ప్రయోజనకర పోట్లాట (1 సమూ 17) || Telugu Christian Message || Rev. B. Thiophilos ||

 

వ్యాపకాల విలువ - 1 Sam 16 || Telugu Christian Youth Message || Rev. B. Thiophilos ||

 

My Telugu Sermons from 21/3/2020

My Telugu Sermons (worships)

The following links are YouTube channels that had my sermons in Telugu.

Andhra Baptist Centenary Church, Pithapuram
http://tinyurl.com/abccpithapuram

Bethel Baptist Chruch, Kakinada
http://tinyurl.com/bbckkd

Note: In playlist "తెగులు" you can find six biblical-theology studies on plagues and pestilence in the light of present Corona pandemic. Watch and be blessed with the nourishment of the Word.

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తెలుగులో నా ప్రసంగ వీడియోలు
ఆంధ్ర బాప్టిస్ట్ సెంటినరీ చర్చ్, పిఠాపురం, మరియు బేతేల్ బాప్టిస్ట్ చర్చ్, కాకినాడ లకై చేయబడిన వివిధ ప్రసంగములు (21/3/2020 నుండి) ఈ క్రింది యూట్యూబ్ చానల్స్ ద్వారా చూడగలరు.
http://tinyurl.com/abccpithapuram
http://tinyurl.com/bbckkd

గమనిక: కరోనా పరిస్థితులను అర్థంచేసుకొనుటకు బైబిల్ ఆధారిత అధ్యయన ప్రసంగములు ప్రత్యేకముగా "తెగులు" అను ప్లేలిస్ట్ నందు ఉంచబడినవి.

- Rev. B. Thiophilos M.Sc., M.Th.,

The shadow of Cross on the way of discipleship

I thank God for this privilege to share His word with you. As you know, when we share in congregation, there are lot of people with differences from age to experiences. Even in UBS, final year mind set is different from the first years. But it is great opportunity to share with our class since we all share same subjects, thinking, struggling and experiences etc.

For today's preaching I studied my text using some of the elements of Redaction critical approach especially the sitz-im-leben of author. This is the first time I’m trying to do so, so please help me with your corrections, comments and suggestions in this regard. I adopted two key words from Edward H Pruden’s terminology, who is a Baptist preacher in the last century.

We all can testify that from our experiences to academic levels, discipleship is not an easy task, both here in Bible College and the outside of the campus. Gospel of Mark is the oldest gospel in NT and clearly explains the Jesus' 'school of discipleship'. Traditional, and modern critical studies also found internal and external evidences for Peter's hand behind Mark's gospel. So what's going on there in his mind while he is sharing or dictating or whatever he did with the content about discipleship in this gospel is my main consern behind this massage.

Chs.8-11 is the core of the gospel narrative and has very famous 'three predictions of Jesus’ death' with sandwiching the teachings about discipleship. From this same pulpit Dr. Sam Kamalesan once pointed out that these passages are in-between the stories of healing of 'blind person' which implies that this is the 'process of giving sight to the blind disciples about the discipleship'.

Now, I am reading Mk. 8:27-33 from literal translation by Dr. Graham Simpson

8:27 And Jesus and his disciples went out to the villages of Caesarea Philippi. And on the road he asked his disciples, saying to them, ‘Whom do men say that I am?’ And they said to him, saying, “(They say that you are) John the Baptist, and others (say that you are) Elijah, and others that (you are) one of the prophets.’ And he asked them, ‘But you, whom do you say that I am?’ Peter said to him in reply, ‘You are the Christ.’ And he rebuked them that they should tell (to) no one about him.

8:31 And he began to teach them that the son of man must suffer many things and be rejected by the elders and the chief priests and the scribes and be killed and after three days rise. And he was speaking the word openly. And Peter taking him aside began to rebuke him. But he turning and seeing his disciples rebuked Peter and said, ‘Go behind me, Satan, because you do not think the thoughts of God but the thoughts of men.’

Here in this pericope, Jesus and His disciples going to some villages towards north of Galilee. And the shadow of the cross is already falling upon Jesus’ path. At this time, Jesus was showing them the existence of the crucified experience in the process of discipleship. So I entitled my sermon ‘The shadow of Cross on the way of discipleship’. There are two basic areas where the shadow of cross always stays.

1. Accepting the person of Christ

On the way, Jesus asked his disciples, 'whom do men say that I am?’ We need to notice that Jesus' identity is the main issue in Mark as well as in John. Disciples were very much in touch with people' ideas. They told him the different opinions those are formulated by people about him- 'for some Elijah, for some John the Baptist, and for some he is the one of the prophets'.

See, here is a person and people want to know very much who he is, and formulated him accorsing to their conveniences, they mould their ideas about him into their own perceptions. For the Jewish leaders, he was a sinner, for some he was a prophet and etc, but nobody seems to recognize him as he wants to be.

Is it not true today my friends? We want to categorize him to ethics, mere human, mere divine, or just as a myth.

In 1960, Morton smith, a scholar announced in a meeting of Society of Biblical Literature announced about his historic discovery at Mar Saba Monastery in Judean wilderness. He found there in the back of a 1646 book which had two and a half pages of a letter of Clement of Alexandria who lived in 2^nd C AD. In that letter he mentioned about Secret version of gospel of Mark. It explains about youth comes to Jesus ‘wearing a linen cloth over his naked body’ and remained with him that night, and so on. Then Morton Smith wrote two books analyzing it, one 450 page scholarly treatment published by Harvard University Press. Now he was no more, but after these 50 years, his discovery is still under disputes. This ‘Jesus Seminar’ people as usually, make lot of confusion in society announced Jesus as Homosexual and so on. Dec 2009 copy of Archaeological Review published lot of articles in it. It’s in our library. Many scholars are accepting that that letter is a hoax and Smith forged it and wrote books on it. We all knew these things. But do you know why he did it? Now Scholars found that he lived secret homosexual life. He wanted to make Jesus a gay in order to please himself and support his views.

We often create our own Jesus, especially in theological circles. We don’t want to evangelize so we just make Jesus as mere heavenly ‘witness’ so our duty is to witness not evangelize. So we focus on ethics, like Ram Mohan Roy, and satisfying with little bit social work. Here also same story!

But Jesus then asked them, ‘But you, whom do you say that I am?’ Now the emphasis is on ‘you’. Others may think differently, but what about you? Peter answered him- ‘You are the Christ’. We know from the parallel of this portion in Mt. 16:13-20, Jesus blessed him and gave some promises and all that stuff. But Mark concluded with Jesus’ order not to tell anyone about that. Why Peter did not add that blessing stuff here? Why concluding with negative remark alone? You see my friends, we may think Peter gave correct answer and became hero, but that’s not the story there. Peter may be right in his answer but he failed in answering partially if not utterly. Jesus never allowed evil possessed people, patients, or anybody and now his disciples not to tell to anyone about him as the Christ. Why? In Markan narrative we found that there is an element of ‘Messianic secret’. In the end of the gospel only he permitted them to tell to everyone. You know, he never want to be recognized in others own agendas. Peter may say ‘You are Christ’ but in his mind he had different Christ, a political figure. Jesus wants even the usage of the word with full understanding. If we accept Him we must accept him in his own terms, not in our terms. There is no other way!

You see, when there are many theories about Jesus in society, when revelation also there, when reason and experience stands in opposite poles, and individual presuppositions guarding all thinking, it’s not an easy job either for Peter not for us to accepting the person of Christ in his terms. Accepting the person of Christ includes knowing him. That’s why Paul once told- ‘that I may know him and his resurrection’.

Our principal Dr.P.S.Jacob reminded us in the open session of ‘CMS consultation’ this year, ‘we distorted Christ’s image. Now, we need to connect these pieces’. Sitting and listening to reading others view of Christ and then challenging our own images to know our lord more is not an easy task. It’s the experience of crucifixion. Whatever we may accept about the person of Christ; it must be coherent with what is Jesus’ own personality. Anything else is rubbish!

We are all involved in this serious business especially from academic point of view; I hope u r understanding what I am saying. In these chapters, Jesus tried to teach them how painful it is in discipleship. I believe, when Peter telling these things, surely his heart concentrated on cross in the discipleship rather than Jesus’ promises concerning his confession. That’s why, in the closing chapter, Jesus’ emphasis about telling to Peter about His resurrection. There are lot of struggles and difficulties in accepting the person of Christ in his own terms. Its crucifixion!

2. Adapting the program of Christ

After Peter’s confession, in v.31, we come to know about Jesus’ first of the three predictions concerning His death. Their chief priests and officials are going to reject, and they will kill him but he will rise again within three days! Peter was shocked! Our Bibles tells us ‘Peter took him aside and began to rebuke him’. See how immediately his response changed. Just before he confessed ‘you are the Christ’ now he is saying, I don’t want that type of Christ!

Halford E Luccock explained this in the interpreter’s Bible in 1951, and I think this is true even after almost 60 years.

“Centuries of Christian history have made us familiar with the idea of a suffering saviour. We accept it. We sing readily ‘in the cross of Christ I glory’ and ‘Jesus, I my cross have taken’. Yet often in the deep set of our minds, in our attitudes and actions we rebuke him. We prefer a conception of discipleship which leaves the cross out of it. Multitudes of Christians prefer a cheerful, moderate, sensible religion. We shut out necessity of any painful sacrifice. We don’t say in words, ‘look here, Jesus, don’t forget extreme of fanatical. After all, we live in a practical world, and a cross is a very impractical thing’. But our actions, out desires, out shrinking say it. How common it is for us to rebuke Jesus, rebuke him by the things we do, for his claim to undivided allegiance, for his refusal of violence and his choice of the way of love, for his insistence on the denial of self.”

When Peter rejected the idea of cross Jesus rebuked him, and it is better to read here from J.B. Phillips’ translation for clear meaning: “out of my way, Satan!” he said. “Peter, you are not looking at things from God’s point of view, but from man’s!”

Friends, not only ‘accepting the person of Christ’ is difficult, but also ‘adopting the program of Christ’. It may be difficult to say a loud Amen to God’s will, but we must accept it. That’s why in the following verses he demanded, “If anyone wishes to follow behind me, let him deny himself and take up his cross and follow me”.

Max Lucado wrote in his ‘In the Gripe of Grace’ – “Test this question: What if God’s only gift to you were his grace to save you. Would you be content? You beg him to save the life of your child. You plead with him to keep your business afloat. You implore him to remove the cancer from your body. What if his answer is, ‘My grace is enough!’. Would you be content?”

Adopting the program of Christ into our system is difficult and we know how we are struggling in our daily experiences! I am thinking of this again and again these days when I saw some of us are going through these experiences intensively. “I studied hard, but oops, my name is not there but somebody else’s! Almost finishing the race, but I’m not going to write my exams or getting my graduation. All my dreams are collapsing just before they are getting their real form. My future became dark before me”. How much we struggle to adopt His program in those movements! It’s painful, and that’s why, discipleship calls to carry our crosses!

I can remember many of our Spiritual giants who showed the path less people used - Graham Stains wife, Francy Crosby and many more. I still remember how our former principal Dr. Samson Parak’s wife reacted when their son passed away! Her words to campus youth, i still remember ‘r u ready to see him in heaven?’ Yes, they are all knew what is it to adopt the program of Christ!

In April, the Sunday school teacher asked all eight children in her class to hide within an empty container a small object that represented life in the spring.

Stephen is one in her class, eight-year-old, whose mental retardation was becoming more manifest. Everybody knew he is in life and death situation. That was the hard time for Stephen to accepting God’s program. Not wanting to embarrass Stephen, the teacher suggested that the children all place their unlabeled containers on her desk. Since she feared that Stephen might not have caught on, she decided that she should open them.

The first had a tiny flower. “What a lovely sign of new life!” “I brought that one!” the donor exclaimed. Next came a rock. “That must be Stephen’s,” the teacher thought, since rocks do not symbolize new life. But Billy shouted that his rock had moss on it, and moss was new life. The teacher agreed. A butterfly flew from the third container, and another child bragged that her choice was best of all.

The fourth container was empty. “That has to be Stephen’s,” thought the teacher, quickly reaching for the fifth. “Please, don’t skip mine!’ Stephen interjected. “But it’s empty.” “That’s right,” said Stephen. “The tomb was empty, and that is new life for everyone.”

Later that summer, Stephen’s condition grew worse, and he died. On his casket at the funeral, mourners found eight containers. They were all empty.

Conclusion:

Mark’s gospel tells these two things in discipleship in different forms- accepting the person of Christ, and adopting the program of Christ. Both bring the cross in to the discipleship in everyday life. Yes, through accepting the person of Christ and adopting the program of Christ we are experiencing the cross in our discipleship. The greatest thing we can encourage each other is our savior also went through these experiences. Remember that night in the Gethsemane, when he prayed-“Abba, Father, for you all things are possible; remove this cup from me; yet, not what I want, but what you want”(Mk 14:36), filled with pain and agony he was not only accepting the person of God, but also the program of God. Ironically, while he was teaching these discipleship principles, the shadow of the cross is already falling upon his path! So looking at him, let’s follow him!

When we are facing the moments of shadow of the cross on our way to discipleship, we may not say the words of the hymn writer William R Fealtherstor, but we can feel the same like Peter!

My Jesus, I love thee, I know thou art mine

For thee all follies of sin I resign;

My gracious redeemer, my savior art thou

If ever I loved thee, my Jesus, ‘tis now!

Critical analysis on Natural Law and the Concept of Dharma in Hindu Philosophical Traditions

Natural Law:

Natural law’s roots are going back to Greek philosophy. In ethical categories, this was in use time to time in different modes. Holmes observed that the natural law “emphasizing social harmony and well-ordered personal life modeled on the law-governed nature of the physical world.”[1]

The theory of natural law tries to explain the moral awareness of human beings. The natural law model’s fundamental assumption is “there are certain universal and eternal principles of justice which can be discerned by all persons through the proper use of human reason alone.”[2] Historically this was emerged in two traditions: Stoics and Roman jurisprudence, and Aristotelian ideas of Thomas Aquinas[3]. In Stoic and Roman understanding, human beings are rational beings, so they can adjust their behavioral patterns to suite with natural order of things. Since every man is living in a world, which is governing by the law, everyone have to accept the norms of the natural law. In Aristotelian ideas of Thomas Aquinas, there are four kinds of law: “1. the eternal law as God’s will and wisdom, revealed in 2. Divine law given in Scriptures and through the Church, but also revealed in 3. Natural law, from which 4. Human law is to be derived.”[4] He developed this in his Summa Theologia. For him, the eternal law was existed only in God, unknowable by human reason, written in very inclinations of persons. Natural law is inherent in essence of created things. Everyone wants the good ends, and seek for their good, so should do well instead of evil. For him, “whatever preserves human life and wards off obstacles is in accordance with natural law… to desire a rationally ordered society.”[5]

Dharma:

The word ‘Dharma’ is one of the most comprehensive and important terms in the whole range of Sanskrit literature.[6] This word arrived from ‘dhr’ which means ‘sustain,’ ‘support,’ ‘uphold,’ ‘truth,’ ‘traditional or ceremonial,’ moral obligation,’ ’ethical,’ and ‘legal.’[7] Mostly this word means correctness in both descriptive and prescriptive senses.

The concept of Dharma was extensively covers all the phases of the development of Hinduism from the beginnings. In Vedic period, this was closely related to rita. In Rigveda (ca. 1200 BCE), rita is comsmic ordinance which is the dharma to be followed by the god in ritual activities. Therefore, “dharma is a system of activity that guides the world in such a way that rita is not violated.”[8] The opposite word for dharma was anrita, which means asatya. The term rita almost disappeared in later Sanskrit by the development of dharma concept.[9]

In later developments of Brahmanas, Aryankas, Upanishads of Shruti literature and even in Smruti literature such as the shad-darshanas, law books especially law of Manu developed the Varnasramadharma and Svadharma. In Brahmanas(ca. 900-600 BCE), the fundamental laws of universe are connected to priests rituals as karman.[10] In second century BC, this karman was replaced by ones obligations in social world depending on their varna (social class) and asram (stage of life) thus called as varnasramadharma which was mainly emphasized in law books. Svadharma is impersonal generic ethical category.[11]

There are other types of dharmas like Apaddharma, a shift in varna or asram for temporarily in an emergency, and Asdharnadharma, Samanyadharma and Sanatanadharma which refers to common moral obligations such as telling the truth etc. The most interesting thing in these categories emerged when there is direct or indirect contradiction happens between Svadharma and Sadharanadharma. The traditions influenced by Brahmanic literature, places Svadharama over Sadharanadharma, and the traditions influenced by vendanta traditions reverse this order.[12] In both cases, they ended up in obligation, many times takes fundamentalist approach. But there is third class which balances both by bhakti, doing what god wants, but it had very less place in the traditional modes of decision making.

Though sruti is normative source of dharma, in which nothing could go against Vedas, it is very difficult to interpret them. One of the six systems of Hindu philosophy, the Purvamimamsa expressively professes to teach Dharma.[13] This was to discern Vedas normative imperatives.[14] In smriti literature, kalpasutra (teachings on proper activity) attempts to establish this dharma in three ways: srautasutras (interpret large public rituals), gruhasutras (interpret domestic ceremonies) and dharmasutras (interpret sacred community).[15] The later development Dharma Sastras (ca. 100 CE) dealt with specific imperatives and problems in vedic dharma. Law of Manu is one of the most influential dharma Sastra among them.

Dharma is the central theme of Bhagavad-gita. It also defended the four varnas of varnasramadharma. Krishna says, “It is better to perform one’s own duty, however badly, than to do another’s well. It is better to die engaged in one’s own duty; duty of other men is dangerous.”[16] Basham noted that the dharma (duty) refers to the four classes. This verse repeated in Bhagavad-gita and in Dharma Sastra literature with variations.[17] Even in Epics, Puranas and Agamas also contain Bhagavad-gita’s teaching of dharma.[18]

Critical Analysis:

Though Roman Catholics and Anglicans mainly followed the natural law model, Protestants critiqued it for its much confidence in the reason, and justice is mostly understood apart from the revelation of God in Jesus Christ. The discovery of different moral principles among different societies, the new discoveries of change in physical laws as relative, change of society verses fixed laws and its legalistic tendency are some of the main problems with this model.[19] Of course, some new interest in these models arising again because of need of the fixed laws, dissatisfaction with the other models etc.

As the explanation about the concept of Dharma in Hindu philosophical traditions above, from the beginning of the development of concept, the legalistic tendency and obligatory sense is strongly existed. In the beginnings, in the form of rita which is unchangeable, to the dharma-sastras and its implications from the Bhagavad-Gita and other developments, it is clear that the concept of dharma has strong resemblances with the natural law. All developments in the successive eras from Vedas tried to find out the fixed laws for the wellbeing of the society. As Basham noted correctly, all these attempts ended up in strong support and intended to favour men of higher casts.[20] This extends to even oppressing the women of upper classes. Though many systems tied to explain and obligate the dharma of Vedas, still it is unsatisfactory explanations and oppressive to the social orders. Thus, in any where the concept of the natural law, in different name such as dharma, maintains its negative and unsatisfactory results in building up the just society.

Bibliography

Basham, A. L. The Origins and Development of Classical Hinduism. Delhi: Oxford University Press, 1990.

Holmes, A. F. “Natural Law,” Pages 619-621 of New Dictionary of Christian Ethics and Pastoral Theology Edited by David J. Atkinson, David H. Field. Leicester: Inter-Varsity Press, 1995.

Jolly, J. “Dharma,” Pages 702 in vol. 4 of Encyclopaedia of Religion and Ethics Edited by James Hastings. Edinburgh: T.&T. Clark, 1959.

Mabry, Hunter P., ed. Christian Ethics: An Introductory Reader. Delhi: ISPCK, 2007.

Mahony, W.K. “Dharma,” Pages 213-217 in vol.1 of Encyclopaedia of Oriental Philosophy and Religion edited by N. K. Singh, A. P. Mishra. New Delhi: Global Vision Publishing House, 2005.

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[1] A. F. Holmes, “Natural Law,” New Dictionary of Christian Ethics and Pastoral Theology : 619-621.

[2] Hunter P. Mabry, ed., Christian Ethics: An Introductory Reader (Delhi: ISPCK, 2007), 11.

[3] Holmes, “Natural Law,” 620.

[4] Holmes, “Natural Law,” 620.

[5] Holmes, “Natural Law,” 620.

[6] J. Jolly, “Dharma,” Encyclopaedia of Religion and Ethics 4:702.

[7] W.K. Mahony, “Dharma,” Encyclopaedia of Oriental Philosophy and Religion 1:213-217.

[8] Mahony, “Dharma,” 1:214.

[9] A. L. Basham, The Origins and Development of Classical Hinduism (Delhi: Oxford University Press, 1990), 11.

[10] Mahony, “Dharma,” 1:214.

[11] Mahony, “Dharma,” 1:215.

[12] Mahony, “Dharma,” 1:216.

[13] Jolly, “Dharma,” 4:702.

[14] Mahony, “Dharma,” 1:216.

[15] Mahony, “Dharma,” 1:217.

[16] Basham, Classical Hinduism, 94.

[17] Basham, Classical Hinduism, 94.

[18] Basham, Classical Hinduism, 106.

[19] Mabry, Christian Ethics, 12.

[20] Basham, Classical Hinduism, 105.

importance of communication in ministry

Importance of Communication in Christian Ministry
The Christian principles of communication are same as the characteristics of ministry. They are communication is paricipatory,libarative,builds community,nurishes culture and prophetic1. So the Christian ministry is more about communication. In christian ministry, all types of communication is involved that is intrapersonal, group etc but the interpersonal communication's role is very important. Preparing the sermons etc coming under the intrapersonal communication and preaching, teaching etc come in to the catagery of group communication.
In christian ministry, there is formal talk and informal talk which are called as trasaction and interaction in interpersonal communication. Inerpersonal communication helps to establishig and maintaing the relationships, helps to avoid misunderstanding, unites the people, giving meaningful expressionof love, gives encouragement, comfort in christian ministry.

Biblical presentation
Communication is very important role in Jesus's ministry, apostles ministry. The Bible gives us the narratives about the interpersonal communication (eg: Jesus and Samaritan woman), and Group communication (eg: sermons of Peter, Stephen etc) intrapersonal communication (eg:prodigal son, Peter in Acts 10) and Mass communication (Scriptures, Temple sturctures etc).
Paul wrote about christian miscommunication in I Corinthians 14:8-12. Hendricks observed that in verse 19, Paul's longing for gift of communication.2 Infact our christian ministry is based on the great commission which involves preaching and teaching- Proclaiming Gospal and making discipiles.Oommen defines evangelism as “Evangelism is the proclamation or comminication of the good news (Gospel) of Jesus Christ – in the power of the Holy Spirit – to a person in a manner that he understands and responds, so that he should put his trust in God through Jesus Christ, accepting Him as his Savior and serving Him as the Lordof his personal life, in the corporate fellowhip of the Church”3 this definition clearly explains about the role of communication as proclaiming, respose to the message etc.

Communication in Ministry
Communication involves differnt ways in Christian ministry. The following are some of the areas where the communication takes place in ministry.
1.Preaching and Teaching: Preaching and teaching is the main way whare communication takes place. Speaking, nonverbal communication like gusteres etc involves. Preaching in the church, in meetings, mass evangelism etc are mostly needed effective comminication. Stage is for communcation, not for monoplay or performance.
2.Personal talking and counseling: This is the most effective tool of communication in chiristian ministry. Pastor's house visitings, counseling the people, christian communicator's talking with others, all involves the way to communicate the gospel and equiviping the individual. In personal evangelism, the effective communication gives much results.
3.through stories in sunday schools, skits, singing, action songs, music etc.,
4.Media: printed media as Bible, books, and electronic media like Television, radio,Vedio tapes, Audio cassettes, Films,Computers,telephone. Many christian ministries have their won television channels. Radio playes very important role in missions.4 Movies, audio-vedio tapes etc are very useful in missions and church ministries.Many ministries have internet usage like maintaing websites, prayer cells through telephones, using LCD etc in the worship.
5.Symbolism: Through the observences like baptisPassionate and Compassionate Communication,m, communion lots of communication takes place. Church constuction, dressing of the priest etc also communicate with people.
6.Leadership: In the leadership, communication takes important role. To make the leaders, to lead the people etc, a leader must have the good communication skills in christian ministry. John Haggai wrote that the leadership requires effective communcation through speech, writing, and without effective communication, a leader never reach his/her leadership potential.5
7.Personality: “Nothing is as easy as talking; nothing is as difficult as communicating”6 this means communication through the personality is very difficut than speaking. The christian message is more communicated through the preacher's personality, life style than the preaching. Christian preaching involves the teaching and doing(Acts 1:1) This ministirial communication explained as 'concept-feeling-action'7by Hendricks, and 'BEING before DOING and SAYING'8 by Oommen.Positive personality gains positive response and negetive gains negetive. If the preacher is not practicing what he/she preached, there are much distraction in his/her communication.

Thus the communcation plays very important role in Christian ministry in many areas.

Bible women:model leaders as agents of change

Assignment
Subject: Women in religion and in society
Topic: BIBLE WOMEN: MODEL LEADERS AS AGENTS OF CHANGE
Submitted by: B.Thiophilos, BD I
Submitted to: Ms. Dong Ring
Submitted on: 6th Feb 2008
Summery
This article explains about the role of Bible women in India specifically South India. This article explains about how the Bible women bring the change in the society by their ministry in the later part of the nineteenth and early twentieth centuries. the author tries to find out their methodology of approach and impact on the society. From that analysis she brings some of th leadership principles useful for our present context.
The author's logical sequence started at the missing idea of the feminist scholar Jane Haggis. Haggis fails to see the Bible women's contribution to the society so the author tries to deal with that part. Most of the missions reports about women's ministries related to the work of the Bible women. In this article, the author's referred sources are from the CMS Telugu mission in Andhra, other mission reports like the American Marathi mission, and LMS has also been consulted. though the pattern of the ministry of the Bible women is same in the missions, it had slight differences depending on the context they were working. Throughout this article, the author does not underestimate the role of the missionaries but focus on the Bible women's work in changing the society.
Missionaries establish the schools, orphanages, inquirer's homes, converts' homes for girls and women. those people who studied there were mostly the widows,and elderly women converts became the Bible women. For some, mission paid and some worked voluntarily. these women were form both the high castes and the out castes. in 1909, woman's missionary movement had 441 bible women. Lat5er the ministry spread and the mission work was emphasized on the Church. So now the Bible women work is limited and it is continued in some rural congregations. But in those days, these women workers leadership and methodology is very useful for the postmodern leadership.
the Bible women were given basic education to read and trained in crafts like knitting, sewing etc. the main purpose of the Bible women's work was to reach the women in the houses with the gospel. this process involved in literacy work, vocational training to reach the women. They gave the basic guidelines to women at home regarding cleanliness and medicine. They involved in visiting the sick, bring the sick to hospital etc.
In Indian context, if any body converted to Christianity, they lost their old customs and had new social identity. thus, these Bible women had the very different identity in the society thus they impact the society with changes. When they reach the society with their new faith and education, the actually passing on their ideology and beliefs to the next generations at the risk of their own lives. they were beaten and misunderstood in some cases. These Bible women reach the society and contextualize the Christian message. In villages, they retold the Bible stories again and again by visiting the homes in mornings. In the nights, they approach the people with Burrakath, Harikatha, Suddulu and Bhajana. Many Christian songs were composed by the women.
Bible women had very easy entrance into the high cast homes, Marwadis homes etc. So thus they reach Brajhmans, Mohammedans, Goldsmiths, Weavers and all kinds of artisans. Since these Bible women were teaching the education, they had the respect of 'guru' in Indian context. They were available to the people at any time. Some women converted thus homes and villages came to Christ. Many women were living as secret Christians. Bible women were became the instrumental in bringing into being the whole new breed of Christian elite.
In the last part of the article, the author drawn the some of the leadership principles useful today like their behavior, their identity in society, their attitude in the work and their relationship with the other Bible women workers.

Evolution
The total dealing with the given topic is very good. But much references to the subject is needed since in Andhra, she took some part only. The coastal part of Andhra still have these Bible women work, but no references made referring to it. the CBCNC mission had lot of history material about this. If the author consider these also then more light is shown on the topic since the entire part of Coastal Andhra is now mostly Christianized because of Bible women and this work still continuing there.
The author's deliberate use of some statements without references made carelessly. For example, under the reference number 21, the author writes that now no single song composed by women is in the Telugu hymnal. In Telugu, there is only one hymnol book is there. In that some songs written by the women specifically by the Bible women were there for example the hymn number 121 was written by Kommu Krupa.
The author's approach to the Bible women's contribution to the society is very logical and very appropriate. Form the origin to the now, dealing with the purpose of the mission on one side and leadership recognition on other side, the author fulfills the aim of the article appropriately.