9

Theme Lectures And Discussion

Dr. George Ninan, Executive Secretary of the CCA Urban-Rural Mission, led three sessions of lectures and exciting debate on the HRD theme of "People's Struggle for Freedom and Self-determination" during which he drew on his own rich experiences as a Christian activist at the same time as he meaningfully interpreted Biblical experiences which clearly touched certain chords of today's Asian and Pacific reality. He challenged the HRD participants with the responsibilities and tasks of the "Prophetic Minority" and sensitively accompanied the participants through two days of intensive exploration as they grappled with the powerful implications of Christian commitment, witness and mission.

Dr. Ninan began with the here and now of "Asian Reality". But first he reminded the participants of a Biblical episode in the first book of Kings 21: 1-21 in which King Ahab, ruler of ancient Samaria, manipulated the established laws and custom merely to satisfy his fancy for a citizen's vineyard. Analysing this episode, Dr. Ninan drew out the following salient points:-

- the rule of Ahab was self-centred with only the ruler's interests considered;

- a vineyard which was a source of production and livelihood for the people was expropriated by the ruler for the purpose of a garden which was a wrong priority in terms of the national inter-

est;

- the rulers manipulated the law for their own benefit in addition to using extra-constitutional power;

- cultural alienation: a Samarian citizen (Naboth) who is by custom required to protect and use land inherited by him is asked to sell it in total contradiction of tradition;

- the rulers used known anti-social elements to achieve their purpose whilst others of the elite also collaborated.

As Dr. Ninan outlined the common experience of Asian peoples of anti-colonial struggle, high hopes and aspirations at independence, the dashing of people's hopes through several decades of neo-colonial exploitation and, the imposition of authoritarian rule by the elites, the participants quickly agreed that features similar to that seen in the Kings episode could be observed back in their own countries.

Dr. Ninan observed that the neo-colonial political-economy prevailing in the Region required a political stability which could only be achieved through a "Development dictatorship". The Asian and Pacific people are controlled and exploited by the ruling social elite by means of either direct military rule or military-backed civilian regimes whilst at the same time promises are given to the masses of future upliftment /development. Nationalism too is used today by these regimes as a means of ideological control. As the people suffer further and express greater dissent, governments respond more violently.

Having discussed contemporary socio-political realities in

Asia, Dr.Ninan, in his second session went on to discuss "The Prophetic Role in the Life of the Nation". Again drawing from the experience of the ancient Israelis in First Kings chapters 16 & 17, he observed that when God looks at the life of a nation, sin is seen as the oppression of people. Harming the interests of the people meant sinning against God. Such sin included violation of human rights, exploitation, and the forced alienation from the indigenous culture.

In such situations God intervenes on behalf of the people by acting through Prophets - as he used Elijah to condemn King Ahab's sin in the Kings episode. When God intervenes in history through Prophets, he intervenes in their lives, challenging them, building up their leadership potential, and providing for them. Referring to the glorious prophetic tradition of the Bible, Dr. Ninan argued that "there is the need for some people to be consistently ministering to the people as prophets; there is the constant need for catalysts, animators and critics, because the people left on their own cannot move".

He pointed out some characteristics of Prophets:

- Prophets know that they are called by God, and knowing his will, they speak with authority. Having the perspectives of God's Kingdom, they have a value system and must be able to decide what is right or wrong.

- Prophets must have an intimate knowledge of the people and their predicament: they must know the facts of oppression and exploitation.

- Having the values of the Kingdom, the Prophets led a peculiar life style which was outside the culture/norms/life-style prevailing in society and often contradictory to established norms: this meant they had little of the encumbrances which are the limitations of a conventional life-style thereby giving them considerable mobility and flexibility for their work.

- Prophets always took risks, and since they usually clashed with the authorities they often met with a tragic end.

Responding to questions as to the possibility of false prophets, Dr.Ninan pointed out that true prophets have the perspectives of the Kingdom and through their work to bring about the Kingdom one could see their true faith. False prophets, however, would not have the perspectives of the Kingdom and this would be revealed through their actions.

In his third and final session, Dr.Ninan took up for discussion the specific tasks of a prophet in relation to the oppressed people, especially the peoples of Asia and the Pacific - the context in

which Christians in Asia find themselves today. Firstly he raised the issue of "Organising People for Power." The concept of "The People" he defined as the general masses who are oppressed, the marginalised groups, and also those who are aware of their predicament and see the need and are trying to go beyond their situation. The rich and the powerful, who dominate this oppressive situation, however, cannot be included in this concept of "People". But who will judge; who will decide the rights and wrongs? Once more Dr. Ninan referred back to the Bible, since he felt that "it is important to know how God has moved in history so that we can get an insight how we could act in history". Referring to First Kings 18: 30-40, he pointed out how Elijah called on the people to collectively decide. This is how it must be since it is the people who are the subjects of change. But the people have no prior sense or experience of their power, so they must be animated and mobilised. Elijah built an alter with twelve stones reminding the Israelis of their heritage of 12 tribes and their tradition of collective decision without a king. The miraculous fire was the sign that God and his power was on the side of the people. The use of symbols and evoking of tradition are important means of animating the people. In ministering to the people we must provide a vision that transcends immediate interests in order that they may be inspired to act. On seeing that God's power was on their side, the people acted immediately to reject Baal. The word of God expressed through a Prophet relating to the people will provoke the people (i.e. the "Minjung" in Korean theology) from passivity into action. Such a process is humanising. Dr. Ninan, a senior friend of the SCM in the Indian state of Kerala, stressed that "everything is subject to the interests and concerns of the people. Therefore involvement in building the Kingdom means losing one's own interests for the interests of the "others". Taking up the question of "Identifying People's Struggles," he referred to the clearly growing people's movements in many Asian countries. In discussion, he agreed with the participants on the need for a sound historical analysis to identify correctly the current stage of a people's struggle in a given situation. In some national situations a number of different struggles have coalesced and have come to a focal point - an example being the Philippines where the focal point has taken the form of a high-level military struggle for power. Coming to the question of "Christian Response", he observed that in Asia Christians and Church institutions are in a situation where people are struggling for justice and self-determination. Earlier the oppressed people accepted their status guided by the ideological justifications presented by the religious institutions including the Church. Even today many church leaders and parishioners live in a "fools paradise" in which they think they can continue in the same old way. Whilst small groups of institutionally marginal, radical Christians may take up a prophetic role, in history it seems that