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Chapter 4:

YOUTH AND STUDENT IN THE ECUMENICAL MOVEMENT

HUMAN CONTEXT

More than ever before, youth and students are utterly confused and mixed up. On the one hand, they are endowed with enormous potential and possibilities in the modern world. But on the other hand, they see before them cultures and civilizations heading towards decline, debility and even death. Long cherished dreams and hopes are crumbling. There is a definitive erosion of values and visions. In this predicament, some of them are becoming indifferent and even insensitive to the ground reality; quite a number are being co-opted into the reactionary, Rightist worlds; while few others are continuing to wrestle or struggle with the authentic issues of our time like poverty and plurality.

Fundamentalism and conservatism are on the rise. There is an all-round regression. The youth movements of the past seem to have made no impression on the present generation of youth and students. Radical revolutions of the seventeenth, eighteenth, and nineteenth and even of the twentieth centuries are consigned to oblivion or to the dustbin of history. There may be a lot of information about those events but their interpretations and the fundamental lessons that we can learn from them have been lost. So truly, history repeats itself in its own way although the times are very different.

The modern ecumenical movement started as a youth movement. Many young people helped to give birth to organizations like the YMCA (Young Men’s Christian Association), SCM (Student Christian Movement) and later the WCC (World Coun-

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cil of Churches), WSCF (World Student Christian Federation) and the CCA (Christian Conference of Asia). These are basically ecumenical in character and composition. Obviously, when these started, they were youthful and energetic in their life and work. Now there is a general ecumenical fatigue and more tragic is that it is seen in opposition to the Evangelical groups. There has been a shift from the ecumenical to the evangelical organizations like Youth for Christ and Evangelical youth fellowships. There is a definitive need for clarity and understanding between these two different approaches. To be ecumenical means to be concerned about ALL of life and the WHOLE of life - to be open-minded, free and liberal in outlook and work. It is an attempt to go beyond denominationalism, inter or intra-denominationalism. It seeks Church unity which is all embracing and holistic. Most of the stalwarts or the pioneers of the ecumenical movement were lay, young and committed Christians who began to see the need for larger socio-economic-political unity and independence. Thus they were also at the forefront of the freedom struggles of Asian and African countries. The young people played a crucial and a defining role for the formation and emergence of the movement. The turn of the millennium gives us an opportunity for careful analysis and sober reflection from a Biblical perspective.

OLD TESTAMENT BACKGROUND:

From the very ancient time, the Jewish youth were given instructions and were encouraged to listen and learn the sacred scriptures. The youth was held in high esteem for their vigor and vitality, for their strength and power (of course only the male youth!). The young men were compared to a roaring lion. They were known for their courage and valor as in the case of David and Samson. The young were considered to be fresh and good. As such the animals and birds that were used for their sacred sacrifices or rituals had to be young as young bulls, rams, lambs and pigeons. The young women were issued a lot of instructions as mentioned in the Deuteronomy and Leviticus. A plethora of prohibitions were stipulated for them and they were fundamentally considered to be unclean, impure even if they were strict about chastity or virginity. A young woman was a liability while a young man was an asset in that ancient world.

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Some of the patriarchs, prophets and kings were quite young. God used those young people to further the cause. God gave them the power of speech, the power to fight and to lead the people out of the wilderness, out of trouble and bondage. The young men played a great role in the history of the Jewish people. It is stated,

Ah, Lord God! Behold, I do not know how to speak, for I am only a youth. But the Lord said to me, “Do not say, I am only a youth; for to all to whom I send, you shall go, and whatever I command you, you shall speak. Be not afraid of them”.¹¹⁸

On the one hand God remembers their commitment and devotion but on the other hand God punishes their disobedience and infidelity¹¹⁹. God renews his covenant with the young people and states. “I will establish with you (youth) an everlasting covenant”¹²⁰. God asserts,

He gives power to the faint, and to him who has no might he increases strength. Even youths shall faint and be weary, and young men shall fall exhausted; but they who wait for the Lord shall renew their strength, they shall mount up with wings as eagles, they shall run and not be weary, they shall walk and not faint.¹²¹

Thus God gives a firm assurance to those, including the youth, who depend on him. In this connection, we may recall a vision,

Then afterward I will pour out my spirit on all flesh; Your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions. Even on the male and female slaves, in those days, I will pour out my spirit.¹²²

The Book of Proverbs¹²³ mention that the youth needs to be equipped with knowledge and discretion and they will be renewed as the eagle.¹²⁴

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118 Jeremiah 1:6-8a

119 Jeremiah 2:2; 3:24-25; 22:21; 31:19; Ezekiel 16:22 and 43

120 Ezekiel 16:60

121 Isaiah 40:29-31

122 Joel 2:28—29: reaffirmed in Acts of the Apostles 2:17—18

123 Proverbs 1:4

124 Psalm 103:5

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It is quite clear that the youth were active and empowered by God to face their crisis situations. They did not give up because God constantly gave them courage and hope. They were great fighters and builders of their own time. Their resilience and sustained abilities came from God. They were trained and instructed appropriately. God certainly takes note of their follies and failures but also appreciates and uses their energy and idealism. God does not give up but uses the young people to mobilize and organize the whole community. They become united and strong and were ready to face any eventualities. Indeed the youth was the backbone of the community.

APOSTOLIC WITNESS

When we come to the apostles, we are surprised at their energy and courage in the face of a lot of difficulties of the time. Basically, they were young people fired by the idealism of their Master, Jesus. For some time they were confused and mixed up as all young people are prone to. But once they were convinced, they gave their heart and soul for the cause of Christ. I have already mentioned above Peter’s first recorded sermon in which he reiterates the prophet Joel’s words - the young people must be visionaries, even knowing the stark, naked reality around. This is not naivete, childishness or romanticism but hope and courage. Things can change for the better and not to get sucked into the system, the establishment.

It is important to pay heed to the instructions of the apostles to the young people of the time, nearly two thousand years ago. Paul writing to Titus said, “urge the younger men to be self-controlled”.¹²⁵ Peter exhorted the people,

Likewise, you that are younger be subject to the elders. Clothe yourselves, all of you, with humility toward one another, for ‘God opposes the proud, but gives grace to the humble.’¹²⁶

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125 Titus 2:6

126 I Peter 5:5

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Paul, writing to Timothy, stated ‘Let no one despise your youth, but set the believers an example in speech and conduct, in love, in faith, in purity.’¹²⁷ But unfortunately, Paul displays his bias against women when he openly asserts,

But refuse to enroll younger widows; for when they grow wanton against Christ they desire to marry, and so they incur condemnation for having violated their first pledge. Besides that, they learn to be idlers, gadding about from house to house, and not only idlers but gossips and busybodies, saying what they should not.¹²⁸

Such an exhortation, specially coming from Paul, would have been helpful if it included all people - young and old, men and women. Gossip-mongering and being idle busybodies are not the monopoly of young widows. Obviously this is a glaring example of the cultural conditioning of Paul.

The apostolic witness is much larger in scope and character. In the Acts of the Apostles, there are instances of women in the primitive’ church serving at the table and being helpful in other ways. Fundamentally, they were a loving, united lot, willing to sacrifice for their faith. At this initial stage, sharing of the good news of God by Jesus was of paramount importance. But simultaneously, they were eager to be of service to the poor and the needy. A lot of young people must have joined in this venture and adventure of faith. There is the example of Peter, Paul, John, James, Barnabas, Titus, Timothy and Stephen for whom preaching was a passion and helping people was a habit. They were always on the move in that ancient world, facing perils and calamities. There were also women in the apostolic church like Dorcas¹²⁹, Priscilla¹³⁰ and Lydia¹³¹ who are good examples of sharing, service and surrender to the ministry. But as I have already mentioned that as the pioneer Paul and Peter and others were culturally conditioned and historically determined. Consequently, they marginalized and discriminated against women, young or old, and excluded them from the substantive ministry of the church. Thus the young women were not encouraged in those days due to sanctions of society, and religion

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127 I Timothy 4:12

128 1 Timothy 5: 11-13

129 Acts 9: 36-41

130 Acts 18:26

131 Acts 16: 14-15

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legitimised this gender injustice. They perpetuated the pattern of subjugation and subordination of women inherited from their Jewish past. Once in a while, the apostles were able to transcend and overcome their deep-seated gender bias as in Paul,

There is no longer Jew Or Greek, there is no longer slave or free, there is no longer male or female; for all of you are one in Christ Jesus.¹³²

Hopefully, such an assertion includes young or old women. On this basis, the ancient apostles cannot be considered male chauvinists. On the whole they did encourage and use young people. Some of them were young themselves.

GOSPEL TRUTH

Jesus began his work at about the age of thirty. More important that at the age of twelve, Jesus demonstrated his keen interest in things religious or sacred. It is recorded,

After three days they (Jesus’ parents) found him (Jesus) in the temple, sitting among the teachers, listening to them and asking them questions. And all who heard him were amazed at his understanding and his answers.¹³³

Such a narrative shows that Jesus had spent his younger years in preparation and training. Those were the years during which he “increased in wisdom and in stature and in divine and human favour”.¹³⁴ Obviously, he did not waste his days as a young man. He was learning the trade of his father, Joseph and simultaneously preparing for his messianic ministry.

Jesus knew the value and vitality of young people as he indicated in the choice of his disciples. Most of them were young, energetic and preoccupied in their respective professions. But Jesus was also aware of their limitations and failures. There is a story of a young person recorded in the gospel. He wanted to follow Jesus

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135 Matthew 19:21- 22

136 Matthew 19:23 -24

137 Luke 15:11 - 32

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and wanted ‘eternal life’. Jesus told him about the traditional, Jewish laws. The young person was obedient to those laws. Then Jesus told him,If you would be perfect, go, sell what you possess and give to the poor, and you will have treasure in heaven; and come, and follow me. When the young man heard this he went away sorrowful; for he had great possessions.¹³⁵

Jesus told this story as an illustration of the problem of rich people. It is the young people that are prone to pressure of consumerism and materialism. I am sure such a person can be round anywhere in the world. It is certainly not confined to young people. Older people can be equally or may be more inclined to greed and selfishness. But it is true that young people yield to such temptations quite easily. From that above encounter with a rich young person, Jesus went on to affirm,

Truly, I say to you, it will be hard for a rich person to enter the kingdom of heaven. Again I tell you, it as easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God.¹³⁶

Jesus used to communicate his message through parables. In one of his parabolic teachings, he told the story of a prodigal son¹³⁷. Again, it was the younger son who wanted immediately his share of his father’s property and got it. He went to a distant place and managed to squander all that property in dissolute living. Famine took place and he was without food and she1ter. He had to take refuge in a pigsty and eat what the pigs ate. That was the turning time for him. He decides to return to his father, confess to him and be prepared to work as one of his servants. At this juncture, Jesus turns the story around. Until that moment, we find it logical and up to our expectation. But suddenly we discover not so much the returning young person but the eagerly waiting, loving father who receives him with a warm embrace and a big welcome reception. The elder son and of course some of us do not understand and certainly do not appreciate the generosity and hospitality of the

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135 Matthew 19:21- 22

136 Matthew 19:23 -24

137 Luke 15:11 - 32

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father. In this story Jesus witnesses to the loving, liberating action of God that is difficult to comprehend. Again it is not an issue of young or old. It could have been told in a different way but it is challenging and relevant particularly for the youth and students. All of us need to pay heed to the warning about wealth and property.

Young people and students need to pay attention to this warning about money, wealth and property. Certainly, on the one hand we need these for our well being. But on the other hand, when we know that the majority of the people in the world, particularly in Asia, Africa and Latin America, are poverty-stricken, we need to be careful. In this context, it is necessary to be clear about our priority, perspective and balance. It is possible to become so obsessed with moneymaking that we become oblivious to the higher values of life and living. We begin to identify quality of life with its quantity, our being with our becoming rich or wealthy. As such the story of the rich young man or the prodigal son should not be misconstrued. It is always good to remember, “Human beings do not live by bread alone”.¹³⁸ Even Jesus as a young man was confronted with such a temptation.

Finally, Jesus was concerned about the whole and all of life, directly or indirectly. It had to do with the socio-economic-political dimension as well as the physical, mental and spiritual needs. We cannot fragment the gospel of God in Jesus. He was not one-sided. We find him talking about physical as well as spiritual poverty. The hungry, the thirsty, the sick and the dying are within the horizon of Jesus’ service. We cannot reduce or limit God’s saving work in Jesus. In John it is recorded, ‘The thief comes only to steal, and kill and destroy. I have come that they may have life and have it abundantly’ (in its fullness, wholeness or completeness).¹³⁹ He had said that he had not come to take people out of the world but to save them from diabolical forces and people.¹⁴⁰

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138 Matt. 4:4

139 John 10:10

140 Jn. 17:15; see also also l4 and 16 of the same chapter

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THEOLOGICAL-ETHICAL AFFIRMATION

God of the Bible calls all people, young and old, women and men to share in the ministry of liberation and reconciliation. We are asked to submit and obey God’s will. It is for young people to use their God - given gifts of body, mind and spirit to promote and enhance life and living. They must promote actively a life determined by freedom, love and justice. We are not called to take people ‘for a ride’ or make them ‘carbon copies’ or ‘rubber stamps’. This is not what God ever did or wants us to do. God wants us to work for authentic freedom as against authoritarianism or dictatorship of the Left or Right. The Bible makes it abundantly clear about God’s disclosure through deeds of righteousness and justice. There is no uncertainty about God’s goal and methodology. He used young people like Moses and Joshua to lead the Hebrew people from abject slavery to liberty. That is the same story with regard to Babylonian captivity and return and restoration - restoration of their dignity and freedom. God wants the young people to be partners or co-workers in this kind of ministry. With innovation and imagination, with intelligence and intuition, young people can engage in this kind of work.

In the New Testament we read about the young rabbi, the Jewish Jesus who breaks, violates the Sabbath, is ‘loud’ in the temple in Jerusalem, has table fellowship with all kinds of people and forgives a woman taken in adultery! This is too much for a lot of people. Jesus on the one hand did not come to destroy the law and the prophets but on the other hand did not come to endorse fully all Jewish customs and habits, both religious and societal. Jesus came to be a powerful and effective change agent. In this way he overcame and went beyond his Jewishness. Precisely, by this the Jesus of history can rightfully claim to have become the Christ of our faith - the Christ of the whole creation. Indeed, from the divine perspective, youth and students are indispensable for pointing to and working for the kingdom of God. The older people very often lose their idealism or romanticism but the young people cherish it as a real possibility. Young Jesus had put it in his own way, “unless you are like a child cannot enter (or see) the kingdom of God”.¹⁴¹

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141 Matthew 18: 1-6; Mark 9:33-37; 10:13-16; Luke 9:46-48; 18:15-17

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QUESTIONS FOR GROUP DISCUSSION:

How can youth and students equip and educate themselves for the responsibility that they need to undertake?

How can the students and youth become actively involved to deal with some of the problems/issues affecting your own society and church?

What can they do about some of the larger issues like fundamentalism, patriarchy, hierarchy etc.?

FIELD STUDY:

Choose one significant area of investigation in the University/College where you are studying. Make a detail study of the situation in terms of number, gender, denomination, religions etc. Suggest one or two concrete steps that can be taken immediately to deal with that issue/problem.

QUOTATIONS FOR PERSONAL AND GROUP REFLECTION:

We affirm that all exercise of power is accountable to God, God’s option for the poor, the equal value of all races and people’s, that male and female are created in the image of God, that truth is at the foundation of a community of free people, the peace of Jesus Christ, the creation as beloved of God, that the earth is the Lord’s, the dignity and commitment mf the younger generation, that human rights are given by God.

Living theology in Asia will come to grips with the Asian reality. On the one hand the Asian reality consists of a rich cultural heritage in art, music, devotion, etc. contributed by the many different religious traditions . . . On the other hand the Asian reality is also one of exploitation and oppression leading to hundreds of millions of people (60% of the population in India) living below the poverty line.

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No fear of ‘politics’, no fear of the consequences can excuse silence in such a decisive moment. The watchperson who sees danger must blow his trumpet in the name of the Lord to warn the people. The proclamation of the word of God, with a profound sense of its relevance to the ideological and political conflicts of Asia, is therefore the central task of the Church in the region. Christians must be prepared to recognize that the structure of society can be affected mainly through political action. Therefore they must be prepared to accept the necessity of political action as a means of promoting social justice.

Society is divided into the powerful minority and the powerless majority. The powerless are those being marginalized. Every action of discrimination and marginalisation by the powerful towards the powerless is a betrayal of community . . . The economic and political exploitation of Asians is closely linked with their social, culturo-religious, and ideological exploitation. . The present exploitative set-up challenges the Church of Asia to radically transform its option and style as well] as its programmes and strategies . . . During his life on earth Jesus always took sides with the people of the day. His life and message clearly indicated his strong leaning to the poor, oppressed, marginalized . . . Living in Christ with people therefore means taking sides with the victims of oppression.

REFERENCES

Bock, Paul, The Social Teachings of the World Council of Churches: In Search of a Responsible World Society, Philadelphia, The Westminster Press. 1974

Duff, Edward, The Social Thought of the World Council of Churches, New York: Association Press, 1956.

Mudge, L.S., The Church as Moral Community: Ecclesiology and Ethics in Ecumenical Debate, Geneva: WCC Publications. 1998.