salvation
mainly by keeping the basic five fundamental precepts. Failing to keep up with
these fundamental precepts will stop them to attain Nirvana and they are once
again bound by the evil of suffering.<sup> <a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftn24" name="_ftnref24" title=""><sup><span style="line-height: 115%;">[24]</span></sup></a></sup><o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"><br /></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">Thus we
have seen that Buddhist believe that ‘existence entails suffering’<a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftn25" name="_ftnref25" title=""><sup><sup><span style="line-height: 115%;">[25]</span></sup></sup></a>.
In order to be free from suffering one must keep the five fundamental precepts
by following the Eight Noble Paths. Hence one of the common grounds to begin
talking about the essential matters is on the ground of morality. However, in
order to build bridges it becomes essential that we know what out Christian
faith teaches us on that regard.<o:p></o:p></span></span></div>
<div class="MsoNormal">
<b><span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"><br /></span></span></b></div>
<div class="MsoNormal">
<b><span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">5. THE CONCEPT OF SUFFERING IN
CHRISTIANITY <o:p></o:p></span></span></b></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">Suffering
persists as an important topic within Christianity. Suffering is a part of
life. It is also seen as a mystery where God who is so loving and compassionate
allows it. Nevertheless, unlike Buddhism, Christianity teaches to view
suffering positively rather than negatively.<o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"><br /></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">Though
suffering is painful and beyond human understanding redemption through
suffering is found only in Christianity. And it exists because of the cross of
Christ. Not because the cross was a place of great suffering, which might
suggest suffering is in itself good, but because amidst the suffering, which is
in fact very bad, love triumphed over evil. Jesus who followed his calling to
the point of death, refused to give in to hatred even as he hung on the cross
and through his agonizing pain overcame the power of evil, symbolized by the
resurrection, by overwhelming evil with love.<a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftn26" name="_ftnref26" title=""><sup><sup><span style="line-height: 115%;">[26]</span></sup></sup></a>
<o:p></o:p></span></span></div>
<div class="MsoNormal">
<b><span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"><br /></span></span></b></div>
<div class="MsoNormal">
<b><span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">5.1 The Original Sin and Ultimate
Plan of Redemption<o:p></o:p></span></span></b></div>
<div class="MsoNormal">
<span style="font-size: large;"><span style="font-family: 'Times New Roman', serif;">The Bible opens with a striking account of God as a
creator of all that we call “the world.” The creation account culminates with
God creating humankind in His image and likeness (Gen.1:26b). As we follow the
story, the Creator’s remarkable design, purpose of unity and relationship with
humankind is thwarted by human sin of disobedience and self will in rejecting
the Creator’s directives<a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftn27" name="_ftnref27" title=""><sup><sup><span style="line-height: 115%;">[27]</span></sup></sup></a> (Gen.
3).</span><span style="font-family: 'Times New Roman', serif;"> The major reason
for suffering in Christianity is because of the first man Adam violating the
commandments of God. Thus in Christianity too breaking or not keeping the law
is sin and this as a result becomes the reason for Suffering. From this point onward the Biblical
narrative is dominated by God’s initiative to redeem the creation and sinful
humankind. <a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftn28" name="_ftnref28" title=""><sup><sup><span style="line-height: 115%;">[28]</span></sup></sup></a> <o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"><br /></span></span></div>
<div class="MsoNormal">
<span style="font-size: large;"><span style="font-family: 'Times New Roman', serif;">God’s concern for humankind is constantly revealed
in and through the nation of Israel and finally through Jesus Christ who came
into the world to redeem, reconcile and restore the creation and humankind
through his life and suffering on the cross for the redemption of all
humankind.</span><span style="font-family: 'Times New Roman', serif;"><o:p></o:p></span></span></div>
<div class="MsoNormal">
<b><span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"><br /></span></span></b></div>
<div class="MsoNormal">
<b><span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">5.2
Continuity with Suffering but Redemption in Christ<o:p></o:p></span></span></b></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="http://1.bp.blogspot.com/-2NmJuIXQvuE/T8hlpqD1zkI/AAAAAAAAAT0/dOIwBi7ALGY/s1600/puzzle-piece-missing_small.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><span style="font-size: large;"><img border="0" height="208" src="http://1.bp.blogspot.com/-2NmJuIXQvuE/T8hlpqD1zkI/AAAAAAAAAT0/dOIwBi7ALGY/s320/puzzle-piece-missing_small.jpg" width="320" /></span></a></div>
<div class="MsoNormal">
<span style="font-size: large;"><span style="font-family: 'Times New Roman', serif;">Even as suffering continued to be part of humankind
the purpose of Christ’s coming was to
bring human beings under the salvation plan so that human beings will have hope even in
suffering. As a human, Jesus Christ kept the law of God perfectly. As the sin
bearer of the elect, Christ died to make atonement for their sins, to restore
them to their position of righteousness under God.<a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftn29" name="_ftnref29" title=""><sup><sup><span style="line-height: 115%;">[29]</span></sup></sup></a>
The redeemed are recalled to the original purpose of man, to exercise dominion
under God, to be covenant-keepers, and to fulfill “the righteousness of the
law” (Rom 8:4)<a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftn30" name="_ftnref30" title=""><sup><sup><span style="line-height: 115%;">[30]</span></sup></sup></a></span><i><span style="font-family: 'Times New Roman', serif;"> </span></i><span style="font-family: 'Times New Roman', serif;">It is
clearly mentioned in </span><span style="font-family: 'Times New Roman', serif;">Rom.
5:12 <i>Wherefore, as by one man sin entered into the world, and death by sin;
and so death passed upon all men, for that all have sinned.</i> <o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">In
Buddhism to attain Nirvana a person has to adhere to the five precepts. It is a
complete dependence of one’s own self effort. But in Christianity it is not
self effort but the righteousness of God and the Grace of God given freely
through Christ’s life, death and resurrection which leads us to Salvation or
Freedom. This change is because of Jesus Christ and the grace that He offers to
all those who believe in Him.<o:p></o:p></span></span></div>
<div class="MsoNormal">
<b><span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"><br /></span></span></b></div>
<div class="MsoNormal">
<b><span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">5.3 Two Aspects of Sufferings in
Christianity`<o:p></o:p></span></span></b></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">There
are two sides of suffering in Christianity. As seen earlier, suffering is the
consequence of sin and it is continued through disobedience, selfish and sinful
life of humankind. The other side of suffering is that God, in all His wisdom
allows some to go through suffering for a period of time. The word suffering is
part of the certain expectation and inevitable character of the Christian life.<a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftn31" name="_ftnref31" title=""><sup><sup><span style="line-height: 115%;">[31]</span></sup></sup></a>
God allows suffering to exist as a mark and means of discipline (Heb. 12:3).
Theoretically, suffering has some good purpose behind it and on the practical
level it is to be patiently endured.<a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftn32" name="_ftnref32" title=""><sup><sup><span style="line-height: 115%;">[32]</span></sup></sup></a>
The best example of suffering can be learnt from Jesus Christ. Christ Himself
suffered on the Cross. His suffering turned into triumph which can be
symbolized in His resurrection. Therefore, a Christian’s response to suffering
must be based on an outlook towards these two historical events. The imitation
of Christ involves enduring suffering for the sake of good.<a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftn33" name="_ftnref33" title=""><sup><sup><span style="line-height: 115%;">[33]</span></sup></sup></a>
<o:p></o:p></span></span></div>
<div class="MsoNormal">
<b><span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"><br /></span></span></b></div>
<div class="MsoNormal">
<b><span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">6.
BUILDING BRIDGES TO ENGAGE WITH BUDDHISTS<o:p></o:p></span></span></b></div>
<div class="MsoNormal">
<span style="font-size: large;"><span style="font-family: 'Times New Roman', serif;">While evangelizing to the Buddhist the gospel must
have a practical approach. The reason is that for the Buddhist the practical
aspect of sin and suffering might make sense to them rather than the
theoretical aspect. As Buddha always indicated that his aim was practical and
he never liked being dragged to the theoretical questions of the problem of
suffering.<a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftn34" name="_ftnref34" title=""><sup><sup><span style="line-height: 115%;">[34]</span></sup></sup></a> The emphasis on areas of personal need and
how to fulfill the precepts of Buddha can be appealing to Buddhists, as their
belief system is weak in areas like sin and suffering.<a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftn35" name="_ftnref35" title=""><sup><sup><span style="line-height: 115%;">[35]</span></sup></sup></a>
A bridge</span><span style="font-family: 'Times New Roman', serif;"> can be
built based on these areas to evangelize the Buddhist. <i><o:p></o:p></i></span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: large;"><b><i><span style="font-family: 'Times New Roman', serif;">6.1 Ajana</span></i></b><i><span style="font-family: 'Times New Roman', serif;">
</span></i><b><span style="font-family: 'Times New Roman', serif;">and <i>Kamma</i></span></b><i><span style="font-family: 'Times New Roman', serif;">
<o:p></o:p></span></i></span></div>
<div class="MsoNormal">
<span style="font-size: large;"><span style="font-family: 'Times New Roman', serif;"> According to
Buddhism, evil and suffering are the main products of human ignorance (ajnana).
Buddhism invokes the concept of karma and reincarnation. Tiwari asserts this
understanding of sufferings:</span><i><span style="font-family: 'Times New Roman', serif;"><o:p></o:p></span></i></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"> Moral
evils are all the direct results of attached, egoistic human actions and the
various natural evils (sufferings)
are also indirect consequences of these very actions. If one understands the
real nature of things and does
not perform such actions the world remaining as it is, he will not be affected by it, <i>nirvana</i> is possible in this very life.<a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftn36" name="_ftnref36" title=""><sup><sup><span style="line-height: 115%;">[36]</span></sup></sup></a>
<o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"><br /></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">So it means that one has to be free from all sorts
of desires and passions of the world. However, in reality, humans are very much
aware and not ignorant of their sinful nature, selfishness and inescapable
desires then how can <i>Nirvana</i> be
possible? What Christ offers is the great awareness of one’s sinfulness and the
need for the salvation. Christianity not only offers salvation and victory over
the bondage of sin, sinful desires and passions but also gives a new hope for
the ultimate freedom from suffering.<o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"> Further
Buddhism explains this perception of suffering as induced by ignorance, which
affirms that the root cause for suffering is ignorance.<a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftn37" name="_ftnref37" title=""><sup><sup><span style="line-height: 115%;">[37]</span></sup></sup></a>
But Buddhism fails to provide answer to who is the source of the ignorance and
does it lack true knowledge? Ravi Zachariah rightly asserts that the evil
cannot be both illusory and concrete.<a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftn38" name="_ftnref38" title=""><sup><sup><span style="line-height: 115%;">[38]</span></sup></sup></a><o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"><br /></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"> Tiwari while
commenting on the man’s after life and self regulated Moral Law raises few
questions:<o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">There is no deity here who will judge the good and
the bad actions of man so as to either reward him or punish him accordingly.
But in saying all this Buddhism has to face a very serious problem and that is,
when there is no permanent soul in man, who migrates from one body to another
and who attains Nirvana. We have seen that Buddhism presents before us a theory
of no-soul (Anatmavada)…If such is the case, then where is the question of
rebirth or salvation? Who is reborn or who gets salvation? There is also no
question of the same person taking rebirth in the future life or getting
Nirvana, because in the absence of the permanent soul-substance, personal
identity cannot be maintained.<a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftn39" name="_ftnref39" title=""><sup><sup><span style="line-height: 115%;">[39]</span></sup></sup></a><o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"><br /></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">So according to the above mentioned theory Buddhist
does not remain the same man even for a moment and even after rebirth and they
are not even sure who really judges their karma. But as we closely look at the
Bible’s teaching is clearly mentioned that
“it is appointed into men once to die, but after this the judgment” (Heb
9:27). In fact in this very context Jesus states that there is no direct connection
in the any previous act and the man’s condition, and the opportunity to choose
to believe God’s message is brief, after which there is no recourse. By
contrast and by definition, reincarnation is a recurring cycle of cause and
effect, till all infractions have been paid for and the absolute attained.”<a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftn40" name="_ftnref40" title=""><sup><sup><span style="line-height: 115%;">[40]</span></sup></sup></a><o:p></o:p></span></span></div>
<div class="MsoNormal">
<b><span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"><br /></span></span></b></div>
<div class="MsoNormal">
<b><span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">6.2
Sin and Suffering: Jesus the Redeemer and Hope<o:p></o:p></span></span></b></div>
<div class="MsoNormal">
<span style="font-size: large;"><span style="font-family: 'Times New Roman', serif;">Daniel R. Heimbach, an
Associate Professor of Christian Ethics, at Southeastern Baptist Theological
Seminary comments<i> </i>that </span><span style="font-family: 'Times New Roman', serif;">though Buddhists deny that suffering is real, they
are deeply concerned with overcoming suffering.<a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftn41" name="_ftnref41" title=""><sup><sup><span style="line-height: 115%;">[41]</span></sup></sup></a>
While helping and engaging with Buddhist on the ground of sin and suffering,
Christians need to rightly emphasize Jesus Christ as He faced the reality of
suffering and overcame it by solving the problem of sin, which is as seen
earlier is the real source of suffering. <o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">In Buddhism, the concept of Sin does not exist
explicitly but the idea is there. Sin is considered as breaking the precepts
and as a result becoming slave to evil deeds that is <i>akusalaya kamma patha<a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftn42" name="_ftnref42" title=""><sup><b><sup><span style="line-height: 115%;">[42]</span></sup></b></sup></a>.
</i>The<i> </i>law of moral causation which
is the central concept in this religion is related to the idea of liberation.
Here the belief is that good or bad deeds are accumulated in one’s life
according to one’s action. These actions
then become detrimental for ones after life. Therefore, in this religion a
person can do good merits on behalf of others so that they will at least be
delivered from the four woeful states. This transference of merit from the
living to the dead catalyzes the attainment of liberation (nirvana).<a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftn43" name="_ftnref43" title=""><sup><sup><span style="line-height: 115%;">[43]</span></sup></sup></a><o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"><br /></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">The
Christian message is not that Christ will relieve or remove suffering but that
He assures His presence while one suffers. He gives hope of a future life free of suffering. With this hope one who trusts in Christ can rise above
suffering in this present life. The bible clearly demonstrates this truth: "We fix our eyes not on what is seen
[suffering], but on what is unseen [eternal life free of suffering]. For what
is seen [suffering] is temporary, but what is unseen [future good life with
Christ] is eternal" (2 Cor. 4:18, NIV).<a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftn44" name="_ftnref44" title=""><sup><sup><span style="line-height: 115%;">[44]</span></sup></sup></a><o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"><br /></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">Jesus Christ’s life and suffering is the ultimate
bridge to evangelize Buddhist friends. According to the Bible Jesus fulfills
all the precepts of the Law which is similarly demanded by the Buddhist
precepts to achieve Nirvana. However, because of the inherent sinful nature of
human kind, it does not help the Christian or the Buddhist to fulfill the law
or achieve the righteousness or overcome suffering. The cross of Jesus is the
ultimate bridge between Buddhist and Christians because on the Cross Jesus not
only took all the sufferings of humankind but he also bore sin and shame to
redeem those who are under the law and precepts and in bondage of sin. It’s the
greatest demonstration of God’s love and the free gift of salvation to all
those who repent of their sins and believe in the work of Jesus.<o:p></o:p></span></span></div>
<div class="MsoNormal">
<b><span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"><br /></span></span></b></div>
<div class="MsoNormal">
<b><span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">6.3
Morality as a Bridge to Evangelize<o:p></o:p></span></span></b></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">Many aspects of ethical teaching in Buddhism seem to
coincide with biblical teaching; this prompts even serious people, from both
the Buddhist and the Christian side, to assume that these religions are in
essence the same.<a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftn45" name="_ftnref45" title=""><sup><sup><span style="line-height: 115%;">[45]</span></sup></sup></a> The
moralities of the two religions are not far apart, and can be a bridge to
evangelize to the Buddhists world. <o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"><br /></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">Further while making morality as ground for building
bridge, the sinless life of Jesus Christ and
His suffering on the cross for making humankind morally upright before
God is quite appropriate<b>.</b> The precepts that the Buddhists have to adhere
are very legalistic. They find no grace, compassion or forgiveness in their
religion.<b> </b>Thus life for them becomes very complicated. It almost seems
impossible to relieve oneself from suffering and hopeful future.<b><o:p></o:p></b></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"><br /></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">The Bible does not teach to rely on self efforts but
to totally depend on grace which Jesus offers with His unlimited merit as a
free gift to anyone who believes in him (Eph. 2:8–9). <o:p></o:p></span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">CONCLUSION<o:p></o:p></span></span></b></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">D.T. Niles on the subject of the cause and cure for
suffering and sin, he concludes that there can be salvation from <i>Dukkha</i> (suffering), but only if we
recognize that the primary problem is not <i>dukkha</i>,
but <i>Doha</i> (sin). He explains:<o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-size: large;"><span style="font-family: 'Times New Roman', serif;"> For
life’s basic ill is not <i>dukkha</i> but <i>doha</i>- that attitude of rebellion and
disloyalty which we have toward God,
who is the ground of our being, the final cause of the world and the purpose
which gives meaning to life. The
cause of <i>dukkha</i> is my clinging to
self; it is the same self- centralism which
is also the cause of <i>doha</i>: the
unconscious or conscious assumption that I hold within myself the clue to life’s meaning and can of myself discover and
obey that clue. Dukkha comes as a
result of the self’s craving to satisfy itself with the things of this world:
doha comes as a result of the
self’s attempt at self-satisfaction.<sup><sup><span style="line-height: 115%;"><a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftn46" name="_ftnref46" title="">[46]</a> </span></sup></sup></span><span style="font-family: 'Times New Roman', serif;">Niles tries to emphasize that it is humans who are
the problem and not the world; it is one’s </span><i style="font-family: 'Times New Roman', serif;">doha
</i><span style="font-family: 'Times New Roman', serif;">and not the world’s </span><i style="font-family: 'Times New Roman', serif;">dukkha</i><span style="font-family: 'Times New Roman', serif;"> that
needs primary solution. Moreover, there is no final solution in the present
humanity to the problem of evil and suffering both in us and in the world.</span></span></div>
<div class="MsoNormal">
<span style="font-size: large;"><span style="font-family: 'Times New Roman', serif;">Ajith Fernando makes a profound concluding statement
on suffering. He quotes the Bible and says that “the suffering in the world has
been ultimately caused by sin upsetting God’s plan for the world...The Bible
also says that God can turn suffering into something good and calls us to
participate in this process of transforming suffering.”<sup><sup><span style="line-height: 115%;"><a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftn47" name="_ftnref47" title="">[47]</a> </span></sup></sup></span><span style="font-family: 'Times New Roman', serif;">Both Buddhists and Christians see the need for
deliverance from suffering. Building bridge to evangelize to Buddhist friends
has to be practically based where hope provided in and through Jesus is of
supreme importance.</span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"><br /></span></span></div>
<div class="MsoNormal">
<span lang="EN-IN" style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">Buddhists and Christians
have much to teach each other. Contemporary Buddhists are open and in engaging
with Buddhists to show them uniqueness in the suffering of Jesus Christ and how
He redeems through grace might help to introduce the Gospel. Christianity
promises not only an end to suffering and pain, but the continuation of
individuals in eternal life alike <i>Nirvana</i>-
a place where there is no suffering <i>(dukkha)</i>.
<o:p></o:p></span></span></div>
<div class="MsoNormal">
<span lang="EN-IN" style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"><br /></span></span></div>
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<span lang="EN-IN" style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"><br /></span></span></div>
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<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"><b>BIBLIOGRAPHY</b><o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"><br /></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"> Ashin
Thittila.<i> The Way to Nibbana: Lecture to
the High Court Buddhist Association</i>, Rangoon in Essential Themes of
Buddhist Lectures. Myanmar: Department
of Religious Affairs, 2000.<o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">Davis, John R.
<i>Poles</i> <i>Apart: Contextualizing the Gospel in Asia </i>.Bangalore: National
Printing Press, 1998.<o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">Dr. Sri Dhammananda, K.<i> What Buddhists Believe.</i> 4<sup>th</sup>
edn. Malaysia: Buddhist Missionaray Society, 2002.<o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">Ajith Fernando. <i>Relating
To People of Other Faiths</i>. Mumbai: GLS Publishing, n.d<o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">Fernando, Ajith. <i>Sharing the Truth in Love: How to relate to people of
other faiths.</i> Michigan: Discovery House Publishers, 2001.<o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">Naw Yaw Yet, Mark. <i>Theravada Buddhism in Myanmar: The Challenges for Doing a
Christological Praxis</i>. Master of Theology in <i>Theology and Ethics.</i>
Bangalore: SAIACS,2006<o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">Nyunt, Peter Thein.
<i>Introduction to Buddhism</i>.<i> </i>Compendium. SAIACS. Bangalore,
2011.63-67.<o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">Oldenberg, Hermann.
<i>Buddha: His Life, His Doctrine,
His Order</i>. Trans. William Hoey. Varanasi: Indological Book House, 1971.<o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">Prebish, Charles S. (ed). <i>Buddhism: A Modern Perspective.</i>
Delhi: Sri SatGuru Publications, 1995.<o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">Rushdoony, Rousas John. <i>The Institutes of Biblical Law. </i>USA : The Presbyterian and Reformed
Publishing Company,1973.<o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">Seamands John T. <i>Tell
it Well: Communicating the Gospel across Cultures</i>. Missouri: Beacon Hill
Press, 1981.<o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">Tiwari, Kedar Nath.
<i>Comparative Religion</i>. Delhi:
Motilalal Banarsidass, 1997.<o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">Zacharias, Ravi. <i>Jesus
Among Other Gods. </i>Chennai: RZIM Life Focus Society, 2000.<o:p></o:p></span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"><b>JOURNAL ARTICLES</b><o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">Chong, Michael. <i>Suffering
and Spiritual Formation in I Thessalonians.</i> Journal of Asian Evangelical
Theology 12 (2004) 173-188. <o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">Smart, Ninian. <i>Lights
of the World: Buddha and Christ.</i> Bangalore: Dharmaram Publications,1997.<o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">Weerasinghan, Tissa. <i>Karma and Christ : Opening Our Eyes to the Buddhist World.</i><o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">Wagner,Paul. <i>Taking
the High Places for God</i> . INTERNATIONAL JOURNAL OF FRONTIER MISSIONS, VOL
10:3 JULY 1993, 99<o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">Zacharias, Ravi. <i>Jesus
Among Other Gods: The absolute claims of the Christian Message</i>. Chennai:
RZIM Life Focus Society,2000.<o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">Appleton, George. On the Eightfold Path: Christian
Presence Amid Buddhism. London: SCM Press Ltd,1961.<o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">Nyunt,Peter Thein. The Main Doctrines of Theravada
Buddhism. Class Notes September 2011.<o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"><b><br /></b></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;"><b>INTERNET SOURCES</b><o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-size: large;"><i><span style="font-family: 'Times New Roman', serif;">Leading
a Buddhist Life and the Five Precepts</span></i><span style="font-family: 'Times New Roman', serif;"> <o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">http://web.singnet.com.sg/~alankhoo/Precepts.htm
accessed 17 September,2011. <o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-size: large;"><span style="font-family: 'Times New Roman', serif;"> Heimbach, Daniel R<i> (Georgia: Southeastern
Baptist Theological Seminary), </i></span><span style="font-family: 'Times New Roman', serif;">The Evidence Bible </span><a href="http://www.livingwaters.com/witnessingtool/browse.shtml"><span style="font-family: 'Times New Roman', serif;">http://www.livingwaters.com/witnessingtool/browse.shtml</span></a><span style="font-family: 'Times New Roman', serif;">
accessed 15 September 2011.<o:p></o:p></span></span></div>
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<span style="font-family: 'Times New Roman', serif;"><span style="font-size: large;">
<o:p></o:p></span></span></div>
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<div class="MsoNormal">
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<div>
<span style="font-size: large;"><br clear="all" />
</span><br />
<hr align="left" size="1" width="33%" />
<div id="ftn1">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; line-height: 115%;">[1]</span></span></span></a>
John T. Seamands, <i>Tell it Well:
Communicating the Gospel across Cultures</i> ( Missouri: Beacon Hill Press,1981),168.</span></div>
</div>
<div id="ftn2">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[2]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> </span><span style="font-family: 'Times New Roman', serif;"> </span><span style="font-family: 'Times New Roman', serif;">K.
Sri Dhammanada, <i>What Buddhists Believe</i>
(Kuala Lumpur: Buddhist Missionary Society Malaysia,2002) 4<sup>th</sup>
ed.,113.<o:p></o:p></span></span></div>
</div>
<div id="ftn3">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftnref3" name="_ftn3" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[3]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> Dhammananda, <i>What Buddhists Believe, </i>123.<o:p></o:p></span></span></div>
</div>
<div id="ftn4">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftnref4" name="_ftn4" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[4]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> Dhammananda, <i>What Buddhists Believe, </i>123.<o:p></o:p></span></span></div>
</div>
<div id="ftn5">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftnref5" name="_ftn5" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[5]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> Dhammananda, <i>What Buddhists Believe, </i>190<i>.</i><o:p></o:p></span></span></div>
</div>
<div id="ftn6">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftnref6" name="_ftn6" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[6]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;">
Leading a Buddhist Life and the Five Precepts
http://web.singnet.com.sg/~alankhoo/Precepts.htm (accessed 17 September, 2011).
<o:p></o:p></span></span></div>
</div>
<div id="ftn7">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftnref7" name="_ftn7" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[7]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> Leading a Buddhist Life and the
Five Precepts http://web.singnet.com.sg/~alankhoo/Precepts.htm (accessed 17
September, 2011).
<o:p></o:p></span></span></div>
</div>
<div id="ftn8">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftnref8" name="_ftn8" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[8]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> Dhammananda, <i>What Buddhists believe, </i>210.<o:p></o:p></span></span></div>
</div>
<div id="ftn9">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftnref9" name="_ftn9" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[9]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> Dhammananda, <i>What Buddhists believe</i>, 210.<o:p></o:p></span></span></div>
</div>
<div id="ftn10">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftnref10" name="_ftn10" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[10]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> Dhammananda, <i>What Buddhists believe</i>, 210.<o:p></o:p></span></span></div>
</div>
<div id="ftn11">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftnref11" name="_ftn11" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[11]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> Dhammananda, <i>What Buddhists believe</i>, 210.<o:p></o:p></span></span></div>
</div>
<div id="ftn12">
<div class="MsoFootnoteText" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-size: large;"><a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftnref12" name="_ftn12" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[12]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> <i>The Way to Nibbana</i>: Lecture to the High Court Buddhist Association,
Rangoon in Ashin Thittila <i>Essential
Themes of Buddhist Lectures</i> (Myanmar: Department of Religious Affairs,
2000), 98.<o:p></o:p></span></span></div>
</div>
<div id="ftn13">
<div class="MsoFootnoteText" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-size: large;"><a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftnref13" name="_ftn13" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[13]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> <i>The Way to Nibbana</i>, 98.</span></span></div>
</div>
<div id="ftn14">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftnref14" name="_ftn14" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; line-height: 115%;">[14]</span></span></span></a>
Charles S. Prebish, <i>Doctrines of the
Early Buddhists</i> in Charles S.Prebish ed. <i>Buddhism: A Modern Perspective</i> (Delhi: Sri SatGuru Publications,
1995),29.</span></div>
</div>
<div id="ftn15">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftnref15" name="_ftn15" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[15]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> Hermann Oldenbberg, <i>Buddha:</i></span><i><span style="font-family: 'Times New Roman', serif;"> </span></i><i><span style="font-family: 'Times New Roman', serif;">His
Life ,His Doctrine,His Order, </span></i><span style="font-family: 'Times New Roman', serif;">Trans.<i> </i>William Hoey (Varanasi: Indological Book House,1971),209.<o:p></o:p></span></span></div>
</div>
<div id="ftn16">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftnref16" name="_ftn16" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[16]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> Oldenbberg, <i>Buddha</i>,210<o:p></o:p></span></span></div>
</div>
<div id="ftn17">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftnref17" name="_ftn17" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[17]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> Oldenbberg, <i>Buddha</i>,210<o:p></o:p></span></span></div>
</div>
<div id="ftn18">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftnref18" name="_ftn18" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[18]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> Oldenbberg, <i>Buddha</i>,210.<o:p></o:p></span></span></div>
</div>
<div id="ftn19">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftnref19" name="_ftn19" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[19]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> Oldenberg, <i>Buddha</i>, 211.<o:p></o:p></span></span></div>
</div>
<div id="ftn20">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftnref20" name="_ftn20" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[20]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> Dhammanada, <i>What Buddhists Believe</i>, 102.<o:p></o:p></span></span></div>
</div>
<div id="ftn21">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftnref21" name="_ftn21" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[21]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> Dhammanada <i>What Buddhists Believe</i>,108.<o:p></o:p></span></span></div>
</div>
<div id="ftn22">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftnref22" name="_ftn22" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[22]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> Mark Naw Yaw Yet <i>Thervada Buddhism in Myanmar: The Challenges
for Doing a Christological Praxis.</i> Master of Theology in Theology and
Ethics (Bangalore: SAIACS, 2006),54.</span></span></div>
</div>
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<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftnref23" name="_ftn23" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[23]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> Naw Yaw Yet, <i>Thervada Buddhism in Myanmar</i>,63.<o:p></o:p></span></span></div>
</div>
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<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftnref24" name="_ftn24" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[24]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> Naw Yaw Yet, <i>Thervada Buddhism in Myanmar</i>,63.</span></span></div>
</div>
<div id="ftn25">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftnref25" name="_ftn25" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; line-height: 115%;">[25]</span></span></span></a>
Seamands,168.</span></div>
</div>
<div id="ftn26">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftnref26" name="_ftn26" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; line-height: 115%;">[26]</span></span></span></a>
Tissa Weerasinghan, <i>“Karma and Christ: Opening our Eyes to the Buddhist World,</i>” International Journal of Frontier Mission, <a href="http://www.ijfm.org/PDF">http://www.ijfm.org/PDF</a>( accessed on 10 September, 2011).</span></div>
</div>
<div id="ftn27">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftnref27" name="_ftn27" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; line-height: 115%;">[27]</span></span></span></a>
Wilbert R. Shenk, <i>“Mission in Global
Perspective,”</i> Mission Focus Annual Review 2005 Volume 13, 82-91.</span></div>
</div>
<div id="ftn28">
<div class="MsoFootnoteText" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-size: large;"><a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftnref28" name="_ftn28" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[28]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> Shenk, “<i>Mission
in Global Perspective,”</i> 82-91.<b><o:p></o:p></b></span></span></div>
</div>
<div id="ftn29">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftnref29" name="_ftn29" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[29]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> John, Rousas Rushdoony, <i>The Institutes of Biblical Law,</i></span><span style="font-family: 'Times New Roman', serif;"> (</span><span style="font-family: 'Times New Roman', serif;">USA : The Presbyterian and
Reformed Publishing<i> </i>Company,1973), 3.<i><o:p></o:p></i></span></span></div>
</div>
<div id="ftn30">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftnref30" name="_ftn30" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[30]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> Rushdoony, <i>The Institutes of Biblical Law</i>,3.</span></span></div>
</div>
<div id="ftn31">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftnref31" name="_ftn31" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[31]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> Michael Chong, <i>“Suffering and Spiritual Formation in I
Thessalonians,”</i> Journal of Asian Evangelical Theology 12 (2004) 180.<o:p></o:p></span></span></div>
</div>
<div id="ftn32">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftnref32" name="_ftn32" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[32]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> Kedar Nath Tiwari <i>Comparative Religion</i> (Delhi: Motilalal
Banarsidass, 1997), 140.<o:p></o:p></span></span></div>
</div>
<div id="ftn33">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftnref33" name="_ftn33" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[33]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> Tiwari <i>Comparative Religion, </i>140.<o:p></o:p></span></span></div>
</div>
<div id="ftn34">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftnref34" name="_ftn34" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[34]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> Tiwari <i>Comparative Religio ,</i>55.<o:p></o:p></span></span></div>
</div>
<div id="ftn35">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftnref35" name="_ftn35" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; line-height: 115%;">[35]</span></span></span></a>
Tiwari <i>Comparative Religion ,</i>55.</span></div>
</div>
<div id="ftn36">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftnref36" name="_ftn36" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[36]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> Tiwari <i>Comparative Religion, 56-57.</i><o:p></o:p></span></span></div>
</div>
<div id="ftn37">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftnref37" name="_ftn37" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[37]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> Tiwari <i>Comparative
Religion, 55.</i><o:p></o:p></span></span></div>
</div>
<div id="ftn38">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftnref38" name="_ftn38" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[38]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> Ravi Zacharias, <i>Jesus among other Gods</i>, (Chennai: RZIM
Life Focus Society,2000),120.</span></span></div>
</div>
<div id="ftn39">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftnref39" name="_ftn39" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[39]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> Tiwari <i>Comparative Religion,58.</i><o:p></o:p></span></span></div>
</div>
<div id="ftn40">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftnref40" name="_ftn40" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[40]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> Zacharias, <i>Jesus among other Gods</i>, 120.<o:p></o:p></span></span></div>
</div>
<div id="ftn41">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftnref41" name="_ftn41" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; line-height: 115%;">[41]</span></span></span></a>
<span style="font-family: 'Times New Roman', serif;">Daniel
R. Heimbach, <i>The Evidence Bible.Com</i></span><i><span style="font-family: 'Times New Roman', serif;"> (</span></i><i><span style="font-family: 'Times New Roman', serif;">Georgia: Southeastern Baptist
Theological Seminary), </span></i><span style="font-family: 'Times New Roman', serif;"> http://www.livingwaters.com/witnessingtool/buddhism.shtml</span></span></div>
</div>
<div id="ftn42">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftnref42" name="_ftn42" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; line-height: 115%;">[42]</span></span></span></a>
It is a Pali word which means <i>evil deeds
or evil actions</i>.</span></div>
</div>
<div id="ftn43">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftnref43" name="_ftn43" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[43]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> Weerasinghan, <i>“Karma
and Christ</i> ( accessed on 10
September, 2011).</span></span></div>
</div>
<div id="ftn44">
<div class="MsoFootnoteText" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-size: large;"><a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftnref44" name="_ftn44" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[44]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;">Heimbach,<i>
</i></span><i><span style="font-family: 'Times New Roman', serif;">The
Evidence Bible</span></i><span style="font-family: 'Times New Roman', serif;"> (accessed
15 September 2011).<o:p></o:p></span></span></div>
</div>
<div id="ftn45">
<div class="MsoFootnoteText" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-size: large;"><a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftnref45" name="_ftn45" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[45]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> Paul Wagner, <i>Taking the High Places for God,
International Journal of Frontier Missions, Vo. 10: (July, 1993)</i>,99. </span><a href="http://www.ijfm.org/PDF"><span style="font-family: 'Times New Roman', serif;">http://www.ijfm.org/PDF</span></a><span style="font-family: 'Times New Roman', serif;">(accessed
on 10 September 2011).</span><span style="font-family: 'Times New Roman', serif;"><o:p></o:p></span></span></div>
</div>
<div id="ftn46">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftnref46" name="_ftn46" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[46]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> D.T.Niles, <i>Buddhism and Claims of Christ</i>, p.49 cited in John R. Davis <i>Poles Apart: Contextualizing the Gospel in
Asia</i> (Bangalore: National Printing Press, 1998), 91.<o:p></o:p></span></span></div>
</div>
<div id="ftn47">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///E:/blog/hav%20to%20be%20posted/buddhism.docx#_ftnref47" name="_ftn47" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="line-height: 115%;">[47]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> Ajith Fernando, <i>Relating To People of Other Faiths</i>,
(Mumbai: GLS Publishing, n.d),210.</span></span></div>
</div>
</div>
</div>Nirmal Singhhttp://www.blogger.com/profile/08821274978870613033noreply@blogger.com29tag:blogger.com,1999:blog-3562165041258066891.post-26512725266916549082012-05-20T09:21:00.000-07:002012-05-20T09:24:46.640-07:00The other side of China<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="separator" style="clear: both; text-align: center;">
<a href="http://4.bp.blogspot.com/-2efI-D-ewC4/T7kXst-7zOI/AAAAAAAAAS0/MuNG5QO2zwY/s1600/one-child-policy-china.jpeg-300x225.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><span style="font-family: Arial, Helvetica, sans-serif;"><img border="0" src="http://4.bp.blogspot.com/-2efI-D-ewC4/T7kXst-7zOI/AAAAAAAAAS0/MuNG5QO2zwY/s1600/one-child-policy-china.jpeg-300x225.jpg" /></span></a></div>
<br />
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<span style="font-family: Arial, Helvetica, sans-serif;"><span style="background-color: white;">Chinese activist Chen Guangcheng
has arrived in New York to begin a new life in the United States</span>. <span style="background-color: white;">The self-taught
lawyer, Chen Guangcheng has
campaigned against forced abortions under China's one-child policy and was
jailed for four years in 2006 for disrupting traffic and damaging property. He
was placed under house arrest after his release in 2010.</span><o:p></o:p></span></div>
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<span style="background-color: white;"><span style="font-family: Arial, Helvetica, sans-serif;"><br /></span></span></div>
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<span style="font-family: Arial, Helvetica, sans-serif;">Riveting
as news accounts of Chen’s great escape on April 22 may be, what led up to it
is fit only for a horror film.<o:p></o:p></span></div>
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<span style="font-family: Arial, Helvetica, sans-serif;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: Arial, Helvetica, sans-serif;">Since
2010, Chen had been subjected to house arrest and beatings and four years in
prison before that for exposing inhumane enforcement of China’s One-Child
Policy. A self-trained legal advocate, Chen was defending rural farmers and the
disabled when he uncovered the government’s widespread forced sterilization and
forced abortion.<o:p></o:p></span></div>
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<span style="font-family: Arial, Helvetica, sans-serif;"><br /></span></div>
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<span style="font-family: Arial, Helvetica, sans-serif;">The whole
world knows that China is an emerging giant in world economy and military power.
But what is the other side of Chna. To be the world’s powerful country, China
does take lots of strategies. One is controlling the population growth. In the Established in 1978, China’s One-Child
Policy has prevented 400 million births, authorities claim. Coupled with a
cultural preference for male offspring, the policy has led to massive
sex-selection abortion -- or “gendercide” as many call it, citing almost 40
million missing girls.<o:p></o:p></span></div>
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<span style="font-family: Arial, Helvetica, sans-serif;">In
China, the reported sex ratio of births is 100 girls for every 118 boys; the
natural norm is 100 girls for every 105 boys. In some regions, an estimated 130
boys are born for every 100 girls.<o:p></o:p></span></div>
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<span style="font-family: Arial, Helvetica, sans-serif;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: Arial, Helvetica, sans-serif;">Such
extreme imbalance can occur only through extreme manipulation. The regime
enforces the One-Child Policy through birth permits (meaning some pregnancies
are illegal), cervical exams, fines, forced sterilization and forced abortion.
The policy is inhumane and incompatible with freedom.<o:p></o:p></span></div>
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<span style="font-family: Arial, Helvetica, sans-serif;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: Arial, Helvetica, sans-serif;"><span style="background-color: white;">For instance, to prove female workers of a factory weren’t pregnant;
the factory’s female employees had to go to the “birth planning doctor” once a
month. Only then would they get paid for their work.</span><br />
<br />
In China, a woman’s body is not her own. It belongs to the state. For the
Chinese Communist Party to act as ‘womb police’ and crush the life inside her
is a heinous crime against humanity. Such brutal treatment of women shatters
lives. China has the world’s highest female suicide rate: 500 per day. Chinese
women of childbearing age who take their own lives account for 55 percent of
the entire world’s female suicides.<o:p></o:p></span></div>
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<div class="separator" style="clear: both; text-align: center;">
<a href="http://1.bp.blogspot.com/-uloLCZCQ2MI/T7kYEVr82RI/AAAAAAAAAS8/ALikG27WbOQ/s1600/PopulationControl.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><span style="font-family: Arial, Helvetica, sans-serif;"><img border="0" height="200" src="http://1.bp.blogspot.com/-uloLCZCQ2MI/T7kYEVr82RI/AAAAAAAAAS8/ALikG27WbOQ/s200/PopulationControl.jpg" width="198" /></span></a></div>
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<span style="font-family: Arial, Helvetica, sans-serif;">And
that’s exactly what Chen sought to expose. His 2005 investigation reported
130,000 forced abortions and sterilizations that year in the city of Linyi
alone. Building a case to sue local officials, Chen interviewed women about
their harrowing experiences; summaries of 14 of his interviews are posted on the
website of Women’s Rights Without Frontiers.<o:p></o:p></span></div>
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<span style="font-family: Arial, Helvetica, sans-serif;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: Arial, Helvetica, sans-serif;">Obviously
these strict laws can control population growth but it will destroy the
millions of unborn lives. it is time for us to wake up and see population control for what it really is: a serious human-rights abuse. Where are out ethical standards on abortion? China
should reconsider these strict laws which force abortion on its citizens. </span><span style="font-family: 'Times New Roman', serif;"><o:p></o:p></span></div>
</div>Nirmal Singhhttp://www.blogger.com/profile/08821274978870613033noreply@blogger.com13tag:blogger.com,1999:blog-3562165041258066891.post-46004625280589364262012-05-18T09:45:00.000-07:002012-05-18T17:23:16.314-07:00Victims without a voice: Genocide of Tamils<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: Arial, Helvetica, sans-serif;"><br /></span></div>
<div class="separator" style="clear: both; text-align: center;">
</div>
<div class="separator" style="clear: both; text-align: center;">
<a href="http://3.bp.blogspot.com/-ToObocZIIfs/T7Z9sVein3I/AAAAAAAAASQ/KOQAp3gXano/s1600/7721_1267738053122_1219937779_768367_6171042_n+-+Kopie+-+Kopie.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="320" src="http://3.bp.blogspot.com/-ToObocZIIfs/T7Z9sVein3I/AAAAAAAAASQ/KOQAp3gXano/s320/7721_1267738053122_1219937779_768367_6171042_n+-+Kopie+-+Kopie.jpg" width="256" /></a></div>
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<span style="background-attachment: initial; background-clip: initial; background-color: white; background-image: initial; background-origin: initial;"><span style="font-family: Arial, Helvetica, sans-serif;">Tamil Genocide Remembrance
Day – May 18<o:p></o:p></span></span></div>
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<span style="background-attachment: initial; background-clip: initial; background-color: white; background-image: initial; background-origin: initial;"><span style="font-family: Arial, Helvetica, sans-serif;"><br /></span></span></div>
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<span style="background-attachment: initial; background-clip: initial; background-color: white; background-image: initial; background-origin: initial;"><span style="font-family: Arial, Helvetica, sans-serif;">Over 40,000 Tamils Murdered<o:p></o:p></span></span></div>
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<span style="background-attachment: initial; background-clip: initial; background-color: white; background-image: initial; background-origin: initial;"><span style="font-family: Arial, Helvetica, sans-serif;">Over 146,000 Tamils uncounted
for<o:p></o:p></span></span></div>
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<span style="background-attachment: initial; background-clip: initial; background-color: white; background-image: initial; background-origin: initial;"><span style="font-family: Arial, Helvetica, sans-serif;">Over 25,000 Tamil Children orphaned.<o:p></o:p></span></span></div>
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<br /></div>
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<br /></div>
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<span style="background-attachment: initial; background-clip: initial; background-color: white; background-image: initial; background-origin: initial;"><span style="font-family: Arial, Helvetica, sans-serif;">May 2009 brought Tamils
around the world unprecedented anguish and tragedy as the 27 year long brutal
ethnic conflict came to a disastrous end. The month of May will always be
etched in the memory of Tamils around the world for generations to come as more
than 40,000 Tamils were massacred during the final stages. It was two years
back, on the 18th of May, Sri Lanka supposedly ended its so called ‘war on
terror.’ The LTTE was crushed finally, the government announced. The nation is
united, the ruling party declared. Lankan President Rajapaksa used words like
‘freedom’ and ‘justice’ to define the army’s victory. The day, May 18th, meant
to the Sinhalese nationalists there restoration of order and peace. For Tamils,
it meant something else. The final penetrative act of the army that provided an
orgasmic psychological release for the repressed anxieties of Sinhala majoritarians,
was read by the Tamils as rape of their homeland. An occupying army rapes. By
its very presence. The guns, the boots, the uniform, the gaze are all
penetrative. It strips, observes, humiliates, abuses and scars permanently. May
18th is a scar for the Tamils.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="background-attachment: initial; background-clip: initial; background-color: white; background-image: initial; background-origin: initial;"><span style="font-family: Arial, Helvetica, sans-serif;"><br /></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="background-attachment: initial; background-clip: initial; background-color: white; background-image: initial; background-origin: initial;"><span style="font-family: Arial, Helvetica, sans-serif;">There is a humanitarian
crisis in Sri Lanka, where the Tamil minority in the island’s north and east
are facing annihilation at the hands of the Sinhalese-dominated government. The
Sri Lankan Tamil community has been deliberately targeted by the
Sinhalese-dominated government of Sri Lanka and its mono-ethnic armed forces
ince the beginning of fighting between the Sinhalese and the Tamils in 1983.
Acts of genocide, including pogroms, ethnic cleansing and state-sponsored
colonization of Tamil areas, against the Tamil population have taken place ever
since independence from Britain in 1948.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="background-attachment: initial; background-clip: initial; background-color: white; background-image: initial; background-origin: initial;"><span style="font-family: Arial, Helvetica, sans-serif;">According to the UN Panel,
the killings and other abuses that took place amount to war crimes and crimes
against humanity. Independent experts believe that there are elements of these
abuses that constitute an act of genocide. The UN Human Rights Council recently
looked into this mass killing and passed a Resolution on accountability for
these international crimes. Here, I would like you to know what is going on in
Sri Lanka. <o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: Arial, Helvetica, sans-serif;">Problem of ethnic cleansing</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: Arial, Helvetica, sans-serif;">There are four options to achieve an exclusively
Sinaha-Buddhist Sri Lanka.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: Arial, Helvetica, sans-serif;">1. Drive out the Tamilians out of Srilanka. Although 1.3
million have already been driven out, there are still 2 million left.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: Arial, Helvetica, sans-serif;">2. Make them “non-people”, ie: internal refugees. Currently,
there are 500,000 Tamil civilians living in refugee camps in the Tamil north
and east or have fled into the jungles in the north to escape Sri Lankan army
bombing. There are also 200,000 Tamil refugees in south India. Most of them are
staying in Tamil Nadu as refugees.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: Arial, Helvetica, sans-serif;">Let me bring out two more important articles to support my
argument on ethnic cleansing</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: Arial, Helvetica, sans-serif;">On November 19, 2011, Amnesty International USA, in a
publication titled<span class="apple-converted-space"><span style="line-height: 115%;"> </span></span>Sri
Lanka government must act now to protect 300,000 displaced persons, stated:
“In September 2008, the Sri Lankan government ordered the United Nations (UN)
and non-government aid-workers to leave the region (the Tamil North). The
government then assumed total responsibility for ensuring the needs of the
civilian population affected by the hostilities are met.”</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: Arial, Helvetica, sans-serif;">On December 23, 2011, the US-based Human Rights Watch (HRW)
came out with a 49-page report entitled<span class="apple-converted-space"><span style="line-height: 115%;"> </span></span>Besieged,
Displaced, and Detained.<span class="apple-converted-space"><span style="line-height: 115%;"> </span></span>The
Plight of Civilians in Sri Lanka’s Vanni Region, which detailed the Sri
Lankan government’s responsibility for the plight of 230,000 to 300,000
displaced people in the Vanni (northern) conflict zone.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: Arial, Helvetica, sans-serif;">3. Make them “disappear”. Today, Sri Lanka leads the world
in “involuntary disappearances”. On November 24, HRW published report entitled<span class="apple-converted-space"><span style="line-height: 115%;"> </span></span>Sri Lanka: Human
Rights Situation Deteriorating in the East<span class="apple-converted-space"><span style="line-height: 115%;"> </span></span>in which Adams
stated: “The Sri Lankan government says that the ‘liberated’ East is an example
of democracy in action and a model for areas recaptured from the LTTE. But
killings and abductions are rife, and there is total impunity for horrific
acts.”</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: Arial, Helvetica, sans-serif;">Tamils are routinely arrested and either murdered or ‘disappear’
in military custody. The numbers have been rising in recent months. Scores are
being killed each week in all districts of the Northeast – Jaffna, Trincomalee,
Vavunia, Mannar, and Batticaloa – and even in Colombo.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: Arial, Helvetica, sans-serif;">Tamil journalists, academics, politicians, aid workers and
rights activists have been abducted and murdered by Sri Lanka’s military with
complete impunity, despite the frequent protests by local and international
human rights groups and civil society organisations.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: Arial, Helvetica, sans-serif;">4. Kill them — i.e. commit genocide. “Genocide” is defined
by the UN Convention on the Prevention and Punishment of the Crime of Genocide
as “an act committed with intent to destroy, in whole or in part, a national,
ethnic, racial or religious group”. Genocide has nothing to do with numbers
killed, it is the intention and the act(s) to achieve this intention that
defines it.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: Arial, Helvetica, sans-serif;">Bombing, shelling and shooting are not the only ways to
kill. One could starve them, withhold essential medicines, prevent survival
activity (e.g. fishing and agriculture), destroy businesses, markets, homes,
hospitals and schools. Once the intention is there, the ways to achieve
genocide are endless.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: Arial, Helvetica, sans-serif;">There are also different types of genocide. I call these,
“educational genocide”, “cultural genocide”, “economic genocide” and “religious
genocide” — defined as the intention, backed by the act, of destroying in whole
or part the education, culture or economy and religion of an ethnic group.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: Arial, Helvetica, sans-serif;">The Sri Lankan government is guilty of all of these, but who
is gonna stop them and when?</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="http://3.bp.blogspot.com/-rD4_nzqkBQE/T7Z-HmJhVCI/AAAAAAAAASY/NObMwDLrvus/s1600/RemembranceDayMay152010.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="247" src="http://3.bp.blogspot.com/-rD4_nzqkBQE/T7Z-HmJhVCI/AAAAAAAAASY/NObMwDLrvus/s320/RemembranceDayMay152010.jpg" width="320" /></a></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: Arial, Helvetica, sans-serif;">Therefore, don’t think of it as an isolated individual event
without connection with rest of the world. There is no such thing in this
interconnected world that we live in. Ultimately the world should understand that
how people can be prepared by governments and organizations to use horrific
violence outside of the realm of civilized behavior. It’s ironic, in war
everybody is killing but there are rules even for killing and should be. The
whole world knows that Sri Lanka never fought the war according to the
international rules. The whole world simply watched when thousands of innocent
Tamil civilians were brutally killed by Srilankan army.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: Arial, Helvetica, sans-serif;">Moreover, the UN Secretary General appointed a Panel of
Experts on Sri Lanka to investigate the mass atrocities, international
humanitarian law and human rights violations. The Panel of Experts submitted
its report in April 2011 calling for international independent investigations
into the deaths of up to 40,000 Tamil civilians, mostly caused by Sri Lankan
government’s indiscriminate military assault on civilian enclaves and
“no-fire-zones” and blocking of emergency food and live-saving medical
supplies. The report confirmed violations of international humanitarian law
which could amount to war crimes and crimes against humanity.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<div class="separator" style="clear: both; text-align: center;">
<a href="http://3.bp.blogspot.com/-g_arJPKt42o/T7Z_ZjFm1NI/AAAAAAAAASg/e8KT_VtAFQA/s1600/WhatYouCantHideIsGenocide.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="256" src="http://3.bp.blogspot.com/-g_arJPKt42o/T7Z_ZjFm1NI/AAAAAAAAASg/e8KT_VtAFQA/s320/WhatYouCantHideIsGenocide.jpg" width="320" /></a></div>
<span style="font-family: Arial, Helvetica, sans-serif;">Further, the well respected Catholic Bishop of Mannar in
Srilanka, Rev. Dr. Rayappu Joseph has publicly stated that a total of 146,679
civilians who lived in the area of the conflict are unaccounted for in the
final two years of the conflict. Ms. Suba Suntharalingam, speaking for the
groups organizing the rally said, “In the absence of credible international
investigations to ascertain the truth, we Tamils hold the Sri Lanka government
responsible for the deaths of up to 146,000 Tamil civilians in the final months
of the blood bath on the beaches of the Tamil homeland.” The international
community has done nothing to stop this massacre.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: Arial, Helvetica, sans-serif;"><span style="background-attachment: initial; background-clip: initial; background-color: white; background-image: initial; background-origin: initial;">In 2011 UK’s
Channel 4 exposed damning evidence of atrocities committed in the war in Sri
Lanka. It presents this powerful follow-up film, revealing new video evidence
as well as contemporaneous documents, eye-witness accounts, photographic stills
and videos relating to how exactly events unfolded during the final days of the
civil war</span>. If you have not watched, do watch <a href="http://srilanka.channel4.com/"><span style="line-height: 115%;">http://srilanka.channel4.com/</span></a>.
</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: Arial, Helvetica, sans-serif;">Sri Lanka came under severe criticism at the UN Human Rights
Council meeting held in Geneva in March. The UN body passed a resolution
calling for accountability, investigation of incidents of grave violations of
international humanitarian law and immediate implementation of positive recommendations
of Sri Lanka’s own internal commission. It also mandates the UN Human Rights
Commissioner and Special Reporters to monitor and report progress back to the
Human Rights Council.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: Arial, Helvetica, sans-serif;">But are these things will bring out justice? What about
those human-animals who committed war crime against Tamils? <span style="background-attachment: initial; background-clip: initial; background-color: white; background-image: initial; background-origin: initial;">Violations of human rights can no longer
be considered an “internal affair” of that country.</span> Hundreds of
thousands of innocent Tamils have been raped, tortured, murdered and simply
disappeared. The Rajapakse regime continues defy international law (R2P) and
deny unrestricted access to media, journalists, NGOs, human rights groups and
diplomats to Tamils areas to report independently. There is a culture of
impunity and no history of any investigations or justice delivered to hundreds
of thousands of crimes committed against Tamils. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: Arial, Helvetica, sans-serif;">This long war is entirely a
creation of the Sinhala majority denying the Tamil minority their right to live
in peace and dignity. After all ancient Ezham was a seperate kingdom , older
then the Sinhala kingdom. Like Aborigines in Australia and the Native Indians in
America and like our own poor tribals in India the Tamils are being oppressed
and suppressed. If multiculture causes problems, better there should be
a separate country for Tamils. </span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: Arial, Helvetica, sans-serif;"><span style="background-attachment: initial; background-clip: initial; background-color: white; background-image: initial; background-origin: initial;">“Learn to
do right!<sup> </sup>Seek justice,<sup> </sup>encourage the oppressed.<sup> </sup>Defend
the cause of the fatherless,<sup> </sup>plead the case of the widow.” Is 1: 17</span>.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="background-attachment: initial; background-clip: initial; background-color: white; background-image: initial; background-origin: initial;"><span style="font-family: Arial, Helvetica, sans-serif;">The only one solution to
solve the Tamil issue is Tamil Ealem. Hundred and Twenty Million Tamil who are
living in the different parts of the world should join together to stand for
Tamil cause to make the Tamil Ealem.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
</div>Nirmal Singhhttp://www.blogger.com/profile/08821274978870613033noreply@blogger.com1tag:blogger.com,1999:blog-3562165041258066891.post-30419542330691535542012-05-17T03:45:00.000-07:002012-12-27T10:10:38.233-08:00Reasons for William Carey’s successful mission works in India<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="separator" style="clear: both; text-align: center;">
<a href="http://2.bp.blogspot.com/-Iz1HsojldeU/T7TWhcKiw1I/AAAAAAAAAR0/6SLW_NsWKBY/s1600/William-Carey.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="http://2.bp.blogspot.com/-Iz1HsojldeU/T7TWhcKiw1I/AAAAAAAAAR0/6SLW_NsWKBY/s1600/William-Carey.jpg" /></a></div>
<br />
<div class="MsoNormalCxSpFirst">
<br /></div>
<div class="MsoNormalCxSpLast">
<span lang="EN-IN" style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">The following life styles and
principles can be seen as the few reasons why William Carey succeeded in his
mission, despite the times and the contexts (both in Europe and in India) in
which he lived, and why his legacy still lives on today and continues to
inspire: <o:p></o:p></span></div>
<div class="MsoNormalCxSpLast">
<span lang="EN-IN" style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;"><br /></span></div>
<div class="MsoListParagraphCxSpFirst" style="margin-bottom: 10.0pt; margin-left: 21.3pt; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -14.2pt;">
<span lang="EN-IN" style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">1.<span style="font-family: 'Times New Roman'; font-size: 7pt; line-height: normal;"> </span></span><span lang="EN-IN" style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">He
had a strong conviction of the necessity of God’s salvific grace by everyone
and had a high sense of God’s calling particularly to India. He considered his
whole being and hard efforts as sacrifices to God, and he absolutely trusted
and totally depended God.<o:p></o:p></span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-bottom: 10.0pt; margin-left: 21.3pt; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -14.2pt;">
<span lang="EN-IN" style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">2.<span style="font-family: 'Times New Roman'; font-size: 7pt; line-height: normal;"> </span></span><span lang="EN-IN" style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">He
was diligent in connecting with the right people and enriching that friendship
to develop as ‘core group.’<o:p></o:p></span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-bottom: 10.0pt; margin-left: 21.3pt; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -14.2pt;">
<span lang="EN-IN" style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">3.<span style="font-family: 'Times New Roman'; font-size: 7pt; line-height: normal;"> </span></span><span lang="EN-IN" style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">He
was diligent in forming formal social units/societies/fellowships/institutions
i.e., in institutionalizing the social friendship in order to keep the vision
alive and to pursue that vision.<o:p></o:p></span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-bottom: 10.0pt; margin-left: 21.3pt; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -14.2pt;">
<span lang="EN-IN" style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">4.<span style="font-family: 'Times New Roman'; font-size: 7pt; line-height: normal;"> </span></span><span lang="EN-IN" style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">He
was diligent to address social evils and pursue various projects with ‘clear
humane reasons’ through proper legal channels.<o:p></o:p></span></div>
<div class="MsoListParagraphCxSpLast" style="margin-left: 21.3pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -14.2pt;">
<span lang="EN-IN" style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">5.<span style="font-family: 'Times New Roman'; font-size: 7pt; line-height: normal;"> </span></span><span lang="EN-IN" style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">He
made huge efforts to connect with the heart and soul of different people
through their own heart languages i.e., through their own vernaculars and
literatures, by presenting them their own vernacular literatures in the form of
the Bible and other literary works. <o:p></o:p></span></div>
<div class="MsoListParagraphCxSpLast" style="margin-left: 21.3pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -14.2pt;">
<span lang="EN-IN" style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;"><br /></span></div>
<div class="MsoNormal" style="margin-bottom: 10.0pt;">
<span lang="EN-IN" style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">Life
was certainly not without oppositions, struggles for simple meals,
desperations, frustrations, doubts, suspicions, dimming hopes, and other trying
moments for Carey! Carey literally lived out what he had preached by being a
living sacrifice in “expecting great things from God” and “attempting great
things for God.”<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
</div>
Nirmal Singhhttp://www.blogger.com/profile/08821274978870613033noreply@blogger.com2tag:blogger.com,1999:blog-3562165041258066891.post-84549051456521980872012-05-07T10:31:00.000-07:002012-05-07T11:30:17.504-07:00Rise of Feminism: Hillary meets “killer giant” Mamata<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="separator" style="clear: both; text-align: center;">
<a href="http://3.bp.blogspot.com/-PsEKZqZdyjI/T6gFtxZG5hI/AAAAAAAAARo/65ylumkxuxc/s1600/hillary-clinton-mamta.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="http://3.bp.blogspot.com/-PsEKZqZdyjI/T6gFtxZG5hI/AAAAAAAAARo/65ylumkxuxc/s1600/hillary-clinton-mamta.jpg" /></a></div>
<br />
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">In the most high-profile visit of a foreign
dignitary to Kolkata in recent times, US Secretary of State Hillary Clinton
today arrived in the eastern metropolis to discuss issues that might “interest the
United States in the coming years”.</span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">Predominantly, USA sees Mamta in a different way
that most of the Indians fail to see. Hillary's visit seems quite significant
considering Mamata's emergence as a regional leader in national politics,
especially after she was considered as one of the 100 most influential people
globally by Time magazine. So naturally she is the person the US has chosen to
cultivate. Hillary also may want to know about the vision of Matma and her
future plan for India not only for West Bengal.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;"><br /></span></div>
<div class="MsoNormal">
<span style="background-attachment: initial; background-clip: initial; background-color: white; background-image: initial; background-origin: initial; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">Significantly, Mamta
has proved herself as a political expert and her ambition to become Chief Minister
is already fulfilled. She proved her leadership skills by ending 34 year
communist rule in West Bengal. In 2014 central election, she may play a vital
role or even she may aspire to become Prime Minister under the rotten system in
the country. However, with populist slogans, can she change the lives of poor
and common man. Her rigid attitude, intolerance, impatience, narrowness,
impulsive action etc. are big testimony for lack of vision even for West
Bengal. Some of the activities of her after becoming Chief Minister have showed
her lack of leadership caliber. </span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;"><o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">By the way, speculations are also riffed that since
the US secretary of state reached Kolkata after her meeting with Bangladesh
Prime Minister Sheikh Hasina during her three-nation Asia tour, she might have
discussed India-Bangladesh ties with Banerjee, who is a strong opponent of any
accord over sharing of Teesta waters between the two countries or the issue of
FDI in multi-brand retail and other economic reforms in West Bengal. It can not
be denied that there is geographical issue that she visits Kolkatta as she is
coming from Bangladesh. Perhaps, the reason behind her visit to West Bengal may
related to Obama’s idea to maintain relationship to the countries where
economic powers are shifting. Moreover, having bilateral relationship with West
Bangal would help US to have its power play in Mymanmar and Bangladesh. <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: small;"><span style="line-height: 115%;">Few days back, Mamta threatened central government
to get financial aid to develop her state as West Bengal is facing bankrupt. In
getting investments, Kerala looks gulf, Tamil Nadu looks Singapore or Korea,
and the well developed </span></span><span style="line-height: 19px;">Gujarat</span><span style="font-size: small;"><span style="line-height: 115%;"> looks some other countries but not America.
Therefore I wonder what made Mamta to open her state market for American
investment. She might have thought Hillary visit is a jackpot to her and West
Bengal.<o:p></o:p></span></span></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">Significantly, this visit may lead to increase in
potential American investment in fields like IT or biotech where land
requirement is comparatively les in the state. But if they look for FDI, I
don’t think that F<span style="background-attachment: initial; background-clip: initial; background-color: white; background-image: initial; background-origin: initial;">oreign Direct
Investment in retail does not build India in any way; it only drains forex reserves
and does nothing to build India's infrastructure. FDI in retail is reminiscent
of the exploitation days of the British rule whereby raw materials were looted
from India and finished products were sold back to Indians. I say, ban FDI in
retail in India. Instead, Indian state governments should concentrate on
building manufacturing facilities to manufacture these retail products
indigenously for domestic consumption and not for export.</span><o:p></o:p></span></div>
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<span style="background-attachment: initial; background-clip: initial; background-color: white; background-image: initial; background-origin: initial; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">After the talk between
these two key leaders, US has displayed keenness to invest in West Bengal as a
partner state. And decided to help West Bengal in overcoming its debt as US
believe that West Bengal has got potential to emerge as new IT hub. It seems
they also discussed about the collaboration in education IT and health care.
But America’s hidden agenda might be as </span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">communist which was
uprooted by Mamta, so bring benefit to the people of the West Bengal. Otherwise
they may well go back to communist. Hope Mamta will not buckle her leadership because
of this new friendship; instead she will focus on nation building. <o:p></o:p></span></div>
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<span style="background-color: white; color: #555555; font-family: Georgia, 'Times New Roman', serif; font-size: 18px; line-height: 20px; text-align: center;">(if you find this article is useful, why do not you share this article with your, let them also get benefited. To share on your social network profiles, you can use the social network gadgets in my blog. And by becoming follower of this blog, you can receive all my updates. Thanks)</span>
</div>
</div>Nirmal Singhhttp://www.blogger.com/profile/08821274978870613033noreply@blogger.com0tag:blogger.com,1999:blog-3562165041258066891.post-60469086352708884362012-05-04T23:51:00.002-07:002013-07-05T02:03:23.423-07:00William Carey: Social Reformer of India<div dir="ltr" style="text-align: left;" trbidi="on">
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<b><span style="font-family: Georgia, 'Times New Roman', serif;">Introduction:</span></b></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;">William Carey (1761 -1834) is known
as one of the great pioneers of the renaissance in Bengal, and for that matter
in the whole of <st1:place w:st="on">India</st1:place>. William Carey is the person who renovated
the missionary movement of Protestants. And he is called as father of modern
mission. The paper deals with the life of William Carey and his contributions in
transforming Indian society. Remarkably, to acknowledge his works, Indian
Postal Department issued as stamp on Dr.William Carey, on January 9, 1993, who
adopted India as his country and strived to serve her people.</span></div>
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<b><span style="font-family: Georgia, 'Times New Roman', serif;">Childhood of Carey:<o:p></o:p></span></b></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;">William Carey was born in August
1761<a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt;">[1]</span></span></span></a> in
a village called Paulerspury in <st1:place w:st="on">England</st1:place>.<a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt;">[2]</span></span></span></a> At
the time of Carey’s birth his father was a traveling weaver, who later turned
school teacher and parish or church clear. His grandfather was also a school
master, and thus William inherited a love for learning. He was fond of books and liked to draw. At an
early age he began a collection of birds and insects, which he placed in the
Carey home, must to the disgust of his family.<a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt;">[3]</span></span></span></a></span></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;">Carey started his life career as a
gardener’s boy as he had a special interest for plants and flowers, but soon he
became ill and left the job. Then his father sent him to apprentice to a shoe
maker. He started at the age of fourteen and his apprenticeship lasted seven
years.<span class="MsoFootnoteReference"> <a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftn4" name="_ftnref4" title=""><span class="MsoFootnoteReference"><span style="font-size: 12pt;">[4]</span></span></a></span> He
later became village cobbler.</span></div>
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<b><span style="font-family: Georgia, 'Times New Roman', serif;">His conversion:</span></b></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;"> While
William Carey worked as cobbler he used to attend the Baptist church which is located
at Hackleton. One day during the church service he was convicted of his sins
and he gave himself wholly to the Lord. And he took baptism in the River Nan.
For three years Carey studied the Bible carefully and attended the meetings at
Hackleton, and had fellowship with elders to get reassurance of his faith.<a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftn5" name="_ftnref5" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt;">[5]</span></span></span></a></span></div>
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<b><span style="font-family: Georgia, 'Times New Roman', serif;">Marriage and family
life:<o:p></o:p></span></b></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;">On June 10, 1781 Carey married Miss
Dorothy Plackeett, sister of Mrs. Thomas Old. The bride was older than he. She
was not educated but loving and good-natured.</span></div>
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<b><span style="font-family: Georgia, 'Times New Roman', serif;">Baptist Pastor:<o:p></o:p></span></b></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;"> Carey, who
was a member of the Anglican Church, finally decided to join the Baptists, and
he presented himself as a candidate of membership. On <st1:date day="10" month="8" w:st="on" year="1786">August 10<sup>th</sup>, 1786</st1:date>, Carey
was accepted by the Baptist church to preach and after a year Carey was
ordained as a Baptist minister.<a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftn6" name="_ftnref6" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt;">[6]</span></span></span></a> <b><o:p></o:p></b></span></div>
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<b><span style="font-family: Georgia, 'Times New Roman', serif;">Missionary Call: <o:p></o:p></span></b></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;">While William Carey stayed in Hackleton
in England, Carey had to read about the adventures of Thomas Cook and Columbus.
Consequently, this made him very enthusiastic about going abroad to preach
Christianity in foreign countries.<span class="MsoFootnoteReference"> <a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftn7" name="_ftnref7" title=""><span class="MsoFootnoteReference"><span style="font-size: 12pt;">[7]</span></span></a></span>
Although Carey led a buy life at <st1:place w:st="on">Leicester</st1:place> and
he was consumed with desire to take the gospel to the inhabitants of those far
off shores.</span></div>
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<b><span style="font-family: Georgia, 'Times New Roman', serif;">Father of Modern
Missions:<o:p></o:p></span></b></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;">The first Protestants to attempt to
reach distant peoples with the gospel were the Pietists. Moravian concern,
however, was focused on individuals in some European colony, perishing without
the knowledge of Christ. The Christian groups created by Pietists were tiny islands
in the surrounding sea of “heathenism.” William Carey introduced Christians to
missions on a grander scale. He thought in terms of the evangelization of whole
countries, and of what happens when whole populations become Christian. He held
that the foreign missionary can never make more than a small contribution to
the accomplishment of the work that has to be done, and that therefore the
development of the local ministry is the first and greatest of all missionary
considerations. Above all, he saw that Christianity must be firmly rooted in
the culture and traditions of the land in which it is planted.<span class="MsoFootnoteReference"> <a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftn8" name="_ftnref8" title=""><span class="MsoFootnoteReference"><span style="font-size: 12pt;">[8]</span></span></a></span>
For all these reasons and more Carey gained the title, “Father of Modern
Missions.”</span></div>
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<b><span style="font-family: Georgia, 'Times New Roman', serif;">Formation of Baptist
Missionary Society:<o:p></o:p></span></b></div>
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In 1792 Carey published An
Enquiry into the Obligation of Christians to Use Means for the Conversion of
the Heathen. It created an epoch. In it Carey took up the five objections that
people raised against missions to “heathen” lands: their distance, their
barbarism, the danger that would be incurred, the difficulties of support, and
the unintelligible languages. One by one he answered these. The same obstacles
had not prevented the merchants from going to distant shores. “It only
requires,” he wrote, “that we should have as much love to the souls of our
fellow-creatures, and fellow sinners, as they have for the profits arising from
a few otter skins, and all these difficulties could be easily surmounted.” He
ended his appeal with practical proposals for the preaching of the gospel
throughout the world.<a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftn9" name="_ftnref9" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt;">[9]</span></span></span></a><br />
<br />
Carey was sure that a
missionary society would eventually be formed. He carefully made detail of the
plan. He gave his plan to the twelve ministers after the much discussion; In
October 1792<a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftn10" name="_ftnref10" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt;">[10]</span></span></span></a> the
missionary society was born. They named it “The Particular Baptist Society for
the Propagation of the Gospel amongst the Heathen” later known as the Baptist
Missionary Society<a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftn11" name="_ftnref11" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt;">[11]</span></span></span></a>.
Andrew fuller became the first home secretary of the Society, within a year
Carey and his family were on their way to <st1:place w:st="on">India</st1:place>.<a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftn12" name="_ftnref12" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt;">[12]</span></span></span></a></span></div>
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<b><span style="font-family: Georgia, 'Times New Roman', serif;">Struggles before
heading to <st1:place w:st="on"><st1:country-region w:st="on">India</st1:country-region></st1:place>:<o:p></o:p></span></b></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;">Behind all the achievements of
Carey, we cannot neglect the struggles he faced in his life. As William Carey
decided to go to India. He informed his wife of the decision to go to India, She
resisted and rebelled.<a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftn13" name="_ftnref13" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt;">[13]</span></span></span></a> However,
finally, Carey, Dorothy - his wife, her sister and their five children together
with Dr. and Mrs. Thomas sailed for <st1:place w:st="on">India</st1:place> to spread the good news about
Jesus Christ.<a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftn14" name="_ftnref14" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt;">[14]</span></span></span></a></span></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;"> When the
group (Carey, his wife, her sister and their five children together with Dr.
and Mrs. Thomas) sought passage, the powerful East India Company refused them,
for the company was not friendly to missionaries, as they proved later by the
treatment of the Judsons. However, they finally booked passage on a Dutch ship,
and after five months they landed in India,
on November 11, 1793.<a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftn15" name="_ftnref15" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt;">[15]</span></span></span></a></span></div>
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<b><span style="font-family: Georgia, 'Times New Roman', serif;">Serampore Mission:<o:p></o:p></span></b></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;">William Carey started his mission
work in Kalkatta. Later, his mission organization sent few more missionaries to
get involve with his mission work in India. As Joshua Marshman, William word,
William Grand and their families did not have passports from the East India
Company, it made them to not to land in Calcutta. So Carey was forced to come
to Serampore to join with rest of his colleagues. </span></div>
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<b><span style="font-family: Georgia, 'Times New Roman', serif;">Early days in <st1:country-region w:st="on"><st1:place w:st="on">India</st1:place></st1:country-region>:<o:p></o:p></span></b></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;">In the beginning of Carey’s
ministry, he visited two hundred villages in the district and preached to the
people. Carey’s heart was in evangelizing the natives and he took great delight
in his trips to the villages where he might preach to the people who had never
heard of Christ.<a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftn16" name="_ftnref16" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt;">[16]</span></span></span></a> Success
came slowly as converts were gained and other missionaries came to assist with
the work.<a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftn17" name="_ftnref17" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt;">[17]</span></span></span></a></span></div>
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<b><span style="font-family: Georgia, 'Times New Roman', serif;">Serampore Trio:<o:p></o:p></span></b></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;">Carey was convinced that
missionaries and there families should live as a small community for the sake
of economy, efficiency and essential fellowship. Carey’s mission compound
housed six families and enjoyed a family atmosphere. Everyone lived together
and shared thing in s common. Work was shared among them according t their own particular
gift and abilities. Carey as the senior missionary took leadership of the work
but two others. Joshua Marshman and William Ward, helped him and these three
came to be known as the “Serampore Trio.” </span></div>
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<b><span style="font-family: Georgia, 'Times New Roman', serif;">Perils in Ministry:<o:p></o:p></span></b></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;">In <st1:place w:st="on">India</st1:place>, Carey had to undergo many
tribulations both physical and mental. But till the end of his life, he was
faithful in his calling in serving the people of India.</span></div>
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<b><span style="font-family: Georgia, 'Times New Roman', serif;">Sorrow in the family:<o:p></o:p></span></b></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;"><b> </b>While Carey was busy at the
indigo plant. Their five-year-old son Peter became ill with a fever and getting
worse. In spite of all their tender nursing, he died within hours and in their
lonely grief found that one of the nationals wanted to take any part in the
burial of the one of the ‘unorthodox dead.’<a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftn18" name="_ftnref18" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt;">[18]</span></span></span></a>
Carey did dig a pit to bury his son. He buried his son by his own hand. After
few days, Carey was also stricken with malaria.<a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftn19" name="_ftnref19" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt;">[19]</span></span></span></a> </span></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;"> After some
times, Dorothy began to become mentally ill due to unbearable sorrow. Dorothy
never fully recovered from her mental illness and for twelve years Carey nursed
her. She late died in 1807.<a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftn20" name="_ftnref20" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt;">[20]</span></span></span></a></span></div>
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<b><span style="font-family: Georgia, 'Times New Roman', serif;">Fire in Serampore
Press:<o:p></o:p></span></b></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;">It was <st1:date day="11" month="3" w:st="on" year="1812">11 March 1812</st1:date> when the Serampore mission faced
the greatest calamity in its history. During that time William Ward was in the
press. Fire burned out and reached the composing room. Oriental languages,
Greek, Hebrew and English types blazed to ashes together with proofs, printed
sheets and a thousand copies of the first sheets of Henry Martin’s Hindustani
New Testament which had just been printed. Precious manuscripts of Scripture
translation, grammar and other books, representing many months of intensive
study and hard work were destroyed in the fire.<a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftn21" name="_ftnref21" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt;">[21]</span></span></span></a></span></div>
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<b><span style="font-family: Georgia, 'Times New Roman', serif;">Contribution of Carey
in <st1:place w:st="on"><st1:country-region w:st="on">India</st1:country-region></st1:place>:<o:p></o:p></span></b></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;">In <st1:place w:st="on">India</st1:place>, Carey looked on peasants,
cobblers and such people as his very own. The sympathy and commiseration of
William Carey for the downtrodden and oppressed sections of society could be understood
from the sincerity with which he worked in <st1:place w:st="on">India</st1:place>.</span></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;"><br /></span></div>
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<b><span style="font-family: Georgia, 'Times New Roman', serif;">Theological
contribution:<o:p></o:p></span></b></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;"><br /></span></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;"><b> </b>William Carey played a vital
role in training theological student. </span></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;"><br /></span></div>
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<b><span style="font-family: Georgia, 'Times New Roman', serif;">Serampore seminary:<o:p></o:p></span></b></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;"><br /></span></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;">William Carey understood the major
need of trained pastors to spread the gospel to the teeming millions of <st1:country-region w:st="on">India</st1:country-region>. So Carey
and his colleagues planed to build a Catholic <st1:place w:st="on"><st1:placetype w:st="on">college</st1:placetype> of <st1:placename w:st="on">Eastern</st1:placename></st1:place>
and Western knowledge and biblical learning.
Foundation of <st1:place w:st="on"><st1:placename w:st="on">Serampore</st1:placename>
<st1:placetype w:st="on">College</st1:placetype></st1:place> was laid in 1818
for the training of Indian and European youth, may be regarded as the crown of
their educational activities.<a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftn22" name="_ftnref22" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt;">[22]</span></span></span></a></span></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;"><br /></span></div>
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<b><span style="font-family: Georgia, 'Times New Roman', serif;">Father of modern
mission:<o:p></o:p></span></b></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;"><br /></span></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;"> Carey is
called as a father of modern mission. Carey published a booklet entitled, <i>An enquiry into the Obligation of the
Christians,</i> explaining the need for preaching Christianity in different
countries of the world and he made an appeal for starting a missionary society.<a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftn23" name="_ftnref23" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt;">[23]</span></span></span></a></span></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;"><br /></span></div>
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<b><span style="font-family: Georgia, 'Times New Roman', serif;">Social Contribution:<o:p></o:p></span></b></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;"><br /></span></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;"> William
Carey contributed remarkable things in the social life of Indians.</span></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;"><br /></span></div>
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<b><span style="font-family: Georgia, 'Times New Roman', serif;">Child marriage:<o:p></o:p></span></b></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;"><br /></span></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;"> No social
problem, if it is rooted in the moral or religious soil of a culture, can be
easily eradicated legally. Carey understood this, and therefore did not agitate
against child marriage as such. Instead, he sought to undercut its immoral
roots through the teaching of the Bible, and its social roots through female
education.<a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftn24" name="_ftnref24" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt;">[24]</span></span></span></a></span></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;"><br /></span></div>
<div class="MsoNormal">
<b><span style="font-family: Georgia, 'Times New Roman', serif;">Infanticide: <o:p></o:p></span></b></div>
<div class="MsoNormal">
<span style="font-family: Georgia, 'Times New Roman', serif;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: Georgia, 'Times New Roman', serif;"> As per the
request of Lord Wellesley, Carey took a survey on infanticide and wrote a
report on “murders committed under the pretence of religion.” Following the
report <st1:place w:st="on">Wellesley</st1:place>
passed a Regulation in 1802 prohibiting infanticide.<a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftn25" name="_ftnref25" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt;">[25]</span></span></span></a></span></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;"><br /></span></div>
<div class="MsoNormal">
<b><span style="font-family: Georgia, 'Times New Roman', serif;">Female education:<o:p></o:p></span></b></div>
<div class="MsoNormal">
<span style="font-family: Georgia, 'Times New Roman', serif;"><br /></span></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;"> Carey and Mrs.
Marshman started schools for Indian boys and girls. The success of this school
resulted in the establishment of the Calcutta Baptist Female School Society in
1819, and an additional school for girls in <st1:place w:st="on">Calcutta</st1:place>. Free school for the low castes and
the outcasts were always a chief feature of Carey’s work, and these were
started within a twenty mile radius of Serampore where almost 8,000 children
attended.<a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftn26" name="_ftnref26" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt;">[26]</span></span></span></a><b><o:p></o:p></b></span></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;"><br /></span></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;"><br /></span></div>
<div class="MsoNormal">
<b><span style="font-family: Georgia, 'Times New Roman', serif;">Abolition of Sati:<o:p></o:p></span></b></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;"><br /></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: Georgia, 'Times New Roman', serif;">Carey pioneered selfless work
against certain social practices such as infanticide and <i>sati.</i> Along with his colleagues, John Marshman and Ward, Carey had
been unremitting in his endeavor to draw the attention of the government to the
practice of sati. Support received in the person of Raja Ram Mohan Roy
brightened the prospects for the abolition of sati. Carey with the help of the
learned pundits connected with the Governor-General's College in <st1:place w:st="on">Calcutta</st1:place> collected from
the Hindu sacred books the passages upon which this custom was believed to have
been raised. These investigations showed him that sati was a rite simply
encouraged as a virtue and not enjoined as a duty. The vernacular newspapers
pioneered by the Serampore missionaries were used to enlighten the minds of the
Indians. At length, their continuous fight against this practice paved the way
for the abolition of suttee.<a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftn27" name="_ftnref27" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt;">[27]</span></span></span></a>
Carey and his team continued their struggle and their English monthly, Friend
of India, provided a forum for discussion on this issue. Finally on <st1:date day="4" month="12" w:st="on" year="1829">4 December 1829</st1:date>, Lord
Willeam Bentinck made an order declaring <i>sati</i>
both illegal and criminal.</span></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;"><br /></span></div>
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<b><span style="font-family: Georgia, 'Times New Roman', serif;">Printing press: <o:p></o:p></span></b></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: Georgia, 'Times New Roman', serif;"><br /></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: Georgia, 'Times New Roman', serif;">The source of Carey’s greatest
victories came from the printing press. He found native paper to be of poor
quality. So with the help of others he improved it, making it somewhat
insert-proof, which was a great blessing to book publishing. With the help of God
Carey imported a huge steam engine for the mission’s paper mill. The printing
establishments, now grown to a large business, burned to the ground.<a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftn28" name="_ftnref28" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt;">[28]</span></span></span></a></span></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;"><br /></span></div>
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<b><span style="font-family: Georgia, 'Times New Roman', serif;">Translation
achievement:<o:p></o:p></span></b></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;"><br /></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: Georgia, 'Times New Roman', serif;">Carey's strength lies in
envisioning the need and to go after fulfilling that need. He recognized the
fact that <st1:place w:st="on">India</st1:place>
is populated by different linguistic groups and that each of these groups needs
to be given the translation of the Bible in their own tongue. He also realized
that the Indian vernaculars were yet to be fully developed as vehicles of
learning. The Protestant missionary assumptions demanded that the Bible be made
available in the vernacular.<a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftn29" name="_ftnref29" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt;">[29]</span></span></span></a><b><o:p></o:p></b></span></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;"><br /></span></div>
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<b><span style="font-family: Georgia, 'Times New Roman', serif;">Bible translation:<o:p></o:p></span></b></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;"><br /></span></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;">Carey was at heart a Bible
translator. Carey used large number of pundits in different languages for
translation the work of God into all the principle languages of <st1:place w:st="on">India</st1:place>.
His original plan was to get the Bible printed in Bengali and Hindustani before
he died.<a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftn30" name="_ftnref30" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt;">[30]</span></span></span></a> For the
mission family of Serampore, February 7, 1801 dawned as the most satisfying day
of all of Serampore missionaries because finally, the last sheet of the Bengali
New Testament was printed.<a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftn31" name="_ftnref31" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt;">[31]</span></span></span></a>
The Bible began to be translated in different Indian languages. Carey and his assistants
translated the Bible, in whole or part into more than thirty five languages,
which opened the word of God to <st1:place w:st="on">India</st1:place>’s
millions.<a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftn32" name="_ftnref32" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt;">[32]</span></span></span></a></span></div>
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<b><span style="font-family: Georgia, 'Times New Roman', serif;">Literary Activities:<o:p></o:p></span></b></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;"><br /></span></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;">Carey wrote a Bengal Grammar Book
and book entitled ‘Colloquies’ which gives a living picture of the manners and
notions of the people of <st1:place w:st="on">Bengal</st1:place>.<a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftn33" name="_ftnref33" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt;">[33]</span></span></span></a> He
translated Indian classics into English, and publishing grammars and
dictionaries, unlocking the rich treasures of the various languages and
dialects.<a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftn34" name="_ftnref34" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt;">[34]</span></span></span></a> And he
also published magazines in Bengali and English.</span></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;"><br /></span></div>
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<b><span style="font-family: Georgia, 'Times New Roman', serif;">Progress in Gospel
work:<o:p></o:p></span></b></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;"><br /></span></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;">Carey went out to the villages for
and near to preach the gospel. For most of the journeys, he had to tramp or
ride slowly on horse-back, there being no proper roads to reach the villages.
By the beginning of 1795, Carey was able to preach in Bengali thought the
listeners could not easily follow him.<a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftn35" name="_ftnref35" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt;">[35]</span></span></span></a> Carey
and his associates used to get to the villages to preach the gospel. Preaching
sermons to the Indians in their mother tongue was on e of the principle of
Carey’s missionary programme. They found that Muslims were more hostile to
gospel, the Hindus were generally eager to listen to there arguments but showed
no eagerness to renounce there religion.<a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftn36" name="_ftnref36" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt;">[36]</span></span></span></a> Kirshna
Pal was the first person, who accepted Christ. Carey baptized a Kyasi (high
caste) Hindu Pitambar singh. And slowly people joined in the folk of Christ.<a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftn37" name="_ftnref37" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt;">[37]</span></span></span></a> </span></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;"><br /></span></div>
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<b><span style="font-family: Georgia, 'Times New Roman', serif;">Death of Carey:<o:p></o:p></span></b></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;"><br /></span></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;">As the end came, he was busy
revising for the last time his Bengali Bible, working his garden, being wheeled
into it after has no longer able to walk. Many visitors came to see him, and on
<st1:date day="9" month="6" w:st="on" year="1834">June 9, 1834</st1:date>, at
the age of seventy two, he peacefully slept way and went to be with his Lord.<a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftn38" name="_ftnref38" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt;">[38]</span></span></span></a></span></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;"><br /></span></div>
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<b><span style="font-family: Georgia, 'Times New Roman', serif;">Conclusion:<o:p></o:p></span></b></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: Georgia, 'Times New Roman', serif;"> William Carey,
though he started his life as cobbler, he achieved lots of things for God. He
fully committed himself to the task which he was called for. Moreover, he saw
Himself as social reformer in eliminating evilness of Indian society.And his
life is great model for the contemporary missionaries. His methods have brought
out new insights to modern mission. An undereducated, underfunded and underestimated, William
Carey with his friends started over 100 Christian schools for over 8000 Indian children
of all castes and he launched the first Christian college in Asia – Serampore,
which continues to this day as one of the big university. Carey finally
succeeded in translating the Bible into 6languages and New Testaments and Gospels
into 29 languages.</span><br />
<span style="font-family: Georgia, 'Times New Roman', serif;"><br /></span>
<span style="font-family: Georgia, 'Times New Roman', serif;"><br /></span>
<div class="MsoNormal">
<span style="font-family: Georgia, 'Times New Roman', serif;">“Expect great things from God. Attempt great things for God.”
– William Carey</span></div>
</div>
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<div style="text-align: justify;">
</div>
<div style="margin-bottom: 0.0001pt; margin-left: 0in; margin-right: 0in; margin-top: 0in;">
<span style="font-family: Georgia, 'Times New Roman', serif; font-size: 13.5pt;">(if you find
this article is useful to you, why do not you share this article to your friends,
let them also get benefited. to share with your friends. to share on your
social network profile, you can use the social network gadgets in my blog. and
by becoming follower of this blog, you can receive all my updates.)</span></div>
</div>
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<b><span style="font-family: Georgia, 'Times New Roman', serif;">Bibliography<o:p></o:p></span></b></div>
<div class="MsoNormal">
<span style="font-family: Georgia, 'Times New Roman', serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: Georgia, 'Times New Roman', serif;"><br /></span></div>
<div class="MsoFootnoteText">
<span style="font-family: Georgia, 'Times New Roman', serif;"><br /></span></div>
<div class="MsoFootnoteText">
<span style="font-family: Georgia, 'Times New Roman', serif; font-size: 12pt;">Carey, Pearce. S. <i>William Carey.</i> <st1:place w:st="on"><st1:city w:st="on">London</st1:city></st1:place>: The Wakeman Trust. 1993.<o:p></o:p></span></div>
<div class="MsoFootnoteText">
<span style="font-family: Georgia, 'Times New Roman', serif;"><br /></span></div>
<div class="MsoFootnoteText">
<span style="font-family: Georgia, 'Times New Roman', serif; font-size: 12pt;">Dewanji, Malay. Willaim
Carey and the Indian Renaissance. <st1:place w:st="on"><st1:city w:st="on">Delhi</st1:city></st1:place>:
ISPCK. 1996.<o:p></o:p></span></div>
<div class="MsoFootnoteText">
<span style="font-family: Georgia, 'Times New Roman', serif;"><br /></span></div>
<div class="MsoFootnoteText" style="margin-left: .5in; text-indent: -.5in;">
<span style="font-family: Georgia, 'Times New Roman', serif; font-size: 12pt;">Miller, Basil. <i>10
Boys who become Famous Missionaries.</i> <st1:place w:st="on"><st1:city w:st="on">Grand
Rapids</st1:city></st1:place>: Zondervan Publishing House. 1991. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Georgia, 'Times New Roman', serif;"><br /></span></div>
<div class="MsoFootnoteText" style="margin-left: .5in; text-indent: -.5in;">
<span style="font-family: Georgia, 'Times New Roman', serif; font-size: 12pt;">Ponraj, Devasagayam. S.<i> Pioneers of the gospel</i>. Lalgarh Madhupur. Mission Educational books.
1993.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Georgia, 'Times New Roman', serif;"><br /></span></div>
<div class="MsoNormal" style="margin-left: .5in; text-indent: -.5in;">
<span style="font-family: Georgia, 'Times New Roman', serif;">Ruth and Vishal
Mangalwadi. <i>William Carey.</i> Nivedit
Good Books Distributors Private Limited. 1993.</span></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;"><br /></span></div>
<div class="MsoNormal" style="margin-left: .5in; text-indent: -.5in;">
<span style="font-family: Georgia, 'Times New Roman', serif;">Philip. P.P. <i>William Carey: the man and his mission.</i> <st1:place w:st="on">Madras</st1:place>: C.L.S. 1993.</span></div>
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<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-family: Georgia, 'Times New Roman', serif;"><a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[1]</span></span></span></a> S.
Devasagayam Ponraj,<i> Pioneers of the
gospel,</i> (Lalgarh Madhupur: Mission Educational books, 1993), 30.</span></div>
</div>
<div id="ftn2">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-family: Georgia, 'Times New Roman', serif;"><a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[2]</span></span></span></a> S.
Pearce Carey,<i> William Carey,</i> (London:
The Wakeman Trust, 1993), 13.</span></div>
</div>
<div id="ftn3">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-family: Georgia, 'Times New Roman', serif;"><a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftnref3" name="_ftn3" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[3]</span></span></span></a>
Basil Miller,<i> 10 Boys who become Famous
Missionaries</i>, (Grand Rapids: Zondervan Publishing House. 1991), 6.</span></div>
</div>
<div id="ftn4">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-family: Georgia, 'Times New Roman', serif;"><a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftnref4" name="_ftn4" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[4]</span></span></span></a> S.
Devasagayam Ponraj,<i> Pioneers of the
gospel,</i> (Lalgarh Madhupur: Mission Educational books, 1993), 30.</span></div>
</div>
<div id="ftn5">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-family: Georgia, 'Times New Roman', serif;"><a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftnref5" name="_ftn5" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[5]</span></span></span></a>
P.P. Philip. <i>William Carey the man and
his mission,</i> (Madras: The Christian Literature Society, 1993), 12.</span></div>
<div class="MsoFootnoteText">
<span style="font-family: Georgia, 'Times New Roman', serif;"><br /></span></div>
</div>
<div id="ftn6">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-family: Georgia, 'Times New Roman', serif;"><a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftnref6" name="_ftn6" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[6]</span></span></span></a> S.
Devasagayam Ponraj,<i> Pioneers of the
gospel,</i> (Lalgarh Madhupur: Mission Educational books, 1993), 32.</span></div>
<div class="MsoFootnoteText">
<span style="font-family: Georgia, 'Times New Roman', serif;"><br /></span></div>
</div>
<div id="ftn7">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-family: Georgia, 'Times New Roman', serif;"><a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftnref7" name="_ftn7" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[7]</span></span></span></a> Malay
Dewanji, <i>Willaim Carey and the Indian
Renaissance</i>, (Delhi: ISPCK, 1996), 29.</span></div>
</div>
<div id="ftn8">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-family: Georgia, 'Times New Roman', serif;"><a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftnref8" name="_ftn8" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[8]</span></span></span></a> <a href="http://tatumweb.com/blog/2006/01/01/william-carey/">http://tatumweb.com/blog/2006/01/01/william-carey/</a>
at <st1:time hour="15" minute="0" w:st="on">3:00 P.M</st1:time> on 28.08.08.</span></div>
</div>
<div id="ftn9">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-family: Georgia, 'Times New Roman', serif;"><a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftnref9" name="_ftn9" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[9]</span></span></span></a> <a href="http://tatumweb.com/blog/2006/01/01/william-carey/">http://tatumweb.com/blog/2006/01/01/william-carey/</a>
at <st1:time hour="15" minute="0" w:st="on">3:00 P.M</st1:time> on 28.08.08.</span></div>
</div>
<div id="ftn10">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-family: Georgia, 'Times New Roman', serif;"><a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftnref10" name="_ftn10" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[10]</span></span></span></a> <a href="http://tatumweb.com/blog/2006/01/01/william-carey/">http://tatumweb.com/blog/2006/01/01/william-carey/</a>
at <st1:time hour="15" minute="0" w:st="on">3:00 P.M</st1:time> on 28.08.08.</span></div>
</div>
<div id="ftn11">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-family: Georgia, 'Times New Roman', serif;"><a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftnref11" name="_ftn11" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[11]</span></span></span></a>
S. Devasagayam Ponraj,<i> Pioneers of the
gospel,</i> (Lalgarh Madhupur: Mission Educational books, 1993), 30.</span></div>
</div>
<div id="ftn12">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-family: Georgia, 'Times New Roman', serif;"><a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftnref12" name="_ftn12" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[12]</span></span></span></a> <a href="http://tatumweb.com/blog/2006/01/01/william-carey/">http://tatumweb.com/blog/2006/01/01/william-carey/</a>
at <st1:time hour="15" minute="0" w:st="on">3:00 P.M</st1:time> on 28.08.08.</span></div>
</div>
<div id="ftn13">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-family: Georgia, 'Times New Roman', serif;"><a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftnref13" name="_ftn13" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[13]</span></span></span></a>
P.P. Philip. <i>William Carey the man and
his mission,</i> (Madras: The Christian Literature Society, 1993), 39.</span></div>
</div>
<div id="ftn14">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-family: Georgia, 'Times New Roman', serif;"><a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftnref14" name="_ftn14" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[14]</span></span></span></a>
Basil Miller,<i> 10 Boys who become Famous
Missionaries</i>, (Grand Rapids: Zondervan Publishing House. 1991), 9.</span></div>
</div>
<div id="ftn15">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-family: Georgia, 'Times New Roman', serif;"><a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftnref15" name="_ftn15" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[15]</span></span></span></a>
Basil Miller,<i> 10 Boys who become Famous
Missionaries</i>, (Grand Rapids: Zondervan Publishing House. 1991), 9.</span></div>
</div>
<div id="ftn16">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-family: Georgia, 'Times New Roman', serif;"><a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftnref16" name="_ftn16" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[16]</span></span></span></a>
Basil Miller,<i> 10 Boys who become Famous
Missionaries</i>, (Grand Rapids: Zondervan Publishing House. 1991), 9.</span></div>
</div>
<div id="ftn17">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-family: Georgia, 'Times New Roman', serif;"><a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftnref17" name="_ftn17" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[17]</span></span></span></a>
Basil Miller,<i> 10 Boys who become Famous
Missionaries</i>, (Grand Rapids: Zondervan Publishing House. 1991), 9.</span></div>
</div>
<div id="ftn18">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-family: Georgia, 'Times New Roman', serif;"><a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftnref18" name="_ftn18" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[18]</span></span></span></a>
S. Devasagayam Ponraj,<i> Pioneers of the
gospel,</i> (Lalgarh Madhupur: Mission Educational books, 1993), 41.</span></div>
</div>
<div id="ftn19">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-family: Georgia, 'Times New Roman', serif;"><a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftnref19" name="_ftn19" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[19]</span></span></span></a> Malay
Dewanji, <i>Willaim Carey and the Indian
Renaissance</i>, (Delhi: ISPCK, 1996), 29.</span></div>
</div>
<div id="ftn20">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-family: Georgia, 'Times New Roman', serif;"><a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftnref20" name="_ftn20" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[20]</span></span></span></a>
S. Devasagayam Ponraj,<i> Pioneers of the
gospel,</i> (Lalgarh Madhupur: Mission Educational books, 1993), 41.</span></div>
</div>
<div id="ftn21">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-family: Georgia, 'Times New Roman', serif;"><a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftnref21" name="_ftn21" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[21]</span></span></span></a>
S. Devasagayam Ponraj,<i> Pioneers of the
gospel,</i> (Lalgarh Madhupur: Mission Educational books, 1993), 44.</span></div>
</div>
<div id="ftn22">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-family: Georgia, 'Times New Roman', serif;"><a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftnref22" name="_ftn22" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[22]</span></span></span></a>
P.P. Philip. <i>William Carey the man and
his mission,</i> (Madras: The Christian Literature Society, 1993), 107.</span></div>
<div class="MsoFootnoteText">
<span style="font-family: Georgia, 'Times New Roman', serif;"><br /></span></div>
</div>
<div id="ftn23">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-family: Georgia, 'Times New Roman', serif;"><a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftnref23" name="_ftn23" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[23]</span></span></span></a> Malay
Dewanji, <i>Willaim Carey and the Indian
Renaissance</i>, (Delhi: ISPCK, 1996), 5.</span></div>
</div>
<div id="ftn24">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-family: Georgia, 'Times New Roman', serif;"><a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftnref24" name="_ftn24" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[24]</span></span></span></a>
Ruth and Vishal Mangalwadi, <i>William Carey, </i>(Nivedit Good Books Distributors Private
Limited, 1993), 22.</span></div>
</div>
<div id="ftn25">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-family: Georgia, 'Times New Roman', serif;"><a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftnref25" name="_ftn25" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[25]</span></span></span></a>
S. Devasagayam Ponraj,<i> Pioneers of the
gospel,</i> (Lalgarh Madhupur: Mission Educational books, 1993), 45.</span></div>
</div>
<div id="ftn26">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-family: Georgia, 'Times New Roman', serif;"><a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftnref26" name="_ftn26" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[26]</span></span></span></a>
Ruth and Vishal Mangalwadi, <i>William Carey, </i>(Nivedit Good Books Distributors Private
Limited, 1993), 22.</span></div>
</div>
<div id="ftn27">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-family: Georgia, 'Times New Roman', serif;"><a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftnref27" name="_ftn27" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[27]</span></span></span></a> <a href="http://www.languageinindia.com/april2001/carey.html">http://www.languageinindia.com/april2001/carey.html</a>
at <st1:time hour="14" minute="30" w:st="on">2:30 P.M</st1:time> on
29.08.08. </span></div>
</div>
<div id="ftn28">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-family: Georgia, 'Times New Roman', serif;"><a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftnref28" name="_ftn28" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[28]</span></span></span></a>
Basil Miller,<i> 10 Boys who become Famous
Missionaries</i>, (Grand Rapids: Zondervan Publishing House. 1991), 11.</span></div>
<div class="MsoFootnoteText">
<span style="font-family: Georgia, 'Times New Roman', serif;"><br /></span></div>
</div>
<div id="ftn29">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-family: Georgia, 'Times New Roman', serif;"><a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftnref29" name="_ftn29" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[29]</span></span></span></a> <a href="http://www.languageinindia.com/april2001/carey.html">http://www.languageinindia.com/april2001/carey.html</a>
at <st1:time hour="14" minute="30" w:st="on">2:30 P.M</st1:time> on
29.08.08. </span></div>
</div>
<div id="ftn30">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-family: Georgia, 'Times New Roman', serif;"><a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftnref30" name="_ftn30" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[30]</span></span></span></a>
P.P. Philip. <i>William Carey the man and
his mission,</i> (Madras: The Christian Literature Society, 1993), 77.</span></div>
</div>
<div id="ftn31">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-family: Georgia, 'Times New Roman', serif;"><a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftnref31" name="_ftn31" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[31]</span></span></span></a> Malay
Dewanji, <i>Willaim Carey and the Indian Renaissance</i>,
(Delhi: ISPCK, 1996), 29.</span></div>
</div>
<div id="ftn32">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-family: Georgia, 'Times New Roman', serif;"><a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftnref32" name="_ftn32" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[32]</span></span></span></a>
Basil Miller,<i> 10 Boys who become Famous
Missionaries</i>, (Grand Rapids: Zondervan Publishing House. 1991), 10.</span></div>
</div>
<div id="ftn33">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-family: Georgia, 'Times New Roman', serif;"><a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftnref33" name="_ftn33" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[33]</span></span></span></a>
P.P. Philip. <i>William Carey the man and
his mission,</i> (Madras: The Christian Literature Society, 1993), 74.</span></div>
</div>
<div id="ftn34">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-family: Georgia, 'Times New Roman', serif;"><a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftnref34" name="_ftn34" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[34]</span></span></span></a> Basil
Miller,<i> 10 Boys who become Famous
Missionaries</i>, (Grand Rapids: Zondervan Publishing House. 1991), 10.</span></div>
</div>
<div id="ftn35">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-family: Georgia, 'Times New Roman', serif;"><a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftnref35" name="_ftn35" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[35]</span></span></span></a>
P.P. Philip. <i>William Carey the man and
his mission,</i> (Madras: The Christian Literature Society, 1993), 51.</span></div>
<div class="MsoFootnoteText">
<span style="font-family: Georgia, 'Times New Roman', serif;"><br /></span></div>
</div>
<div id="ftn36">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-family: Georgia, 'Times New Roman', serif;"><a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftnref36" name="_ftn36" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[36]</span></span></span></a> Malay
Dewanji, <i>Willaim Carey and the Indian
Renaissance</i>, (Delhi: ISPCK, 1996), 21.</span></div>
</div>
<div id="ftn37">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-family: Georgia, 'Times New Roman', serif;"><a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftnref37" name="_ftn37" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[37]</span></span></span></a>
P.P. Philip. <i>William Carey the man and
his mission,</i> (Madras: The Christian Literature Society, 1993), 78.</span></div>
</div>
<div id="ftn38">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-family: Georgia, 'Times New Roman', serif;"><a href="file:///E:/blog/hav%20to%20be%20posted/William%20Carey.doc#_ftnref38" name="_ftn38" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[38]</span></span></span></a>
Basil Miller,<i> 10 Boys who become Famous
Missionaries</i>, (Grand Rapids: Zondervan Publishing House. 1991), 12.</span></div>
</div>
</div>
</div>
</div>
Nirmal Singhhttp://www.blogger.com/profile/08821274978870613033noreply@blogger.com12tag:blogger.com,1999:blog-3562165041258066891.post-31051903769432990422012-05-02T06:49:00.002-07:002012-05-04T01:44:05.858-07:00God’s miraculous way of meeting people<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="http://2.bp.blogspot.com/-yNM25ZN-7kA/T6OWxlQcVnI/AAAAAAAAAPw/mpz5d3D8nuc/s1600/long-road.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="212" src="http://2.bp.blogspot.com/-yNM25ZN-7kA/T6OWxlQcVnI/AAAAAAAAAPw/mpz5d3D8nuc/s320/long-road.jpg" width="320" /></a></div>
One cold winter day, an English teen age – guy decided to try go out some distance from his home. On his way, he was caught in a howling snowstorm. He noticed the little place called the Artiller Street Primitive Methodist Church. This English boy had not been eager to attend it, because he had heard that the people sang so loud that it caused headaches! With the storm so bad, he felt that he had little choice, so he entered.</div>
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After several minutes of waiting, a tall, thin man made an embarrassed announcement: “looks as if our minister was held up by the weather. Reckon you’ll have to put up with me.” This teen age guy listened as this awkward man, unused to preaching, did his best to communicate a Bible truth. He chose as his text the verse: “Look unto me, and be ye saved, all the ends of the earth’ (Isaiah 45: 22). The man spoke, “the text says look, now some of ye are looking to yourselves, but its is no use looking there. Ye may say, “wait for the Spirit’s workin’. But I say, “Look unto Christ!” as the preacher continued, he began shouting; “look unto Me!” I’m hangin’ on the cross!” the unlikely preacher looked down at the teen-age guy and said: “young man, look to Jesus Christ! Look! Look!”</div>
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<span style="font-family: 'lucida grande', tahoma, verdana, arial, sans-serif;"><span style="line-height: 16px;">These words broke the hearts of teen-ager and he accepted Christ as his savior. Do you know who was that teen-age guy? He was nothing but the great preacher – Charles H. Spurgeon (1834-1892). No one knows how God works. But He works in His own way and in His own time. His’ works are beyond our imagination. </span></span></div>
</div>Nirmal Singhhttp://www.blogger.com/profile/08821274978870613033noreply@blogger.com3tag:blogger.com,1999:blog-3562165041258066891.post-47115193041930137892012-04-30T21:22:00.000-07:002012-05-04T01:50:23.682-07:00Paradise of Birds<div dir="ltr" style="text-align: left;" trbidi="on">
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India is a home for many species of birds’ local as well as
migrant birds. Bird sanctuaries in India are therefore a hot spot for personality
lovers and birdwatchers like me. I have shot these pictures in Ranganthittu
Wildlife Sanctuary in Karnataka, India. It is situated on the banks of the
Kaveri River, includes of groups of six islets as well. The isolated islets and
the abundance of aquatic insects during the monsoon make Ranganathittu a
favorite abode for birds. i have found it is a delightful place to visit. What make is inviting is
that it is an important Asian nesting and breeding ground for migratory birds
from all across the earth.</div>
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</div>Nirmal Singhhttp://www.blogger.com/profile/08821274978870613033noreply@blogger.com3tag:blogger.com,1999:blog-3562165041258066891.post-65241136569897093892012-04-29T08:12:00.001-07:002012-05-04T01:43:31.527-07:00Obama Vs Osama<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: Arial, Helvetica, sans-serif;">It has been a year since Al-Qaeda’s leader Osama Bin laden
was killed by the elite Special Forces. It is a defining moment of the world,
especially to USA. U.S.A government charged that Osama headed an international
terrorist network called ‘Al Qaeda’ an Arabic word meaning ‘the base.’ By eliminating
Osama, Obama claimed that he had brought justice to the victims of terror. But
there is a need to know that Is Al-Qaeda finished or hat it simply mutated.</span></div>
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<span style="font-family: Arial, Helvetica, sans-serif;">The loss of founder and leader of Al-Qaeda has discarded its
ability to bring out more terrorist activists which they claim that ‘Jihad’,
means holy war. Because what gave substance to Al-Qaeda’s global ambition was
the person of Bin Laden. He was a unique figure whom his successors are
incapable of replacing. And the key idea of radicalizing and mobilizing its
ideology across Islamic has failed. That is more evident in Middle East
uprising as theywere democracy not for radical Jihad. In addition, since
al-Qaeda took its place on the world stage, a process of assessment has been
going on. In spite of Muslim anger over both Iraq, Afghanistan and Yeman, that
assessment, never truly positive, has become more and more negative as Al-Qaeda
has alienated people by its indiscriminate killing.</span></div>
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<span style="font-family: Arial, Helvetica, sans-serif;">War on terrorism can be justified. However, military
techniques may bring momentary advantage. Development aid can shift attitudes.
Intelligence can abort particular attacks. However the real change has been
more fundamental than what we think. There is a significant necessity to search
out a permanent solution to tackle the so called ‘holy war,’ terrorism.</span></div>
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<span style="font-family: Arial, Helvetica, sans-serif;">The global pattern of War on Terrorism emerges rapidly against
Al-Qaeda. Military action has evidently marginalized Al-Queda in Iraq, Pakistan
and in troubled Afghanistan, although its offshoots and associates in North
Africa and the Yemen are stronger and may still be growing. However, its
ability to conduct long-range operations in the Eastern and non-Eastern
countries has been reduced by good intelligence and measured such as the continual
tracking of its communications. </span></div>
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<span style="font-family: Arial, Helvetica, sans-serif;">The cause of terrorism is not just because of an individual
or a group of people who have wrong ideology, but it is mostly because of
mistake of foreign policies of different countries in the world. When developed
countries trying to play a hero role to their country people, it indirectly affects
developing countries. However I cannot also neglect the fact that religion and
racism are other root causes of terrorism.</span></div>
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<span style="font-family: Arial, Helvetica, sans-serif;">Well, I am not an anti-American, however, I should write
about the controversial story behind Osama. It claims that during in the 1970s,
when the Russia was the biggest threat to America and radical Islam was not as
a concern of the USA’s, the USA began funding and training Islamic militants to
fight their Russian enemies in Afghanistan.<a href="file:///E:/blog/posted/obama%20vs%20Osama.docx#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 11pt; line-height: 115%;">[1]</span></span></span></a>
Because of the failure in the foreign policy of America, its own trainee turned
against the trainer, America. What happened in the rest of the history we all
know. In addition, fairly recently, it seemed like there was a family feud –
passed down from the Crusades or the like-going on between the Husseins and the
Bushs for much of two decades. </span></div>
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<span style="font-family: Arial, Helvetica, sans-serif;">Can terrorism be eliminated by Military action? Never. For
instance, Haqqani network is emerging, that is still strong. Can terrorist ever
achieve their dream by killing innocent people? oh Never. Evidently, Osama and
Obama have failed. I remember Gandhiji words “An eye for an eye makes the whole
world blind.” Terrorism and war will destroy the humanity from the face of the
earth if we fail to stop. I don’t know how much it is possible but I conclude
this article by a saying of Jesus, that is</span></div>
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<span style="font-family: Arial, Helvetica, sans-serif;"> “Love
your enemies” </span></div>
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<span style="font-family: Arial, Helvetica, sans-serif;"><a href="file:///E:/blog/posted/obama%20vs%20Osama.docx#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[1]</span></span></span></a> <a href="http://newsone.com/1205745/cia-osama-bin-laden-al-qaeda/">http://newsone.com/1205745/cia-osama-bin-laden-al-qaeda/</a></span></div>
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</div>Nirmal Singhhttp://www.blogger.com/profile/08821274978870613033noreply@blogger.com2tag:blogger.com,1999:blog-3562165041258066891.post-23433687462532849312012-04-28T03:09:00.000-07:002012-05-03T01:38:55.570-07:00Nexalism – the Unforgotten War in India<div dir="ltr" style="text-align: left;" trbidi="on">
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Hostage crisis is the word repeatedly occurred in Indian media as Nexals are showing their militant face by kidnapping government
officials. For instance, the abduction of Sukma district collector in Chhattisgarh
state in India. According to media yesterday they released the statement to
justify the abduction of IAF officer – Alex Paul Menon. Their statement goes
like this “these people need to understand the reality on the ground and the
manner in which the people are suffering state’s repression and the role of district
collector in it.” But in practical ground, this militant activity of Nexals
caused chaos in that region. The sudden rush of nexalism was brooded by
corruption in a democratic government. Though democracy gives liberty,
sometimes it causes chaos in society. </div>
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Though socialist
system collapsed in USSR, still socialism has its impact in Indian society in
the form of Nexals/Moaists. The Nexals are considered far-left radical
communists, supportive of Maoist political sentiment and ideology. To have a comprehensive idea on Nexals, we
need to understand the tribal tradition first. The distinctiveness of tribal
tradition lies in affirming the centrality of land or space as the foundation
for understanding the tribal people’s culture, identity, personhood and
religious ethos.</div>
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The recent fighting scenario and Naxals aggressive behavior shows
that they will not give up their guns. It is theoretically problematic to
assert the existence of Naxels as they stand for their principles to bring the deliverance
from the oppressed community. Maoists are not cowards enacting dramas. They
have been fighting for the cause of oppressed for last 30 to 40 years. The boldness
and reckless are indirectly stimulated by the oppression of the local government
and the corrupted politicians. </div>
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The lack of knowledge of our political leaders in tribal issues
has been proved by the recent Union Budget. The union budget has set aside a
mammoth amount of over Rs.40,000 crores/ $ 8 billion to battle Naxals and other
separatists in the North Eastern States, who posed a serious challenge to the
nation’s internal security. This step shows
the total ignorance to tackle the problems of Nexals. Can these deployments stop
the Nexalism, never. It may provide temporary solution but not the permanent
one. </div>
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Clearly, Gandhi had visualized the menace we are facing
today. Indian political leaders should aware of the Mahatma Gandhi’s warning.
Father of our nation had warned 68 years ago about inevitable armed revolutions
in Indian if the gulf between the rich and the hungry continued to persist. The
remarks of the civil society may be dismissed as “unnecessary romanticism of
violence,” but can we afford to overlook the warning of the father of the
nation. </div>
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Gandhiji and his methodologies are still very much relevant
in relation to resolving state-people conflicts and especially when the present
political system has no clue to an appropriate political starter for such conflict
resolution except using forces. Today the mainstream politics need to learn the
relevance and art of political mobilization of common and deprived people from
Gandhiji’s historic experiences. Therefore we need to recall what were the views of other
legendary leaders of India bout the social and political conflicts which would
emerge in independent India. In 1931, Dr.B.R.Ambedkar in his famous speech in
the Round Table Conference in London mentioned about the duality on Indian
society and that of the political classes, which would create more inequality
and hence violence. It is not always a bad idea to trace the roots of present day
problem in the historical experiences of the legends of India.</div>
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Naxalism and insurgency would automatically disappear if
development and equality are ensured to all citizens of the country. The most
stupid thing to do is to try to crush the oppressed through deploying
para-military. </div>
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There are plenty of the ways for tackling the problem. One of
the way to solve problems is through talks. Nexalism started due to the pauperization
and exploitation of the peasantry in a filthy feudal system in the countryside.
Nexals must be talked into giving up the gun by fulfilling their legitimate
demands of development of all section of society. </div>
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Further, one of the root causes of Nexalism is low or no development
of the affected areas. In one sense, poverty makes crime. So the natural solution
is bringing development mainly in the form of education, employment and infrastructure.
Sustainable employment will be permanent solutions for the eradication of
Nexalism in India which will lead to education, development and patriotism.</div>
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Violence only breeds more violence and tears apart the
society. Government and Nexals should realize that violence cannot bring peace
or development. The stupid self-serving politicians and bureaucrats in the central
and state governments and leaders of Nexals have to realize this. Till then this
frightening scenario will not be over. We have to unify India by fighting
against corruption, have transparency and find innovative ways to promote the
deserving under privileged.</div>
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I will be posting few more articles about my experiences in
the Nexal heartlands and in North East India.</div>
</div>Nirmal Singhhttp://www.blogger.com/profile/08821274978870613033noreply@blogger.com2tag:blogger.com,1999:blog-3562165041258066891.post-81228233027828125572012-04-27T02:23:00.000-07:002012-05-04T01:53:44.346-07:00Nagaland - an Amazing Creation of God<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-weight: normal;"><span style="font-family: Arial, Helvetica, sans-serif; font-size: small;">Nagaland is one of the seven sister states in North Eastern
India bounded by Myanmar in the East; Assam in the West; Arunachal Pradesh and
a part of Assam in the North with Manipur in the south. It offers rich
incomparable traditional and cultural heritage. </span></span></div>
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<span style="font-weight: normal;"><span style="font-family: Arial, Helvetica, sans-serif; font-size: small;"><br /></span></span></div>
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<span style="font-weight: normal;"><span style="font-family: Arial, Helvetica, sans-serif; font-size: small;">Hornbill is considered as festivals of festival. These unique
pictures are from Hornbill festival of 2010.</span></span></div>
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<b><span style="font-family: Arial, Helvetica, sans-serif;">Naga</span></b></div>
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<span style="font-family: Arial, Helvetica, sans-serif;">The inhabitants of Nagaland India are called ‘Naga’ which
has incepted from ‘Nanga’ means naked. It is also because the Nagas are known
for avowed for their sparseness of clothes.</span></div>
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<span style="font-family: Arial, Helvetica, sans-serif;">The tribes dwelling in the rural pockets of Nagaland preserve their own age-old customs and rituals. Known for their friendly demeanor and hard-working nature, the people of Nagaland have a significant contribution towards the socio-cultural development of the state.<span class="apple-converted-space"> </span></span><br />
<a href="http://4.bp.blogspot.com/-Ty0RrbkB8zE/T5pKtdyzLXI/AAAAAAAAAG4/dQYSfQjDvR0/s1600/163771_487154477171_695132171_6541545_5633958_n.jpg" imageanchor="1" style="clear: right; display: inline !important; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="150" src="http://4.bp.blogspot.com/-Ty0RrbkB8zE/T5pKtdyzLXI/AAAAAAAAAG4/dQYSfQjDvR0/s200/163771_487154477171_695132171_6541545_5633958_n.jpg" width="200" /></a><b style="color: #222222;"><span style="font-family: Arial, Helvetica, sans-serif;"><b style="color: #222222;"><span style="font-family: Arial, Helvetica, sans-serif;"><br /></span></b></span></b><br />
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<a href="http://4.bp.blogspot.com/-8XpUDxCQbJs/T5pKyRj8J1I/AAAAAAAAAHU/lxbJvAEvLMg/s1600/166399_487158982171_695132171_6541638_6515147_n.jpg" imageanchor="1" style="clear: left; display: inline !important; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="240" src="http://4.bp.blogspot.com/-8XpUDxCQbJs/T5pKyRj8J1I/AAAAAAAAAHU/lxbJvAEvLMg/s320/166399_487158982171_695132171_6541638_6515147_n.jpg" width="320" /></a><span style="background-color: white; color: #222222; font-family: Arial, Helvetica, sans-serif;"></span><br />
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<b><span style="font-family: Arial, Helvetica, sans-serif;">Culture</span></b></div>
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<span style="font-family: Arial, Helvetica, sans-serif;">Colorful life and culture are an integral part of the 16
officially recognized Naga tribes of Nagaland. These 16 tribes are different
and unique in their customs and traditions. These customs and traditions are
future translated into festivals which revolve around their agricultural cycle.
Songs and dances form the soul of these festivals through which their oral
history has been passed down the generations. </span></div>
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<b style="color: #222222;"><span style="font-family: Arial, Helvetica, sans-serif;">Language</span></b><br />
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<a href="http://1.bp.blogspot.com/-VQNVzOr4Gyw/T5pKwfRtY3I/AAAAAAAAAHM/k3tqOHWfEC8/s1600/165303_487159287171_695132171_6541643_2641185_n.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="240" src="http://1.bp.blogspot.com/-VQNVzOr4Gyw/T5pKwfRtY3I/AAAAAAAAAHM/k3tqOHWfEC8/s320/165303_487159287171_695132171_6541643_2641185_n.jpg" width="320" /></a><br />
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<span style="font-family: Arial, Helvetica, sans-serif;">The tribes of Nagaland are separately marked by indigenous
customs, traditions, language and dresses. The tribes of Nagaland have their own
distinctive language. The unique thing is in remote parts of Nagaland, each and
every village has its own dialect which cannot be understood by neighboring
villagers.</span></div>
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<a href="http://4.bp.blogspot.com/-FteB_-hDJc4/T5pK6lsirFI/AAAAAAAAAH4/YGW4jqVjaAA/s1600/179053_487154862171_695132171_6541552_6389108_n.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="320" src="http://4.bp.blogspot.com/-FteB_-hDJc4/T5pK6lsirFI/AAAAAAAAAH4/YGW4jqVjaAA/s320/179053_487154862171_695132171_6541552_6389108_n.jpg" width="240" /></a></div>
<a href="http://3.bp.blogspot.com/-EVtFDcOe6gw/T5pK5dNEi-I/AAAAAAAAAH0/VSljHxml5fQ/s1600/169025_487153862171_695132171_6541537_3313244_n.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><span style="font-family: Arial, Helvetica, sans-serif;"><img border="0" height="240" src="http://3.bp.blogspot.com/-EVtFDcOe6gw/T5pK5dNEi-I/AAAAAAAAAH0/VSljHxml5fQ/s320/169025_487153862171_695132171_6541537_3313244_n.jpg" style="cursor: move;" width="320" /></span></a><a href="http://2.bp.blogspot.com/-yvCJKEu7B6Q/T5pK9IY_fqI/AAAAAAAAAIM/_uV_CdA5Xak/s1600/179676_487158622171_695132171_6541630_6215407_n.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><span style="font-family: Arial, Helvetica, sans-serif;"><img border="0" height="320" src="http://2.bp.blogspot.com/-yvCJKEu7B6Q/T5pK9IY_fqI/AAAAAAAAAIM/_uV_CdA5Xak/s320/179676_487158622171_695132171_6541630_6215407_n.jpg" width="240" /></span></a><br />
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<b style="line-height: 18px;"><b><span style="font-family: Arial, Helvetica, sans-serif;"><br /></span></b></b><br />
<b style="line-height: 18px;"><b><span style="font-family: Arial, Helvetica, sans-serif;">Religion</span></b></b><br />
<span style="font-family: Arial, Helvetica, sans-serif; line-height: 18px;">Nagaland is still a predominately rural region but it has one odd characteristic, unlike most of the sub-continent it is majority Christian- the census of 2001 estimated that Nagaland was 90% Christian. </span></div>
<span style="font-family: Arial, Helvetica, sans-serif; line-height: 18px;"><br /></span><br />
<span style="font-family: Arial, Helvetica, sans-serif; line-height: 18px;">This Christianisation proceeded over the last century- at the end of the 19th Century there were according to census data an insignificantly small number of Christians living within Nagaland. Most of the Naga churches belong to Baptist denomination. according to my understanding church has more power than the state.</span><br />
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<a href="http://4.bp.blogspot.com/-Na4GabXFs0o/T5pK37W678I/AAAAAAAAAHs/dWPltdF06l4/s1600/168758_487160967171_695132171_6541667_3091483_n.jpg" imageanchor="1" style="clear: left; display: inline !important; float: left; margin-bottom: 1em; margin-right: 1em;"><span style="font-family: Arial, Helvetica, sans-serif;"><img border="0" height="273" src="http://4.bp.blogspot.com/-Na4GabXFs0o/T5pK37W678I/AAAAAAAAAHs/dWPltdF06l4/s320/168758_487160967171_695132171_6541667_3091483_n.jpg" width="320" /></span></a></div>
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<span style="font-family: Arial, Helvetica, sans-serif;"><b>Ornaments</b></span></div>
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<span style="font-family: Arial, Helvetica, sans-serif;">Fundamentally both the sexes of Naga tribe are fond of
wearing and adorning themselves with colorful ornaments. In the past, Naga
soldiers wore a miniature trophy masks as a pendant in a chain or necklace symbolizing
their valor as headhunters. Naga hand crafts have an aesthetic quality.</span></div>
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<a href="http://1.bp.blogspot.com/-FaNNtjmKbgk/T5pK7jeVkWI/AAAAAAAAAIE/HMV9OGknQpQ/s1600/179305_487156612171_695132171_6541589_6266089_n.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><span style="font-family: Arial, Helvetica, sans-serif;"><img border="0" height="320" src="http://1.bp.blogspot.com/-FaNNtjmKbgk/T5pK7jeVkWI/AAAAAAAAAIE/HMV9OGknQpQ/s320/179305_487156612171_695132171_6541589_6266089_n.jpg" width="240" /></span></a><span style="color: #222222; font-family: Arial, Helvetica, sans-serif;"><b><br /></b></span></div>
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<a href="http://2.bp.blogspot.com/-h5u-apBtGoA/T5pK1yWWW8I/AAAAAAAAAHk/7Ik_y-NHt5Q/s1600/168125_487151822171_695132171_6541498_1595637_n.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><span style="font-family: Arial, Helvetica, sans-serif;"><img border="0" height="240" src="http://2.bp.blogspot.com/-h5u-apBtGoA/T5pK1yWWW8I/AAAAAAAAAHk/7Ik_y-NHt5Q/s320/168125_487151822171_695132171_6541498_1595637_n.jpg" width="320" /></span></a><span style="color: #222222; font-family: Arial, Helvetica, sans-serif;"></span><br />
<b style="color: #222222; font-family: Arial, Helvetica, sans-serif;">Hospitality</b><br />
<span style="font-family: Arial, Helvetica, sans-serif;">Based on my personal experience, Nagas are straight forward people, honest, hardworking, and with a high standard of integrity. a striking character of the Naga tribes is their hospitality and cheerfulness. once i was provided rich which was preserved 30 years ago.</span></div>
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<span style="font-family: Arial, Helvetica, sans-serif;">Naga people possess a unique air of strength, self reliance,
freedom and independence. Simultaneously, they have also safeguarded in
indissoluble connection and loyalty towards their land, tribe and kin. They combine
a sincere warm-heartedness towards their friends and an unyielding toughness in
their fight against enemies, which is embodied in the fierce drum beat of war.</span></div>
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<iframe allowfullscreen='allowfullscreen' webkitallowfullscreen='webkitallowfullscreen' mozallowfullscreen='mozallowfullscreen' width='320' height='266' src='https://www.blogger.com/video.g?token=AD6v5dzcxZyI6IN0gc-fdOsCr9cVY0ZRUi5rROejVbuer7BJbXYL0Ia3dLZm8kTTv2Z9MIc97z5kE4DhmJoE9qMQug' class='b-hbp-video b-uploaded' frameborder='0'></iframe><iframe allowfullscreen='allowfullscreen' webkitallowfullscreen='webkitallowfullscreen' mozallowfullscreen='mozallowfullscreen' width='320' height='266' src='https://www.blogger.com/video.g?token=AD6v5dwS4FDAEb2Jph3evbB7mwpg4O8KF3P3QFDmhl4_GkW6Gfh3Ba64mczJz8V_NjoECF5BqIOxCA3z2-CLek8jlw' class='b-hbp-video b-uploaded' frameborder='0'></iframe></div>
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</div>Nirmal Singhhttp://www.blogger.com/profile/08821274978870613033noreply@blogger.com0tag:blogger.com,1999:blog-3562165041258066891.post-28191570811869588892012-04-26T10:21:00.001-07:002012-05-05T01:53:26.533-07:00Communicating Christological terms to Hindus and Muslims in India<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="http://2.bp.blogspot.com/-15UiOrRea5A/T5mDGOCPJYI/AAAAAAAAAFM/uroJtWqgHMM/s1600/rangmela21.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="320" src="http://2.bp.blogspot.com/-15UiOrRea5A/T5mDGOCPJYI/AAAAAAAAAFM/uroJtWqgHMM/s320/rangmela21.jpg" width="214" /></a></div>
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<b> </b><b>INTRODUCTION:</b></div>
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The purpose of this article is to explore the relationship
between context and communication of gospel in India, more specifically, the
role of context in utterance interpretation.
Using different names – Christological terms convey the different
meaning to people according to their religious back group as their world views
are determined by their religious ideology. Christological terms emphasis the
uniqueness of Christ, the necessity of the church, and the obligation to
proclaim the gospel to the whole world. We must emphasize that apologetics
within inter religious contexts is a difficult and sensitive matter that must
be conducted with wisdom, tact and genuine respect for religious others. </div>
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Jesus Christ is the center of Christian life and is the
substance of Christ faith. Every Christology is a quest to grasp the content
and explain the meaning of the mystery of Jesus Christ, to discover and
articulate how God is related to humanity and how humanity is related to God in
Jesus Christ. In this context of ongoing life in India where Christians live
and work together with neighbors of other faiths, where a deep seated
theological tolerance coexists with social intolerance. Any attempt to
formulate such a Christology should take into account a fact that acceptance of
a sense of mystery and the other the rejection not an exclusive attitude where
ultimate matters are concerned. </div>
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In today’s pluralistic context, the question of the
uniqueness of Christ is constantly being challenged, often from unbiblical
presuppositions. However, we should not diminish the value of Christian dogmas,
as well as we should make sure that our doctrines should not be hindrance to
them to know the love of God.</div>
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<b>USING SON OF GOD:<o:p></o:p></b></div>
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To call Jesus Christ by title the ‘Son of God’ does not mean
for Rammohan Roy that He is God. <a href="file:///C:/Users/admin/Desktop/New%20Microsoft%20Office%20Word%20Document.docx#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">[1]</span></span></span></a> If
we describe Jesus as the Son of God, to Hindus, who are majority in India, may
understand this term from the perspectives of family concept of Hindu Gods.
Consequently, it would confer the erroneous picture that Jesus in one of the
member of the God’s family. </div>
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Nevertheless it is our responsibility that, we should offer
the gospel that Jesus is equal to God and He is one of God head and He called
as son of God. Through Him, we can access our God as our own father. They all are one in substance and differ in
functions.</div>
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<b>USING THE TERM LORD:<o:p></o:p></b></div>
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The term Lord is very much similar to the Indian context.
Because Indians are bound with the concept of master, <i>jamintar –</i> land lords, <i>Panchait
prathan </i>– head of village. </div>
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Moreover, this term Lord are known with it s negative
connotation, because more of these land lords known for their brutality,
injustice, oppression on the low class or caste people. In addition, this term also
may convey a wrong picture of imperialism as the Indian were ruled by the
British.</div>
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It shows the necessity of Jesus as Lord in a proper way
without giving any negative annotation. </div>
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<b>USING THE TERM CHRIST
AS AVATARA;<o:p></o:p></b></div>
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In terms of using Christ as <i>avatara</i>, Hindus may understand that Jesus as one of <i>Avatara</i> of Vishu who always take human <i>avatara</i> to destroy the evil doers and to
establish righteousness. But Jesus came to save the sinners. But we should help
the other religious people to distinguish to clear difference between <i>avatara</i> and the incarnation of Jesus
Christ.</div>
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<b>SON OF GOD IN ISLAM:<o:p></o:p></b></div>
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Muslims believe that God is one,
that there are no gods except the God. And they do believe that Jesus is one of
the nabi. To the Muslim, the term Son of God is shirk, blasphemy of the
worst kind. <o:p></o:p></div>
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But Jesus is more than a prophet. He is the Messiah ( John
1:14). Jesus, the Messiah is also the Son of God. Bible, the written Word of
God affirms that “last days he has spoken to us by his Son, whom he appointed
heir of all things, and through whom he made the universe.” Heb 1:1-2. Jesus
Christ is not simple human – ‘nabi’, but He is truly human and truly Divine.
This is the core and kernel of the Christian faith.<a href="file:///C:/Users/admin/Desktop/New%20Microsoft%20Office%20Word%20Document.docx#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">[2]</span></span></span></a> Subsequently,
Quran rejects the Sonship of Christ ( Qur’an 2:116, , 161 / 6: 102 -104/ 10:68
/ ). It alleges that the Divine realm is free from human imperfection.
Attributing a Son of God is attributing imperfection to the Divine realm. God
neither can have a son who is human not become a human himself. A son or a
daughter is born as a fruit of the conjugal lobe of a man and woman. <a href="file:///C:/Users/admin/Desktop/New%20Microsoft%20Office%20Word%20Document.docx#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">[3]</span></span></span></a>
Therefore, when Christians use the term in reference to Jesus, they immediately
assume that the Christians are committing blasphemy by stating that God has
participated in some sort of sexual union with another god – a goddess
wife. <a href="file:///C:/Users/admin/Desktop/New%20Microsoft%20Office%20Word%20Document.docx#_ftn4" name="_ftnref4" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">[4]</span></span></span></a> </div>
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If we sum up, the following of the
reasons for Quaranic rejection of the Sonship of Christ:</div>
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<span style="font-family: Wingdings;">Ø<span style="font-family: 'Times New Roman'; font-size: 7pt;"> </span></span>“God
begets not, nor is he begotten” (Quran 112:3).</div>
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<span style="font-family: Wingdings;">Ø<span style="font-family: 'Times New Roman'; font-size: 7pt;"> </span></span>Sonship
is nothing but giving God partners and giving up the very idea of monotheism.</div>
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<span style="font-family: Wingdings;">Ø<span style="font-family: 'Times New Roman'; font-size: 7pt;"> </span></span>The
Transcendent God cannot have a mortal son through sexual relations with a
mortal consort.<a href="file:///C:/Users/admin/Desktop/New%20Microsoft%20Office%20Word%20Document.docx#_ftn5" name="_ftnref5" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">[5]</span></span></span></a></div>
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However it is needed to know that the idea of God in flesh is, also, often
expressed in the <i>Injil</i> by the use of the term “Son” on its own, or the
term “Son of Man.”<br />
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According to my personal experience with my Muslim brothers,
it would not be perfect, if you start your conversation with Christ. Instead if
you start with God or creation and finish your conversation with Christ, it will
pave the way to understand the Christ as Second person of God head. Otherwise
it will cause dilemma and religious arguments. </div>
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<b>Christ: the redeemer
of humanity:<o:p></o:p></b></div>
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Jesus, the risen one from the dead, has the power to
liberate from sin and death of this universe. Jesus is Lord, savior and
redeemer through his resurrection: it transforms his exemplary life and his
death into a power which can liberate the chains of sin and death, and makes it
possible of people to enter into the life of the Son of God.<a href="file:///C:/Users/admin/Desktop/New%20Microsoft%20Office%20Word%20Document.docx#_ftn6" name="_ftnref6" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">[6]</span></span></span></a></div>
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Significantly, Muslims reject the idea of redemption. For
Muslims God is abundantly forgiving. He forgives the repentant sinner. Human
repentance and god’s forgiveness are intimately connected. God’s forgiveness goes even before human
repentance. Their understanding human sinfulness and God’s forgiveness do not
leave any space for a redeemer. Consequently, they find no reason to see Jesus
as redeemer.</div>
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Moreover, they do not accept the death of Jesus on the
cross. Because, Muslims brothers and sisters believe that God saved him
miraculously, because, Cod cannot surrender his own envoy to his enemies.</div>
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To
the Christian, and according to the Bible, Jesus is the one who alone saves
human being from their sins. Because of the totally depravity of the human
beings, we cannot earn our way to heaven, perform enough good works to please
God, or ever be "sincere enough" in repentance to somehow obtain
forgiveness from God. However God love us though we are sinners. The
ultimate love of Ultimate being was showed on cross through the sacrifice of
His begotten Son for the redemption of His creation. </div>
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<b>CONCLUSION:<o:p></o:p></b></div>
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There is always a danger in communicating gospel to the
people of other faiths. Therefore when we use this kind of terms, we should
know the world views of our audience. Otherwise we will cause negative impact
unintentionally. Consequently we will be the hindrance for them to know the
love of Christ. Therefore let us make sure that let our communication may bring
the proper understanding on God, Jesus Christ. In addition, I vehemently
believe that there is no salvation outside the Christ. So our approach on Jesus
Christ should be based on the Bible as much as possible.</div>
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As we are called to the show the love of God, in fulfilling
the commission of God, there is plenty of room for diligence and alertness, but
no room for laziness or privilege (Titus 1:5-9). Let us be always extra careful
about our communications to our fellow brother and sisters who are yet to
experience the love of God.</div>
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<a href="file:///C:/Users/admin/Desktop/New%20Microsoft%20Office%20Word%20Document.docx#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif; font-size: 10pt;">[1]</span></span></span></a> Mathew
Vekathanam, Indian Christology, <st1:place w:st="on">Bangalore</st1:place>:
Asian Trading Corporation, 2004, 363.</div>
</div>
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<div class="MsoFootnoteText">
<a href="file:///C:/Users/admin/Desktop/New%20Microsoft%20Office%20Word%20Document.docx#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif; font-size: 10pt;">[2]</span></span></span></a> Victor
Edwin SJ, Prophesy: Christian – Muslim Perspectives, <i>Salaam</i>, October 2007, vol 28, no.4. 189.</div>
</div>
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<a href="file:///C:/Users/admin/Desktop/New%20Microsoft%20Office%20Word%20Document.docx#_ftnref3" name="_ftn3" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif; font-size: 10pt;">[3]</span></span></span></a> Victor Edwin SJ, Prophesy: Christian – Muslim
Perspectives, <i>Salaam</i>, October 2007,
vol 28, no.4. 189.</div>
</div>
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<div class="MsoFootnoteText">
<a href="file:///C:/Users/admin/Desktop/New%20Microsoft%20Office%20Word%20Document.docx#_ftnref4" name="_ftn4" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif; font-size: 10pt;">[4]</span></span></span></a> http://www.carm.org/islam/obj_Jesus_son.htm</div>
</div>
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<div class="MsoFootnoteText">
<a href="file:///C:/Users/admin/Desktop/New%20Microsoft%20Office%20Word%20Document.docx#_ftnref5" name="_ftn5" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif; font-size: 10pt;">[5]</span></span></span></a> http://www.carm.org/islam/obj_Jesus_son.htm</div>
</div>
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<a href="file:///C:/Users/admin/Desktop/New%20Microsoft%20Office%20Word%20Document.docx#_ftnref6" name="_ftn6" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif; font-size: 10pt;">[6]</span></span></span></a> Victor
Edwin SJ, Prophesy : Christian – Muslim Perspectives, <i>Salaam</i>, October 2007, vol 28, no.4. 193.</div>
<div class="MsoFootnoteText">
As he referred Christian w. troll, S.J., <i>Muslims ask, Christian Answer,</i> 28</div>
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</div>Nirmal Singhhttp://www.blogger.com/profile/08821274978870613033noreply@blogger.com5tag:blogger.com,1999:blog-3562165041258066891.post-44628282288817254332012-04-24T05:44:00.000-07:002012-04-28T23:18:42.835-07:00Christian spirituality<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="http://1.bp.blogspot.com/-vYpWVqj0izs/T5afHF-5SzI/AAAAAAAAADw/S2yBxqFlodI/s1600/spirituality-stain-glassorig.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><span style="font-family: Arial, Helvetica, sans-serif;"><img border="0" height="232" src="http://1.bp.blogspot.com/-vYpWVqj0izs/T5afHF-5SzI/AAAAAAAAADw/S2yBxqFlodI/s320/spirituality-stain-glassorig.jpg" width="320" /></span></a></div>
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<span style="font-family: Arial, Helvetica, sans-serif;">Christian spirituality is
self-awareness with a deeper openness to find out the supernatural oneness of
God’s incarnation within each and every believer. It is an individual
reformation in a personal dealing with God in a way that Scripture commends. It
seeks deeper understanding about the very existence of the human race as they
were created to praise and have holiest fellowship with the Ultimate being who
longs to have fellowship with His pinnacle of creation.</span></div>
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<span style="font-family: Arial, Helvetica, sans-serif;"> It is not superficial holiness which significantly
exists because of the lack of biblical insight, theological profundity and
charismatic chaos. Consequently the contemporary Christianity has forgotten to
remember that the core of Christian spirituality is experiencing Christ
likeness in the life of profound Christian according to Romans 12:1, 2.</span></div>
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<span style="font-family: Arial, Helvetica, sans-serif;">Christian spirituality is not
just following the set of written rules but it is having an intimate
relationship with that transcendent Infinite Being. The passionate love which
is spectacularly expressed in Song of Songs can be considered as the very
fountain of Christian spirituality. It is started by the work of the Holy
Spirit in every elected one as He is the very cause of regeneration in our
depraved condition. Therefore I conclude that Christian spirituality is nothing
but cooperating with the sanctifying work of the Holy Spirit to express the
intimate love which we have on our creator.</span></div>
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</div>Nirmal Singhhttp://www.blogger.com/profile/08821274978870613033noreply@blogger.com11tag:blogger.com,1999:blog-3562165041258066891.post-54908723003666405852009-03-02T00:04:00.000-08:002012-04-28T03:29:14.024-07:00Recession – an eye opener for Indian mission organizations?<div dir="ltr" style="text-align: left;" trbidi="on">
<a href="http://4.bp.blogspot.com/_VLGECSBsodw/SauTvB3quYI/AAAAAAAAACs/p_BuwIaVJfE/s1600-h/financial+crisis.bmp"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5308499021951318402" src="http://4.bp.blogspot.com/_VLGECSBsodw/SauTvB3quYI/AAAAAAAAACs/p_BuwIaVJfE/s200/financial+crisis.bmp" style="cursor: hand; float: left; height: 134px; margin: 0px 10px 10px 0px; width: 200px;" /></a><br />
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(Though this article is written from Indian perspectives, it would fit for Asian, African and Latin American countries)<br />
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Recession became popular word all around the world because of global financial melting down. Comparing India and American, India was not affected that much as America was affected by this financial crisis. And there was not more amount of job cut in India, but recession made lot of NRIs (Non Residential Indian) to come to India without job and without hope for future. It caused huge impact in foreign remittance of India.<br />
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In India, 65%-75% (approximately) of mission organizations are not self supported but getting aids from abroad. Global financial melting down affected Indian mission organizations as it effected their sponsors. So obviously recession caused a huge shrink in mission works in India and Asian countries. I am not sure that if all the Indian mission organization aware the fact the recession will minimize their mission works as their sponsors lost their jobs.<br />
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Though India still comes under the category of developing countries, yet lot of Indians fill the first 10 rich men of the world on Forbes billionaire list –Lakshmi Mittal, Mukesh Ambani, Anil Ambani and KP Singh<a href="http://www.blogger.com/post-create.g?blogID=3562165041258066891#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title="">[1]</a>. It shows that India could be great financial resource for Indian mission organizations. the only thing is Indian mission leaders should learn to use effective strategies to raise funds from India itself.<br />
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I am not against of getting aid from abroad, but I am against not using our own (Indian) resources. It is the right time to find financial resources from India itself. Five percentage of Indian Christians’ (consider that most of them living Below Poverty Line) offerings would be more than enough to meet present work of India, if we have a proper fund raising ideas and use it in a proper manner. Indians should be primary resource our financial needs. Here I appreciate some of Indian mission organizations which are not affected by “financial crisis” as they fully depend on Indian money. Therefore here I conclude by mentioning three important principles for the Indian mission organisations, “Indian administration, Indian man power, and Indian money.”<br />
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<a href="http://www.blogger.com/post-create.g?blogID=3562165041258066891#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title="">[1]</a> http://www.forbes.com/2008/03/05/richest-people-billionaires-billionaires08-cx_lk_0305billie_land.html</div>Nirmal Singhhttp://www.blogger.com/profile/08821274978870613033noreply@blogger.com1