The Old Perspective and the New Perspective on Paul

What do you mean by the Old perspective and the new perspective on Paul? Bring out your understanding clearly and also bring out how Paul is beyond the Hellenism/Judaism divide, as well as he is an advocate of the ekklesial space of emancipation.

 Laldanmawia,

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Introduction:

The First Century AD witnessed the Roman power who ruled over the Southern Europe and Near East Asia (present West Asia) including Palestine. Jesus was born and died under this Roman Kingdom. And Christianity began and flourished under the same kingdom. Meanwhile, in the region, Greek left an influence in the culture and language. Politically Palestine was under the Roman rule, and culturally under Greek influenced. Then by being brought up in that situation, Paul exercised his thought and theology. Even his life and attitude were very much influenced by the context where he brought up. Then this paper will focus on what is the old and new perspective on Paul, how Paul is beyond the Hellenism/Judaism divide, and how he was an advocate of the ekklesial space of emancipation.

1. The Old and New Perspective on Paul:

Paul was probably born in c.a AD 5-10 from Jewish family, having Roman citizenship, during the reign of the Emperor Augustine. He might have born in Tarsus, the capital of Cilicia (Act 21:31, 22:3).[1] A Jew born in a Greek-speaking city like Tarsus would naturally be expected to be a Hellenist.[2] He had a dual identity of Jews and Romans. And from his life and letters, we can find that Paul has Hellenism and Judaism perspectives, in which scholars discuss an old and new perspertive on him. 

1.1. The Old Perspective on Paul: Paul’s Hellenistic Christian background was called the Old Perspective on him. In that Century, the Hellenists were the Jews Christians, but speaking in Greek and worship in Synagogue using Greek language.[3] Paul was educated in Tarsus, a Gentile region or Roman region. That’s why he might have well known Greek rhetoric skills, philosophy, history and all wisdom literature of Hellenism. His mode of composition and expression often revealed the influence of Greek rhetoric. Moreover, he frequently used images derived from city culture, especially Hellenistic. He used Greek political terminology (Phil 1:17), employed Greek commercial terms (Phil 18) or legal terminology (Gal 3:15), refered to Hellenistic slave trade (1 Cor 7:22), employed Hellenistic ideas of freedom and conscience, etc. These Hellenistic influences are detected more in his ethical teaching than his theology proper.[4]

 

In the old perspective, Paul was seen to be influenced by these Greek thinking. Scholars look from this perspective and they discuss and make an argument on Paul’s presentation of Hellenistical idea in his letters. Paul was understood to be arguing that Christians’ good work would not affect the salvation, only their faith. The debate has been done between these perspective by theologians, particularly in the fields of ‘works of the law’, ‘human effort and good works’, ‘Faith or faithfulness’, ‘Grace or favor’, ‘The Atonement’, etc.[5] The interpretations have been found different between old and new perspective theologians. One stand point of old perspective is, God graciously empowers the individual to the faith which leads to salvation and also to good works, while in the new perspective God graciously empowers individuals to the faith and good works, which lead to salvation.[6]

1.2. The New Perspective on Paul: Paul was also a Jewish- Christian, they called it the new perspective on him. From his life and letters, we came to know that Paul was a Jew by birth (Phil 3:6). He belonged to the tribe of Benjamin (Phil 3:5). He was brought up in Jerusalem and educated under Gamaliel, and described himself as a Pharisee, a son of Pharisee.[7] And he put himself among the Jewish, who were the Jews Christians speaking Hebrew or Aramaic s their normal mode of speech and worship in Synagogue.[8]

In the new Perspective, Paul was found to be very much influenced by Jewish traditions and practices. Scholars have been arguing of what the old perspective had an interpretation on the above different issues. Paul is interpreted as being critical of a common Jewish view that following traditional Israelite customs make a person better off before God, pointing out that Abraham was righteous before the Torah was given. Paul identifies customs he is concerned about as circumcision, dietary laws, and observance of special days.[9] The theologians stand at the position that Paul emphasis on following Jewish customs in order to do good works, which is the parallel emphasis of salvation with faith.

2. Paul beyond Hellenism/Judaism Divide:

Even though Paul was Hellenist or Jewish, he had identity beyond its divide. This division between Hellenistic Christian and Jewish Christian was crossed by Him. He preached the Gospel to the Jews speaking Hebrew, and to the Jews who spoke Greek (called Hellenists), as well as to the Gentiles who were not the Jews. He was above any racial, linguistic and cultural background.[10] He was fully qualified to preach the Gospel to the Jews and as well as to the Hellenists. He was not disturbed by the division. He had both citizenship and he belonged to these two groups of Christians. He was beyond the division. He could preach to each group of them.  A. Behera mentions that,

Unlike most Jews of his time, he was a man of two worlds and was prepared in many ways to be a bridge builder for God between peoples and cultures of various nationalities. After his Damascus experience, he fitted very well into God’s plan of reconciling the Jews and Gentiles in Christ.[11]

Yes it is right that Paul was brought up, trained and prepared in such backgrounds in such a way that he might preach crossing the division of the Christians between Jewish and Hellenists. 

3. Paul, an Advocate of the Ekklesial space of Emancipation:

From his letters, Paul was to be seen as an advocate of the ekklesial space of emancipation. For the liberation of women, Gentiles, and other weaker sections. He stands as an advocate in the assembly of God. For Paul there must be a space for the weaker section, because all kinds of human are equal or one in Christ Jesus (Gal 3:28).

3.1. Emancipation of Women: It seems that Paul was very much in opposition to women participation in the church. His letters address women in different negative ways. Some of them are, “The head of every man is Christ, the head of women is her husband… (1Cor 11:3)”, “Man was not made from woman, but woman from man (1 Cor 11:11)”, “Women should keep silence in the churches, for they are not permitted to speak, but should be subordinate even as the law says (1Cor 14:34)”. “Wives, be subjected to your husbands as to the Lord (Ephe 5:22)”.[12] These passages are interpreted for women subordination in the churches and societies. However forbidden of women from any participation in the church may not be the intension of Paul. The meaning and the background context may say different things. It may be true, because Paul was the same who says in Galatians 3:28, “There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female, for you were all one in Christ”.

It was provable that Paul was an advocate of ekklesial space of emancipation for women. He had many workers in God’s ministry, like Phoebe, Lydia, Pricilla, Mary, Tryphosa, Eudia and others. His life and ministry showed that he liberated women in the church ministry.[13] He advocated equality of people in Christ in the ekklesia of God.

3.2. Emancipation of Gentiles: Paul was an advocate for emancipation of the Gentiles in the ekklesia of God.  For the Jews, Gentiles were untouchable; they were the same level with dog. But Paul worked for their emancipation in the ekklesia of God. In some verses of his letters, we can find some evidences that he must preach to the Gentiles. Some of them are: “for I will send you far away to the Gentiles (Acts  26:17,23)”, “He has called me through his grace… that I might preach Him among the Gentiles (Gal 1:16)”, “The Gospel that I preach among the Gentiles (Gal 2:2)”, “I Paul a prisoner of Christ on behalf of you Gentiles (Ephe 3:1)”, They gave to me and Barnabas the right hand of fellowship, that we should go to the Gentiles, etc.[14] There can be other verses which indicate Paul’s emancipation to the Gentiles by preaching to them. He reconciled and emancipated the Gentiles in Christ, through Christ and for Christ in the assembly of Christians. And through the preaching among the Gentiles, Paul could be called the advocate of ekklesial space of emancipation for the Gentiles.

Concluding Remark:

There is difficulty in studying Paul’s life and his strategy in his bringing the gospel. Sometime verses in his letters are seemed to be contradicted to each other. Moreover he had double citizenship and background which shape his ideas and attitudes towards things in his surroundings. And there came old perspective and new perspective. Scholars are not in a same position in explanation and exploration of Paul and his theology. We may say that he has different identities according to his landing situation. He was an adaptable person that is why there can be many points where the scholars can have an argument. However all his differences and uniqueness were being made used by him in his preaching to the Jews and to the Gentiles. He brought Gentiles and women forward, emancipating them in the Assembly of God where all kinds of human are sharing equality.

Bibliography:                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                         

Behera, A.                               From Law to Grace. Bangalore: Anugraha Behera, 2007.

Brown, Raymond. E., et al.    The New Jerome Biblical Commentary. Bangalore: Theological Publications in India, 2011.

Brown, Raymond E.               An Introduction to the New Testament. Bangalore: Theological Publications in India, 2000.

Bruce, F.F.                              Paul: Apostle of the Heart Set Free. Michigan: The Paternoster Press Ltd, 1977.

Hnuni, R.L.                             Vision for Women in India. Bangalore: Asian Trading Corporation, 2009.

Webliography:

http://en.wikipedia.org/wiki/New_Perspective_on_Paul (6 December 2012).

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[1] Raymond E. Brown, An Introduction to the New Testament (Bangalore: Theological Publications in India, 2000), 423.

[2] F.F. Bruce, Paul: Apostle of the Heart Set Free (Michigan: The Paternoster Press Ltd, 1977), 42.

[3] F.F. Bruce, Paul: Apostle of the Heart Set Free (Michigan: The Paternoster Press Ltd, 1977), 42.

[4] Raymond E. Brown, et al., The New Jerome Biblical Commentary (Bangalore: Theological Publications in India, 2011), 1385.

[5] http://en.wikipedia.org/wiki/New_Perspective_on_Paul (6 December 2012).

[6] http://en.wikipedia.org/wiki/New_Perspective_on_Paul (6 December 2012).

[7] Raymond E. Brown, An Introduction to the New Testament (Bangalore: Theological Publications in India, 2000), 426.

[8] F.F. Bruce, Paul: Apostle of the Heart Set Free (Michigan: The Paternoster Press Ltd, 1977), 41.

[9] http://en.wikipedia.org/wiki/New_Perspective_on_Paul (6 December 2012).

[10] A. Behera, From Law to Grace (Bangalore: Anugraha Behera, 2007), 323.

[11] A. Behera, From Law to Grace (Bangalore: Anugraha Behera, 2007), 325.

[12] R.L. Hnuni, Vision for Women in India (Bangalore: Asian Trading Corporation, 2009),286-288.

[13] R.L. Hnuni, Vision for Women in India (Bangalore: Asian Trading Corporation, 2009), 289.

[14]A. Behera, From Law to Grace (Bangalore: Anugraha Behera, 2007), 323.

My Sermon on TOWARDS NEW CREATION

TOWARDS NEW CREATION

Genesis 1:27, 2 Corinthians 5:17, Ephesians 4:22-24

As I am doing thesis work on the New Creation Theology of Pandipeddi Chenchiah, one of famous Indian Christian Theologians, I feel comfortable to dwell on the same topic in this practical sermon also. Then I’ll try to bring out the nature of the phrase New Creation from Biblical texts and from Theologians. And I frame my topic as Towards New Creation. In this time, I would like to use the criteria of what, why and how to explore our topic along with looking our society and our Christian life today.

What is New Creation?

Let us look what new creation is and its nature with the following points:

·         New Creation according to 2 Corinthians 5:17:

Here, the new Creation is referred to the one who is in Christ. If one is united with Christ. The old things have passed and one is newly created. He has vital union with Christ. He is radically transformed from his old sinful state. Paul declares that the new and right relationship to God and life has come. The phrase as we have seen describes a mystical experience in which we live because Christ lives in us. This also implies an inner change which is equivalent to a new creation. He is not merely improved or reformed, or altered in any way; however he is remade and recreated. The change is radical it goes to the roots of his being. This verse says that the old has passed away, and then the new has come. The old here may refers to the desires and purposes of the self centered life; and the new to the desires and purposes of Christ-centered life. Now the new creation, the new human lives in a new world because his outlook is changed. When we are made new, some of the things we once valued lose their appeal. Then love, duty, brotherhood, services, etc become important and they become our life themes.

·         New Creation according to Ephesians 4:22-24:

Paul now gives a lesson here, that the previous lifestyle was to be discarded completely. They must forsake their old behavior. The metaphor of putting on and off of cloth is common in Scripture and in Greek literature generally. Here also Paul used it. In a contrasting positive statement, Paul reminds the Ephesians that instead of being subject to progressive deterioration, they were to be eternally restored in mind and spirit. “To be renewed” possibly involves an element of restoration, since the image of God, damaged by the fall, is fully restored in the new creation. The Christian converts are to undergo a radical reorientation of their mental outlook. This can only take place under the influence of the Holy Spirit, acting on human spirit as it affects the realm of thought. The new self assumed by the believer is the direct opposite of the worthless “old self”. It is not the formal nature restored, but is a totally new creation. Here it is simply “to the likeness of God”. The characteristic of the divine image are righteousness and holiness. These are qualities in God that are reproduced in his genuine worshippers: his love of right and his hatred to sin.

·         New Creation according to P. Chenchiah:

For Chenchiah, Jesus is the first born of new Creation. He is a new kind created, a personality resulting from the union of God and man. He is neither human nor God, he is in between having separate nature rather than God and human, that is what we called New Creation, in which he calls us to share the life with him. Then, when we become born again or Christian, we are newly created and placed ourselves between human and Holy Spirit. We are no longer the person of Genesis creation who later fall into sin, but new Creation following the same nature of Jesus Christ. For him salvation is the process of reproducing the image of Christ (or reproducing Jesus). It is lifefulness rather than sinlessness. Humans are the second New Creation.

·         New Creation according to Sadhu Sundar Singh:

To be saved by Christ is to receive new life from Him, to become a new creature. By faith we are engrafted into Christ and so we become new Creation, able to live the life in Christ. If Christ lives in us, our whole life will become Christ-like. The unseen God, the unseen Christ and the unseen Holy Spirit who dwell in the new created persons become visible through our life; a life which shall be the nature of new Creation.

·         New Creation according to P.D. Devanandan:

God’s original purpose of creation as we see in Genesis 1:27 was checked by human sin. It is to be achieved by new Creation. New Creation comes to those who are in Christ. For Devanandan, in the new creation all the created universe will participate. Christ is the True man, and human becomes a new creature in him by response and commitment. In Christ we have a forecast of what God intends man to be from the beginning of creation. Christ is the role model of the original plan of creating man. When man commits himself to Christ, he becomes a new creature, and is able to share with God in the carrying out of God’s purpose for the whole creation.

Summary: Then from these different understandings of new creation, I would like to sum it up. Yes new Creation is a theological term of restoration of human being by renewing human nature through the Holy Spirit. It is spiritual rebirth through Christ. The humanhood of original creation in Genesis is already spoiled by human beings. In order to regain we have to be recreated. When we become born again, we are not only reformed but we are recreated. We are filled up with the Holy Spirit. That is what we called Christ lives in us. For example, one becomes born again, then that means he is no more that old one, he is a new being and nature. He is not only himself, but he becomes Holy Spirit filled person. He is in Christ and Christ lives in him, then he acts and he tries to act like Christ as much as he can. Then the transformed life that he had attainted is what we called New Creation.

Why is New Creation?

Then why do we need to know New Creation? Why do we need to know that we are new creation? There are some purposes in New Creation theology, which can provide us the answers to ‘why’ question.

·         To live Christ-like life:

Yes this is one purpose of new creation. We often say that Jesus is our role model, and we have to imitate his life. It is very true; but in reality, we rather choose human ways of life. Paul says the old has passed and the new has come. For those who attain new creation must have new life, what is called Christ-like life. This is lifefulness according to Chenchiah. Lifefulness brings Christ’s nature in reality and in praxis. We cannot become the real Jesus, but by attaining new creation we become the parallel partners of Jesus.

·         To be real human:

Our humanity can be seen from the way how we see things. No need of more telling about human creation, of course we are created to live in this Earth. In our context, there is great lack of putting important to day to day life. We put more emphasis on eschatological hope, and spiritual life. We are satisfied already when our churches are happy with the dancing environment. We claim other things beyond are worldly. We like to be spiritual, but we don’t make proper balance with physical life. However the reality is, Christian life is for this world, here. All the Christian teachings are to be observed in this Earth. All the abilities of human beings are made for our life in this Earth. But we tend to neglect it. So it is difficult to be real human as long as we neglect our daily life situation. But the New Creation provides an understanding to have fruitful life, which is the source of making us to be real human.

·         To re-fulfill the purpose of the creation of humankinds:

Through new creation one has to re-fulfill the purpose of God’s creation of human in his likeness. The spoiled nature of human being is reconciled through Jesus. Jesus first re-fulfills Adam’s nature (before eating the fruit). Then when we live in Jesus, Jesus also lives in us; this brings new way to fulfill God’s purpose again in same way of Jesus Christ’s.

How is then?

How new creation is occurs? How shall we know that we are new Creation?

·         By knowing:

One important thing in new creation is the coming of new being and the passing of old being. Yes, salvation leads us into the re-fulfillment of original humanhood. Too much emphasis on human sinfulness is one harmful idea for new creation, because it can prevent us from knowing that we are new creatures. Therefore to know is very important. We have to know it first, and to let others know of what we are is the next step.

·         By acknowledging:

New Creation is a Biblical teaching, in which we all Christians are included. From the time of accepting Jesus Christ as our personal savior, we already attained new creation. We have to acknowledge it. Our part is to acknowledge and to accept.

·         By experiencing:

Then again knowing and acknowledging are not enough for the success of new creation in our life. The next step is to experience, that is, to live according to it. Since then we are now new being; some things like new approaches, new ideas and new conceptions are to be there in our minds, and then we will experience newness in us.

Therefore, dear brothers and sisters, as we are already the Holy Spirit filled, and as we are the second born of new creation, we can enjoy God’s love once again, we can live in the loving family of God. Let us accept that we are new creation; let us know, let us acknowledge and let us experience this Biblical truth, in order that we may have more fruitful life, and we may have lifefulness in this world.

Amen.

A Book Review on A History of Ecumenical Movement: An Introduction

A Book Review on

A History of Ecumenical Movement: An Introduction by O.L. Snaitang

- Laldanmawia

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Introduction: The book called “A History of Ecumenical Movement: An Introduction” is written by O.L. Snaitang, published in 2004 by BTESSC/SATHRI at Bangalore. It is reprinted twice in following the demands of theological students and other readers. The book is quite good for introducing ecumenism to the fresh readers. In this book, yes, Snaitang discusses the ecumenical movements starting from the Biblical experiences, following the search for unity in the History of Christianity. It is the book where we find the history and development of world’s ecumenical movements, even focusing regional scenario. The book was divided into five chapters, which are sub-divided into smaller topic. Then in the following discussion in this paper, the book will be summarized chapter by chapter and given complaints and suggestions.

I: Introduction

In his introduction Snaitang wisely mentions the reason for the study of ecumenism or ecumenical movements. The study will bring a sense of respect to other faiths and for providing ecumenical book for theological education in India.. And he mentions how the book came out and he did his researches. 

II: A Survey of Christian Unity till the 17^th Century

Snaitang objectively bring out some Church history which had concern about unity and division. Firstly the book discusses the unity in Biblical experiences. There, Babel experience (Genesis11:19) and Pentecost experience are types of unity; Babel unity is an exclusive, not for all the people. We can have Babel unity in our today’s context which is not ecumenical and inclusive unity. But Pentecostal unity is inclusive and it is an understanding unity regardless of dialects, race, etc. Then the book brings up the meaning of ecumenical movements.  It is the movement of unity in different aspects, aroused out in the 20^th century, having root on Pietism, Evangelical Awakening and Missionary Movement. Thirdly, division and unity of its causes are explained. In the Apostolic time, Christianity brought people together, mean while, it was the Christian beliefs and understanding, division had been coming up. In spite of all other false teachings, Gnosticism and Marcionism posed more tread to the church unity. Time passed, other heretical teachings were threatening unity, such as Arianism, Macedonianism, Apollonarianism, Nestorianism and Eutychianism. These teachings were challenged by early church’s fathers in the different council.  By coming to the year 1054, Christianity faced big Challenge. There was division of East and West called Schism between Greek and Latin speaking community.

III: Ecumenical Development in Mission Perspectives from the 18^th Century to 1910

This chapter is divided into three main topics which are explained and expanded with different sub-topics. The 18^th Century brought evangelical movements, which have implications for inter-denominational unity. Many religious movements including new organizations aroused out, which also bring cross denominational cooperation. Pietistic Movement burst out in Germany under the influence of Jacob Spenner of German Lutheran Church. It brings a sense of unity through sharing experiences in common, who came from different ecclesiastical background. Pietism brings spiritual unity, It promotes cross-denominational relations and it gives a sense of Mission. Then Christian Institutions in cross denominations are being formed. Among them Young Men Christian Association in 1844, Young Women Christian Association in 1854 and Student Christian Movements and societies in different countries and regions. These institutions welcome members from any church background. They work together and share same experiences. They bring people together to work for God in unity.

The rise of Evangelical Awakening in Europe and America of its belief systems and activities carried tremendous ecumenical ideals. The people of the movement influenced had share the same faith to each other, they move towards the same goal, and they fought against the social evils.

The 19^th Century brought the so called Modern Missionary Movements. The contribution of this movement was mainly forming Mission Societies and sending missionaries to different countries. Baptist Missionary Society, London Missionary Society, the Church Missionary Society, the Church Missions to the Jews, the Wesleyan Methodist Missionary Society, the American Board of Commissioners for Foreign Missions, the Basel Society, Swedish Missionary Society and many others societies were formed during this century. These societies were from different ecclesiastical origin, but work together in many ways in doing mission.

In the second part of the chapter, Snaiting discusses the Missionary Conferences in Europe and North America. The Anglo-American conferences were happened in many ways and times. The New York Conference in 1854, the London Conference in 1854, the Liverpool Conference in 1860, London General Conference in 1878, the New York Ecumenical Conference in 1900 and the Edinburgh World Missionary Conference in 1910 were prominent conferences which had great impact in Christian unity and cooperation in many ways.

The third division talks about Ecumenical Beginnings in India of its ecumenical involvement in Mission Fields. India became mission field of Western Christians. Danish-Halle cooperation and Lutheran-Anglican cooperation made great input to the emergence of ecumenical works in India. Different missionary societies in India work together in bringing the same goal. There was a good cooperation among Home boards. London Secretaries’ Association was formed by BMS, LMS, CMS, WMMS in London in 1819. Missionary conferences are often happened in different regions in Asia, Africa and Latin America. In India missionaries often met to each other in Bombay, Madras and Calcutta to encourage ecclesiastical openness and to promote interdenominational fellowship. As a national and regional widespread, conferences were also organized in different cities and towns. They also tried to bring more native representation.  

IV: Church Union Movement and the Growth of Modern Ecumenism (1910-1948)

The Fourth chapter is sub-divided into two main parts. The first division talks about Church union movements in Indi and other selected countries. Snaitang brings out different concepts of church union in spite of spiritual, federal, organic and conciliar. Spiritual model of church union does not have structures; it was a spiritual community of faith. The Federal union believes in the form of unity in diversity. The Organic Model aims for merging of different denominations into one organization. And the Conciliar unity tries to bring churches into unity and mutual acceptance even in the midst of diversity. And in the South India ecumenical movement had great impact and result. Church unity started already with the rise of nationalism in India. The Edinburgh Conference of 1910 brought the setting up of the National Missionary Council in 1914 and NCCI later, and another inter denominational cooperation in forming theological college and other institutions were coming up to happen. 

And in different Euro-American countries, church union movements was more and more coming up Intra-confessional union, trans-confessional corporate union, union of Episcopal and non-episcopal churches in Scotland, Canada, China, Japan, India and other countries were notable achievement in church unity.

The book talks about evolution of modern ecumenical movement in the second division. It brings World Missionary Conference of Edinburgh in 1910 and its impact on the growth of modern ecumenical movement. It was widely represented conference having thousands of delegates from different mission societies and mission fields. Its importance could be found on the agreement in mission works together. The church accepted each other particularly in bringing the gospels into the nations. And it was responded by Catholic in the Vatican II. The World Missionary Conference of 1910 gave birth to the rise of modern ecumenism in the 20^th Century. International Missionary Council was formed in 1921 which was joined by different national councils and council of churches of places.. It stimulated thinking and investigation on missionary questions and to help coordinate activities of the national missionary organization of different countries. The 1910 Missionary Council was also followed by different councils like World Missionary Council in Tambaram in 1938, National Christian councils in regional centers,  World Council of Christian Education in 1940s, the World Council of Churches in 1948, etc which helped in bringing ecumenical movement in the worldwide. The book says that Missionary Conference of 1910 represented both evangelical vision and ecumenical venture. These two worked for the upliftment of societies in parallel manner. Ecumenism actually had a concern for the liberation of the poor; it had partnership with other churches and shared resources.

V: Ecumenical Development in the Regional and Global Scenario

This chapter mainly discusses about ecumenical movements in India and other regions. In India, the United church of North India was formed in 1924 by the union of Presbyterians and the Congregationalists. It was a great achievement in India in regards to ecumenical movements. Then there came another movement for the union of churches in India. The Church of South India (CSI) was formed in 1947, and Church of North India (CNI) in 1970. In Northeast, Northeast India Christian Council (NEICC) was found in 1962, which was developed from Assam Christian Council. These councils had great impacts in church unity in many ways. At the same time there are also some problems in making them to work vigorously. The traditional cultural differences, nationalities of missionaries, form of worship, ecclesiastical organizations, rituals and life-style and church internal problems and split were the major factor contributed for the failure of church unity in Northeast India. The 20^th Century was a century of ecumenism in India. From the time of formation of CNI, CSI and Mar Thoma church, they tried to work cooperatively in every possible ways and formed the Commission of Churches in India (CCI).

Then the book discusses WCC and its related bodies in the second sub-division. Vatican II was very notable council that it opened Catholic towards church unity. It changed the way how Catholic saw other confessional churches as well. In 1960, Catholic sent two observers at the WCC Central committee meeting. They had more and more connection with other confessional bodies. It had now widespread ideas that every church must work together in winning the soul. Meanwhile Eastern Chuches like Orthodox Church in Russia, Poland, Albania, Bulgaria, Serbia, etc, changed their attitude towards WCC and started to join. The Reformed or Protestant churches were actively participating in ecumenical fellowship and action. The World Alliance of Reformed Churches (WARC) formed in 1870, the Baptist World Alliances (BWA) in 1905, the World Methodist Council (WMC) in 1881, the Lutheran World Federation (LWF) in 1947, the Disciples’ Ecumenical Consultative Council (DECC), the Pentecostal World Conference (PWC) in 1947, etc are notable councils in the Protestant circle who bring ecumenism in denominational and confessional wide. In another region like Asia, Africa and Pacific, there had been Conference of Churches like Christian Conference of Asia (CCA), All Africa Conference of Churches and Pacific Conference of Churches (PCC) are the bodies which have vision for ecumenical development.

Women were also participating quite well in the ecumenism as individual or group. 1988-1998 was called Ecumenical Decade of Churches in Solidarity with Women. It called to form women’s association, actions groups, etc.

And the book also discusses ecumenical concerns for the victims of injustice in the fifth part of the division. Human right is one of the major issues in WCC and other Christian Councils. WCC took challenge to face such problems to help the people who suffer injustices and all. It has programs to combat racism and to bring peace, justice and integrity of Creation. 

VI:Vision and Encounter in the Life and Work of Selected Ecumenical Personalities

In this Chapter, Snaitang discusses some ecumenical personalities and their views and works towards ecumenism.

Bishop V.S. Azariah (1874-1945) was an outstanding Indian missionary who brought a union of episcopacy and non-episcopacy, and who contributed a lot in founding Indian Missionary Society, and the National Missionary Society. And K.C. Banerjee, a lawyer as well as active member in the Indian National Congress, found Christo Samaj in 1887 which had vision of indigenous propagation of the Christian truth. C.H. Brendt (1862-1929) brought an idea of the Faith and Order movement. John R. Mott (1865-1955), he was an architect of Modern Ecumenical Movement. S.J. Samartha, an Indian prominent ecumenist brought inter-religious dialogue. N. Soderblom (1866-1931) was a leading personality in the Life and Work Movement. M.M. Thomas was an Indian who became first Moderat5or of WCC Central Committee. K.H. Ting a Chinese ecumenical leader was known for Chinese indigenous Christianity. Brigalia Hlophe Bam is still alive; she is an ecumenical woman leader in Africa and Worldwide. Kathleen Bliss (1908-1989) p[propounded ecumenism by staying together. Sarah Chakko (1905-1954) was the first ecumenical woman on WCC Presidium. And there are many other ecumenical leaders whom the author mentioned in this book. All these leaders contributed for the ecumenical movement and development by writings, speeches, and leadership.

Complaints and Suggestions:

Complaints:

1) The book has weakness that it was not systematically arranged; It mixes Indian situation and other regional situation even in one chapter also.

2) When we read about something happened in Europe, the book led us read another place like Africa, or Asia suddenly

3) The book has concern about Christianity only, not so much inter-faith relationship.

Suggestions

1) If the book is written and arrange systematically, it will be easy to read and to remember.

2) Snaitang brings out the origins of different historical events. If he could bring them more precisely, it will be more interesting.

3) If the author has also focus on ecumenism in relations to the religious pluralism in India and abroad.