Indigenization and Contextualization & Theological and Ministerial Training Institutions.

Indigenization and Contextualization & Theological and Ministerial Training Institutions.

Presented by: Lalhlenzova, Lalrammawii Thangluah and Laldanmawia

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Introduction:

The 20^th Century brought a new pattern in mission which looked for all places and situations. It put more emphasis on setting the foundation of mission in the culture of where it’s being preached. Then there came indigenization, inculturation and contextualization. They all have same idea and goal but used interchangeably from time to time. Then these movements made great contributions in mission. So in this paper, we will look upon the concepts and approaches of indigenization, contextualization and theological and ministerial training institutions which came under the sub topic of ‘indigenous and national Christian movements and churches’ in the syllabus.

1. Definition and Elaboration of the Terms:

1.1. Indigenization: The word indigenization means putting self into the other side of its situation, and to make increase local participation. According to Kosuke Koyama[1], Indigenization means

 “theologically informed endeavour to make the content and expression of Christian theology, ministry and life adapted and rooted in a community of different cultural localities”.[2]

This definition seems to be the adaption of Christian theology to be rooted in the local culture. To the word indigenization, one person is remembered, who is none other than Robert de Nobili.[3] We can bring him as an example as he got himself changed as Indian as much as he could in order to make his mission more meaningful. At the same time he wanted to present Christianity to the Indians in an Indian way.[4] Giving first priority to the people’s situation rather than self is one of the main aims of indigenization. It is very true to the life of De Nobili as mentioned above. To be accepted by the higher caste, he put himself to their feet and ate among them.[5]

1.2. Contextualization:  According to the Oxford Advanced Learner’s Dictionary, the word contextualization means “considering things in relation to the situation in which it happens or exists”. Here the meaning refers to putting importance to the situation according to the context where something is done. R. Yesurathnam defines contextualization as “part of an evolving stream of thought that relates the gospel and churches to a local context”.[6]

In a theological field, the term contextualization can be defined as ‘doing theology in relation to the place where it is being done’. In other words, we may say it is bringing salvation in relation to the people’s condition, encountering their socio-cultural environment. It stresses more on the situation of the people’s economic, cultural, social and political contexts. We may also say that it is all about doing mission works to the people according to their present situation and by considering their own conditions.

The word Contextualization itself is formulated in Christian mission dated back to 1970’s. It is a missiological must and is really imperative that brings the concern for relating gospel and culture.[7]

1.3. Theological and Ministerial Training Institutions: The 19^th and 20^th Centuries witnessed development in founding and running theological and ministerial training institutions throughout the world, particularly in the West. These institutions were the places where people had been doing their studies and their researches. And from there, ideologies in large numbers had been coming up to meet the challenges of each situation.

In America, today’s well known seminaries laid their foundations to these centuries. We can learn how their functioning was effective. The famous Princeton Theological seminary (1812), Union Theological Seminary (1836), Andover Newton Theological School (1807), Southern Baptist Theological Seminary (1859), American Baptist Theological Seminary (1924), Nyack College (formerly known as Missionary Training Institute, 1882),[8]  and other theological and ministerial training institutions promoted the national integrity in one way or another.

And in Europe, the following institutions were established in the same centuries: Budapest University of Jewish Studies (Hungary, 1877), All Nation Christian College (England, 1971), Belfast Bible College (Northern Ireland, 1908), International Christian College (Scotland ), London Theological Seminary (England, 1977), South Wales Baptist College (Wales, 1807), Augustana Divinity School (Germany, 1947), Evangelical Theological seminary (Croatia, 1894), Johannelund Theological Seminary (Sweden, 1862).[9]

2. Approaches in Indigenization and Contextualization:

There can be some more approaches in doing indigenization and contextualization of mission, but this paper limits them into four points only in order to make it concise and rigid. Those are:-

2.1. More participation of the indigenous people: To have more successful indigenization and contextualization, letting the native people involves in that mission is a must. The more indigenous people participate; the mission will run more meaningfully. As the new paradigm of mission looks ahead on promoting people’s oriented, the success will lie on the opening of the gate for the participation of indigenous people. The involvement of the context people is needed to launch with the consent of the missionaries.

2.2. Transferring the ownership: There are three basic elements which make the church more indigenous, they are self-propagation, self support and self-government.[10] To achieve these goals the ownership of the planted churches in the fields are to be transferred to the native Christians.  Developing people to have courage, ability and interest in organizing church is a necessity through which more people will be coming up to take responsibility. However transferring the ownership may not necessarily means giving them full authority at one time; rather it should be materialized from time to time and in a slow and steady developing process.

2.3. Living like them: One of the most important approaches in indigenizing and contextualizing is to live the life like them. Even God has turned down to the world and lived among the people to affirm the contextualization.[11] The Divine One became Jesus of Nazareth, doing ministry in the Jewish context and he immersed himself to be Jewish man who fulfilled the religious requirements as he said in Matthew 3:15. The incarnation is thus a good example for indigenizing and contextualizing ourselves to the context where we work. The greater result will be depended on the absorption of the missionaries to the life of the native people.

2.4. Propagating cultural based Christianity: Unless Christianity is culturally rooted, it may not last long in active. That is why promoting cultural based Christianity is essential in doing mission. The plurality of cultures presupposes a plurality of theologies.[12] Likewise, the plurality of cultures demands their own cultural based Christianity. And then the cultural based Christianity can be promoted through indigenization and contextualization.

3. Approaches in Theological and Ministerial Training Institutions:

Some of the approaches in theological and ministerial training institutions are:

3.1. Institution based on the context: Many of today’s theological institutions aim for training students evaluating contemporary challenges in the light of the gospel and giving strong emphasis on mission and evangelism.[13] They stand on the contemporary context. Similarly, the 19^th and 20^th Centuries’ institutions were also based on the context. Colleges of different countries were directly or indirectly influenced by their own context and were instituted on their own situational bases. On the other hand, the institutions were established to provide workers in the churches and other organizations according to the needs of their context.

3.2. Institution of social concern: Many of the institutions had been coming up with having social concerns. The social conditions of the respected areas played important role for influencing the curriculum of theological training colleges, because the social problems, social evils and other troubles relating to societies were to be found which caused people to suffer. To bring off all these problems, training institutions also have responsibilities, and they provided students to look for solution for such problems. Some theological training institutions include social concern as idea or department like Princeton Theological Seminaries have ‘social conservatism’ as her ideology.[14]

3.3. Promoting cross-cultural mission: The focus of some training institutions was to train people for cross-cultural Christian mission services anywhere in the world. It is doing mission which covers abroad particularly to the other cultures of countries or places. Committed people got training there; equipping themselves and learning techniques and all. It was these institutions which contributed lot in producing cross cultural missionaries. By sending out missionaries, the mission was promoted.

Concluding Remarks:

The two approaches mentioned above are practiced in the history, even till today. The Mission movement is consolidated with such words like indigenization and contextualization. They bring the missionaries near to the people, particularly to their culture. Even though the terms were formulized a Century back, they are still active to be used for doing mission in today context. The foundation that was laid in the previous centuries brings the results; so that the indigenous people receive their dignity through transferring of authority to them towards the planted churches. The mission fields are now the bodies that make the new mission fields in turn in other places. Indigenization and contextualization made indigenous people to have zeal in mission, as well as to have responsible authority towards the mission.

The theological and ministerial training was given regards; and we may call the 19^th Century an Era for establishing such institutions in America and Europe, because most of prominent training institutions in the West were opened in this century. The development in every field of life also demanded development in theological circulation which also encouraged the churches to run theological seminaries in their respective places. And thus training institutions had been emerged in large numbers. Then these theological and ministerial training institutions had a great contribution for promoting theological speculation and mission movement.

BIBLIOGRAPHY:

Anderson, Gerald H. and Thomas F. Stransky. Mission Trends No. 3: Third World Theology.

New York: Paulist Press, 1976.

Bosch, David J. Transforming Mission: Paradigm Shifts in Theology of Mission. New York:

Orbis Books, 1991.

Hodges, Melvin, L. The Indigenous Church. Missouri: Gospel Publishing House, 1953.

Jeganathan, WS Milton, eds. Mission Paradigm in the New Millenium. Delhi: ISPCK, 2000.

Jeyakumar, D. Arthur. Christians and the national Movement. Calcutta: PK Bhattacharya

Punti Pustak, 1999.

Sumithra, Sunand and F. Hrangkhuma, eds. Doing Mission in Context. Bangalore:

Theological Book Trust, 1995.

WEBLIOGRAPHY:

http://www.bible-college.co.uk/html/directory.html (13 July 2012).

http://en.m.wikipedia./org/wiki/list_of_evangelical_seminaries_and_theological_colleges

(13 July 2012).

http://www.qtc.edu.au/aims-what-we-believe.html (13 July 2012).

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[1] Kosuke koyama  was a Japanese well known missionary to Thailand who propounded the so called Water Buffalo Theology.

[2] Sunand Sumithra and F. Hrangkhuma, eds. Doing Mission in Context (Bangalore:

Theological Book Trust, 1995), 17.

[3] Robert de Nobili was an Italian Jesuit missionary who came to Madura (India) in 1606.

[4] Sunand Sumithra and F. Hrangkhuma, eds. Doing Mission…, 19.

[5] Sunand Sumithra and F. Hrangkhuma, eds. Doing Mission….

[6] R. Yesurathnam, “Contextualization in Mission” in Mission Paradigm in the New Millenium. Edited by WS Milton Jeganathan (Delhi: ISPCK, 2000), 52.

[7] R. Yesurathnam, “Contextualization in Mission” …, 52.

[8] http://en.m.wikipedia./org/wiki/list_of_evangelical_seminaries_and_theological_colleges (13/07/2012).

[9] http://en.m.wikipedia./org/wiki/list_of_evangelical_seminaries_and_theological_colleges (13/07/2012).

[10] Melvin L. Hodges, The Indigenous Church (Missouri: Gospel Publishing House, 1953), 22.

[11] David J Bosch, Transforming Mission: Paradigm Shifts in Theology of Mission (New York: Orbis

Books, 1991), 426.

[12] David J Bosch, Transforming Mission…, 452.

[13] http://www.qtc.edu.au/aims-what-we-believe.html. (13/07/2012)

[14] http://en.m.wikipedia./org/wiki/list_of_evangelical_seminaries_and_theological_colleges (13/07/2012).

The Jesus Movement: The Am-ha-aretz’s Arts of Resistance for Justice and Humanhood

The Jesus Movement: The Am-ha-aretz’s Arts of Resistance for Justice and Humanhood

By: Laldanmawia

………13 August 2012……………………………………………...……………………………

Introduction:

The person and works of Jesus Christ are taken into consideration to imply for different aspects of life, particularly to the right sides of situation. If it is in the subject of Justice and Humanhood, his personhood and teachings can be used to make judgment or verdict. Likewise he is very inclusive, as well as tyranny but to the unhealthy situation. Meanwhile, to promote indigenous and marginalized people’s resistance for their justice and dignity, He becomes on their sides. And His teachings and His life can be studied in these ways. Then we will discuss more by looking up to the topic called Jesus Movement: The am-ha-aretz arts of resistance for Justice and Humanhood.

1. Definition of the Terms:

1.1. Am-ha-aretz: The word Am-ha-aretz is a Hebrew term combining of two words like ‘am’ (עם) and ‘eretz’(ארץ), which means people and earth/land respectively.[1] The full form ‘am-ha-aretz’ can be translated as ‘people of the land’.  It refers to the Jews primarily. It is a Hebrew Biblical term which occurs 52 times (e.g. Genesis 13:7, Leviticus 4:27, Exodus 5:5, etc.)[2] It is appropriate to define it as indigenous people. At the same time there can be another dimension, i.e. calling someone with feeling of putting down from normal level, because it means an ignorant or boorish person.[3]

In today’s contemporary world, when we say am-ha-aretz, we can focus to the people of land of every country, particularly to the native or indigenous dweller who need an upliftment from various kinds of exploitation. It considers the marginalized people in the society. Bringing to the Indian situation, we can term it as Adivasi.

1.2. Justice: The 21^st Century Dictionary defines Justice as “the quality of being just; just treatment; fairness”. It is a concept of moral rightness which is based on ethics, rationality, law, natural law, religion or equity. It is also the act of being just or fair. John Rawls claims that, “Justice is the first virtue of Social institutions, as truth is of system of thought”.[4] It is the rightness of thought to be practiced in the social life. But Justice is a very controversial subject which we can discuss from different understanding and definitions like Justice as Divine command, as harmony, as natural law, as human creation, as mutual agreement, as subordinate value, etc.[5]

In a Biblical term, the Old Testament uses the words mispat and tsedeqah which are more related to righteousness, whereas, New Testament uses the Greek word dikaiosune which also can be translated as righteousness.[6] In individual and personal usage, justice is appropriately defined as individual righteousness, but in a community usage it consists more of maintaining right, equality and peace among the people. 

1.3. Humanhood: The word is strange and uncommon even to the dictionaries of different edition as well as online dictionaries. It is hard to find the clear cut definition. But we can relate it to the words personhood and humanness, and it has some relations to the word humanity as well. From that perspective we can define Humanhood.

Personhood is the status of being a person, and is the state or condition of being a person, especially having those qualities that confer distinct individuality.[7] Humanness refers to the quality of being human. And Humanity also implies the qualities of human beings, especially in being kind or merciful.[8] Then Humanhood can be defined as the condition or the quality of being human/person particularly in reflecting his/her nature, dignity and quality. It focuses on the equality of every person irrespective of race, caste, sex, colour, ethnic, class, possession, etc. 

2. How does Jesus Movement becomes Am-ha-aretz?

The paper will go straight to the point (by hoping that there is no need of explaining first what Jesus movement is) that how Jesus movement can be the am-ha-aretz’s exposition. To address this issue some portions of the Gospels can be made use for encountering with the point mentioned above:

2.1. He proclaims good news for the marginalized people (Luke 4: 18-19): The given texts is from the Hebrew Scripture of Isaiah, read by Jesus Christ in the synagogue, which talks about justice for the poor, the prisoners, the blind and the oppressed. Jesus himself is the answer for what Isaiah is talking about, He is to bring the justice and humanhood for all the marginalized people.

2.2. He heals the sick: Jesus healing ministry shows that he is caring for them and their humanity. He opens the block of the people who cannot fulfill their justice and humanhood because of different sickness and diseases.

2.3. He makes parable using Samaritan man (Luke 10: 25-37): He teaches the parable of Good Samaritan. For the Jews, Samaritan would not bring good things because they are people with same level of dog and are untouchable. But Jesus uses him to teach lesson to the people; by dehumanizing priest and Levite to whom righteousness is claimed to be there.

2.4. He visits marginalized people (Luke 19:1-10; John 4: 1-42; Luke 10: 38ff):  Jesus even visits the marginalized people like Zacchaeus, Samaritan woman, Martha and Mary. They are not thought to be visited by being Jewish teacher. But Jesus wants to break the unnecessary boundary among the people of the land.

There can also be other points for Jesus’ concerns about the am-ha-aretz. But merely by looking the above four points, we can come to conclusion that Jesus movement is toward am-ha-aretz. 

3. The Am-ha-aretz’s Arts of Resistance for Justice:

Why do the indigenous people needs a resistant for their Justice? What is the problem? How does Jesus focus about them? How can we make use Jesus Movement for the arts of resistance for the Justice of am-ha-aretz? By giving some approaches along with answering all these entire questions, we will try to make clear the point ‘the am-ha-aretz arts of resistance for Justice’.

3.1. Through Creation: Every person is created in the likeness and resembling of God (Gen 1:26). There is no point to make difference between human beings since all are God’s image. But because of development of the world and as time’s passing, differentiation have been developed in diverse ways. Then there came unjust treatment and approaching to each other. Women, poor, minority, people with some kind of diseases, uncivilized people, etc. are the main sufferers. Why do these people get unjust treatment? It is not fair at all for them, because they are also created in the image of God having dignity, right, and value. Then to resist justice, equality of being made should be one important aspect.

3.2. They are original inhabitant: The indigenous people but minority in number in different places and times are big sufferers of injustice. Their lands are confiscated by the immigrant bigger groups of people. What is Justice for them? To live in their mother land with peace is what their cry for. Jesus deals with the original dwellers like Samaritan (John 4: 1-41). Other Jewish people may not like to go there, but Jesus dares to do justice for them.

3.3. Opposing racism and discrimination: The lepers, Samaritans, gentiles, tax collectors, women and the poor are the groups who suffer racism and discrimination from the Jewish society. Jesus is indeed a Jew, but has positive attitude toward them. His opposition to racism and discrimination, and his acceptance for them could be found in some gospel accounts like: Luke 6:20 (poor); Matthew 14:3-9, Luke 8:1-3 (women); Luke 10:30-37, John 4:10ff (Samaritan); Luke 17: 11-19 (lepers); Luke 19:1-10 (tax collector), etc. In these chapters, Jesus had an encounter with such marginalized people without hesitation, but with love and care in order to bring their justice fulfill. It is the racism and discrimination, which eradicated the justice of the people.   

  

4. The Am-ha-aretz’s Arts of Resistance for Humanhood:

4.1. Incarnation to be Am-ha-aretz: The word became flesh and incarnated into human being, to be human, and to live among the people. Jesus incarnation to be a Jew ensures his humanhood. He lives, works, walks, acts, eats, sleeps, suffers and dies as the dweller of the Canaan land. He is indigenous man, aboriginal and Adivasi of the Canaan and he has self dignity and right as human to develop himself. Then the indigenous man Jesus fulfills himself first his humanhood according to the situation where he lived, in order to let the am-ha-aretz for their resistance of humanhood.

4.2. Jesus: Healing and parables: And then he works for the resistance of humanhood of women, sick, lepers, poor, gentiles etc by healing and nurturing, so that their humanness will be fulfilled. It is Jesus movement which maintains and keeps the humanhood of the am-ha-aretz.

Jesus indicates his view of God and human being clearly in his parables. He often relates everyday situation in which people could find themselves. He introduces them new pictures of God and their fellow human being through parables.[9] He even tries to resist the dignity and humanhood of women by putting up in the role of the parable (like Luke 15:8-10).

4.3. The Passion Narrative: Jesus’ humanhood and his view toward other’s humanhood can be seen in his passion narrative. The way of Jesus through suffering to death on the cross and resurrection is interpreted in the gospel Luke in such a way that we may recognize our way in it.[10] A look at Jesus way will encourage the am-ha-aretz to endure their humanity. Jesus divinity has been scattered down and died with pain to fulfill his humanhood. It is right to suffer as human being, but suffering will ensure the humanness of all kinds of people.

Conclusion

Our justice and humanhood have been exploited many a time by our fellow human beings in different ways and means. At the same time we ourselves also do unjust reaction to our neighbors in the midst of self-centredness. Life is going with this mutual unhealthy reaction. In the mean time, there are people those who get unfair and unjust approaches from the higher and bigger people, who ruled them and chased them out of their mother land. To exercise their justice and humanhood for them is somewhat like impossible, because their dignity have been exploited. For indigenous people, resisting of their justice and humanhood can be a lifetime struggle, since migration is taken commonly. But this is their task that they need to keep their life grow in peace. To maintain peace among them, they have to fulfill their justice and humanhood first. As we have discussed, Jesus takes steps towards the resistance of justice and humanhood of the am-ha-aretz by putting himself in to practice. Resistance for justice and humanhood is not the task for mere the am-ha-aretz themselves, but it has to be maintained and fulfilled with the keeping of mutual understanding between them and the higher class people.

Bibliography:

Kelly, Paul H. Biblical Hebrew: An Introductory   Grammar. Michigan: William B. Eerdmans

Publishing Company, 1992.

Grun, Anselm. Jesus: The Image of Humanity. New York: Continuum, 2003.

Fonester, Duncan. “Justice” in The Oxford Companion to Christian Thought. Edited by

Adrian Hastings , Alistair Mason and Hugh Pyper. New York: Oxford University

Press, 2000.

Webliography:

http://www.thejc.com/judaism/jewish-words/am-ha-aretz (5 August 2012).

http://www.thefreedictionary.com/_/dict.aspx?word=Personhood (8 August 2012).

http://peacetheology.net/restorative-justice/6-jesus-and-justice/ (9 August 2012).

http://www.talmut/Judean/am_ha_aretz/in_historical_perspective (8 August 2010).

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[1] Paul H. Kelly, Biblical Hebrew: An Introductory   Grammar. (Michigan: William B. Eerdmans Publishing Company, 1992),  375-392.

[2] http://www.talmut/Judean/am_ha_aretz/in_historical_perspective (8 August 2010).

[3] http://www.thejc.com/judaism/jewish-words/am-ha-aretz (5 August 2012)

[4] http://en.m.wikipedia.org/wiki/justice (6 August 2012).

[5] Duncan Fonester, “Justice” in The Oxford Companion to Christian Thought. Edited by Adrian  Hastings , Alistair Mason and Hugh Pyper (New York: Oxford University Press, 2000), 361.

[6] http://peacetheology.net/restorative-justice/6-jesus-and-justice/ (9 August 2012).

[7] http://www.thefreedictionary.com/_/dict.aspx?word=Personhood (8 August 2012).

[8] http://www.thefreedictionary.com/_/dict.aspx?word=Humanness (8 August 2012).

[9] Anselm Grun, Jesus: The Image of Humanity (New York: Continuum, 2003), 53.

[10] Anselm Grun, Jesus: The Image of Humanity (New York: Continuum, 2003), 89.

ICT in Christian Ministry

Information, Communication Technology in Christian Ministry

-Laldanmawia

Introduction:

The importance of Information Communication Technology (ICT) could not be hidden even in the Christian Ministry while it has many terrible circumstances. It is the situation where we are living with a technological convergence. We do, we act and we receive things through Information Technology and its devices. Our life is simplified by ICT in every field of life. That is the reason why individuals, groups, firms and organizations are interjecting into this technology in order to meet the development of the world. Christian Ministry is therefore very much meaningful and powerful when it is done with the advancement in technologies. Running out of global development would leads somehow into failure in these days. If so why do we need ICT for Christian ministry? What are its roles and functions? How do these two subjects interact to each other? All these entire questions have to be analyzed in this paper by doing a little research.

1. Definition of Information Communication Technology:

Information Communication Technology (ICT) is the term in which the Information Technology and its devices are being used in order to perform Communication. It includes the devices or applications like radio, television, cell-phones, computer and network, hardware and software, satellite system, etc.[1] It is the organization and management of software and hardware by human ware. ICT deals with the digital data and the ways of storing, retrieval, transmission and receipt of how these concepts work when put together. Communication of distance in ICT is mainly done by electronic means, which is the use of networks connection or internet.[2]

Information communication Technology today usually means computer based management of data or information or ideas which is emphasis more on real-time communication using technologies like instant messaging, voice over IP (VoIP), video conferencing, etc.[3]

 2. What is Christian Ministry?

When we say Christian, it is clear enough that they are the followers of Jesus Christ. In the First Century, at Antioch the disciples of Jesus were called first as Christians. From that moment the followers of Jesus Christ, those who believe in Jesus and his teaching, and those who believe Jesus is the only way and truth to reach to the father’s are said to be Christians. 

And the word ‘ministry’ is taken from the Greek word ‘diakoneo’ which means ‘to serve’.[4] In Matthew 20: 28 and Mark 10:45, we are taught to give service to other people in the name of God, but not to receive service. So, Christian Ministry can be defined as the serving of God’s will by Christian or in other word Christians’ movements for the welfare of other people which is acceptable to God’s side.

3. Why ICT for Christian Ministry?

As it is said before, the situation of today’s world demands Information Technology almost in every field of life. As well as, Christian ministry is to serve other people in the name of God; how can we serve people’s need without using ICT and its devices in this technological age? Unless we develop our means of ministry, we may not meet the need of the people of today. Therefore Christian Ministry has to be done along with all new technologies, so that the results may spread over and the consequences may widen in a broader way. Therefore we can say that why we need ICT for Christian ministry.

4. Role and function of ICT in Christian ministry:

In this technological world, almost everything is exercised and done by new media or new technology like computer and its other devices including internet. That is the reason why today’s Christians or churches are making use of such technologies in doing their ministry and mission. Role and functions of ICT in the Christian ministry are looked up in the followings with ICT devices like print media, radio, television, cell phone, video conferencing/seminar, internet, cyber church:

4.1. Print Media: Print media is the oldest mass media and is one of the most useful instruments for Christian ministry of today. Some believe that literature is the most effective and far reaching, and is used by all churches or missions to spread the news.[5] In print media we can include devices like newsletters, newspapers, booklets, tracts, magazines, books, and other information letters, which are very commonly used by today’s church organizations. Some of them work like a channel for information and inspiration, some like a signal which are delivered by the people of other places, some printed media act as missionary that spread the sermons, articles, songs and other writings about the word of God. People can be imparted and informed through these writings by which they could see the reality of life and words of Jesus Christ. 

In the context of Mizoram, newsletter, newspaper and magazines are used commonly by the churches to spread the words of God and churches’ information. Books are often published which could be delivered by the people. Distributing Bible tracts are also very much helpful for the people who needs. So the role played by Print Media and the function functioned by Print Media for Christian Ministry are very much useful and effective.

4.2. Radio: Radio is not so useful now a day since internet and other new technologies came up. But still then the usage is not dead at all. The broadcasting of sermons, music and other discussions enriches the Christian’s works. The role of Radio is seems more meaningful in the village and remote areas from where signals of radio could catch easily. There are Christian owned radio stations which broadcast only Christian’s programs from the earlier time till today like Far East Broadcasting Company, Trans World Radio in Southern Europe, HCJB and many other local stations.[6]

In the context of Mizoram, through Radio, people especially villagers used to listen gospel songs and sermons; those could inspire their spiritual life.

4.3. Television: There is no doubt that television is one of the active devices for Christian ministry. Like radio sermons, discussions, video and other programs are broadcasted. People can hear and see what is going on through live telecasts and highlighted programs. Television plays a vital role to the people those who do not really access internet. It could reach a large group of people at the same time. Because of this, Christian minister/communicator could have opportunity to speak or to spread the message of God to large number at one time.[7] So, the main role and function of television lies on the broadcasting of music videos, dramas, skits, sermons, Christian films, worship services telecast, etc. 

In the context of Mizoram, sermon telecast is very common on Sunday morning and night. People could listen and watch while doing another works and eating food as well. As well as music video and films are also watched by the people often, that in turn imparts knowledge about God. There is saying that many particular people get new inspiration from the hearing and watching of Music videos. 

4.4. Telephone and Cell Phone: Telephone ministry is also useful nowadays. There is online telephone ministry where people submit their problems and the end users answer through telephone. It is very save that they cannot see each other. After developing Cell phone ministry is easier that SMS Ministry come up, where the needy people send their problems to the expert group and the latter send their response as well as pray for the former. Cell Phone is a very new, fast and vast spread technology. Younger in large numbers brings it. So it is good opportunity to spread Bible verses, good good words through sms in order to lead them into better way.

In the context of Mizoram, more than half of the people have their own cell phones. Some organizations take this opportunity to do ministry especially, prayer and counseling ministry. Group is formed where people send their problems and prayer points, so that the group would be response and pray for.

4.5. Computer and Internet:  The main role and function of computer in Christian Ministry is producing hard and soft copy of materials, data, information and others. All the printed media are the outcome of computers. Without this it is difficult do ministry successfully because all the churches and missions are using it to type out the documents and other necessary, edit and printed out. Meanwhile internet is done using computer and it gadgets. Internet is network which links to other people, country, place, etc. The whole world is made one village through internet. The linking of the people in the network thus provides the field for ministry. Internet facilities like websites, social network sites, blogs, e-mails, media services, discussion sites and other electronic means play specific and essential roles and functions in doing Christian Ministry.

In Mizoram Context, Computer and internet are very much useful. Most of the churches develop their own computer system through which local church newspaper, newsletter etc are produced. Many churches especially the city/town churches set their own website and blog, so that their ministry is broaden into technological world. Internet accessing is very easy and fast, the information could reach the destination in a second. Because of internet facilities, Christian Ministry is strengthened and enlarged into the worldwide.

4.6. Cyber church: Cyber church is a technological word, which means the church’s relation and connection to internet. Christian are using and involving in all kinds of internet usage as we said before like websites, blogs, social networks, chat rooms, etc. The usage is then widening into the field of Christian Ministry in order to promote the faith. So, the connection of the church with internet facilities is called Cyber church. The role and function of Cyber Church are to promote Christian education, enrich and promote Christian faith, etc through internet and modern technological means.

In Mizoram, many churches of city are very much connected with internet. We can then call them Cyber Church.

5. ICT in the Baptist Church of Mizoram (BCM):

The Baptist Church of Mizoram (BCM) is the second largest populated denomination in Mizoram having its headquarters at Serkawn, Lunglei. We can claim that BCM was established in the year 1903 when F.W. Savidge and J.H. Lorrain reached the Southern part of Mizoram as missionaries under Baptist Missionary Society (BMS).[8] According to 2011 records, there are 1, 46,331 members, 530 local churches, 13 Area Baptist Council (ABC), 72 pastorates, around 146 ministers (including pro-pastors).[9]

 

BCM has its separate department for doing various ministries. Each department has made use of ICT in every possible way. Under Service Department there are three departments which more connect with ICT like Baptist Literature Service, Baptist Printing Press and Communication department. Even though, other works are connected by computers and the involvement of ICT could be seen. Still then these departments are more connected with ICT and its devices. So the followings indicate how ICT plays role and function in three departments of BCM.

5.1. Baptist Literature Service (BLS): The department is established to promote and spread literary works to the people in order to extend the Kingdom of God.[10] The main intention is to produce books and other written forms. So the need of promotion of printed media like books, magazines, newspapers, tracts, calendars, etc. provide a situation for the establishment of this department. And they are the functioning bodies of the department. Without ICT, BLS will not come up.

5.2. Baptist Printing Press (BPP): In order to publish books and other printed media, BCM need the printing press from where materials are to be printed out. BPP was developed from 1930’s and the name was put in the year 1995.[11] BPP of its offsets are computerized and controlled and maintained through computer system. Computer sets, Internet, and other printing tools of ICT are extremely needed to run BPP. 

5.3. Communication Department: The previous two departments were put under this Communication Department before. But due to the conveniences they separate them and work as separate department in 2001 BCM Assembly.[12] Communication Department is to promote the gospel through written forms, audio visual and music. The process of establishing was going from the year of Missionaries coming. In The BCM Assembly of 1995, the name Communication department was given.[13]

Three kinds of ICT developed the Department into three groups or committee or sub-departments.

5.3.1. The need of promotion of Printed Media like “Kohhran Beng” magazine, “Baptist Today”-newspaper, calendar, other booklets, prayer guide book, publishing books, etc. formed Editorial Board and Publishing Board.[14]

5.3.2. Audio-Visual is then promoted for ministry through modern technology. Christian films, and music video are produced in large number, those play essential role in the mission works and ministry in various places.[15]

5.3.3. To do ministry, to extend God’s Kingdom and to strengthen the Kingdom though audio music led to the establishment of Christian Music Committee. Their main role are to look after local church choir, pastorate choir, Area choir and BCM choir and their ministry and  giving training of music and solfa to church members.[16]

 

So we can conclude that the Audio music, Video music, films, printed materials, computer systems, internet and other electronic systems of ICT play very important role and function in the ministry of Baptist Church of Mizoram (BCM).

Conclusion:

Thus from the above discussion, it is obvious that Information Communication Technology (ICT) is very much necessary for today’s Christian Ministry. Unless, the ministry may be out dated and it may lead to the failure. Therefore, looking technological situation of the world and analyzing people’s condition, it is the most influential way to persuade the people’s heart. To meet all technological situation of the world, we have to adjust and develop our ways of ministry into the technological apparatus that is Information Communication Technology (ICT).

BIBLIOGRAPHY & WEBLIGRAPHY:

Dawngliana, K.M.S. BCM Handbook: Mizoram Baptist Kohhran Thu chitin Chuanna. Aizawl: Baptist Publication Board, Communication department, 2009.

Soraard, Viggo. Media in the Church and Mission: Communicating the Gospel. Bangalore: Theological Book Trust, 1998.

http://searchcio-midmarket.techtarget.com/definition/ICT. (22/8/2011).

http://www.blurtit.com/q500474.html (8/9/2011).

http://www.gotquestions.org/what-is-ministry.html (2/9/2011).

http://www.techterms.com/definition/ict (8/9/2011).

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[1] http://searchcio-midmarket.techtarget.com/definition/ICT. (22/8/2011).

[2] http://www.blurtit.com/q500474.html (8/9/2011).

[3] http://www.techterms.com/definition/ict (8/9/2011).

[4] http://www.gotquestions.org/what-is-ministry.html (2/9/2011).

[5] Viggo Soraard, Media in the Church and Mission: Communicating the Gospel (Bangalore: Theological Book Trust, 1998), 180.

[6] Viggo Soraard, Media in the Church and Mission: Communicating the Gospel (Bangalore: Theological Book Trust, 1998), 136.

[7] Viggo Soraard, Media in the Church…, 114.

[8] K.M.S. Dawngliana, BCM Handbook: Mizoram Baptist Kohhran Thu chitin Chuanna (Aizawl: Baptist Publication Board, Communication department, 2009), 1.

[9] 2011 census of BCM.

[10] K.M.S. Dawngliana, BCM Handbook: Mizoram Baptist Kohhran Thu chitin Chuanna (Aizawl: Baptist Publication Board, Communication department, 2009), 57.

[11] K.M.S. Dawngliana, BCM Handbook…, 59.

[12] K.M.S. Dawngliana, BCM Handbook…, 65.

[13] K.M.S. Dawngliana, BCM Handbook….

[14] K.M.S. Dawngliana, BCM Handbook…, 66-67

[15] K.M.S. Dawngliana, BCM Handbook…, 66.

[16] K.M.S. Dawngliana, BCM Handbook: Mizoram Baptist Kohhran Thu chitin Chuanna (Aizawl: Baptist Publication Board, Communication department, 2009), 66.