KEITHJ.

WHITE

Introducing

Child Theology
Theological Foundations for Holistic Child Development

Introducing

Child Theology
Theological Foundations for Holistic Child Development

KEITHJ.WHITE

IntroducingChildTheologyTheologicalFoundationsforHolisticChildDevelopment 2010byKeithJ.White DrKeithJ.WhitedevelopedthiscoursefortheM.A.ProgrammeinHolisticChild Development(HCD).TheHCDProgrammeisjointlyofferedbytheMalaysiaBaptist TheologicalSeminaryandCompassionInternational. Allrightsreserved.Nopartofthisbookmaybereproducedortransmittedinanyform orbyanymeans,electronicormechanical,includingphotocopying,recording,orbyany informationstorageorretrievalsystem,withoutpermissioninwritingfromthepublisher. Firstedition PublishedbyMalaysiaBaptistTheologicalSeminary,CompassionInternationalandthe GlobalAllianceforAdvancingHolisticChildDevelopment PrintedinPenang,Malaysia

ABOUTTHEAUTHOR
KeithJ.WhiteistheleaderofMillGrove,aChristianresidentialcommunitythathasbeencaring forchildrenandyoungpeopleintheEastEndofLondon,UKsince1899.HeismarriedtoRuth andtheyhavefourchildrenandthreegrandchildren. HeisthefounderandChairoftheChildTheologyMovement.

He is also a minister, lecturer and writer. Since 1978 he has been a visiting lecturer at SpurgeonsCollege,UniversityofWales.Hehaschairedprofessionalchildcareorganisationsin theUKandisatrusteeoftheUKChristianChildCareForum;FrontierYouthTrust,andmember oftheUKgovernmentsCareStandardsTribunal. Hehasthreedegrees,oneeachfromOxford,Edinburgh,andCardiffuniversities.

He has written regular columns in www.childrenwebmag.com since 2000, and writes, preachesandlecturesacrosstheworld. Among the books he has written or edited are A Place for Us; In His Image; Caring for DeprivedChildren;WhyCare?;ReFramingChildrensServices;ChildrenandSocialExclusion;The Changing Face of Child Care; The Art of Faith and The Growth of Love. He has also recently completed work on a new international Bible designed for those outside the Church and Christianfaith,TheBible(NarrativeandIllustrated).ForthcomingbooksincludeReceptionClass, adetailedstudyofMatthew18(withProf.HaddonWillmer);IntheMeantime;andabiography ofPanditaRamabai. Since2001,KeithhasbeenteachingthetheologicalfoundationsmoduleofHCDatMBTSin Penang, Malaysia, and in other parts of Asia, and South America. He has also contributed to internationalconferences,symposiaandpublicationsonChildSpirituality,BiblicalTheologyand ChildTheology.

TABLEOFCONTENTS
Foreword ..........................................................................................................................................3 Acknowledgements ..........................................................................................................................4 CourseDescriptionAndOutline .......................................................................................................5

SectionOne:OperativeTheology................................................................................25
(1.1)Introduction ...........................................................................................................................25 (1.2)ALittleChildWillLeadThemRediscoveringChildrenAtTheHeartOfMission.............27 (1.3)CuttingEdgeResponsesToThePaper2001..........................................................................38 (1.4)ExegesisOf1Samuel16&17 ................................................................................................59 (1.5)CreativeExegesis....................................................................................................................63 (1.6)UnfinishedBusiness:ChildrenAndTheChurches .................................................................66

Section2:HistoricalTheology .....................................................................................75
(2.1)Introduction ...........................................................................................................................75 (2.2)ATreeOfChristianity .............................................................................................................76 (2.3)AWalkWithJesusFromCaesareaPhilippiToJerusalem......................................................79 (2.4)TheStoryOfPanditaRamabai(18581882)..........................................................................86 (2.5)ASouthAmericanPerspective...............................................................................................97

SectionThree:BiblicalTheology ............................................................................... 111

(3.1)Introduction .........................................................................................................................111 (3.2)HandlingTheBibleWithCare ..............................................................................................112 (3.3)TheOldTestamentWithChildrenInMind ..........................................................................118 (3.4)TheNewTestamentWithChildrenInMind ........................................................................120 (3.5)TheChildInTheMidstOfBiblicalWitness ..........................................................................122 (3.6)ExegesisOfPsalm8..............................................................................................................129

SectionFour:SystematicTheology............................................................................ 133
(4.1)Introduction .........................................................................................................................133 (4.2)AnExampleOfSystematicTheology:StanleyGrenz ...........................................................135 (4.3)ChildAndSystematicTheology............................................................................................138 (4.4)TakingTheDoctrineOfCreationFurther.............................................................................140 (4.5)CreationWithChildrenInMindAllTheTime ......................................................................145 (4.6)ExperimentingInSystematicTheology................................................................................159

SectionFive:ApplyingTheology.....................................................................163
(5.1)Introduction .........................................................................................................................163 (5.2)PracticalExamplesAndModelsForChurches .....................................................................164 (5.3)AModelOfAppliedTheology ..............................................................................................166 (5.4)AnIntegratedTypology........................................................................................................207 (5.5)ChildrenAndChurch:AnExerciseForChurches..................................................................211

Appendices ............................................................................................................... 212

Appendix1:VisionsOfHopeInTheBible ....................................................................................212 Appendix2:ADevotionFromThePhilippines.............................................................................213 Appendix3:AnExampleFromGlasgowUk .................................................................................215 Appendix4:AnExampleOfTheProcessOfChildTheologyInHcd .............................................216 Appendix5:AssessmentModelForMarkingChildTheology(Hcd) ............................................226 Appendix6:EveningAssignments................................................................................................227 1

CourseTexts................................................................................................................................. 228 CourseReader.............................................................................................................................. 229 Bibliography ................................................................................................................................. 230 Index............................................................................................................................................. 232 AboutHolisticChildDevelopment............................................................................................... 234 AboutMalaysiaBaptistTheologicalSeminary............................................................................. 235 AboutCompassionInternational ................................................................................................. 236

FOREWORD
Icamewithanemptybasketandnowitisfull.Tomethisexpressionfrommydearfriendand mentor,Dr.KeithWhiteisoneofthemostprofoundtheologicalandtransformationalinsights thathaveeverinfluencedmylifeasachildofGod,asadirectpractitionerservingchildrenin holisticchilddevelopment(HCD)programs,andasacontributorandfacilitatorofinternational initiativesinchildadvocacy. I distinctly recall participating in the first international consultation on child theology that Keith anchored and led. It was a transformational experience. Having a child in the midst perspectivehashelpedmegainabetterandclearerviewofGodsmissionandperspective,and thepowerfulwaythatchildrencompletethepictureoftheKingdom.Keith,inhisownquiet yet very deep way, would simply saythat the child in the midst perspective is Gods way of doingthings. I have since changed my own way of seeing and doing childrens ministry. Now I see childrenlessinthelightofwhatshouldbedonetoandforthem,butmoreinthelightoftheir rightfulplaceandkeyroleinfulfillingGodsmissionandpurpose.Indeed,IthoughtIknewalot, but in fact I was empty. With a new way of seeing Gods kingdom, my own basket has been madefull. This fresh perspective of understanding Gods mission and purposes with the child in the midst is similarly doing a remarkable thing among theological circles today. Seminary and church leaders, as well as missions professors, strategists and leaders in child and youth ministriesallovertheworldarebeginningtoreadScripturewiththechildinthemidst.Asthey doso,theyarediscoveringanamazingwealthofmaterial,solongoverlooked,abouttheplace androleofchildren.Indeed,thematerialissoplentifulandsoprofound;itischangingtheway we minister to children, changing the way we do church, changing the way we think about mission,andindeed,reshapingourunderstandingofScripture. Muchofthisishappeningduetotheextraordinaryinsightsandguidanceofourfriendand mentor,Dr.KeithWhite.Thisbook,detailingmuchofboththeprocessesandthecontentofDr. Whites course and the new discipline of Child Theology, is one of the most important new resources for the Church today as the course is taught in many other seminaries and Bible collegesacrossAsiaandelsewherearoundtheworld. CongratulationstoDr.Whiteforthisimportantmilestone.Ithasbeenablessingformeto walkalongsidehiminmakingadifferencetoimpoverishedchildren,thepotentiallyflourishing godly leaders of the 21st century. I pray that this book will accomplish its purpose and bring honorandglorytoourLordJesusChrist.Ipraythatyourbasketwillalsobemadefull. MenchitWong InternationalChildAdvocacy CompassionInternational April2009

ACKNOWLEDGEMENTS
Itwasimmediatelyafter9/11(2001)thatmydearfriend,DanBrewstercontactedmeinLondon fromMalaysiaby telephonetoaskif therewasanypossibilityofmetakingoveratveryshort noticetoteachtheTheologicalFoundationsoftheveryfirstHCDcourseinPenang.Thelecturer that had been invited originally was grounded in the USA. Had it not been for this call who knowshowHCDandCTwouldhavedeveloped? In producing this resource book therefore it seems appropriate first to give thanks where thanksaremostobviouslydue:toourLordGod,thesourceandfocusofalltheology,andwhoin HisprovidencecalledmetoMalaysiainthisremarkableway. IamgratefultoSunnyandRosalindTanandthefacultyofMBTSforthewelcome,friendship and support that they have offered generously as this course was piloted, evaluated, adapted andtaughtagainandagain.ThankstootoAliceandDanBrewsterfortheirhospitalityoneach occasionthatIhavebeenprivilegedtoteachthecourseinPenang. Andparticularthankstothemanystudentsfromsomanydifferentnationsoftheworldwho havetaughtmesomuch:morethanIhaveeveraspiredtoteachingthem. Mywife,andmytwofamilies(biologicalandMillGrove)havebeenwillingtosharemewith allthesestudentseachsummersince2001andhaditnotbeenforthisencouragementIwould neverhaveundertakentheteachingofthefirstcourse,letalonethisresourcebook. Colleagues at Spurgeons College were generous with advice when I was plunged into the preparationoftheteachingofthefirstcourse,andthesoundnessofthisadvicehasbeenborne outinsubsequentyears.Theyhelpedtolayagoodfoundation. Friends and colleagues in the Child Theology Movement, and those who have attended consultations around the world have also been a vital part of the community of scholars to whomIhaveturnedasthecoursedeveloped.MarciaBunge,JohnCollierandHaddonWillmer havebeenverypatientandencouraging,notleastwiththeirconstructivecriticisms. I have tried to make sure that the many theologians from whom I have learned are appropriatelyacknowledgedinthetext.Inadditiontothesystematicandbiblicalscholarswho have helped to shape our understanding of the Christian faith, I have been blessed to be accompaniedbyagrowingmovementofcontemporaryscholarsandpractitionersallseekingto understand something more of the significance of children as they represent the Kingdom of HeavenandtheLordJesusHimself. MyspecialthankstotheConsultativeGrouponMinistryamongChildrenforpermissionto reprintChapterFiveofUnfinishedBusiness. Theyearsfrom2001tothepresenthaveformedaquiteremarkableperiodinwhichtobe workingatacourseontheologicalfoundationsofHCD.Thereisaseachangeinperceptionsof children and childhood around the world, in theory and policies, if not in practice, and developmentsintheologyasrepresentedbythosewritingwithachildfirmlyinview,arepartof amuchlargerpicture. KeithWhite

COURSEDESCRIPTIONANDOUTLINE
Content:TheAimsandwhatiscovered
Thiscourseisintendedtoprovidebiblicalandtheologicalfoundationsthatshapeandinformthe studentsapproachbothtothewholeoftheHCDprogramme,andalsototheirownlivesand ministries.ItprovidesatheologicalgroundingthataimstokeepthechildplacedbyJesusamong His disciples, in the foreground of all theological reflection, following the example of Jesus in Matthew Chapter 18. It covers a selection of major doctrines, hermeneutics, exegesis with particular attention to the perspective of those committed to being alongside children and youngpeople. It contains much that is of practical and theological relevance for Christians working alongside children, young people and families, at whatever level of operation, but is also designedforpastors,churchleadersandtheologicaltrainers.Thepurposeisnotsimplytofocus on children and childhood, so much as to allow Gods mission and purposes to be better understood with a child in the midst. In most Christian activity, including churches, families andcommunities,childrenarepresent,butevenwheretheyarenot,holdingachildinthemidst provides vital clues to Gods way of seeing and doing things. It enables students to engage coherentlyatadeeperandmoreappropriatewaywiththeBibleintheirministry.

Process:TheWayWeDoThings
The way Jesus did things and related to people is as important as what He did and said: His actionsandHisteachinggotogetherandcomplementeachother.Thiscoursethereforeseeks to model itself on the ministry of Jesus, both in terms of content, and process. The group dynamicsareintegraltothecourse,creatingexperiencesthatcanbebuiltonanddevelopedina rangeofpastoralsituations. MuchoftheresourcematerialaccompanyingthecourseisAsianinorigin.Thisisbecause the course was pioneered in Malaysia and among predominantly Asian students. In different parts of the world, it is necessary to discover equally appropriate indigenous or culturally relevant texts. Students are encouraged to apply theology in their work and in critiquing contemporarymovements,theoryandpractice.

ModuleObjectives
Asaresultofthismodule,thestudentswillbeableto: Usetheologicalapproachesandinsightstounderstandtheirworld. Thinktheologicallyaboutchildren,theirsignificance,values,humanityandneeds. EnterintoandactivelyparticipateinGodscreativeandredemptiveworkintheworld, andspecificallyamongchildrenwithgreaterknowledgeandunderstanding. Listenactivelyandempathize. Workaspartofateam,awareofethnicityandgender. Beabletothinkreflectivelyaboutprocessaswellascontent. Reviewandcritiquedifferinginterpretationsofparticularbiblicalpassagesrelatingto children,showingintheprocessacriticalawareness,andconsistentcontextualized hermeneuticapproach. ExegetespecificpassagesoftheBibleusingavarietyofindividualandgroupmethods. Makeconnectionsbetweentheologicalinsightsandtheirministrysothattheology becomesfunctionalinmakinginformedministrydecisions. FacilitatetheirChristiancommunitysengagementwiththeBibleinarangeofsituations. RelatetochildrenaspartnersinGodsmission. 5

CourseOutline
Thecourseisdividedintofivesections.Thismeansthatitcanbetaughtconvenientlyoverthe periodofaworkingweek,oratgreaterintervals.

SectionOne:OperativeTheology
(ReferenceBook:Willmer,Haddon.ExperimentingTogether:OneWayofDoingTheology) Webeginwithintroductions. Duringthissessionstudentsareencouragedtoshareandreflectontheirlivesandpracticewith particular reference to seeking to discover the operative theology underlying what they think and do. This includes individual and group work, an introduction to theology, and the first encounterwithbiblicalinterpretationandexposition.

SectionTwo:HistoricalTheology
(ReferenceBooks:Bunge,Marciaed.,TheChildinChristianThought;Tan,Sunny.ChildTheology fortheChurchesinAsia:AnInvitation.) Duringthissession,groupsofstudentsareformed(thesecontinuethroughoutthemodule),and there is a description of the development of church history, with particular reference to the situations of the students using a tree of church history. The handling of Scripture (hermeneutics)isexploredwithinthiscontext.AprimaryissueishowemergingAsiantheologies relate to Western theologies, traditions and denominations. Students may have their first exposuretoAsiantheologians,maleandfemaleatthispoint,includingPanditaRamabai.

SectionThree:BiblicalTheology
(ReferenceBook:Bunge,Marcia(ed).TheChildintheBible.GrandRapids:Eerdmans,2008.) StudentswillbeengagedinexploringtheBiblethroughoutthisday,withoverviewsoftheOld andNewTestaments,andindividualandgroupexegesis.

SectionFour:SystematicTheology
(ReferenceBooks:Grenz,Stanley.TheologyfortheCommunityofGod;HaddonWillmer: ExperimentingTogether:OneWayofDoingTheology.) Throughout the day students encounter the outline of systematic theology using the work of Stanley Grenz, including the subjects, God, Creation, Anthropology, Sin, Christology, Redemption,updatedandchallengedbytheinsightsofothers,AsianandWestern.

SectionFive:PracticalTheology
(ReferenceBooks:White,KeithJ.TheGrowthofLove;Loder,JamesTheLogicoftheSpirit) This day is the culmination of the whole process and is designed to help students clarify how theirlivesandworkwillbeaffectedandtransformedbywhattheyhavedoneandlearntduring the rest of the course. Practical theology is concerned with what it means to do things Gods wayinourlives. Farewellsandsendingout:Gooutintotheworldinpeace.

CourseReader,TextsandBibliography
Threelistsofreadingmaterialaretobefoundintheconcludingsectionofthisresourcebook. TheCourseReadercomprisesreprintsofpapers,articlesandchaptersfrombooksthathave been madeavailabletostudentsdoingthecourseat MBTS,Penang. Manyofthestudentsof thecoursedonothaveaccesstotheologicalorbiblicalbookswheretheyliveandwork,andso thereaderisprobablyoneoftheirmostvaluableresourceattheendofthecourse,andvitalfor theirtermpapers. Thisreaderwillneedtobeupdatedbythefacilitatorofeachcoursetaught,withparticular referencetomaterialfromthecountryandcontinentwherethecourseisbeingdelivered.Itis importanttomaintainasensitivebalancebetweenwesternandindigenoustheology,aswellas between academic and practical theology, with a careful eye for issues like that of gender awareness. TheCourseTextsarethosebooksthatshouldbeavailableinthecollegeorseminarywhere thecourseistaught.Theywillnotbeavailabletoeverystudentforpurchase,butitisimportant thatstudentshaveaccesstothemwhileoncampus.Itmaybepossibleforsomeofthesetexts tobegiventoeachstudentifthereisabursaryforthispurpose. TheBibliographyisintendedtobeanuptodatelistofsignificanttheologicalworkssothat studentsareawareofhowmuchisgoingonaroundtheworldbywayoftheologicalreflection withchildreninthemidst.Asnewtheologicalmaterialemergeswithachildinview,thiswillbe incorporated. It is vital that host seminaries and their libraries make attempts to procure at leastsomeofthesetexts.

INTRODUCINGCHILDTHEOLOGY Traditionaltheologyinseminariesisusuallydonewithoutserious orsustainedreferencetochildren

Overview
ThisIntroductiondescribeswhatChildTheologyisandwhatitoffersnotonlyto studentsstudyingthisparticularmodule,buttherestoftheHCDcourse. Italsoexploressomeoftheimplicationsforparticipatingseminaries. ItarguesthatChildTheologyrepresentsaunifyingframeworkandfoundationforHCD withcontributionsandchallengestoeachmodule. Italsowelcomesthecontributionsandchallengesfromthereallifesituationsof studentsandtherestofthecourse:thewisdomofexperience.

Introduction
Itisonethingtoponderwhatcamefirst,thechickenortheegg,butquiteanothertoaskwhatis thechickenandwhatistheeggwhentwothingsarecloselylinked.ItsohappensthatHCDand Child Theology have grown together from the start like the two species that make up lichen. Theyarenotthesamething,buttheyhavecontributedtoeachotherslifeandgrowth. Compassion International has been a sponsor of both and this is greatly to its credit, not leastbecauseChildTheologyisworkingforalongtermparadigmaticshift,andisnotamenable totheusualformsandstatementsoflearningobjectivesandoutcomes.Thebookletsand ChildTheologyReportsthatarenowavailableworldwideinbothhardcopyandelectronicforms arepartlytheresultofCompassionthinkingandresources. 7

Therearefourquestionsthatshapewhatfollows: 1. WhatisCT(andwhatitisnot)? 2. Whatarethecontent,andprocesses,ofHCDtheologicalfoundations? 3. WhatevidenceistherethusfarofsomeofthecontributionsandchallengesthatCT bringstothewholeoftheHCDcourse? 4. Whatarethesortsofcontributionsitmakesandchallengesitbringstoseminariesand otherbodiesinvolvedandengagedinthewholeprocess?

BecauseChildTheologyseekstobeaservantandservingministrypleasethinkhardabout how it can serve HCD, the faculty, students, seminary and partner organisations more effectively.ItisalearningprocessandCTisonasharplearningcurve,soitislisteningacutelyin ordertoservemorefaithfullyandeffectivelyitsLordandMaster.

ChildTheology
Traditional theology in seminaries is usually done without serious or sustained reference to children. So if you have a theological component of any course relating to children there is a serious gap between the theology and the subject. Normally the lecturer, the textbooks, the journals and the content will have little connection with the real world in which children and families live and with which they wrestle. So how should we begin to bridge this gap? Child Theologyisaseriousresponsetothischallenge.

WhatChildTheologyIs
Thankfully,therearenowbookletsintheCTMseriesthathelptoanswerthisquestion,notably one from an Asian perspective: Child Theology for the Churches in Asia: an Invitation, by Dr SunnyTan.YoumayalsofinditusefultoreadChildTheology:anIntroductionbyProfHaddon WillmerandDrKeithJ.White. AworkingdefinitionofChildTheologymightgosomethinglikethis: Aprocessoftheologicalreflectionstartingwiththequestion:Whatdoesitmeanforus todaytorespondtotheteachingandexampleofJesuswhenheplacedalittlechildin themidstofhisdisciplessothattheycouldbeencouragedtochangeandbecomelowly likelittlechildreninordertoentertheKingdomofHeaven? ItisessentialtonoticethatthefocusandmethodofChildTheologyasitgrappleswiththis question is a deliberate and concentrated theological activity. There are a range of other possibleresponsestothequestionattheheartofthisdefinition,butwhateverelseitis,Child Theologyistheology.Andthistheologyisovertlycriticised,reshapedanddeployedinChurch and Mission under the impact of the child placed in the midst by Jesus. It starts with Jesus Christ.HeistheAlphaandHewillbetheOmegaofChildTheology.IttakesHimveryseriously. UltimatelyitisaboutHimandtheFatherwhosentHim:notaboutachildorchildren. ThechildplacedbyJesusisbesideHimtoserveasasignoftheKingdomofHeaven.Sothe child(aboutwhomweknownothingexceptthatheorshewaslittleandlowlyinstatus)isonly tobetheobjectofattention,careorvenerationinsofarasthatisinherentinbeingasignofthe KingdomofGod.ChildTheologystartswithJesusandaskswhatlightchildrenthrowonGod,the Father, Son and Holy Spirit and His way of doing things in His world (that is, the Kingdom of Heaven). This light immediately exposes the way the disciples are thinking and behaving, and theirfundamentalmisjudgementofJesusandtheKingdom.Putsimply,ifnotcrudely,Jesuswas tellingthemthattheyhadgottheKingdomofHeavenallwrong!Itwasntjustthattheywerea bitoffcourse:theywereoncompletelythewrongtrack.

ChildTheologyseeksalwaystohavethechildplacedbyJesusinthemidstofconversationsand reflections, but it is concerned with every aspect of Gods mission, and involves the whole communityofGod.ItwillleadusalltoseethatinwelcomingchildrenwewelcomeJesus,and theOnewhosentHim.

WhatChildTheologyIsNot
Otherscouldgiveavalidanswertothequestioninthedefinitionwithoutsomuchtheological concentration.ForexamplesomemightrespondtoteachingofJesusbycaringforthechildat risksetinthemidstbyJesus.Theyseethechildasgiventothemtocarefor,andgoingabout thiscareinsuchawaythattheybecomelikechildren,becausetheyarereallywithchildren,and so enter the Kingdom of God. There might be implicit, or incipient, or potential theology somewhereinthisimportantandurgentprocess.ButChildTheologyisaimingfor,andjudges itselfbyadifferentcriterion:theachievementofplausibleexplicittheology. Theologies of childhood and biblical frameworks for childrens ministry start with children and ask what theology and/or the Bible has to teach us about children; and spiritualities of childhood ask what children have to teach us and how we can nurture them. These are significant and valid processes and tasks, and Child Theology depends upon and welcomes conversationwithsuchrelateddisciplinesandstudies.Itiseagertolearnfromthemandinvites the critiques and challenges of other disciplines and studies with the view to arriving at new placesforallengagedinsuchconversations.

ChildTheologyasTheology
Child Theology is uncompromising in affirming that whatever else it is: it is theology. Yet in sayingthis,itisawarethatthisisforsomearathertarnishedword:theyprefertouseaterm likebiblicalstudies.Someseetheologyassomethingacademicspecialistsdo,especiallylots ofliberalChristians!Forothersitvergesonawasteoftime.Theyreasonthattheneedsof childrenaroundtheworldaresodesperatethatthereisnojustificationforspendingvaluable time debating what seem like arcane issues. What matters is a basic biblical understanding, frameworkorcommission.TherestwecanleaveinGodshands.Howeverlaudablethismay seem (and we do well to ponder the fact that the Good Samaritan did not engage in much theologicalreflectioninthestoryJesustold!)thisisnotultimatelyasustainableofresponsible position. It starts with theological ignorance and possibly caricature, and is liable to continue with unfounded confidence and assurance. (Someone is providing the theology for such activists,whethertheyareconsciousofitornot.) As one who lives daily with children at risk of depression, bullying and harm, I fully understandthislatterpointofview.FortheavoidanceofdoubtIamapractitioner,havinglived incommunitywithhurtingchildrenandyoungpeoplevirtuallyallmylife.Iunderstandthepain andtheurgencyofresponding.Butitwillnotdotodismisstheologyinsuchaterseway.All Christiansaretheologiansinthatwetalk(and/orsing)aboutGodinonewayoranother.We speakandthink(logos)about,from,to,with,andforGod(theos).Theonlyquestioniswhatsort oftheologiansarewe:goodorbad? ChildTheologyistenaciousintheangleofitsapproachandthespecificationofoutcomes. Thisapproachisasalreadysaid,respectstheexperienceandvoiceofthesubjectbylettingthe childspeak,nottodosomethingtoorforthechild;andtheoutcomeissomehowtheological. The outcomes will be fresh and more accurate readings of the Scriptures, a reformation of systematictheologywithachildinthemidst,newreadingsofthehistoryofChurchandtheology (asforexampleinMarciaBunge,TheChildinChristianThought,andalsoChildrenintheBible), andnewunderstandingsofChurchandMission,andnewoperativetheology(thatistheologyin actioninourdailylives,individualsandcorporate).

ChildTheologyandBiblicalStudies
Sowhatistherelationshipbetweentheologyandbiblicalstudy?Theyaredifferentbutrelated. This means they can choose to talk to each other, help each other, or fight each other! One close form of relating positively is when theology depends on and derives from the biblical studies, or the Bible, read with the help of various aids. What it does then is to establish patternsofunderstandingbuiltupfromthewholecorpusofScriptureandinthelightofvarious historicalandsocialcontexts.ThuswecanbegintotalkofwhatwemeanbyGod,JesusChrist, creation,sin,salvation,churchandeschatology.WecannotderiveGodfromasingleverseor bookoftheBible.Therehastobesustainedandinformedreflectiononthewholecounselof God:OldTestamentandNew,andinvolvingthewholecommunityoffaitharoundtheworldand throughhistory. Anotherwayofrelatingtheologyandbiblicalstudiesisfortheologytohavetheinitiative.It takesthethemeofGodasfoundinthelifeofthechurchandtheworld,todiscernandorderthe questionsandvisionsthatarefoundthroughthispracticeandtoattempttothinkthemthrough inwaysthatareworthyofGod.Thiskindoftheologymaybecarriedonwithvaryingdegreesof attention to the Bible. Sometimes it goes directly to the Bible to find what the Bible says on specificissues;sometimesitisnourishedbyageneral,maybeveryserious,regularanddevout readingoftheBible,whichtheninfluencestheologyasitismediatedthroughthesensibilities, imaginationandpracticeofindividualsandcommunities. Whatever way is taken, it should be agreed, in the light of centuries of experience, that theology and biblical studies cannot be defined and managed according to any rigid recipe. Freedomandelasticityofthoughtisessentialinboththeologyandbiblicalstudies.Conservative biblicalChristianssometimesmakethemistakeofthinkingfreedomandelasticityistheproperty ofthosetheyrejectasliberalsbuttheythenfailtorecognisethetruthabouttheirowngood practice.ConservativebiblicalChristianityis(likeeveryotherformofChristianity)selectiveinits reading of the Bible, and often inventive, imaginative, sometimes fantastic for good and ill. Elasticityisinevitableandimaginationdesirable. TheveryprocessesofselectingandinterpretingScripturebothinvolvetheologicalactivity. This is why the course spends important time on hermeneutics: how we should attempt to read the Bible responsibly, faithfully, consistently and accurately. We have to be asking ourselvesallthetime:IsthisreadingoftheBibleworthyofGod?Whatgoddoesitwitnessto? ChristianfaithimpliesthatwereadtheBibleaswitnesstoChristandinthespiritofChrist,not anyotherspirit.Butwhatexactlyisthatspirit?Sotheologicalinvestigationanddiscernmentis essential to the plainest of Bible reader if the Bible reader will not engage in thinking theologicallyhedoesnottreattheBibleinawaythatisworthyofGodinChristbytheSpirit.He isnobetterthanthemanwhosupposedGodwouldguidehimifheopenedtheBibleatrandom andputhisfingeronatext.Helightedupontheverse:Judaswentoutandhangedhimself. Perturbedhetriedagain.Thistimehearrivedatthewords:Gothouanddolikewise!God doesnotblessthosewhoprefergamblingtoreasoning. It cannot be denied that the way much theology is done in seminaries communicates to ordinaryChristiansthatitisadisciplineforthefew,andthatittendstobemoreconcernedwith wordsandformulationsthanwithaction.Howeverwecannotallowittobefalselydefinedin this way. It reflects western philosophical traditions and it is understandably a problem to ordinaryChristiansseekingfaithfullytoliveouttheirfaithintherealworld.PartofwhatChild Theology does is to establish a process that dispels the myths surrounding theology and the theologicalprocess,andtomodelafresh,butconvincingandvalidmethod.

10

PROCESSESINCHILDTHEOLOGY Thewaywedotheologyisasimportantaswhatwedo.
Introduction
The process and dynamics of this module are crucial elements of the whole. Students are introducedtonewwaysofworkingasindividuals,asgroups(calledchurches)andaspartofa largergroup.Theyareencouragedtobeawareofgenderandethnicityandtoworkfromthe cultureandheritagewhichistheirs.Thematerialislearnedinlecturesandseminars,intimesof devotion,meditationandworship,individualandgroupreflection,inreading,writing,drawing, sculpting,andmusic. At the start, students are first encouraged to work together as part of the whole group. Theyarealsogiventheopportunityofsharingwiththelecturertheirownlifestoryinwhatever way they choose (in writing or in conversation). The intention is to model new ways of understandingChurch,andaninclusiveprocessoftheologyby,withandforthecommunityof God. A timekeeper is appointed as well as an administrator, a student who looks after the lecturer,andotherstoperformthenecessarytasks.

Churches
The churches are named after the types of theology of church described in the book, UnfinishedBusiness:Childrenand the Churches(seeSection1.6below). Eachchurchisideally betweenfourandsixinsize,andthemembersaredeliberatelychosenbythelecturertoprovide each church with as varied a crosssection as possible by background, ethnicity and gender. From Day (Section) Two the students are grouped in such a way that they can easily form or reformtheirchurch.

ReactionPapers
Eacheveningthestudentisaskedtowriteareactionpaper.Thisfocusesonthreepointsofthat dayslearningthataremostsignificanttothestudentandherministry.Thenextmorning,after atimeofworship(probablybestledbyeachofthechurchesinturn),thestudentsmaythenbe invitedtosharetheirreactionswitheachotherintheirchurches.Inthiswaytheylearntolisten aswellastosharetheirownthoughts.Theythenworkoutwhatsinglepointtheywishtoshare withtheotherchurches.Thisisdonebyaskingoneoftheirchurchestobeaspokesperson.The reaction papers are then handed to the administrator who checks that they are all submitted, andthenplacestheminalphabeticalorderforthelecturertoreadandmakecomments.Inthis wayasustaineddialoguebetweenthestudentandlecturerismadepossible.

Exegesis
Exegesis is done in a variety of ways: a lecture, personal reflection and noting, group conversationandstudy,andbymeansofastory.Thesecanbecombined.Itisimportantthat there is enough time for group work. One session on children and the church is based on a groupactivityinwhicheachchurchmustdrawarepresentationoftheirchurchwithchildrenin themidst.

TheFinalDay
Onthefinaldaythewholeprocessculminatesinarangeofgroupactivities,withlimitedinput fromthelecturer.Firstnewgroupsareformed,thistimebygenderandethnicityandtheyare

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given the task of dreaming of a Childfriendly world, inspired by Isaiah 11, Zechariah 8 and Revelation21and22.Theyareencouragedtobeboldandcreative.Thesevisionsareshared. Then the same groups are asked to identify the main problems or obstacles that stand in the wayoftheirvisionbeingrealised.ThesearelistedontheboardorPowerPoint. Thechurchesthenreconveneandtheyaregiventhetaskofidentifyingthreewaysinwhich they could model a childfriendly way of relating, that could then be applied more widely in society.Thesepointsaresharedwiththeotherchurches. ThefinalReactionPaperisintendedtocoverthewholemoduleslearning,includingreading assignments.Thestudentisaskedtoidentifythreeaspectsofthelearningthathavethemost important implications for her ministry alongside children. The lecturer then comments on these. They provide the student with a means of reflecting on the whole experience and contentandpreparingfortheirfutureministry,andthelecturerwithameansofevaluatingthe moduleagainstthecourseaimandobjectives.

OtherFactors
Thereisarangeofresourcematerialavailableforinspectionallthroughtheweek,andstudents areencouragedtomakeuseofit,toextendit,andtocopyrelevantmaterial. Alargepartofthenatureofthiscourseisattentiontocreatinganenvironmentconduciveto individualandgrouplearning.Inadditiontothearrangementoftheclassroom,useofoutdoors andresourcesforgroupactivitiesthereisthequestionofthebestsoundtofacilitatethebest atmosphere. I use a guitar and piano or keyboard and often play gently while groups are at work.Icanmatchthemoodofthemusictothetypeandlevelofinteractiongoingonatany giventime. One CD that is perfectly suited to the course is I Dream of Peace by Adrian Snell, Serious Musicwww.adriansnell.com.ItcontainssomeofthebestChildTheologythatIknowinmusic, singingbychildren,andseemstobeappreciatedindifferentculturesworldwide.Facilitatorsof thecourseneedtodecideonwhatbestsuitsthegrouptheyareworkingwith. Muchof the time thereissilenceand thisisto be welcomedandvalued,buttheplaceof music, live and recorded is important. One of the Asian criticisms of Western formulations of theological doctrines (including Creation) is that they tend to be black and white and lacking soundsandcolours.Thiswholemodule,includingmusicisacreativeandpositiveresponseto thiscriticism. Visual material produced by churches should be displayed. Logos, names and mission statementsofthechurchesareincludedinthis. Thereisamajorattempttoincreasetheamountoflocalcontemporarytheologicalmaterial as the module is developed year by year. No assumption is made about the superiority of Westerntheologyoritsmethods. ThechildasplacedbyJesus,isinthemidstofallourlearning,thoughnottheobjectofall ourattention.Itisvitalforstudentstograspthatthisisnotatheologyofchildrenorchildrens ministry,butChildTheologyinwhichtheproperfocusisGodinChrist. Thelecturercontinuallygivesexamplesfromhis/herownexperienceofchildrenandyoung people. Students are encouraged to choose the most appropriate setting for individual and group tasks: they may leave the lecture room, and are reminded that classrooms are not the childs favouriteormostnaturalenvironment. Listening and respect are crucial all through and must be modelled by the lecturer throughout.ThemodelisthatofMontessori,Frbel,IllichandFreire,ratherthanadidacticone. Itisaprocessofexploration,discovery,andlearningtogether. 12

Thereisnorequirementofacquaintancewithformaltheologicalstudybeforethebeginning ofthewholeprocess.AworkingknowledgeoftheBibleishoweveressential.

Summary
Theprocesswillhavebeensuccessfulifeachstudentisbetterprepared,equippedandinspired forherministryalongsidechildren. The task of the lecturer is to facilitate a learning environment in which (s)he and the studentseacharriveataplacewherenoneofthemhavebeenbefore. Everything is applicable to ministry alongside and including children and young people. Muchofthewayweworktogetherisappropriateforengagementwithchildren,includingthe waywedotheologyonthelastday.

CommentsontheProcessesofChildTheology
HerearesomestudentreactionsfromAsiaandSouthAmerica. Therootsin(local)Asiantheologyandexperiencestruckmanychords: TearsrolleddownmycheeksasIlistenedtoRamabaisstory:sheisasymbolofstrengthto allwomentheunreachedinIndia. Todayaswetookoffourshoesintheclassroomforworship,Iwaschallengedtofeelthe presenceofGodittaughtmetoholdontotheIndianculture.Itisoneofthebestwaysto reachIndia. Themethodofteachingstirredheartsaswellasminds: Psalm8remindsmeofmyrecenttriptoMt.Kinabalu.IfeverIgothereagain,Iwillstand atthesummitandreadaloudthewholePsalmtoletthepeopleknowhowmajesticisour Lordsname,inalltheearth! Ineverthoughtstudyingtheologycouldbesomuchfun!IneversawChildTheology before.IfeelkindofexcitedasifIhavediscoveredsomethingbrandnew.IfeelasifIwant todosomethingandtotellmanypeopleaboutChildTheologyIhopemanychurches, Christiansandkeyleaderswillsoonrealisetheroleofchildreninhealingandrestoring Indonesia. Whathasimpressedmeisthewaythatyoutaughtus:youdidntwanttodescribeChild Theologytous,buttoencourageustofindthedefinitionforourselves. Itsagreatmethod(usingpicturesandtellingstories)thatIloveandalsohopethechildren willlovethismethodtoo. IloveRamabaiskindergartenmethodandreallywanttotryitintheplacewhereIliveIf GoduseschildrentoelaboratetheideaofenteringtheKingdomofHeaventhe kindergartenrolemodelshouldbetheanswertothechurchesandChristianministriesI amveryexcitedbythisidea. AfterthisweekofChildTheologyIammoreconvincedthatGodhasplacedthisburdenfor metoholdthehandofthechildandwalkwiththem. Ourprocessoflearningwasarefreshingchangeyourprocessofteachingwasentirely new:itwasfunandexciting.Onewantstolearnmore,readmoreLastweekwasreallya learningexperience.Itwaslifechanging.Itmademethinkofmypriorities.

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Commentsonthewholecourse: PuttingthechildinthemidstisthekeytotheKingdom.ThisKingdomisthekeytohow welive.ItsGodswayofliving,Godswayofdoingthings.Achildshouldinfluencetheway wedotheology.WhenyouareaChristianyouareatheologian.WearepartofGods missiontochangetheworld.Itmightbetoplantamustardseedinonechildortoallowa childtoplantoneseedinme.ThisisGodswayofdoingthings.WhileIamonearthIama ChildTheologian. Ihavelearnedsomuch,possiblymorethananyofthestudentsaswehavebeenin conversation.MyunderstandingofAsiancultures,offamilies,ofGodandofchildrenhas deepened.Whataprivilege!

THECONTENTOFCHILDTHEOLOGYINHCD weareaskinghowthechildplacedbyJesusinthemidstofthedisciples throwslightoneveryaspectoftheology.

The theological foundations for HCD are in five sections and span the traditional breadth of theology.

SectionOne:OperativeTheology
WebeginwithwhatmightbecalledtheTextofLife,andreflecttheologicallyonthat.Itisa surprisetomoststudentsthatwetakeasharedunderstandingofourcurrentsituation,lifeand work (the text of our lives) in the light of Gods word so seriously. You could call this contextualisation if you like. But it is possibly more fundamental and essential than this. We startwhereweare,andscrutinisewhatwearedoingandwhy.Wetrytofindoutwherewegot ourtheologyfromandhow.(Hymnsandsongsplaythemostimportantroleinthisformany. ForothersitistheBiblestoriesthattheyweretoldaschildren.)Itisrighttostartwhereweare forifwebelieveinGodsprovidence,wearewhereHehasplacedus,untilHechoosestomove uson!Thisisthefirststageofthehermeneuticalcircle.Wewillreturntotheplacewherewe started at the end of the course, but by then things will have changed! When we revisit our operativetheologyattheendofthecourse,itisourhopethatbymeansofourstudy,prayer andconversations,itmayhavebeenreformedwiththehelpofGodsSpirit. This approach is to be contrasted with professed or conventional theology where people maypointtowhatotherssay,believe,orconfess.Wearenotstartingwithwhatweoughtto believe,butwithhowweactuallylive,andwhatwebelievejudgedonthebasisofourcurrent livesandpriorities.Itisnoteasytodothis,andneedsatrustingcontext.DietrichBonhoefferin his Outline for aBook, in Letters and Papers from Prison set an uncompromising example in this.LikehisbrothertheApostlePaul,hewroteinprisonandundertheshadowofdeath.What peoplereallybelieveisfoundinwhattheydo,andhowtheylive,asmuchifnotmorethanwhat theywillsayifyouaskthemwhattheyreallybelieve.SoJesustoldHisdisciplesthatitwastheir loveforoneanotherthat woulddemonstratetoothersthat theywereHistruefollowers(not theirstatementoffaith,spirituality,devotionorcommitmenttomission). A British nineteenth century theologian, F. D. Maurice, argued that many Christians in his day were what he called practical atheists, although they were orthodox and pious in word andchurchpractice.Hesaidtheywerepracticalatheistsbecausetheyhadbeensqueezedinto thecontemporaryworldsmouldandwayofthinking.Theirsocialpracticeinearlycapitalismin no way showed they thought that God was the one Father in heaven which meant all people werebrothersandsisters.ThisisabesettingsinforallChristianseverywhereandthroughout 14

time:ifwedonotrealiseit,itisbecausewearedriftingwiththeflowratherthanfightingour wayagainstthestreamandthetide.

SectionTwo:HistoricalTheology
The second section of the course is the study of how Church, denominations and doctrines developedaroundtheworld,andwherewesitontheTreeofChristianity.Weseektodiscover howbiblicalstudiesandtheologydevelopedhistoricallyandwhy.WhatdidChristiansbeforeus believeandwhy?WhatwastheChurchlike,howdiditsMissiondevelop?Whatarethesources of denominationalism? So we trace the sources of what we believe. And in doing this we discover what other Christians have believed around the world. How universal or culturally specific is theology around the world? What is available to us now in terms of theological resources,guidesandsuggestions?Whatproblemsarebequeathedtousthatwemusttackle andwhatproblemshavebeenshownbyhistorytobenotworthbotheringwith?

SectionThree:BiblicalTheology
Thirdly,weseektofindwaysofdoingjusticetoourreadingandinterpretationofScripture,as wellasourknowledgeaboutit.WestudytheScriptureinordertounderstandGodswill,nature andsavingactions.ThisisreadingScripturetheologically,(thecategoriesofGodswill,nature andsavingactionsconstituteatheme,whichcanbethefocusforasystem,sothisisawayof doing systematic theology with the Bible) and thus to work towards a practical and ethical theology.Indoingallthis,wesomehowhavetoweedoutwhatisnotGodswillinScripture. Butthereissomethingelsequitedifferent:WemightalsoreadScriptureswithoutthatkind ofmanagerialsystematicquestion.Wemightreadthetextwithamorepassiveopennesstothe whole of it, to open ourselves to all sides of it, in its strangeness, and to feel our way into it. Bonhoeffer insisted his students meditated on the Bible, and differentiated it sharply from all work with commentaries, preparations for sermons and systematising theology (see Life Together). This kind of reading lets the Bible go free from our control, including whatever systematising theology we espouse, so that we are taken into the strange new world in the Bible(Barth,TheWordofGodandtheWordofMan). AsevangelicalswemayliketothinkthatwereadtheBiblelikethis,butmostlywedont:we arescaredlestourorthodoxyisdisturbed,andsomeofusaresoconcernedthattheBiblewill supportand notupsettheteachingwewanttogivechildren thatwebowdlerisenotsomuch thenarrativesasthetheologyintheBible.

SectionFour:SystematicTheology
Fourthly, we explore the great doctrines that are at the heart of a Christian understanding of God,theworldandJesusChrist.Theseusuallyinclude:thenatureoftheTriuneGod;Creation; Sin;Redemption;Anthropology;Church;Mission;Eschatology;andsoon.Herewehaveareal challengebecauseoftheabsenceofchildreninmostsystematictheologythathasbeendoneso fararoundtheworld.Wedrawfromcorewritersandtexts,andconstantlyfindweareplacing thechildintoquestionsandsituationswhereourmentorshaveneglectedher.

SectionFive:AppliedTheology
Finally,wecomefullcircleandworkathowwearegoingtoputourtheologyintopractice.As this is a whole section of the course, it means that we spend roughly one fifth of our time seeking to establish Gods will and vision for those whom we serve, and begin to establish priorities and tasks that bring our life and work more closely into line with His will, and the prophetic visions in the Scriptures. As noted earlier, it is our hope and intention that the

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OperativeTheologyofthestudents(aswellasthefaculty)willbechallenged,refined,extended andenrichedduringthemodule.

Summary
AllthetimeweareaskinghowthechildplacedbyJesusinthemidstofthedisciplesthrowslight oneveryaspectoftheology.Soforexamplewhatdifferencedoesitmakeifwehaveachildin themiddleofourthinkingaboutsin?BecausetheChildTheologythathasbeendoneoverthe generationshasnotbeenpartofthemainstreamoftheology,thereismuchworktobedonein reformingunderstandingsandconclusionsoftheologiansandChurchleaders. This framework for doing theology is not new, but it does offer a simple way of working whetherstudentshaveapriorknowledgeoftheologyornot.Theyoungeststudentsofaristen yearsoldandheseemedtograspmuchofwhatwasgoingon!Sowemightaskofthestudents, what is current, unquestioned and implicit Operative Theology as you go about your daily life andwork,andhowhaveyouderivedit?WheredoyousitontheTreeofChristianity?Whyis thatso?AreyousittingonaWesternoranAsianbranch?Doesitmatter?Whathaveyouto learn from other Christian traditions? How are your answers to these questions formed by HistoricalTheology?WhatisthequantityandqualityofyourBiblicalTheology?Whatarethe principles of interpretation that you use? Have people of all cultures, men and women and children,layandordainedbeeninvolvedinthiswork?Next,whatisyourSystematicTheology? Whoarethoseyoulooktoforyourmajorbearingsandcategories?Andfinallyhowdoyougo aboutputtingtheologyintopractice?HoweffectiveisyourAppliedTheologyattheintersection betweentheneedsoftheworld,andGodswillandMission? Wesetaboutthetaskasgroupsthatwecallchurches,andasacommunity.Muchtheology issecondhandandborrowed.Asians,AfricansandothersoutsideofEuropeandNorthAmerica areaskingwhytheycannotderivelocaltheologieswithoutdependingofWesternformulations andgatekeeping.Aguidingprincipleofthecourseisthatasfaraspossibleatleast50percent ofthereadingandteachingmaterialisbytheologiansfromthecontinentinwhichthecourseis beingtaught.

AWorkingExample:TheDoctrineofGod

TheChildTheologycomponentdrawsfromquestions,experiences ofchildren,cultures,understandingsandconstructionsofchildhood.
ChildTheologyissonewthatitneedstotrymanyexperimentstoworkouthowtoproceed.Itis makingdiscoveriesandmistakes.Likealittletoddleritoftenfallsover.Buttoddlingisagood timeforsuchspills,becauseyoucanalwaysgetupandtryagaincomparativelyunscathed.In theConsultationreportsyoucanreadofsomeoftheseexperimentsindifferentcontexts.One wehavetriedrecentlyinQuito,EcuadorconcernedthedoctrineofGod. Let me be frank with you about the doctrine of God: many Christian sermons, books and hymnsandsongscelebratetheAlmightyGod,whoreignsinmajesty,andisLordofall.Praise Godwecandothis!ButthisisonlypartofwhattheBiblerevealstousofGod.HeisFather,Son andHolySpirit.IntheSonHeisdespisedandrejected.IntheworldHeisweak. A simple image I have used for much of my ministry imagines for a moment God as headmaster and the world as a school. Each room is a different nation or people group. We look round the rooms and find blood spattered on many walls; death; suffering; hunger and thirst;bullyingoftheweakbythestrong;girlsundervaluedandmarginalised.Wecouldgoon. Wegointotheheadmastersstudyandhe tellsus thatheisin complete control:simply trust him.Itwillallturnoutwhenthenewschoolisbuiltandtheoldhasbeendoneawaywith.

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Whatdowesayinresponse?Surelywecannotacceptthisexplanation.Theheadmasteris notincontrolwhateverhemightsayandhowevermuchwewouldliketobelievehim.Andthus itiswiththeworld.CompassionInternationalknowsthistobetrue,ifanyorganisationdoes. Millionsofchildrensuffer.Thereisanynumberofchillinguptodatestatisticstoillustratehow desperatethesituationis.ThisisnotGodswill;thisisnotHisway.Whateverwemaymeanby Godbeingincontrol,itisnothowitisinthesinwreckedworldweknow.Andwehavetohave astrongtheologyofGod;areal,robusttheologythatisabletograpplewiththerealitiesofthe worldwhereHeisweak.ItwillbeatheologyoftheCross,notsimplyofpowerandauthorityof thesortweknowfromearthlykingsandemperors.TheKingdomofHeavenisinearthlyterms upsidedown,insideoutandbacktofront. HeisaGodwhosuffers;whoseheartisbroken.ButHepersistsinHisgraceandmercytodo something effective in and for this world. It seems to us that this is not enough or is still unfinished.BelievingHehascalledustobepartnersinHisredeemingMission,thepredominant question is: How can we live with God in the real world? For many it is virtually impossible. Atheists and Buddhists and many in the Chinese and Japanese traditions largely dispense with God,orfindincredibletheSemitic(Jewish,Christian,Muslim)professionoffaithinahistorically active God. They fail to see how He holds all things together in His order, which is ultimately morallysatisfyingandhappy.HindusholdontoGodintheplenitudeofgodsandgoddessesso many,thatdivinityreflectsthemultiplicityoflifeandnotitshappyresolution;andintheendfor them,salvationisreleasefrombeingnottheachievementofthemeaningofbeing,whichisthe Christianhope. AnyfollowerofJesusChristinAsiaisboundtoconfrontthischoiceandtension,alongwith others.Itisnotaneasyone,forthetraditionalAsianwayswhichareprofoundlydifferentfrom whatisonofferinthebiblicalhistoryofGodarenotmereideas,butarelivedandtransmittedin powerfully embracing ancient and living persisting cultures. Many in Asia make much use of Fate, acceptance, and luck, as well as confinement to this world, than the Bible does. Early Christians attacked features of ancient Greek religious culture, sometimes as it appeared in Gnosticism, because they would not accept Fate or the stars as a help to solving the human problemandsomethinkthesetraditionswerewesternformsofEasternwisdom. Weknowthatmillionsofchildrenaresufferingintheworldrightnow.Whatwearedoing may sound impressive but it is a drop in the ocean. We proclaim God as Almighty Lord, but where is the convincing evidence of this in the real world today? Perhaps we survive theologicallybykeepingthingsinseparatecompartments.Andifsowemustnotletthishappen inaholisticchilddevelopmentcourseofallthings. ChildTheologywrestleswiththis.Itdoesnothaveeasyorreadyanswers.Wewillnotletgo ofGodontheonehand,andtherealworldontheother. IhopethisgivesyouaflavourofthetheologicalfoundationspartoftheHCDcourse. NowwemovetoseehowitrelatestotherestofHCD.

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CONTRIBUTIONSANDCHALLENGESOFCHILDTHEOLOGYTOHCD
ThecontentofthisPaperwasoriginallyintendedfortheHCDSummitinChiangMaion13thMay 2007.Iamgratefultomycolleague,HaddonWillmerforcommentingonmytext andcontributingseveralsignificantideas.

Can I begin by saying that I believe in a community of scholars, and that HCD should model conversationbetweenstudentsandalsolecturers?TheChildTheologycomponentdrawsfrom questions,experiencesofchildren,cultures,understandingsandconstructionsofchildhood.It begins with seeking to understand operative theology and ends with practical and applied theology. IcanputthisanotherwaybysayingthatitisnotinsomeIvoryTowerwheretheghostsof Augustine, Luther and Calvin provide readymade courses for Asian twentyfirst century students.Itisalivingcourse,notaonewaydeliveryofreceivedwisdom. What is the challenge of Child Theology to the other parts of the course? What is its confession or profession of faith? Child Theology does not intend to challenge in a negative, provocative criticism, but represents rather a way of presenting the faith that encourages and invites contributions and reflections from a variety of perspectives. It invites students and facultytobringtheirculturesandinsightsofchildrentotheologyandtheBible. The questions of Cutting Edge practitioners continue to resonate with the participants. I keeptheoriginalsaskedattheCuttingEdgeconferenceinDeBronbymyside,andstudentsare askedtounderlineindividuallyandthentodiscussingroupswhicharethequestionsthatgoto the heart of things from their experience and point of view. The process depends on the opennessofstudentsandteacherstotherealworldofchildrenincludingnotonlythebeautyof theirbeingsandswiftnessoftheirgrowth,butalsotheabuse,neglect,illnessandpovertywhich are,sadly,theanguishedlotofsomany. Sowhataboutthechallengesthatithastooffer?Letslookatthethreecorecomponents ofthecoursethroughatheologicallens.

Holistic
Anattractivewordbutwhatdoesitmean?Howwouldweknowifthecoursewasholistic?Do we mean a mosaic of modules that in some way cover every aspect of childhood? Or do we have in mind an integrated whole where every part contributes to an embracing vision and model? If the latter, what is the organising principle? Is it a psychological theory of child development?Perhapswemeansomethingclosertoasociologyofchildhood?Orisitatheory ofleadershipormanagement? Many people who have secular humanist view of human wholeness see the individual humanbeingasthemeasureofallthings. IputittoyouthattheorganisingprincipleisthatthecourseisChristianandwhatmakesita wholeisatheologicalunderstandingofchildreninGodssight(i.e.theologyofchildhoodaskey): aspartofGodsmission,creaturesofHiscreation,livinginafallenworld,lovedbyGodinChrist JesusandsignsofHisKingdom. Werightlyspeakoftheologicalfoundations,fortheseprovidetheshapeandsupportforthe wholeedifice.Inthisweseektounderstandnotonlychildreninafullyroundedway,inspiredby theScriptureandtheteachingandexampleofJesus,butalsoChurchandMission.Thisiswhere ChildTheologybuildsonandexpandstheworkoftheologiesofchildhood.

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ChristianholismhastobetheologicalbecauseinChristianfaiththingsonlycometogetherin God.Ifwecangrasporevenglimpsethis,wewillseethatitmakesitpossibleforpreachersand activiststobeunwhole,orimperfect,butstilltohaveworth.Weshouldneverdespairofour significance. Sowhatdowemeanbyholism?Simplytoadoptasetofseculardisciplinesdoesntdothis. Isthisthewaytoachieveagenuinely Christianholism?Itiscomparatively easytoarriveata coursethatresemblesamosaic.Butifthatisso,theologyisbutonepartofthemosaic,andthe keyto,orfoundationof,thewholeissomewhereelse.Colossians1isausefulmodelforclues about the nature of Christian holism. It speaks of one God, who enters history in Christ, and through Him, brings all things together. Note that His is not just the nice things. But sin and suffering. His mission produces the kind of holism which is not fully realised on earth. Meanwhile we must wrestle to take every thought captive and make it obedient to Christ (2 Corinthians10:5).

Child
Suchasimpleword,butwhatdowemeanbyit?Perhapswefollowchilddevelopmenttheory andseeitasdescribingtheperiodinapersonslifebeforeadulthood,wheneverthatisdeemed to begin. So childhood is a time of vulnerability, learning, training, care in preparation for independence.Educationisakeyinsuchanunderstandingforithelpstheprocessofmoving fromchildhoodtoadulthood.Andchurchwillbeseenasmainlyforadults,wherechildrenare churchmembersinwaiting! Buthoweverpopularthisviewis,itisnothowGodseeschildrenandchildhood.Ratherthan adulthoodbeingthegoalofeducationandthenormofhumanlife,Godseesusallaschildren. JesusteachesustoprayOurFather.ItisnotthatGoddoesanythingbutrejoicewhenthereis maturityandgrowth,butthatthisdoesnotchangethefundamentalFatherchildrelationship. So as students and teachers of HCD, we are not learning about others but also about ourselves. And as we live alongside and seek to help children it may well be that they have much to teach us of Gods ways and His kingdom. Children are Gods language, signs of the Kingdomofheaven.Theymustneverbeseensimplyasobjectsofourattention,careandlove, howevermuchtheyneedsuchlove. Thereisaglobalmarketthatseesallchildrenaspotentialconsumers,andkeyagentsinthe consumptionpatternsoftheirfamilies.Wemustbefullyalert tothis:aswiseasserpents.A theologicalunderstandingofchildrenandchildhoodwillprovideabaseforthecritiqueofthis massiveandgrowingpredator. Theologyisavitalaidinkeepingabiblicalperspectiveonchildrenandchildhood.

Development
The word development is confident, rational, managerial, industrial, scientific, and technological.Ithasenormouspowerandweallbenefitfromit.Butwhatdowemeanbythe word?Whatistherelationbetweendevelopmentontheonehandandaccidentsandmistakes on the other? Accident is a major part of life all through childhood. Development assumes intentionality, order, progressive stages, and building. But the reality of life has a strong element of falling over, crashing, spontaneous, unplanned, and disconcerting, what seems to peopleasbackwards,andregression.Isfallinginlove,forexample,aphaseofdevelopmentora blowingapart,whattheBibletermsanewcreation? Whereas arranged marriages are a social device that many cultures think wise, not least becausetheysavepeoplefromdisastrousaccidentsoffallinginloveandthinkingloveismore importantthanorder,respectforthechildmeansbeingopentolettingaccidentshappenthe rightsofthechildarenottoprotectthechildfromthedisastersoflifebuttoensureithasthe 19

space to live as a human being. (This of course is not what is generally thought to be the meaningofrights,fortheyimposeonotherstoensurethattheenrightedpersonrunsintono kindofdanger.)Educationandgeneralmassmanagementofchildrenneedsorder,frameworks, statedoutcomes,assessmentandprogression.YoucanthaveEmileonamassscale.Thereis validityinorder.Butitisinsufficient.Theintelligentchild,includingstreetchildren,seesthatit doesnt all add up. What eludes the grasp of development theory? To what extent should studentsofHCDbeconcernedwiththatwhichliesoutsidethisneattheory? In the book, The Growth of Love, I join many others in probing and questioning much of developmenttheory.Wemustbeparticularlycarefulbecausewehavethewordinourcourse title!Letmesharewithyouaverysimple,butdramaticexamplefromtheworkofJamesLoder. Most child development theory starts in the womb and concludes somewhere undefined between say 16 and 25. It starts with embryos and ends with what are hoped to be mature adults, citizens and potential parents. The theory is about helping children to progress in maturityofeverysort. Sofarsogood:weallhopethatchildrenwilldevelop.Butwhataboutthereallyimportant thingslikelove,spirituality,loss,imagination,sisterhood,andthequestionsaboutthemeaning oflife,andofdeath?Ifweseelifeasstartingsomewhereafterlittleinfinityandendingatthe threshold of big infinity what does cognitive development as helpfully described by Piaget, contribute to the process of connecting with Gods grace in Jesus? At best what we proudly parade as development is revealed to be almost exclusively about personal and social human functioning.Ithasavoidedthereallyimportantquestions,andalwaystendstopreferreasonto love.Inshortitis,onthetheologicaldiagram,atbestgoingroundincircles. Psalm8isatellingcornerstoneinChildTheologybecauseitisquotedbyJesustoaffirmthat the cries of children (actually of all ages) have validity and strength, irrespective of cognitive abilityandlearning.SpiritualtruthsoftheKingdomarerevealedtobabesandsuckling:thatis the Fathers pleasure. What is more: the Father has hidden these truths from the wise and learned (Matthew 11: 2526). So we must be careful in our course not to assume that child developmentisabouthelping childrentobecome wiseandlearnedin humantermswhilenot addressingtheirspiritualgifts.(Isaygiftsbecauseitremindsusthatwehavemuchtolearn fromthemaswellastoteachthem.)

THREEPRINCIPLESCHILDTHEOLOGYOFFERSTOTHEHCDCOURSE Withoutthechildinthemidst,wehaveerredandstrayed fromthewayoftheCross.

TheHCDcourseatMBTShashadseveralcoreelementsandtheyhavebeentaughtindifferent ways, by various lecturers, and in different sequences. But what holds the course together? What is the ultimate foundation and framework? The following three principles derived from the process of Child Theology are offered as foundational, not in the sense of providing a dogmaticshapetothecourse,butofinformingeachconstituentpartaswellasthewhole. We can turn this around by saying that no part or discipline of the whole HCD course is allowedtoproceedwithoutthescrutinyoftheseprinciples,andthatthewholecourseisbased onthem.AnythinglessthanthiswouldhardlybeaconvincinglyChristiancourseofstudyorway of doing things. So child development theories, management and leadership, church and missionareallsubjectedtothespotlightoftheseprinciples.

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1.TakingThoughtsCaptiveforChrist
If the course is Christian, and praise God, it is, then every part of the course must be taken captivetoJesusChrist.WemustbegratefulfortheinsightsofthosemanywisenonChristians whohavecontributedsomuchtoourunderstandingofchildren,butwemustneverbedeluded intothinkingthattheycandoourworkforus.Theologydemandsthatwestillhaveworktodo in testing every part of the course theologically, as well as the links between the different modules,andthenseeingthatthewholecoursegenuinelymeritsitstitle.

2.TheChildplacedbyJesusintheMidst
Ithinkbynowthat manyofyourealisethatChild Theologyhasitsrootsintheincident when JesusplacedalittlechildinthemidstofHistwelvedisciples.Whatifotherpeoplewhosemain occupation is doing something other than theology started to think about what they do with the child placed by Jesus in the midst? Other members of the faculty who are contributing partsofthecoursedontdomuchtheology.Sowhatwouldhappeniftheydidthinkingwitha child in the midst? This is an invitation to all mycolleagues to develop their own work in the lightofthis,andthentoseewhathappens. SoChildTheologyoffersthismodeltoallpartsofthecourse:listeningcarefullytoJesusas Heplacesthechildinourmidst.ChildTheologyhasalongwaytogobeforeitcansaythatithas demonstrated its relevance in the practical and particular situations of those who work in holisticchilddevelopmentandrespondingtochildreninneed.Itislikelythatotherpartsofthe coursehavehardandpressingquestionstoaskofChildTheologyintheprocess.Inthiswaya conversation may well develop within a community of scholars. This leads us to the third principle.

3.Reformation
Semperreformanda(alwaysreforming)ispartoftheWesternProtestantheritage.Itmeans thatwearefollowingandseekingtoobeyourLordthroughoutourlives,andhaveneverarrived withthefinalword. Child Theology constitutes a process that is beginning to reform parts of theology and the Church. Letmegiveanexample.IntheletterofPaultotheColossians,whichwenotedearlier,isso importantforourunderstandingofthenatureofGodinChristandthepurposesofGodinthe world,butPaulreferslittleifatalltochildren. Sowemustaskthequestion:ifthewholeisonlyrealisedinGod,Christological,Trinitarian way,isitenoughsimplytosaywehaveColossianspatternforholisticChristiantheology.Isit thelastword? WhatPauldoesntdointhattextisputthechildinthemidstofhistheology.Thisiswhat ChildTheologysuggestsisapressingtask.Whatdifferencemightthismake? OneofthedangersofColossiansisthatitisratherotherworldly:seekthosethingsthatare aboveetc.Childrenontheotherhandareverydowntoearth.Colossiansisquotedoftenfora kind of theology of God as Creator who brings everything together. The vulnerability and uncertaintyrepresentedbythechildismarginalisedifnoterased. So every part of our theology, psychology, theory, management, must be open to disturbance,shakingbytherealitiesofthelivesofchildren.Ifeverwegettothestagewhenwe thinkwecandowithoutthechildinthemidstwehaveforsureerredandstrayedfromtheway oftheCross.

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CONTRIBUTIONSANDCHALLENGESOFCHILDTHEOLOGYTO STUDENTS,SEMINARIESANDCHRISTIANORGANIZATIONS
Bynowitshouldhavebecomeclearthatthismodulewillchallenge,aswellasequipandinspire, every student that grapples with it. But the challenge, equipping, and inspiring do not stop there.Theseminariesthathostthemoduleandthesendingorganisationsarealsoinvolvedand affected. Seminaries have a vital and formational role in shaping and informing the Church. Most Christian leaders pass through seminaries for good or ill! And HCD should come to any participatingseminarywithahealthwarning:thismayseriouslydamagethewayyoudothings! It will not leave you unchanged and unscathed! You may think that it is another specialist subjecttobetackedontoyourchildministrydepartment,butbewarned:itgoesrighttothe heartofyourenterprise. Jesus seeks to place a child right in the midst of your seminary. And He does this not to provide a comforting object of admiration and comfort, but to challenge what you stand for: your priorities, and to shed light on all that you are doing in His name. The principal of a theologicalseminaryinthePhilippinesputitcrisplytome:youareofferingthechildasanew hermeneutic.IremindedhimthatinfactJesushadofferedthechildasthisover2000yearsago, andallthatweweredoingwastryingtofollowHislead! Intimeeverypartofwhatyoudowillbereformed.Thatincludesthewayyoudothings(the process) and the content, including your historical, biblical, systematic, and practical theology. AndJesusislongingforyoutodothis.AndtheChurchandchildrenarewaiting. AndwecanaskthisofeverypartofCompassionInternationaltoo.DonotthinkthatChild Theology is simply a tool, and part of a course. It will shine light on every part of your endeavours.Muchofthislightwillmakethewayclearer,butsomeofitwillbelikeasearching beamrevealingthatwhichmustberethoughtandchanged.AllthetimeChildTheologyisasking whetherwehavemadethequestionposedattheoutsetcentraltoallourstudyandwork:What doesitmeanforustochangeandbecomelikelittlechildreninordertoentertheKingdomof Heaven?Thatrayoflight:thatsearchlightbeammustbethrownoneveryaspectofourstudy andwork. Andifwereallyhearthequestionitisradicalandsubversive.Justpauseforamoment:isit reallypossiblethatwe(yes,us)ouroutsidetheKingdomofHeaven?Thedisciplesbaulkedat this, and we will do the same. This was the starting point for me. I revisited the foot of the cross,andJesusremindedmethatIbroughtnothingbutmysinandemptybasket.IthoughtI was bringing a lot more, but in the Kingdom everything is by Gods grace. There is nothing hoardedonearth,nothinggained. AlongtermobjectiveofChildTheologyistosowseedsthatwillgerminateineverypartof theworldandtheChurchsothatintimethewholeoftheChristianunderstandingofGod,His Word,HisChurch,HisMission,willbereformed.Childrenwillnolongerbemarginalised,butat theheartofHislifeandworshipbesideJesus.

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CONCLUSION
Initiatives whether Christian or secular to help children in the world, including rescue, community development, education, evangelism and so on, have developed largely in the absenceofsustainedtheologicalreflection.Therearesomeexceptions,forexample,thework that Scripture Union has done relating to sin, the gospel and salvation and evidenced in statementsandliterature. AmajorreasonforthisabsenceisthefactthatverylittlesustainedChildTheologyhasbeen done. Where it exists it has been done largely by individuals and has not reached the mainstreamoftheologicaleducationandtheChurch.Whereastheinfluencesoftheologiesof thepoor,womenandindigenouspeoplesonmainstreamtheologyarethereforalltosee,we cannotyetsaythesameforChildTheology. So let us assume that Child Theology in various ways, including through students of HCD findsitswayfromthemarginstothemainstream,whatcontributionsmightitmaketotheworld ofchildren? Rethinkingeducation Reconfiguringparentingandcare Reconsideringrights RediscoveringkeydoctrinesofCreationandSinandSalvationandofferingthemtothe worldthatistryingtomakesenseofrealitieswithoutthem Politicsmovingfromshorttermexpediencytolongertermvisionsconsideringchildren andchildrenschildren SeeingchildrenaspartnersinGodsmissioninreconcilingtheworldtoHimself.

By Gods grace and in His time, we have an HCD course and programme of which Child Theologyisacoreandnonnegotiablecomponent.Itisnotspecialpleadingtoarguethatthisis ajewelinthecrownofthecourseandthatitgivesitfoundations,coherenceandanorganising principle. HCD began in a theological seminary and is part of a theology degree. That is appropriateandwillremainsoforthereasonsgiven.Assuchithasnodesiretodominateor control,buttoserve. This introduction is offered in that light and that spirit. To do anything else would be to remaindeaftotheteachingofJesus,andblindtoHisactionofplacingachildinthemidstofHis disciplesasasignoftheKingdomofHeaven.

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SectionOne:OperativeTheology
Ourtheologystartswithwhereweareinourlives,ourfamilies,ourwork andourjourneyoffaithinJesusChrist:theTextofLife.
ReferenceBook: HaddonWillmer,ExperimentingTogether:OneWayofDoingTheology,CTM

(1.1)Introduction
e begin with introductions. This is a critically important part of any course for a numberofreasonswellknown to teachers and facilitators. It must not be rushed as if it is merely a formal prelude to coursecontent. It is of particular significance in this module because although God has been revealingHimselfsincethedawnoftime,our theology starts with where we are in our lives, our families, our work and our journey offaithinJesusChrist.Webeginthecourse withwhatsomehavecalledtheTextofour Life. Over the period of study together we will reflect on this text theologically in the light of the Scriptures. But to do so effectively we need to identify what our existing operative theology is. By this we mean not only what we think or know that we believe (perhaps set down in creeds or statements of faith), but also what someone lookingonatthewaywelivemightconclude aboutourrealmotivation.Wemightsaythat we live with Jesus as our Lord, for example, butisthatattheheartofthewaywelive? Thistakestimeandhonesty,notonlyfor individualstobegintodiscoverwhattheyare being asked, but also to develop trusting relationshipssothatthinkingcanbesharedin pairsandlargergroups. If there is to be a genuine reformation (reformation)ofthetheologyofthestudents duringthemodulethenitisvitaltostartwith 25 some understanding of where they stand at the beginning. Various examples of how to go about this are given in the paper on Processes (above), but these are not prescriptive. It is for the facilitator to work out what best suits the group he or she is workingwith. The first paper (Section 1.2) in this sectionwasgivenattheInternationalCutting Edge Conference in Holland in 2001. It is placed here in its original form because it proved to be influential in the development of Child Theology in different parts of the world. No doubt it would be revised in the light of subsequent critiques and developing theologicalreflectionworldwide,butithasa passion and freshness. It ends with an attempt to explore implications for existing operativetheology(theLausanneframework, andAppliedTheology). At the conference, the delegates were asked to respond and this led to a range of additionalbiblicalsourcesandreferences,but also to hundreds of questions that those living and working alongside children at risk allovertheworldfoundthemselveswrestling with(Section1.3).Itcouldbesaidthatthese questionsprovidedamajorstimulusforChild Theology.Inpracticeithasnotbeenpossible toanswerthequestions:perhapsthereisno answertomanyofthem.Buttheyshowthat Christians engaged with hurting children and young people are inevitably faced with deep theological issues. These questions test our operativetheologytothelimits,andpossibly

beyond.Howisitthatwecontinueourwork when these questions are unanswered? Whatisthetheologythatkeepsusgoing? All through the course students are engaging with the Bible in a variety of ways. ThisfirstencounterwiththeBiblestartswith thereadingoftwochaptersdescribingpartof the life of David. The notes given (Section 1.4) are a resource rather than a lecture. Perhapsthebestwayofgoingaboutthistask is to ask the students to reflect on the story as individuals, pairs and groups, and then to seehowmuchcommongroundthereis,and how many questions arise. This session sets the tone for exegesis all through the course. The facilitator is wellprepared and informed but is seeking to encourage the students to engage with the Scripture directly, rather thanthroughtheformofalecture. The stories give insights into the operative theologies of three of the main characters:Samuel,SaulandDavid.Students are invited to consider whose operative theology most accurately represents their own.

The description of Creative Exegesis (Section 1.5) is unique to this module (or it wasasfarwasweknewwhenwepioneered it). It owes everything to a student who volunteeredapersonalwayofgettingtogrips with a Bible story. It is important for every studenttobeencouragedtowritesimplyand personally,butatthesametimetobewholly faithful to the section of Bible text in view. WhileimaginingwhatisnotintheBibletext, theremustbenochangeofanyoftheactual descriptionsorfactsgivenintheBible. This method is inclusive in that every studentcanengagewiththetextinthisway. It is also a sensitive way of the student entering into the mind of a character and identifying some of their own operative theology. The last resource in this part of the course (Section 1.6) is a chapter from the book, Unfinished Business. It provides six theological frameworks or models for understanding the mission of the church, all of which hold children actively in mind. These models are used as the basis for the groupsandgroupworkdonethroughoutthe wholemodule.

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(1.2)ALittleChildWillLeadThem RediscoveringChildrenattheHeartofMission
ThisPaperwasgivenbyKeithJ.WhiteattheInternationalCuttingEdgeConferencein DeBron,Hollandin2001.

Introduction
ThereisamisconceptionofseriousproportionsamongChristiansthattheBiblesaysverylittle about children. This particular quotation is taken from an otherwise well researched and documentedevangelicalpublicationdatedDecember2000.ItisthepurposeofthisPapertoput the matter straight. After a brief survey of biblical material, the beginnings of a theological frameworkforourroleinGodsMissionamongchildrenatriskaresuggested. Let us not underestimate the significance of our task today. What if we have misheard or neglected Gods revealed teaching about children and childhood? What of the likely effects of such a process on the history and current life and shape of theChurch?Whatifbydefaultwehavenotbeensalt and light in Gods world? What if our vision of the KingdomofHeavenisapalereflectionofwhatJesus revealed?Thestakesareveryhighandtodaymarks the start of a process of what could in time have a significant impact on the development of theology andMissionandtheshapeoftheChurch.

Whatifwehave misheardor neglectedGods revealedteaching aboutchildrenand childhood?

Whatisofferedhereisthetentativesketchofan outline.Ithasbeenproducedwhiletheresponsibilitiesofcaringforchildrenatriskhavetaken priorityoverthewritingandcheckingofthemanuscript.Itcomesfromtheheartaswellasthe head, and from one who has spent much of the last twelve years working on a new Bible, designedforchildrenofeveryculturewhoareencounteringtheScriptureforthefirsttime.

AnOldTestamentCastofChildren(FromGenesistoMalachi)
Ishmael(Gen.16)meansGodhears.Hispregnantmother,Hagar,hadallbutgivenup hope,butGodwasinfinitelyconcernedaboutthissinglemotherandherfutureson. Isaac(Gen.22)prefiguredJesusinthestoryofthetestingofAbraham. Joseph(Gen.37)the17yearolddreamerwastheonethroughwhomhisfatherandthe ChildrenofIsraelweresaved. Benjamin(Gen.44&45)wastheboythroughwhomreconciliationcamebetween Josephandhisbrothers. Moses(Exodus1)wassavedbythevigilanceofhissisterMiriam. ThestoryofExodusbeginswiththemurderofJewishbabyboys,foreshadowingthe birthofChrist.Thelastplagueinvolvedthedeathoffirstbornsons. TheclimaxtothebookofRuthisthebirthofababy,Obed,oneoftheancestorsof Jesus. Samuel(ISamuel3)wasthechildthroughwhomaloneGodwasabletorevealHiswill whenadultsfailed.Heisamodelforhumanspiritualityandobedience. David(ISamuel17)wasthepersonthroughwhomitwasrevealedthatGodwasnot dependentonadultpowerortraining.ThroughaboythePhilistineswererouted. ElijahandElishaeachbroughtawidowssontolife(1Kings17;2Kings4). AyoungservantgirlwasthemeansofthehealingofNaaman,thearmycommander(2 Kings5). 27

Josiah,throughwhomreformationandpoliticsandreligionoccurred,wasaboyking(2 Kings22).Hewasaboywhenthedramaticreformsbegan(2Chronicles34). Esther,thefuturequeenwhowouldsavetheJewishpeople,wasanorphangirl(Esther 2). JeremiahwaschosenbyGod,thoughhewasonlyachild(Jeremiah1).

Itisnotjustthatthesepeoplehappenedtobechildrenbutthatsomeofthemostsignificant acts and revelations of God were through these children. Their faith and actions are critically importantintheunfoldingandoutworkingofGodspurposes.

ChildhoodintheOldTestament
The Old Testament is much more than a record of the significance of individual children. Childrenandchildhoodareofgreatsignificanceaspartofthewholesociallifeandstructure. Worshipwasvisualanddramaticequallyaccessibletochildrenandadults.ThePassover assumeschildrenwillaskwhatitmeans(Exodus12),andsodothe12stonessetupafterbeing takenfromthebedoftheriverJordan(Joshua4).TheritualsandpracticesdescribedinExodus andLeviticusareaprimarywayinwhichGodspeoplewillserveandworshipHim.Thereislittle if any separation of children from adults. In Ezra 10 when the Law is read out, children are mentionedaspartofthecrowd,echoingtheoccasionoftherenewaloftheCovenantinJoshua 8:35. ChildrenareseenasasignofGodsblessingallthroughtheOldTestament,andyettheyare thefirsttosufferwhensin,deceit,war,andfamineaffectatribeorcity.Achanschildrendieas aresultofhissin(Joshua7).Therearedesperatelysadandvividdepictionsofthesufferingof children throughout the O.T. (Psalm 106; Jeremiah 31; Lamentations 1, 2 & 4; Joel 3; Amos 2; Zephaniah1etc.) Itfollowsthatoneoftheprimaryconcernsofanyresponsibleadultisthewellbeingandcare of children. In most situations families will provide for them, but when this is not possible becauseofdisease,death,famineorwar,thenthecareofthefatherlessisdeartoGodsheart. (Psalms10;146;Isaiah1;Zephaniah7etc.) GodsrelationshipwithHispeopleisportrayedindifferentwaysintheO.T.,butanemerging one (subsequently developed in the N.T.) is as a Father. In Deuteronomy 8, God disciplines thosewhomHehaschosenasafather.InPsalm27,achildmaybeabandonedbyhisfatherand mother,butnotbyGod,theHeavenlyFather.Godscompassionislikethatofafathertoachild (Psalm103).TheWisdomliteratureiswrittenlargelyasfromafathertoason(e.g.Psalm34; Proverbs17).TheJewishpeopleareoftencalledChildrenorIsraelorDaughtersofZion. Themother/childrelationshipissignificantlyusedasanembodimentofthebondbetween Godandus.ThereisabeautifuldescriptionoftheweanedchildinPsalm131representingthe stilledandquietenedsoul.A mother mayforget herchildat breast,but Godwillnever doso (Isaiah 49:15, 16). Isaiah closes with a tender description of childbirth that concludes, As a mother comforts her child, so will I comfort you (Isaiah 66:13). Hosea movingly relates the earlydaysoftheIsraelitesthus:WhenIsraelwasachild,Ilovedhim,andoutofEgyptIcalled myson(Hosea11:1). YouwillfindmuchfoodforthoughtinEcclesiastes11&12:RememberyourCreatorinthe daysofyouryouth;SongofSongs8withitsdescriptionoftheyoungersister;Ezekielandthe son of man (1ff), and the Old Testament closes with a renewed relationship across the generationsbetweenchildrenandfathers(Malachi4:6).Andthatsonlyaskimthrough!

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OldTestamentThemes
Buttherearethreedeeplysignificantthemeswehavenotyettouched,andbeforeweleavethe O.T.wemustdealwiththem. First in Psalm 8, there is a truth that is easily overlooked alongside the immensity of the nightsky.Jesusspecificallydrawsattentiontoit,sothatshouldbegoodenoughforustostop andtakenote:"Fromthelipsofchildrenandinfantsyouhaveordainedpraisebecauseofyour enemiestosilencethefoeandtheavenger(8:2).Childrenareordainedanddesignedtopraise God and His glory. They are not consumers or future adults, but worshippers of the Creator God.Theirears,eyes,feet,handsandvoiceshavebeencreatedtopraiseGod.Thisistheirtrue nature and purpose. But more than this, they have a special role in silencing the enemies of God. When all else fails, it is children (like Samuel and David, for example) who will be the means of moral and spiritual virtue and power. Isnt this remarkable? The child is being portrayedmorallyandspirituallyasthefatheroftheman. ThisleadsontothesecondgreatinsightinIsaiah11.TheMessianicKingdomisportrayed herevividly:Thewolfwilllivewiththelamb,theleopardwillliedownwiththegoat,thecalf andthebearandtheyearlingtogether,andalittlechildwillleadthem.Youseetheplaceof the child? Leading! And it will be a safe environment in which children can play unlike the urban,wartorn,consumermarketdominatedjungleoftoday(seealsoIsaiah65).TheKingdom ofHeavenhaschildrenatitsheart.Wemustneverlosesightofthisifwewanttounderstand theteachingofJesus,ourrelationshiptoGod,andourjointMissiononearth. ButthereisonelastcrowningroleforthechildintheOldTestament.IsaiahtalksofGods righteousangeragainstthesinandhypocrisyofhumankind.Thissituationseemsunimaginably bleakandhopeless,andyetGodgivesasign:Thevirginwillbewithchildandwillgivebirthtoa son,andwillcallhimImmanuel(Isaiah7:14).TheculminationofGodssavingactionisalight tothoselivingintheshadowlands: Untousachildisborn Untousasonisgiven AndthegovernmentwillbeonHisshoulders(Isaiah9:6) The focus is not a warrior king, a wise rabbi, or a High Priest, but a child. The natural and normal place to look for salvation is everywhere else and to everyone elsebut the governmentwillrestonthischildsshoulders. Andsothesceneisset,thestageisready,forustoventure intotheNewTestament.Littletosayaboutchildrenindeed!? WhatdoesthistellusaboutthewayScripturehavebeenread? Whatelsemight havebeenmissed? Canwereally havebeen thatblind?

Thefocusisnot awarriorking, awiserabbi, oraHighPriest, butachild.

TheNewTestamentandChildren
ItisintheGospelsthatweencountertheworkingoutanddevelopmentofeachofthesethemes fromtheOldTestament. There are lots of incidents involving children in the life of Jesus: the daughter of the Canaanite woman (Matt 15 & Mark 7); the boy with a demon (Matt; Mark and Luke); the officialssonatCapernaum(John4);Jairusdaughter(Matt,Mark&Luke);thesonofthewidow atNain(Luke7)andtheboywhoofferedJesusthefiveloavesandtwofish(John6).Jesushasa heartforchildrenand theyaredrawn toHim. His preferred methodofteachingbystoryand signis,liketheOTworshipandritual,equallyaccessibletochildrenandadults.

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Jesuspreferred methodofteaching bystoryandsign isequallyaccessible tochildrenand adults.

ButtherearefouraspectsoftheGospelnarratives thatcallforourparticularrespectandattention.The firstisthebirthofJesus,theincarnation.TheGospels of Matthew and Luke devote their opening chapters to this. Matthew quotes the passage from Isaiah aboutthevirginandchild(Isaiah7:14).Thewisemen comeinsearchofthechild.WhentheyfindHim,they worship Him by kneeling and presenting gifts. The Exodus narrative is recreated and revisited as Herod realiseshehasbeentricked.Onceagain,youngboys arekilled.InLukethereisanextensiveaccountofthe birthofJohntheBaptistandJesus.Luketellsofasign fortheshepherdsthatreplicatestheprophecyofIsaiah;Youwillfindababywrappedincloths andlyinginamanger(Luke2:12).Simeontellsofthesignificanceofthechild.Thischildis destined to cause the falling and rising of many in Israel and to be a sign (2:33) and when those who looked forward to the redemption of Jerusalem came to the prophetess Anna, she spokeaboutthechild(2:38). ThewordchildisrepeatedinboththeGospelsofMatthewandLukeatthispointinthe story again and again. And what is the significance of all this? God has chosen to enter the world,torevealHimselfasababyandasachild.PerhapswearesoaccustomedtoChristmas that we do not realise how radical this is. The theologian Nestorius was so upset about the implication of this that he wrote: I deny that God is two or three months old! Karl Barth, describingthehelplessbabywrote:ThisisyourGod!ThefullnessofthecreatorGodisatiny child?Isitpossible?Ifsowhatdoesitmean? ThehymnwritershaveponderedtheparadoxandcomeupwithLowithinamangerlies, Hewhobuiltthestarryskiesandotherwaysofexpressingtotalamazement.Ifitisdifficultto see how the fullness of the Godhead could dwell in a human being, how much greater is the challengetoseeAlmightyGodcontractedtothespanofababy!FromGodspointofviewthere is no problem, but it shakes our preconceptions. A baby is small, weak, dependent and vulnerable,lackseducationandtrainingandlanguageYes,saysGod,andyoumustlearnto lookandfindmeinthesethings,inlittleones,inlittlethings.Youmustlearn,tomovefromthe palacesandencounterswiththelearnedandthepowerful,tothemangerandthechild. ThesecondstrandintheGospelsconcernschildrenandchildhoodandrequiressomework onyourpart.YouwillneedtoturntoMatthew17andbereadytolookthroughtochapter21. ThestoryherespanstheperiodfromtheTransfigurationtotheentryofJesusintotheTempleat Jerusalem. (It is told also in Mark 911, and Luke 919 with many of the same elements.) It containssomeoftheclearestteachingofJesusaboutthenatureoftheKingdom.Whatweare goingtodonowistoseektounderstandthemindofJesusandthismeanswewillhavetoleave the standard commentaries and assumptions behind! The first action of Jesus after the Transfiguration is to heal the boy with a demon. Then there is a section on taxation where paymentandsonshipareexplored.Then,inchapter18,teachingaboutchildren,includingthe famousstatementunlessyouchangeandbecomelikelittlechildren,youwillneverenterthe Kingdom of Heaven, a curse on those who cause harm to children, and the story of the lost sheepappliedtochildren(littleones). Nextcomesteachingonforgivenessanddivorcepromptedbyadultquestionsandconcern, andonceagainJesusplaceschildreninthecentreoftheKingdom(19:1315).Arichyoungruler isthentoldtoselleverythinginordertoentertheKingdom(i.e.tobecomelikeachild).Thereis a parable about workers in a vineyard that demonstrates the upsidedown nature of the Kingdom, and more teaching about the death of Jesus. Then the mother of James and John wantstoclaimtopplacesintheKingdomforherboys!Shehascompletelymisunderstoodthe natureoftheKingdomandwhatchildhoodteachesusaboutit.Thetwoblindmen(20:2934) doalotbetter!ThenJesusentersJerusalemandcrowdswelcomeHim.IntheTemple,things 30

carryonasiftheChristhadnotarrivedandtheKingdomofHeavendidnotexist.Onlychildren continue to praise Jesus. They are rebuked. But Jesus confirms that these children are doing exactlywhattheyaredesignedfor:topraiseandworshipGod(Psalm8:2). What have we discovered? We have identified a thread from the Transfiguration to the Temple, from one mountaintop to Mount Zion, linking the teaching about the death of Jesus and the Kingdom of Heaven. And children and childlikeness form the linking strand. All the majorcommentariesmissthisandsometranslatorsdonthelpbydecidingtotakenepioi(little children)andrecorditasthesimple!(Matt11:25,Luke10:21).Onceadultshavegotabeein theirbonnetittakesalottoshakeitout! The third strand is about the Kingdom of Heaven. And what is Jesus teaching about the KingdomofHeaven? GreatnessinHisKingdomhasnothingtodowithstatus,power,strength,influence, wealth,orthenormalassumptionsinsociety. Youneedtochange(torepent)toentertheKingdom. YouneedtobecomelikelittlechildrenifyouaretoentertheKingdomofHeaven. Welcomingalittlechild,wewelcometheLordoftheKingdom! TheKingdombelongstothechildlike.

The Kingdom is in fact not like an earthly kingdom at all! Its the opposite in every way. Upsidedown!Insideout!Thebestwayofdescribingitisnotasaplaceorterritoryatall,butas Godswayofdoingthings.ThatswhenallthestoriesoftheKingdomfallintoplace. TheothergreatparadoxoftheKingdomconcernswhenitwillbefullyrealised,orwhenit started. It is both inaugurated (i.e. it has begun) but also not yet (i.e. it has not been fully realised). In this children help us: for children are both fully human (now) and also not fully developed (not yet). Childhood and the Kingdom illuminate each other. No wonder Jesus is seethingwithangeratthethoughtofanyoneharmingachild,madeinGodsimageandsignof HisKingdom! Thefourthstrandisapowerfuland commondescriptionofenteringtheKingdomthatwe haveallowedtobecomedetachedfromchildrenandchildhood.ThatistheteachingofJesusto Nicodemus(John3):Youmustbebornagain.WhatisJesusteaching?Exactlythesametruth: youvegottorepent,toletgoofallyouradult,culturallyladenpreconceptionsandbecomea littlebaby:tostartalloveragaininChrist.(Thisiswheretheepistleswillhelpsomuch.)Its notaseparatemetaphororteaching.LikeMatthew,MarkandLuke,Johnisrecordingtheneed foranadulttobecomelikeachild:otherwiseheorshecannotseetheKingdomofGod. And this truth is embedded in Johns Gospel in the relationship between Jesus and His Father.Thisisthedominantdescription:FatherandSon.Andthisistobeournorm.Sowhen wepraywe aretosaynotAlmighty God,Creator,LordGodbutOurFather. It isthe realisationofthehopeoftheOldTestament.TheGospelofJohnbeginsbytalkingofchildren ofGodandJesuslifeshowsmosttenderlyandplainlywhatthismeans. IntheGospelsandintheKingdom,ifwearetoallowGodsspiritfreerein,childrenareat thecentreliketheboyofferinghisfiveloavesandtwofishtoadultdiscipleswhofeltitrightto pointouttoJesustheywerentenough!Thetwelvebasketsafterwardsmayhavehelpedthem understandinthisparticularcase! AndwhatabouttherestoftheNewTestament?InRomansandGalatiansthewholenature of our relationship with God in Christ is worked out: we are adopted into Gods family and enabledtoknowGodasAbba.WearetoenterintoeveryaspectofthelifeofChristandto live as children of the light. And one of the favourite descriptions of the followers of Jesus is dearchildren.TheepistlesdescribeanewandemergingwayoflivingwhereinChristthereis neithermalenorfemale,JewnorGentile,bondnorfree!

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 Little to say about children? Let no one ever make this mistake again. But now let us begintherealwork.Whataretheimplicationsofallthese?

PreparingtheGroundforaChristCentredFrameworkforMission
Lets look first at some of the errors to be avoided from past experience before we begin to outlineatheologicalframeworkforthefuture.

Wehavegone abouttheology inthewrongway.

Wehavemadefundamentalmistakesaboutthe KingdomofGodandaboutMission.We, particularlyinEurope,separateitfromourown culture.Kingdom,empires,colonialismwereall aboutpower,territory,andconquest.Wethought Missionwaswhatwedid,andthatGodskingdom dependedonouractivity. Wehavegoneabouttheologyinthewrongway.Ithasbeenanadultorientatedpursuit. Thereistremendousemphasisgiventophilosophy,doctrine,systematictheology, hermeneutics,andverylittletostories,paradoxesandsignsoftheKingdom. WehavemademistakesintheChurch.Wehavegotourprioritiesmixedup.Sometimes wedidnotdistinguishbetweenKingdomandChurch.Oftenweunderestimatedthe placeandcontributionofchildrenandlittleones.Wehonestlydidnotthinkwehad anythingtolearnfromthem! Wehavecontributedtosocietieswhereadults,power,wealth,possessionsseemto countforalmosteverythingwhereJesusteachingtoselleverythingbecomesformany impossibletocontemplate.Andwherechildlikenessismarred,orsqueezedinto adulthoodbyourcommercialismandadultprogrammesofeducation.Childrenare secondrateconcernsofthepoliticalsystem.TheysufferhugelyandthewrathofGod andJesusdoesnotseemtohavestirredusintoappropriateaction. With this in mind by way of preparation, what of a theological framework for our future missionalongsideandamongchildren? IdrawfromthatwonderfulworkTransformingMissionbyDavidJBosch,theSouthAfrican theologiankilledinacarcrashin1992,andfromtheLausanneCovenantandsubsequentManila statements.TheymakethelifeofJesusacentralorganisingprinciple.Itisbothinitsshapeand emphasisaChristologicalframework. We are, along with every follower of Jesus Christ, called to present our bodies as living sacrifices in His service; to allow the worldview and mind of Christ to permeate our every thoughtandattitude;toserveJesusasLord;toliveinnewrelationshipsandanewcommunityin suchunityandlovethatpeopleknowweareHisdisciples;tocontinueHisprioritiesandMission. This is our common calling. But what about for those of us who are committed to work with childrenandyoungpeopleatrisk?

AChristCentredFrameworkforOurMission
LetstakesixofthemajoreventsofHislifeasourframeworkandseehowfarourmandateand tasksbecomeclearer.

1. TheIncarnation(theModelofOurMission)
WeacknowledgethatEvangelicalProtestanttheologyhastendedtobecomparativelyweakat this point in its stress on the cross and redemption, and we pledge ourselves to seek out the implicationsanddemandsofthisastoundingevent.WerejoicethatGodenteredtheworldin timeandspace,thatJesusinHislifeandteachingbroughtforgivenessandhealingirrespective ofrole,genderorclass. 32

We rejoice that parenting, families, communities, work, play, all matter to Jesus, so muchsothatHebroughtrestorationtopeopleandrelationships.Werejoicethatthe NewTestamentseessuchrelationshipsandlifeascentraltoourcallingasfollowersof Jesus.WeacknowledgethecalltofollowJesus,andrejoicethatasweaskthequestion, WhatwouldJesusdo?wefindHisministrysuchavividandsimpleguide. WeareseekingtocontinueHislifesworkineveryfamily,cityandstreet,alongeachtrack, mountain, river and well, in every wound and disease. We acknowledge with humility and wonderthatthetranscendenceanddivinityofJesusarerevealeddistinctivelyinJohnsGospel throughHishumanity.ThatthroughHisdailylife,withdustonHisfeet,andthirstinHismouth, HerevealedGodsgraceandglory. WeacknowledgethesocialandpoliticaldimensionoftheGospelimplicitintheagony,sweat andbloodofJesus,notonlyonthecross,butalsoinHislifeandministry.Weacknowledgethat the wrestling and struggle at the heart of the Lausanne Covenant represents a struggle at the heart of the Gospel. Evil is not only in the human heart, but also in the social structures and thereisnoGospelwithoutsolidarity(incarnation). Inallthisandmorewerecognisetheimplicationsoftheincarnationforourlifeandcallingin Christ. But our life alongside children at risk leads us to shed light on hidden aspects of the incarnation. Traditionally, Western theological creeds have stressed that Jesus became man (homofactusest).TheGospelnarrativesincontraststressthechildJesus.DrawingonIsaiah, thesigninLukesGospelthatthiswasindeedGodschosenOne,theMessiah,wasthefactthat ababywaslyinginamanger. TheimplicationstheIncarnationinvolvingababyandachildhavenotbeenfullyworkedinto Western theology. Do the creeds need reformulation? Puer factus est: he became a boy child? This tendency to overlook the significance of the child Jesus, finds its way into the commentaries on His ministry and teaching. The centrality of childhood in understanding and enteringHisKingdomhasbeenoverlookedormarginalized.Wehavenotseenchildrenassigns oftheKingdom. We call upon our Christian brothers and sisters to see that the parentchild relationship is perhapsthemostpervasiveindescribingGodsloveforeachperson;ChristJesustaughtusto pray,OurFather. A Christian is one who has been born again, has become like a child and this process is deeplyinterwovenwiththeIncarnation:thechildChristinus,andweinHim.

2. TheCross(theCostofOurMission)
ThelifeanddeathofJesuscannotbeseparated.Theyareindissolublylinkedandmeaningful.In Philippians 2, His life and death are summed up: being found in appearance as a man, He humbledhimselfandbecameobedienttodeath,evendeathonacross!WhenChristcallsa man, He bids him come and die, Bonhoeffer wrote not long before his execution. It is the symbolofoursalvationthroughChristssacrificialdeath.Itisalsothereminderthatsufferingis thedivinemodeofactivityinhistory(Schutz).ThereisnofollowingofJesuswithoutscars. AsfollowersofJesusweliveundertheshadowoftheCross.Itisaconstantreminderand emblem of the reality and savage cruelty of human sin, rebellion and suffering. We delude ourselvesifweeverminimisetheextentofhumansufferinganddegradation.Itremindsusof the constant necessity for repentance and reformation as individuals, and as a community of believers.Thereisnomissionwithouttears.Andnorighteousactionthatdoesnotneedtobe forgivenforthepowerthatworksforjusticemaybeunjusttomorrow.

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 TheCrossisGodsreminderthatwecannotsaveourselvesbyhumanmeans:ourplightis tooserious.Wearenotjustlost,butdeadinoursins. It also points to the sacrifice of Jesus, the sinless One, that we might be right with God. There is no healing or forgiveness without the shedding of innocent blood. It is a constant challengetoourownmotivesandcommitments:acalltoloveirrespectiveofrewardorreturn. Itisalsoasymbolofreconciliationunitingpeopleirrespectiveofcreed,genderorclass.Itis theplaceandthepointalonewherewemeetasequals. Throughallthisandmore,werecognisetheimplicationsoftheCrossforourlifeinChrist. Butasthosecalledtoliveamongandalongsidechildren,weareconstrainedtocryoutonbehalf of the silent suffering of children worldwide in every culture and economy. Children are sufferinglikesilentlambsonthealtarsofourgods. As adults we have become so obsessed with our own ambitions, fears and agendas. We haveallowedgenerationsofchildrentosuffer.Ourinstitutionsandstructuresreflectthis.We do not know what we are doing. The prayer of Jesus relates to all, but not least to children: Father,forgivethemtheyknownotwhattheydo.TheCrosscallsustoidentifymostofall withthosewhoareoppressedandsufferunknowingly,andchronically. TheinnocenceofsomanychildrenwhosufferinourworldfindsinJesusontheCross,one whounderstandsmorethanotherswilleverknow.

3. TheResurrection(theMandateforOurMission)
We are an Easter people and Hallelujah is our song! Through the resurrection of Jesus, the forcesofthefuture,joy,hopeandvictory,streamintothepresent. Wearenotbitter,angryandconsumedbyadesiretodestroyandexactrevenge.Why?Itis becausetheCrosshastakenthatdesireawayandreplaceditwithlove,andbecausetheEmpty Tombopensupwholenewhorizonsandworlds. WebelievethereisnosituationthatcannotbetransformedbythepoweroftherisenLord. AndhavingglimpsedthetransformingrealityofGodsreign,weidentifyandstandagainstthe forcesofdeath,exploitationanddestruction.Wearenotafraidtounmaskidolsandfalsegods. WearepreparedtobecomeseedsthatdieinorderthatGodslifemightberevealedinallits glory.WevalueeachpersononearthandeachrelationshipinthelightofGodsloveandyet weseebeyondhumanlife,beyondthegravesandkillingfields. In all this, we identify with our brothers and sisters in Christ worldwide, but as those alongside and living among children at risk, we find ourselves moved to consider the ways in whichchildrenspeaktousofresurrection. We see the decline of institutional religion in Europe as a sign of hope when we see the spirituallongingofchildrenandyoungpeople. We see in the ability and resilience of children in the face of appalling loss, suffering and humiliation, the desire to work for a better world, as Resurrection in action. Children in our worldareEastersignslikegreenshootsafterthegripofwinter

4. TheAscension(theIncentiveforOurMission)
WeacknowledgethatwehavetoooftenoverlookedthesignificanceoftheAscensionofJesus forourlifeandGodsMission.

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 WeaffirmthatitisthesignthatJesusChristisKing!Thatthekinglyreignhasbegun.We acknowledgeJesusasLord.WeacknowledgethatwearecalledtoliveastheMessiahPeople,in aworldthatdoesnotasyetacknowledgeJesusasLord.Wearetoresistbeingsqueezedinto worldlymouldsandecclesiasticalandinstitutionalpatternsthatdistortthevaluesandpriorities ofChrist. WerecognisethereisarichbiblicalvisionofthisnewKingdomallthroughtheScriptureand that we are called to realise it in our lives, our families, our countries, our culture, and in the widerworld. WealsoconfessthatinthehistoryofMission,othervisionshaveunconsciouslyshapedthe livingoutandproclamationofGodsreign.Inparticularterritory,powerandstatushavebeen valuedmorethangiftloveandservanthood. We acknowledge that this Kingdom demands an inverting of the status quo: bringing the changesportrayedintheMagnificatofMary! In particular, we acknowledge that children are central in this vision, and that this is a revolutionary contrast to contemporary political kingdoms that have losttouchwiththechildlikespiritintheirpreoccupation withadultconcernsandsolutions. Childrenandchildhoodpresentuswithinsightsinto the nature and dynamics of Gods Kingdom, especially thenowandnotyet.Thisisacreativetension.We see a child and a sacrificed lamb at the heart of that vision.ItisaneverlastingKingdomwhereeveryaspect ofcreationlivesinharmonyandwithoutfearorpain. We acknowledge that political shorttermism and selfishnessconspiretocloudthepurityandinspiration of that Kingdom. We commit our lives afresh to the service of Christ the King, the baby, child, Lord and Servant,SaviourandBrother.

Childrenand childhoodpresent uswithinsights intothenature anddynamicsof GodsKingdom, especiallythenow andnotyet.

5. Pentecost(thePowerforOurMission)
WeacknowledgethepowerofGodsSpiritinthelifeandwitnessofGodspeople.Theloveand fellowshipofGodspeopleispartofthemessagetheChurchproclaims. This community is distinctive in that it exists for others, to be servants of the wider communitybyrevealingrighteousnessandjusticeinaction.ItisGodsavantgarde,asignofthe newkingdom,butnottheKingdom. It is a fellowship of followers of Jesus, on the move, responsive to Gods agenda, call and timing. No Christian individual or organisation exists independent of the Spirits enabling and koinonia.WeareaccountabletoChristthroughHispeople. As those alongside children and living with them, we acknowledge that the Church has all toooftenreplicatedtheassumptionsandinstitutionsofthecultureinwhichithasbeenset,at theexpenseofChristsexample. Childrenhavenotbeenattheheartofourlifetogetherandourworship.Toooften,likethe infant Jesus, they have been relegated to the stablelike margins. We have agonised over matterslikeinfantbaptism,participationintheLordsSupper,andwhethertheyaresavedand

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at what age, while unaware of the ways in which, like the disciples of Jesus, we have come betweenchildrenandtheloveofJesus. Wehavetendedtoseetheworkwithchildrenasoutsidethemainstreamofchurchlifeand worship,andrecognisethebiblicalcalltorefocusourcorporateagenda.

6. TheSecondComing(theUrgencyofOurMission)
Allourwork,ourinitiativesandstructures,likeourcelebrationoftheLordsSupper,areinterim. WeoccupytheperiodbetweenHisfirstandsecondcomings.WeoccupyuntilHecomes.We see in part; the Kingdom is realised in part. But then we shall see Him face to face, and the Kingdomwillbefullyrevealed. We are alert; we listen; we work in the knowledge that He may come at any time. We operate in every part of the world, for that is His command. He has no preferred people or cultures: all are objects of His mercy and love, and all peoples will be equally joyful as they participateinthenewKingdom. We live in expectation and hope. This event and vision of Gods ultimate reign act as a powerfulmagnetaligningouractivitywithHismagneticfield,nature,holiness,andjustice. We acknowledge that should Jesus come again today, the suffering of millions of children will provoke His burning anger and judgement of those peoples and institutions that oppress themandcausethemharm. And as those living alongside and among children, we acknowledge the special place and role that they have in His Kingdom. They will lead the worship because this is what they are ordained to do. They will be at the centre, as centuries of marginalisation, victimisation and abusewillbereplacedbyanexperienceofperfectfreedomandharmony.

ImplicationsoftheRediscoveryofChildreninMission
Thisapproachandoutlinehasradical,potentiallyworldshatteringimplications.Letuslistsome ofthemostobviousandbeginthetaskofworkingoutothers.

1. Theology
TherehavebeenmajorchallengestotheWesterntraditionoftheologyinrecentdecadesfrom womenandfromnonEuropeanpeoplesandcultures.Theoldcolonialtypeedificeiscrumbling. WecannotreadtheOldTestament,seeJesus,orunderstandtheNewTestamentandGospelin thesameway.Howcouldwehavemissedthegreattranscendenttruthsandbeensqueezedby theconstraintsofournarrow,parochialapproachandassumptions? ButespeciallyhowcouldweeverhaveseenJesusasaWesternmale,asortofEvangelical clergyman? We have begun to understand our Lord and Saviour in fresh and living ways: the Jesusweneverknew! Children have been all but invisible in theology, in its formal sense. The assumption has beenthattheologyisanadultpursuit,andchildrenaregivenHeinzbabyfoodversions! WhatifwemadetheteachingofJesusthestartingpointoftheology? Doing,nothearingalone. Beingbornagain. Becominglikechildren? There would be much that we would need to unlearn all the adult structure and the cumberingyears.

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2. Church
Alongsidetheshiftsintheologicalunderstandingandprocesshavecomefreshinsightsintothe nature of Church. For centuries the European consensus across denominations has been of institutionsusuallyworshippinginabuildingwithamaleleadership.AndinEuropethismodel hasreachedacrisispoint:thereiswidespreadandchronicdeclineespeciallyamongchildrenand youngpeople. Are there new ways of being Church? In their study, Anne WilkinsonHayes and Stuart Murraylookatexamplesfromdifferentpartsoftheworld.Andoneoftheirdiscoverieswasthat inseveralcaseschildrenareverycentraltothewayofbeingchurch.Irecalltheexcitement andsenseofdiscoverywhenStuartChristine,oneofthefoundersofPEPEinSouthAmerica,told ofhisdiscoveryofthedramaticchangeinhisunderstandingofChurchwhenhesawchildrenat theheartofministry,lifeandworship. WeneedtoredefinethecoreandmarginsoftheChurchalwaysreforming.Andthecoreis clearlyidentifiedinthescriptures:widows,orphans,strangersandthelittleones. WehaveradicalworktodoifwearetobeGodsavantgarde

3. Society
Ours is a calling to change the world in line with the contours of Gods Kingdom. We cannot acceptthestatusquo. We will be salt and light at every level: living in a new way, challenging evil, power, and traditions.Thisisnonnegotiable.Ifchildrenarebeingharmed,wecannotholdback. Graham Kendricks prophetic hymn, Who Can Sound the Depths of Sorrow in the Father HeartofGod?maybecomelikeananthemforthoseofusinvolvedwithchildrenatrisk. We will challenge adult assumptions and preferences: the market forces that corrupt children and childhood. And where do Rights and Democracy figure in this transformed society? Patternsandunderstandingsoffamilies,andparentingneedtoberethought. We will be involved personally, and corporately, in action and policy, with individuals and institutions,withideologiesandstructures.

4. ACalltoObedience
We did not choose Him; He chose us. He loved us andgaveHimselfforus.HefillsuswithHisSpiritand leadsusintoHisMission. Inleadingustobealongsidechildren,Heentrusts us with the heart of His Mission and Kingdom. He warnsusofthecostsanddangers. But He promises that as we open our hearts to onechild,wewelcomeChristHimself. At the dawn of a new millennium, we have an awesomecallingtobealongsidechildrenatrisk,and in the process to reshape the processes, nature and structuresofChurch,Missionandsociety. If we fail, it is not just children who continue to sufferbutcivilisationasGodseesit. Not only will children fail to have their rightful place, but Jesus Himself will be misunderstoodandunrecognised.Hewillhaveknockedatthedoorofoursoulsandfellowships invain.ButwhenwewelcomeachildinHisname,wehaveopenedourheartsafreshtoHim.

Wehaveanawesome callingtobealongside childrenatrisk andtoreshape theprocesses,nature andstructures ofChurch,Mission andsociety.

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(1.3)CuttingEdgeResponsestothePaper2001
ThisPapercontainstheresponsesofhundredsofparticipantstothePaperALittleChildShallLeadThem: RediscoveringtheChildattheHeartofMissiontranscribedinfullabove.Theywereaskedfirstabout biblicalsourcesofinspirationandmotivationoftheircommitmenttochildrenatrisk.Theywerealso invitedtomakeanypersonalcomments.Thentheywererequestedtowritedownsomeoftheburning questionsthataroseinthecourseoftheirengagementwithhurtingchildren.

Part1:ResponsesfromParticipants
What are the key sources of inspiration and motivation in the Bible for your work alongside childrenatrisk?

BIBLICALPASSAGES,STORIESANDCHARACTERSINTHEOLDTESTAMENT
JosephinGenesis:Hopeforthe mistreated,abused.Godwillusethese situationsandhasaplanforeachchild, regardlessofhispastorcircumstances. Joseph'sstory,Gen.37. Exodus2:9:Giventoourdirectorwhen hewas16. Leviticus:Pleadingthecauseofthe fatherless. Deut.6:49:Byimpressinguponthenext generation,tellingthestories,andimage ofaheavenlyfather. Deut.6;Psalm78:Howandwhattoteach ourchildrensothatthey believe/trust/obeyGod. Deut.6:49:Teachthesetoyourkids everywhereandatalltimes. Deut.6:Calltochildrenall. Joshua24:14:Chooseyouthisdaywhom youwillserve,asformeandmyfamily wewillservetheLord. Psalm72:4;Psalm139:13;Psalm68:5,6. Psalm78:46,Psalm139:Closethegap betweenwhattherealityandGod's intentionisforthechild. Psalm68:5,6;Psalm72:4,Psalm139:13. Psalm34:18:TheLordisneartothe brokenheartedandsavesthecrushedin spirit.Psalm27. Psalm40:13;Psalm68:5,6;Psalm82: 3,4;Psalm27:HowmuchJesuslovesme andmotivatesmetolove.Incidentwith CalcuttachildprostitutespraisingGod. Psalm10:17:Youhear,OLord,thecryof theafflicted.Youlistentotheircry, defendingthefatherlessandthe oppressed,inorderthatman(?)isofthe earthmayterrifynomore. Psalm8:2;10:14b. Judges10:611:40:Jethro'sdaughter. Jephthahandhisdaughter. Psalm8:Throughthemouthofbabes establishpraise.

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Psalm82:3,4. Psalm127:Childrenareaninvestureand blessing. Psalm139:Godchooseswhatisweak, likechildren,toteachus. Psalm10,146;Isaiah1;Zeph.2:Passages oftheheartofGodforthefatherless. Proverbs31:8:Speaktothosewho cannotspeakforthemselves. Proverbs31:89. Proverbs31:89. "Outofthemouthsofbabes"Godhas ordained:childrenbringjoytoworship; freedomwithchildren. MuchofIsaiah,whichspeaksofthe darknessandoppressionwhichIbelieve hangsovertoomanychildrentoday;but italsopromises(Isaiah55)amazing restorationandhope,whichweknow Godcanbringtoourchildrentoday. Isaiah11:6"Achildshallleadthem." "OutofthemouthsofbabesGod ordainedpraise." Isaiah65:20:Neveragainwilltherebean infantwholivesbutafewdays. Isaiah58:612:Isaiah62;Isaiah9:6;Isaiah 11:6;Isaiah1:17. "Alittlechildshallleadthem."

Isaiah1:1617;58:114;58:67;10:13.

Isaiah49:1:BeforeIwasborntheLord calledme.Verse15:Canamotherforget herbabyIwillnotforgetyou.

Isaiah53:Conceptofforgivenessand suffering[sic]servant(ByHiswoundswe arehealed).

Alittlechildshallleadthem

Joel,Amos,Zephaniah:Prophetic literatureGod'sheartforthewidows andorphans.

Amos6;Isaiah58:Repeatthiswarning Ourworship,ourfastingareeven detestablewithoutthiscare.It'sthe startingpoint.

Micah6:8:Loyaltyandjustice. Lam.2:19;Psalm27. Malachi2:15. Malachi2:15:Reasonformarriageisto havegodlyoffspring.

"Exceptwebecomeaslittlechildren."

Psalm27:10;Psalm10:14;Lam.2:19.

Psalm78:Thisisaprofoundpictureof themindofGod.TellaboutHisdeeds (notdoctrine).Generationtogeneration togenerationsothattheymayknow (head),trust(heart)andobey(hands); Psalm78:7.

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Isaiah58:612;Isaiah61:1;Psalm61. Jonah:Foreignmissions. Isaiah58:6,7;Isaiah58:12:Restorethe brokenwallsandrepairbrokenlives. Psalm38:4:DelightyourselvesintheLord andhewillgiveyouthedesiresofyour heart. Isaiah1:Learntodowhatisright...caring forthefatherless.Ifwedon't,Hedoesn't hearourprayers! Lam.2:11,19. Esther4:16:Iwillgotothekingagainst theview"ifIdie,Idie."Psalm27:10:The innerbeliefthatGodhasapurposefor everychildofGod. Psalm82:3,4:Defending,judging,visiting thoseintheirdistressandstoppingthem fromdefilement.Deliveringthem. Proverbs31:8,9:Speakupforthosewho cannotspeakupforthemselves. Lam.2:11,19;Jeremiah:Godhasaplan forourfuture. Psalm139:TalksofGodknowingusinthe womb(v.13);Fullyhuman.Deservingof personhood. Isaiah:Fathertothefatherless.Torealise theimportanceofarelationshiptoa child.Calledbygracenotworksa child'sheartissimple.

BookofEsther:Linkedwithpersonal experienceofdestitutionand homelessness.Godcanbringyouupif youtrustHim.Achildcanbecomeall Godwantshimorhertobe.Potential capacityinall.IfGodhasdonesomething forme,Hecandoitforanyone. Psalm68:6:Fathertothefatherless, defenderofwidowsisGodinHisholy dwelling.Godsetsthelonelyinfamilies. Psalm139:Youarebeautifullyand wonderfullymade.Ps.68:5. Psalm82:3,4;Isaiah49:15.

Rescuingpeople,includingchildren,from disastersituationsandrestoringtothem whattheyhavelost(Jeremiah). Lam.2:19:Cryingoutatthefootofthe crossforchildrenofthestreets.Psalm 139:HowintimateGodwaswithus beforewewereevenborn. Jeremiah29:11:ForIknowtheplansI haveforyou,toprosperyouandnotto harmyou.Togiveyouahopeanda future.James1:Truereligiontolook afterwidowsandorphansintheir distress.Isaiah58;64:4;61.

Molechsacrificingthechildren.

TheBibleisfullofstoriesaboutchildren atriskthatwereredeemedandloved God.Theywentontodogreatthingsfor God:Moses(thrownintoariver);Joseph thrownintoapit;Ruth,etc.Thisbrings hopetochildrenthatareintheriskiest situations.

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Thecourageofchildrentostaytrueto values(Danielandhisfriends). ThetenacityandcleavingofEzra,the captivechildwhodaredtohide,he renewedandquickenedbytheWordof GodandwrotePsalm119. Moses,Joseph:Godusesanordinary childwhoobeyshimandwillbefaithful tohim.Godusesthemgreatlybeyond imagination.

Esther:Orphan,slave,nofutureina foreignland,butGodbroughtherupto kingdomandthereusedhertosavehis people.Eachchildhaspotential(notyet) andGodcanturnhimintoHischildof God. David:Seenasaverage,butGodsaw more.Samuel:UsedbyGod,though separatedfromfamily.

BIBLICALPASSAGES,STORIESANDCHARACTERSINTHENEWTESTAMENT
Matt.2:FlightintoEgypt. Matt.6:3,4:.SermonontheMount. Matt.18:Beinglikechildren,enterthe KingdomofHeaven. Matt.18:CanbelieveinHim. Matt.18:rescueachild. Matt.18:3:Becominglikeachild (transformation). Matt.18:6and14;Matt18:119. Matt.18:Firstpartandv.10.Strategic importanceofchildrentoJesusasHe breakstheparadigmoffearingGod,as Hesaysthattheangelsthatguard childrenlookuponthefaceofGod. Matt.18:14:Jesus'heartforchildren. Matt.19:1315. TheProdigalSon.Matthew:Letthe childrencometome.Donothinder them,fortheirsistheKingdomofGod. Marksgospel. Mark9:Jesus'ownvalueofchildrenis outlinedhere. Mark10:16. Matt.19:1316;Matt.14:16:Pictureof childrenpraisingGodandgoingtoother childrenandadults,homeless,tobring God'spraisestothem. Matt.28:1820:Gotoallthenations. Everyoneincludingchildren. Matt.25:3146:Whenyoustandbefore GodIwashungryIwassick Matt.19:13;Matt.22:39. Matt.19:14:God'slovetoeverybody.

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Mark10:1316:Theindifferenceofthe disciplestowardthechildren,yetthe indignantLordJesusrebukesthemand takesthemintoHisarmsandblesses them.Inspiresmetobethehands,feet, heart,andvoiceofJesustokids. Mark10:1315:Letthelittlechildren cometome.Donotforbidthem. Mark10:1316:Jesusshowedstrong indignationtodisciplesforchasingaway children. Matt.13:Grainofwheatfallingongood, fertilesoilwillflourish.Bestrongand fruitful.Takethemawayfromdry,stony pathways,wheretheyaredestroyedand killed. Matt.18:2,3:UsingitoftenbecauseHe usedthatchildfortheadults.Thevital keytosalvation. Matt.18:5. Matt.19;John8:Inviewofthehighrisk, womancaughtinadultery. Luke19:11:Parableofthetalents. Luke12:48:Towhommuchisgiven, muchisalsorequired. Luke2:52:AndJesusgrewinwisdomand statureandinfavourwithGodandwith people. John10:10:Iamcomethattheymight havelifeandthattheymighthaveit moreabundantly.Iaminspiredtowork forthekidsatrisktohavethislife. 42

John3:3:Bornagainincomparisonto Mark10:1316. John3:16:Aplanforall,including children. John21:Peter,feedmysheep/lambs. John21:1518. Jesussaid,"Suffernotthelittleonesto comeuntome." Thelostsheep.Godgoingallouttobe withusandtolookforus. Feedingofthe5,000:Boyonlymentioned insomeaccounts.Focushasbeenonthe disciples.Whathappenedtotheboy? Whenhewenthome,washebelieved whenhetoldfriendsaboutthemiracle? Howdiditaffecthislifelongterm? ProdigalSon.Lostsheep."Letthe childrencometome." Parableswhichshowchildrenatcentreof God'semphasislostsheep,prodigalson. KnowingthatGodwillgomilesandmiles torescuethechildren. Godisnotwillingthatanyshouldperish. Whenyoudoittotheleastofthese,you doittome.Jesusisthefriendofthe friendless. Jesussaid:Iamcomethatyoumight havelifeandhaveitabundantly. Jesuslifeandchildhood.

Jesuscaredaboutthevulnerableand thosewhohadnovoice,thosewhom societyrejectsandconsidersanduseless. HeshowsHecanusethem.Heprioritizes theunderdoginsociety. InspirationisdrawnfromtheWordof God,whereJesustellspeopletoallow thechildrentocometoHim.Jesus listens,attendstochildren,significant. Jesus'loveforpeople;naturalcallforus tolovepeople.Howcanwelovewithout providingfortheirneedsandseeingthem suffer?Jesusknewpeople'snamesand calledouttothem(Zacchaeus,for example.)Jesusprovidedforpeople's spiritualnamesbutalsotheirbasicneeds. Acts3:2. Acts16:16:Littlegirlwhowasdemon possessedandbeingexploited.Paulin hisangercastthedemonout.What happenedafterwards?Roleofchurch afterthespiritlefther.Whatdidthe ownersdowithher? Romans8:GodhascalledustobeHis children. Romans12:1,2:God'scall. Romans12:16b,13,1&2. Romans8:28:Allthingsworktogetherfor good. ICor.1:26,28. IThess.5:24:.FaithfulisHewhocallsyou. Luke8:21:Whoisyourfatherandmother theonewhopracticesGodsWord.

Eph.3:421:Aprayerforallchildren. Phil2:110. Phil.2:Comfortthemwiththecomfort giventous. Col.3:23:WorkWhateveryoudo,work asuntotheLord.Zeal:Neverbelacking inzeal(enthusiasm). 2Tim.2:2:Teachoneandteachanother (younger)toteachanother.Timothy alreadybeingtheyoungestofthe disciples. 2Tim.2:2:Mentoring/nurturing.Raise upachildinthewayheshouldgo;when isoldhewillnotdepartfromit. 2Tim.2:2:Godlymentoring/nurturing beginninginchildhoodraising (purposefully)theseinthewaythey shouldgo.TheKingdomofGodis multipliedthisway. Heb.2:18:Jesuswentthroughtrialsand sufferingforus.Weshoulddothesame. Heb.10:1925:Aprayerforchildren.Let usdrawnear,holdfast,encourage,speak [sic]for.KnowingwhatGodhasdonefor me(throughScripture)hasmovedmeto wanttosharethiswithhurtingchildren. James.1:27:ReligionthatGodacceptsas pureandfaultlessisthis:tolookafter orphansandwidowsintheirdistress. James1:27:Religionthatispureand faultlessAreyouseriousaboutGod?If youare,thiscareisanaturalthing.

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James1:27:Truereligionislookingafter orphansandwidowsintheirdistress. James1:27. James1:27. James1:27:Lookafterorphans. Obedience;faithfulness.James1:27. James1:27:Trueandundefiledreligion visitingandcaringforwidowsand orphans. James1:27:Faithandaction:tolookafter widowsandorphansintheirdistress.

James1:27:PurereligionpleasingtoGod istolookaftertheorphansandwidowsin theirdistress.

James1:27ismylifeverse.

James1:27:Lookafterorphansintheir distress.

James1:27,James2:14.

IPeter1:Godcalls(hischildren)intoa gloriousinheritance. Rev.21:27:Onlythosewhosenamesare written.

PERSONALRESPONSES
ChildrenarecreatedtoworshipGodnow, notonlyinthefuture.Importanceof childreninministrynaturalministry thatemanatesfromtheirbeingchildren. Importanceofnotneglectingthem(Jesus reflectedthatwithanger). Godhascalledusintothisministry throughadream.Godsaidtome, Blessedarethosewhoopentheirhome tochildren. Compassion:Seeandfilltheneed. VulnerabilityProtection/millstone. Theirhumility,theirspontaneousfaith, theirwillingnesstoshareandtakerisks (theboywhosharedhislunch);seeing Jesusineverychild."Whenyoureceive oneoftheselittleones,youreceiveme." God'sWordiscentraltounderstanding andrespondingtotheneedsofchildren. Theneedsfacingchildrentodayare profoundlyspiritualinnature.God's Wordiscentral(toourresponseto) poverty,AIDS,abuse,health. Godtellsmeto.Godasmymodel. Vision:GodsayingDon'twaitforthe childrentocometothecentres;bringme tothestreets. BecausetheyareeasilydrawntoGod. TheycancausethevoiceofGodtobe heart(e.g.Samuel);theycanembrace reconciliation(e.g.,Benjamin);they exemplifyhumility;theKingdomofGod relatestochildren.

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ChildrenbeinginthecentreofGod's emphasis/focus. Ibelievethatunlessthechildrenare giventhehopethatisintheWordof God,allisinvain.Foodandclothingare important,buttheyaretemporary.They needtofindtheireternalhope/safety. Families:Godordainedchildrentolivein families(fairlysmallgroups)withloving parents. Christ'scompassion.Growing understandingoftheGodofjustice. ImagesweseeofChristseeingChristas theonlyhope.Greatcommission: childrenarepartofeverycreature. Lightindarkness.Childrenareinso muchdarkness.Withsexualabuse,the darknessissecrecy.Thetruthbringslight intothatdarkplaceofsecrecy.If Christiansareseriousaboutbringlight intothedarkworld,weChristiansmust talkaboutsexualabuse. Vulnerabilitythattouchestheheart. Compassionfromtheheart.Passionfor Jesus,compassionfortheworld.Deep conviction. Godlovestheoppressed.Weshouldlove whoGodloves.Oftenchildrenarethe mostoppressed,weakestofsociety.To beinlinewithGod'sconcernforthe poor. Forgiveness.Reconciliation.Humbleness (humility)thatchildrenportray.Trustof children. Speakoutonbehalfofthosewhodon't haveavoice.Maintainjusticeanddo whatisright.Whenyouhavehelpedthe leastofthesebrothersofmine,youhave

helpedme(Jesus).Ifyouhinderthese children,itwouldbebettertohavea millstonearoundyourneckandbecast intothesea.Truereligionisthis:tolook afterwidowsandorphans.Letthelittle childrencomeuntome. Childrenareloved,importantand valuabletoGod.Threepictures:Lost sheep;FatherheartandMotherheartof God;JesusbeingachildHimself. Familyheritageandcalltowardchildren.

IgrewupwiththemandIlovethem. Arewe,asadultsworkingwithchildrenat risk,inawaynotchildrenatrisk (ourselves)?Didwelosechildhoodin jobs,conference,behaviour,theology? Myinspiration,God'scalling.Godgave medreamsencouragingmetocontinue. Godhasuseddreams,hasusedthe childrenonthedaysthatIwasdown. TheTrinityasoursourceandhopefor community.TheTrinityinwhoseimage allchildrenaremadeandisthesource andthehopeforhumandignityand value.TheTrinitywhosendsandissent intotheworldtomakeitflourish.The pastdoesn'thavetodefineyou.The impossibleispossible.Nooneisbeyond God'slove. Wehaveatendencytogetoverwhelmed bynumbersandthehugeneed.This timehasencouragedmetoremember howGodcaresforeachsparrowand knowseveryhairontheirhead.Hecares fortheindividual.Childrenarespiritual beingsalready,justneedteachingand direction,notnecessarilyfilling.Trust, faith,nonjudgementofchildrenas examplestous. 45

Iwasachildmyself.Ihavechildren.Iam afather.Iamstillachild. Biblicalexampleofthepotentialof childrenandwhattheycandoor become.Childrenarelikeseedsplanted; theygrowintoavibrant,lifegivingplant. Childrenbecomeadults;theydon'tstay children. Bringingthegreatnewsand understandingtothechildrenhow significantandimportanttheyaretoGod theyhavebeenneglectedanddon't understandthat.Psalm27:Thoughyour fatherandmotherabandonyou GodasheavenlyFather:Nowasafather offour,thisimagefillsmewithgreat securityandcomfortinthefaceofmy sinfulness. MadeintheimageofGodandare thereforeasvaluableasadults(disabled). Thelostsheepcaughtinthebushes,tired andfrightened,foundbythegood shepherd.Jesusafrailchildborntoa "normal"familyfortheircare. Thedrawingonthewallintheroomwith Jesusandalotofchildren."Letallthe childrencometome."Ifyoufeedthem, youfeedme.Ifyouvisittheminjailyou havevisitedme.Theeyesofchildrenin mywork. Letthechildrencometome.We'reall childrenofGod,eitherbeing"adults"or children.Theworkandexamplesof MotherTeresaandtheSistersofCharity. Myinspirationistheopennessofkidsfor thewondersofGodandtheirmarvelat thethingsofwhichwe(adults)have becomeusedto.

ThegreatestdisplayofthegloryofGodis inthefacesofchildrenatrisk.

Widowsandorphansneedadefender. Thecriesofthevulnerablereachthe heartofalovingGodwhoisahusbandto theChurch,afathertothefatherless.In someculturesthepositionofthese groupsisverybad.Therighteousare thosethatactontheirbehalfactsof God.Hewillbringdownthewickedthat havepoweroverthem. TheprioritygiveninJesus'actionand wordswhenHestopsthevery "intelligent"discussionandmakesroom forthechildrenbyrebukingHisdisciples forkeepingthemaway.Theyarethe KingdomofGod. God'sworkisrewardingcupofwateris rewarding.Whatwedoforchildrenwe aredoingforChrist(smallchildren). Feeding,clothing,visitingchildrenis doingitforChrist. Jesus'teachingonchildrenandthe importanceofchildrentoHim.Thisisa wayoflookingatourwork.God's compassionforthefatherlessandthe helpless.AsChristians,wehavea responsibilitytocareforthosewithno effectivefamily. Matt.25:SeeingGodinthefaceof anotherachild.Seeingtheneedy childrenoftheworldthroughmyown children.Mychildrenaremywindow throughwhichIseeotherchildren. Encounterswithkidsthemselves.They areajoy.NotsomuchScripture.

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BecauseIwanttohelpchildrencometo Jesusletthechildrencometome.Set themfreefromadultbarriers.Becauseof God'sloveandpreferentialconcernfor childrenandallmarginalisedhuman beings.BecauseGodsaysyestothis lostworldineverychildbornintoit. Godhearschildren(Gen21:17).God useschildren.Childrenareimportantto God.

CreatedintheimageofGod,theytoo needasaviour,justlikeadults.They learnthetruthofGodeasilybecausethey areundefiledwiththeseworldly experiences. Thisdoinremembranceofme(Jesus). Oftenasacommunionmeditation, focusesonJesusthecrucified.Butwe rememberalsoJesusincarnate(asa baby),Jesusfriendtochildren,etc.Ido whatIdonotmerelybecauseJesus commandedmeto(Matt.28:Great Commission),buttorememberand celebrateHim."AsIhavelovedyou,so MotiveistorespondinlovetoHislove, tobeachannelofHislove.

Part2:QuestionsofThosePresentatDeBron
1. Whataretheimportantanddifficult questionsthatyoubringtotheBible fromyourworkalongsidechildrenat risk? 8. Howcanwekeepabalancebetween caringforchildrenyetalsohumanityin general?

9. Whathappenstothesechildrenwho suffersomuchanddiewithout knowingJesus?

2. 3. Suffering:WhatdoesGodsayabout childrenandsufferingpainand poverty? Childrenandsin?

10. Howcanweseelifestartinginthe wombandthereforecareforthe unbornchild?

4. 5. 6. Howshouldweunderstandfamilyina brokendownsociety?E.g.Mother havingchildrenwithdifferentfathers. 12. Childrenministeringtoadultsthe giftsoftheHolySpiritinchildren. Predestinationandthechoicewhich childrenneedtomake. 11.

Howcanweinvolvechildrenbetterand moreeffectivelyintheChristianfaith, worshipandteaching?Arethere guidelinesintheBibletohelpuswith this?E.g.Inthewaythatischild friendlyandappropriatetoageand culture.

7. WhatisChristianityandwhatis culture?E.g.Positionofmenversus women,etc.

WhatBiblebasiscanhelpustomake theChurchmoreawareofits responsibilitytocareratherthan investinginChristianNGOs?

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13.

Whatkeyversesarethereaboutthe spiritualbattlegoingonwithrelationto abuse,injustice,etc.toguideustopray effectivelyintothat?

24. 25.

Howcanagood,lovingGodallowa childtosuffer?

14. 15. It'sallverywelltohearabouttheright principlesandpractices,butformany peopleheretheysimplylackresources, evenbasicclothesandfood,toput theseintopractice.Thisisn'tdirectly Biblequestionbutpleaseaddressit. Howcanyoudealwithdemonicforces aroundchildren?

Atwhatage,oristhereanage,whena childcandecideorreallymakea decisionforChrist?

26. Aresomedamagedtothepointwhere youhavetowritethemoff?Onwhat resourceallocationbasisdoyoudecide betweenseverelydamagedand resistantandthemoderatelydamaged andreceptive?

27. Howtobalancecompassionate interventionandpersonal responsibility?

16. TheOTtalksaboutGodasthe protectorofchildren.Whydochildren havetosuffer(sexualabuse)?

28. Whatdoesitmeanfortheidentityof GodtheFathertoachild?

17. Whyissuchalargepartofthebodyof Christapparentlyindifferenttothe needsandsufferingofchildren?

29. Whatistheroleorresponsibilityofthe localchurchvs.agencyorfamily?

18. Thefactthatsomehavebeenhealed fromdifficultchildhoodexperiences.. Whyaresomeorallnothealed?Why doesitseemimpossibleforsometobe healed?

30. 31. Isthereaplaceforcivildisobedience whencaringforchildren? Whenisitappropriatetoremovea childfromafamily?Isitabusive?

19. 20. 21. Howdoyoufindabalancebetween havingconfessionandbusiness(self preservation)? Whyaretherechildreninthestreets? Ispoliticalactiononbehalfofchildren mandated?

32. Whendoyouturnawayfromreceiving benefitsforsomeonewhoisresistant totheGospel?

33. Whenisitappropriatetogivesupport tosomeonejusttokeepthemalive? Theyarebeyondthepointoflivinglife; theyaretoodamaged.

22. 23. Howdowekeepormakeparents accountablefortheirchildren? Howquicklydowetryandimplement change? 34.

Shouldwedisperseresourcestomany andhelpalittleortoafewandhelp themalot?

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35.

Whataresomeofthereasonsforour lackofunderstandingandproper biblicalviewtowardschildren?Whatis God'sviewofeachchild?Howdoes thiscontrastwithhumanviewofeach child?

46.

Whathappenstochildrenwhonever knowaboutGodthroughnofaultof theirs?Theyneverhaveanopportunity ofhearingtheGospel.

47. Whenisachildtomakeadecisionfor Christ?

36. Arethereconsequencestoexperiences andtragediesinchildren'slivesthat Goddoesnotorwillnotreverseor heal?

48. Ifchildhoodissuchanimportantplace oflife,whydoestheBiblesaysolittle aboutthechildhoodofJesus?

37. Whenachildhaslivedinadversesocial conditions(livingonthestreetwith dailyhabitofgluesniffing,wanton sexualbehaviour,debasedlifestyle), howcanthey(demoniac)beintegrated intosocietyandtheChurch? 49.

WhywasitimportantforJesustobe bornababy,thathelivedhischildhood onearth,fortheplanofsalvationtobe accomplished(atage33)?Whynotbe incarnatedasanadult?

38. 39. 40. 41. 42. 43. 44. Whyarechildrenbornwithdifficulties, deformitiesandproblems?theyoung mothersask. WhydochildrensufferifJesusloves themandnobodyshowslove? Whyisthereinjustice,continuingabuse byadults,whenthereisajustGod? Whoismybrother'skeeper? GlobalChurch:Prayerandinternational pressure. Justiceforchildren:WhatisGoddoing abouttheinjusticeinCambodia? MinimalizationofchildreninChurch.

50. WhatdoestheBiblehavetosayabout fundraising,partnerships,etc.inour effortstoreachchildren?

51. Whatrolecanwegivechildreninour churches?Forinstance,inworship,can nonsavedkidslead,participate?(All kidsareatrisk.OurWesternkidsareat riskofgettingturnedoffbyour churches,bythegospel.

52. 53. 54. 55. 56. Jesusissupposedtoberightthere,but oftennottobefound.Whereare You?Howtoseeyou? Lord,whatdoyouwantustodonow? Whydoweloseourchildishinnocence? Whydosomesufferwhileothers don't? WhydoesGodallowsuffering?

45. Whyshouldweforgiveparentswho abandonus?thechildrenask.

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57. 58.

Whatisourroleinsocialinjusticeto children?

68.

Whyarewemoreconcernedtomodel God'slovethanGod'sanger?

Child'squestions:Whatwouldbeour roleinheaven?WhydoesJesus allowthistohappentous?

69.

59. WhydoestheChurchnotbringthe truthoftheBibletobearonthese issues?

Whyistheaveragechurchmemberso preoccupiedwithprovidingforluxury whensomanymissthebasics?How wouldavowofpovertyworkoutfor someonemarried,withafamily,not livingincommunity?

70. WhydoesGodallowthetragediesof abuse?

60. 61. 62. 63. TrustHowcanchildrenbetaughtthe conceptoftrustwhentheyhavebeen environmentallyconditionedthatthey canonlytrustthemselvesiftheywant tosurvive? AretherepreferencesinScripturefor parentingandfamilymodels? WhatdoestheBibletellusabout teachingchildrentopray? Whatistherealidentityoffatherfor abandonedchildren?

71. 72. Whyisthereadifferentapproachin handlingchildrenintheOldandNew Testament? Whyaren'tmanychildrenintheBible mentionedbyname?

73. TheJewishtraditioninvolvedchildren inasignificantway.DoesScripture mandateinvolvingthechildrenorwas thismorecultural?

74. Inconsideringattachmentdisorders, howcanachildloveGodorreceive lovefromGod?(Aretheresome psychologicalwoundsthatcannotbe healed?)

64. God'scommands:Howcanchildrenbe taughtGod'scommandsandthe necessityofdoingthosecommandsfor lovingGod(John14:21)?

75. Howdowecommunicatetheconcept ofalovingheavenlyFathertoachild whohasnofather?

65. 66. Whydoesn'tGodhealthechildren? Theyaresoinnocentandvulnerable, especiallythosewithAIDS? Work:Howcanthebiblicalworkethic [sic].

76. 77. Whydoesn'tsocietycastratechild sexualabusers?Whydon'twesupport this?Dowehaveabettersolution? Howdowebecomeafathertothe fatherless?Whatdoesthatlooklike? Howdoyouexplaintoachildtoforgive theirenemies?

67.

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78.

HowisitthatGodistheprotector, defender,providerand"Ihave been/amabused,homeless,broken, violated?"signedby10yearoldstreet child.

90.

Isitnecessarytoaskchildrenattheage of4and5toformallymakeadecision forChrist?Dotheyreallyunderstand?

91. Whatareourresponsibilities, scripturally,incasesofdomestic abuse?Dowetakethechildfromthe homeorworkwiththeparents alongsidethechildrentorestorethe family?

79. 80. Howdoyoumake(Western)children beawareofandcareforothersnot tobesoindividualistic? Howtoawakentheconscienceofa childwhohasbeenseared?

92. Whatisourresponsibilityinremovinga childawayfromtheeldersforthe pursuitofreligiousfreedom?

81. 82. 83. Whatisthebiblicalperspectiveon healingfromthepast,especiallywith sexualabuse? 94. HowcanwehelpchildrenseeGod revealingHimselftothem? Whatisrealpoverty? 93.

Howdoyouteachachildtolongfor thestabilitythattheBibleoffers(ex streetchildrenwhodon'twanttoleave thestreet)?

84. 85. 86. 87. Canchildrenleadtheway?Canthey haveauthorityoveradults?Whydowe equatequalitywithage? Canachildof14yearsoldhavethe positionofheadpastorandevangelist? Whydosomechildrenhavethe privilegeofknowingaboutprayer? 96. 97. Whydoesn'tGodseemtoanswerthe child'sprayer/cry? 95.

Howdoyouconveytheprotectionand securitythattheBiblepromisestoa childwholivesinfear?

Whatarethemaincomponentsof interventionstochildrenatriskprojects (Luke4:18,19;10:8,9).

Howdoweknowthatachildwhodied willentertheKingdomofHeaven?

Howcanwewintheallegianceof childrenofwarsothattheyhaveGod astheircommanderafterthewar?

98. Whataboutthefourthcommandment andtheproblemofallegiancetoevil leaders,e.g.warlordsandchild soldiers?

88. Howmuchisdisciplineintheformof spankingandsuchisreallysupported bytheBible?

89. Howdoyouministerfatherlyloveto thesexuallyabused?

99. Whatarethebiblicalmandatestowork withchildrenatrisk?

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100. Whataretherelationsanddifferences betweentheCRCandthebiblical principles?Whatwouldbetheposition ofJesusaboutthis? 101. DoestheBibleprioritiseworkwithCAR aboveothersocialwork?Arethey moreimportantstrategically? 102. WhatistheresponseoftheBibletoa childwhoaskswhytheyaregoing throughtheseproblems?How transitiveistheloveofGodinthese cases? 103. Isitpossibletorecommendthat childrenministertoadultsandother children? 104. WhatdoestheBiblesayaboutchild participation? 105. WhatwasthevisionofJesusfor children? 106. Whydobadthingshappentochildren? 107. Whydochildrensufferjudgementfor thesinsoftheirparents? 108. Whatisthechurch'sresponsibilityto children? 109. Whyarentmoreofthechurch's resourcesspentonchildren? 110. WhohastheresponsibilityforCAR:the governmentorthechurch? 111. Whataretheactualresponsibilitiesof children?Whendochildrentakeon adultresponsibilities?

112. Whereisthelinebetweenthe responsibilityofchildrenandthe responsibilityoftheChurchtoward children? 113. Shouldwelobbygovernmentsorlocal authoritiestoputinplaceastructure thatstopschildrenlivingonthestreets (e.g.notgivingchildrenmoney)? 114. Canchildrenandyouthrunachurch? Pastor,leadworship,etc.? 115. WhydoesGodallowsuchsuffering sinceHeisallpowerful? 116. Havewe(Christians)gottherightto interferewithotherreligions? 117. WhydoestheChurchofJesusChrist seemsoapatheticinthefaceofsuch globalsuffering? 118. Istherehopeforagovernmentthat neglects,abuses,orignoresthe sufferingofchildren? 119. ItseemsthattheChurchhasan assumptionthatyoungchildren automaticallygotoheavenwhenthey die.Isthiswhyministryseemstobea lowpriority? 120. Isitwrongtoleadchildrentoasaving knowledgeofChristandnothave adequatefollowup? 121. Matt.18:6:Whatisthisversesaying aboutchildren'sbeliefinGod?Do childrenhaveanaturalbeliefinGod? 122. Aretheresomepsychologicaland emotionalwoundsthatcannotbe healed?

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123. Isitrighttoproactivelyevangelise Muslimchildren,toencouragethemto makeapersonaldecisiontofollow Christ,whentheirfamiliesare practicingMuslims? 124. Whydochildrenhavetopaytheprice oftheirparents'sins(societies, counties)? 125. WhyamIsoblessed? 126. Whatcanwedomoreeffectivelyto reachthelivesofchildren? 127. Howdoyoushowanabusedchildthe beautyandprotectionofaHeavenly Father? 128. HowdoweshowortellaboutGod's lovewhenthereisnoconceptoflovein theirlives? 129. Howdowemovefromtheconceptual totherealityoflove?Istherea difference? 130. WhydoestheChurchbearstrikingly littleresemblancetothebodyScripture teachesitshouldbe? 131. Whereisthemiracleworkingpowerof Godinrelationtotransformingthe child? 132. Howdowestandbackfromcurrent andhistoricalpractisetolookatnew approachesandreflectonour situation? 133. Whyisradicalpoliticalactioninthe churchsodisunified(giventhatitisa biblicalcommandandresponsibility)?

134. WhywhentheBiblespeakssomuch aboutunity,doweusetheBibleasa toolfordivision? 135. WhydoweavoidtheOTpassagesthat talkaboutkillingthechildrenofour enemies(Ps.137:9)?Whatshouldwe sayaboutthesepractises? 136. HowinthelightoftheBibledowelive outourpartnership? 137. WhatdoestheBiblesayaboutchildren, politicalactionandadvocacy?Thisis significantwiththecurrentandI suggestjustifiablefocusonchild participation. 138. WhatdoestheBiblesayaboutfamily? 139. Howdoyouhelpgirlsabusedby fathers,brothersandmenunderstand Godasalovingfather? 140. IfGodknewthesufferingthatthechild wouldexperience,whydidHeallow himorhertobeborn?Psalm139 broughtintoquestion. 141. Whatistheageofaccountability? Whendoescompleteunderstanding come? 142. Wouldlocalchurchescarryonthework ofchildrenwithoutoutside intervention?Dooutsidersreallyhave theanswerforothercountriesand cultureswhenwehavenotsolvedour ownissuesofchildwelfare? 143. Howfardowegoinhelpingtheparent childrelationshiptoremainintact? WhatdoestheBiblesay(honouryour fatherandmother)? 53

144. Whyaresomanychildrenallowedto suffer(likethis)? 145. IsGodincontrolwhenallthisis happening? 146. WhydoesHeevenallowthemtobe borniftheywillsufferanddieshortly after? 147. WhydoesGodpunishthechildrenfor thesinsofthefather? 148. Towhatlimitsorextentshoulda churchgotorespondtotheneedsof children? 149. IsitOKforustoliveaswedowhenso manyaresuffering? 150. Whydothewickedprosper? 151. Whydoesitappearthatwearelosing thebattle? 152. Whysomanystreetchildren,even whensomanyNGOsarehelping? 153. WhenareYoucoming? 154. WhydoesGodallowchildrentosuffer universalquestion? 155. Whycantparentsseethetreasurein thechildrenforthepresentandthe future? 156. Why,thehigherwegetintellectually, socially,etc.wemovefurtheraway fromvaluingchildren?

157. WhydoesGodallowacountrylike Zimbabwetobekickedinthestomach whenitisalreadyonitsknees? 158. Whydoesthechurchnotseetheneed togetinvolvedwithCAR? 159. WhydoesGodallowsomuchmoneyto bepumpedintoHIVresearchrather thanbasicneedsforchildren infected/affectedbyHIV? 160. Howcanwehelpchildrenfallinlove withthescriptures? 161. HowcanGodlovethepaedophileas muchastheabusedchild? 162. Howcanwelearnbiblicalprinciples fromchildren? 163. Howdowesubmittoevilauthority (e.g.,governmentsincorrupt countries)? 164. IstheBibleorHolySpiritenoughto healchildrenfromtheirpsychological wounds?Ordoyouneedprofessional people? 165. Doeschildren'sministrysupersedeany otherministry? 166. Isitvalidtohaveministriesthatfocus justonchildrenorshouldtheyfocuson thefamilyasawhole? 167. Struggle/overlapinresponsibilityto biologicalfamilyinrelationtochildren onthestreets.

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168. Arechildrensufferingthecurseof formergenerations?Canthecursebe broken? 169. Cantheproblemofmillionsofchildren atriskbeeliminated?Isthetask overwhelmingforareason? 170. Whereisthelineinusingdonated moneygivinggoodthingstokidsin programsversusthemillionsonthe streets?Fairdistributionofmonies. 171. Godas"Father"difficultconceptsfor thousandsofchildren. 172. Aretherewoundsthataredifficultto heal? 173. Howhighaprioritydoweputchildren? 174. Isthereapositionofachildinthe Churchorthebusinessworld? 175. HowdoyoumaketheloveofGod knowntothesufferingones? 176. HowdoesJeremiah29:11applyto severelyhandicapped(mentally handicapped)children?Whereisthe "futureandahope?"Whatabout childrenwhohaveAIDSbecausethe parent(s)havetransmittedsucha dreadfuldiseasetothem? 177. HowdoIexplaintoachildwithAIDS thatJesuslovesthem,thattheyare valuabletoHim? 178. Whatgivesmetherighttohavea blanketandabedwhenthechildren areoutonthestreetwithnothing?

179. Whendealingwithkidsandworking withthem,asktheBible:istherejustice onearth?Knowthereis,butseeso muchinjustice. 180. Importantdifficultquestionisthe salvationofchildren,especiallythose whorejectGodduetopersonal rejection. 181. Areparachurchanddenominations biblical?Whycompetition? 182. Canachildreceivethebaptismofthe HolySpirit? 183. Shouldwetakechildrenonevangelistic outreaches? 184. Shouldweallowchildrentopreach? 185. IfGodloveschildrensomuch,why doesHeallowthemtosuffersomuch? 186. Howdoweexplaintochildrenthe conceptthatJesusiscomingsoon? 187. "Thepooryouwillalwayshavewith you."Whatdoesthatmeanasweseek toseechange(lastingchange)inthe livesofchildrenatrisk?Howmuchcan weexpecttosee"heavenonearth" andforthingstogetbetter? 188. Howdoweministerhopeofsalvation tochildren? 189. Howcanweenable(awaken)the peopleinauthoritytocomealongside usinourworkwiththepoorandthe disenfranchised(i.e.workaspartners withthem)?

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190. Canchildrenbeinvolvedinadvocacy? 191. Cantheyfightfortherightsofchildren? 192. Howcanchildrenallovertheworld communicatewitheachother? 193. Howcanchildrenlivinginwealthy countriesunderstandchildreninpoor countries? 194. HowtofindChristiansinwealthy countrieswhocantakechildrenfrom poorcountriesintotheirfamilies? 195. AreallchildrengoingtoHeaven? 196. Areallchildreninnocent? 197. Howdowehelpchildrenpray? 198. Howdoweteachchildrenthe geographyoftheBible? 199. DoesGodlovechildrenmorethan adults? 200. WhydidGodletmymommydie? 201. Whydoesn'tthechurchcare? 202. Whywasn'tIbornintheUSorCanada? 203. HowdoesGodcomfortchildreninwar? 204. Whenabrotherorsisterdies,whycan't Igotobewiththatbrother/sister? 205. Whyarethewomensufferingsomuch?

206. WhydoesachildhavetodieofAIDSat just9monthsold?Howdoweprayfor suchachild? 207. Whyisitthatinallcasesofhuman sufferingandadversitythatchildren havetosuffer? 208. Whyisitthatitseemsthatsome childrenarebeyondreachingdespite ourprayer,fasting,efforts,etc? 209. Thedepthofatrocitiesdonetopeople issogreatitisn'tenoughtosay"God isthere."WherewasGod?WhyisHe silent?WhereisHispower?Why doesn'tHestopitall?WhereareGod's peopleinallthis? 210. Whydothechildrenhavetosufferas theconsequencesoftheirparents'sin? 211. Moderntechnologyallowstoknowin advancewhetherachildis handicapped.Dowehavetherightto abortanunbornhandicappedchild? 212. InthePsalms,Davidsays"therighteous willnotlackbread."Howthendowe understandwhyChristianfamiliesdie ofhunger? 213. HowcanChristianworkersfindhopein thefaceofdeathsofchildren,i.e.,how canChristianworkerscopewhenwe makechoicesoflifeanddeath,and whichchildrenreceivecareandwhich aredenied? 214. Howdowedecidewhereandwith whomtospendtimewhenthereareso manyneeds? 215. Isashorttermpresenceamongthe sufferingofuse?Whatarethebiblical examples? 56

216. Howfardoesapropheticrolein communicatingthechallengeandneed gobacktoourcongregations?Atwhat pointisministrytoyouthatriskacall totheindividual,and/orisitamandate toeverypersontowelcomethe sufferingchild?Isthisevenalegitimate question? 217. Shouldweevenbethinkingabouta "separate"ministrytochildrenwhenin mostplacesintheworldthefamilyis reallytheissue? 218. HowcanalovingandsovereignGod ordainsufferingordoesHe? 219. Whatistherightresponsetohunger andtopainhowdoIrespondwithout "takingover"God'sroleassaviour? HowdoIhelpandnotdestroy? 220. Howdowegive,inviewtoGod's grace?Whenandhow? 221. Howtorespondwhenstreetkidsask, "WherewasGodwhen?" 222. HowtoshowloveandshareChrist whenchildrenhaveknownnothingbut hardnessfromtheChurchandthebody ofChrist? 223. HowtoexplaintheparallelsintheBible betweenparents(whoareloving)and ourheavenlyFatherwhenkidshave onlyknownabusiveparentsorhave beenabandoned? 224. PrioritieshowdidJesusprioritize? 225. Howtotiemercyandthesharingofthe gospel?

226. Ishope[reserved]foreternity,orcan therebehopeonearth? 227. Collectivevs.individualapproachto ministry. 228. WhydoesntGodrescuechildrenwho areinhelpless,vulnerablesituations? 229. WhydoesGodallowsufferingin children? 230. Whatarethebiblicalcriteriaabout sharingresourcesinaChristlikeway? 231. Whydochildrensuffer? 232. Whydoesn'tGodrescueachild,e.g.a childwhoisbeingabused? 233. Whydon'ttheangelsdosomething? 234. Whathappenstobabiesandchildren whodieyoung?Also,childrenwith disabilitiessuchthattheyareunableto makeadecisionforChrist?Children whodieofAIDS?Childrenwhohaven't everheardthegospel? 235. Howdoyoucopewithchildrenwho makecommitmentsatayoungagewho thengrowupandmakethechoiceto begay? 236. Willalifeendedbeforebirthbein heavenwithGodasafullygrownbaby? Do2cellshaveaspirit?

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237. InChina,situationswhereauthorities lockachildinaroomdon'tgivewater orfoodandchilddies.2options challengeauthoritiesandyouwill probablygetshutoutofthecountry etc.Anotheroption,morediplomatic childrencontinuetodiebuttheremay beopportunitiestoadvocateinfuture (whilechildrenaredying).Sacrifice immediatechildhopingforlongterm change? 238. (Someonetold60Minutesthe situationsinChinatheforeignerswere kickedoutfor7yearsfromthatarea! (andaidgroupsetc.)Costly!! 239. Childembeddedincommunity,it's importanttoseeindividualbutalsoin relationships.Whatisthebiblical pictureofthechildasanindividualand thechildinrelationshipwiththe community?E.g.:childwithsiblingsin sponsorshipprogram.Onechildis sponsoredwhileothersaren't.

240. Howdoweprayforpaedophiles? 241. Howdowerespondtoapaedophile whohasbecomeaChristian? 242. "Toturntheothercheek"isthatwhat wearetellingthechildrentodo? 243. Whydochildrencallonthenameof theLordbutsooftenthey'renot protected?Howdowe"work"withthe childrenwhofeelsoletdownbyGod? 244. WhydoesGodseemsilentsometimes? 245. Howdoyouprepare/helpchildrento understandtherole/workoftheHoly Spirit?

As a result of the nature and scope of these comments and questions the Cutting Edge Committeerecommendedthatataskforceshouldbeestablishedto continuethework begun here.ItwasthisprocessthatledtothefirstChildTheologyMovementconsultationinPenang andthebirthofwhathasbecomeknownastheChildTheologyMovement.

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(1.4)Exegesisof1Samuel16&17
Introduction
ThisisthefirstpassageofScripturethatthestudentsencounteraspartofthecourse. WewillnotbelookingathermeneuticsuntilSectionThree,soherewearecomparingwhat wealreadyknewofthestorybeforewithwhatwediscoverwithamoresystematicstudyofthe text. And we are using three characters in this passage, Samuel, David and Saul, to provide differentoperativetheologiesinordertohelpustounderstandourownalittlebetter.

Context
1. Whatdoweknowabouttheperiod/history/conventionsofwar? 2. WhatdoweknowabouttheplaceofthisstoryinthewholerelationshipbetweenGod andHiscovenantpeople? 3. WhatdoweknowaboutthePhilistinesandtheirsignificanceasenemiesofIsrael? 4. WhatdoweknowaboutthelivesofSamuelandSaul? 5. WhatdoweknowaboutDavid,beforeandaftertheevent?

Exegesison1Samuel16
Verse1: (ThebackgroundtoSaulsrejectionaskingisinChapter15.) ComparethisversewithChapter17,verse38(whereweleavethestory).

I have chosen one of his sons Gods sovereignty and His mission: He chooses children oftenintheBibleforHispurposes. Verses25: Thetruth,butnotthewholetruth!

ComparethistothereasonMosesgavetoPharaohforlettingthepeoplego(Exodus8:20 28). Verses710: Verse11: Verses1213: Verse13: GodsSpiritcomesonDavid.(Contrastwithverse14andSaul.) Theyoungestsonischosen:athemeoftheOldTestament Butheistendingthesheep TheLordlooksnotontheoutwardappearance,butontheheart.

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Verses1423: NoticetherelationofthisperiodoftherelationshipbetweenDavidandSaul,andChapter 17,verses5558.ItisnotobviouswhyKingSauldoesnotrecognizetheboywhohasbeenso closetohiminhispalace. Verses18,21: Davidwasalreadyrecognizedasawarrior,andtrainedasasoldier.

Exegesison1Samuel17
Verses13: Verses47: Verses811: Verses1215: Bethlehemmentionedtwice.Thisisalsothelastwordofthestory. Thisisasubstitutionaryarrangement:doesitkindlewiderechoes?(Isaac,Jesus.) Goliath:theultimateinmilitarymightandadultstrength. Abattleorwarbetweentwonations:alsoasymboloftheCosmicBattle?

Davidwastheyoungest.(Seeabove,16:12&13.)AconstantOTtheme(e.g.RobinMaas: TheologyToday,January2000,page459.) Verse16: Verses1719: WeneedtoremembertheoriginalerrandofDavid.JessehadHisintentions;Godusedthis forHispurposes. Verses2027: Verses2630: Hereweseefamilydynamicsatwork.ComparewithJosephandhisbrothers. Davidtheboychildtakesineverythingforthefirsttime,thoughtheadultsareusedtoit. Heaskstwoquestions,withgenuineopenness. Wepausetonotethatfortydays(andyears)hassignificantmeaningintheBible.

Thebackgroundof1Samuel16isimportanthere.Davidhadalreadybeenanointedandhis brothershavebeenpassedover.Eliabistheoldest.

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 CantIevenspeak?Theboychildisunabletogetahearing.Doesthisreflectageneral marginalisationofchildren?Didhisolderbrothersexpecthimtobeseenandnotheard? Verse31: was overheard. Gods purposes again? The normal procedures/occurrences are being overruled. Verses3237: Here we have a pivotal and symbolic encounter between the present and the future king, betweenapowerfuladultandayoungshepherdboy.Thisrepresentssomuchinthenarrative oftheirtwolives;alsointhebiblicalstoryasawhole. Davidbeginstheconversationveryboldly.

Youareonlyaboy.Youhavenochance.Howfarisshepherdingagoodpreparationfor leadership.Moses?JesuscalledHimselfthegoodshepherd,andIsraelisportrayedasaflock ofsheep.JesussaidtoPeter,Feedmysheep. Davidstestimonyissimpleandpowerful.GoandtheLordbewithyou.DoesSaulseethis asablessingorasthedeathofhisrival? Verses3840: The dressing and undressing in armour is of great significance in the story and also spiritually.TheadultSaulassumesanadultsolution.Infactitwouldhavebeendisaster! Verses4147: Onlyaboyandhedespisedhim.Howmuchofhistoryissummeduphere? DontforgetthestaffasDavidwalksintothevalleyoftheshadowofdeath.

Thegreatconfrontationbetweenthepowersofdarkness(cursedDavidbyhisgods)and Godsmight(inthenameoftheLordAlmighty). Verses4851a: Physicaldescriptionofwhathappened.Notaboltfromtheblue. AwitnessofGodssavingpowerandactions.

What we have here is a fully conscious superior strategy. Spears and swords would be replacedbymissilesinthehistoryofwarfare. Verses51b54: TherealityofWaroverridesthesubstitutionaryarrangement. NoticethetwoactionsofDavid:souvenirsandtheactionofaleader. withoutasword.ThisresonateswithJewishhistory. Livedbythesword;diedbythesword.

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Verses5558: Wehavenotedtheseeminglackofcoherenceinthenarrativealready.Noticealsothatthe headisdescribedbothinJerusalemand,presumablyatthebattlesite. Whosesonareyou? Thisquestionprovokestheanswerthatculminatesthestory. Itmeanssomuchintermsofthisnarrative,andalsothebiblicalnarrativeasawhole.

GeneralQuestions
Test all this out with what is known about children in the Old Testament and Gods way of achievingHispurposes.Thestoryiswellknownandcelebrated. 1. Whathavebeenthemainmotifsintraditionalexegesis? 2. Whathappenedtothechildmotifandwhy? 3. WhataretheimplicationsforusasChristianadultsfacingseeminglyinsuperableoddsin ourmissionsituations? 4. DoesitteachanythingaboutJesus,andarethereanyspeciallinksinthestorywiththe storyofJesus?

QuestionsaboutOperativeTheology
ThiswasprobablyoneofthefirststoriesthatyouheardfromtheBibleasachild:Whatwasthe main message that you remember taking from the story before? What haveyou learnt today thatisnew? 1. FromwhatweknowofSamuelfromthestory,whatindicationsdowehaveofhis operativetheology? 2. FromwhatweknowofSaulinthestory,whatindicationsdowehaveofhisoperative theology? 3. AndwhatdowelearnofDavidsoperativetheology? 4. Whichofthesethreepeoplehasanoperativetheologyclosesttoourown?

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(1.5)CreativeExegesis
Background
The first time that this course was taught we were trying to find a method of exegesis that everyone in the class could do. It wasnt easy, because there were different abilities with language,andverydifferentamountsofknowledgeabouttheology.Thenoneofthestudents, Josh, handed to Keith a story that he had written the night before. He took a story from the Bible,andthenbyimaginationenteredthatstorythroughalittlechildinit.Hehadtoimagine the family, personality and experience of the child, but once the child had entered the Bible story,thenhesimplyretoldthestorywiththischildinthecentre.Afterthestory,heimagined howthechildreacted. Sincethenaroundtheworldithasbecomeclearthateverystudentcantellsuchastory.

Theimportantthingtorememberisthattheexegesisdoneinthiswaymustbecompletely faithfultotheBiblenarrativeoncethechildhasenteredthestory.(Soifyouweretellingthe storyoftheboywithfiveloavesandtwofish,youcannotchangethenumberofloavesorfish,or whatthedisciplesofJesussaid.)

Task
TakeoneofthefollowingstoriesfromtheBibleandimaginethelifestoryandthebackgroundof themaincharacterasachildatriskthatyoumightknow.Tellthestorywiththatchildasthe main character keeping to the text of the Bible at the appropriate points. Continue the story aftertheBiblestoryends.Whatchangesresulted?Whatwerethereactionsofothers,including adults?

SomePossiblePassagesfromtheBible
(Students are encouraged to suggest passages and characters with which they identify in the Bible,butherearesomeexamples.) Reference 1Kings17:724 2Kings5:119 MainCharacter Thewidowsson TheyounggirlfromIsrael Thechildwhostoodinthemidst OneofthechildreninthearmsofJesus

Matthew18:114 Mark10:1319

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JoshsStory:CreativeExegesisBasedonMatthew18:114
Earlyinthemorning,asthesunjustbeganto peep over the hills, the streets began to be filledwithpeopletravellingtomarkettobuy and sell fruits, and cloth, and all sorts of things.Ayoungboysatupinhisbed,letouta biiiiiggggg stretch and a looouuuuuud yawn and began to get ready for the work that he wouldhavetodothatdaytoo. The boy did not have many things. He livedinaverysmallhousewithmanypeople. Hisfatherdiedwhenhewasveryyoung,but he lived with his mom and two sisters. Others were just friends who also did not havealot.Heputonhisonlyshirt,stepped over his sisters who were fast asleep, picked up his bag, and set out into the street with theothertoheadtothemarket. Themarketwasfullofpeople,theyoung boywentthereeveryday,andhelovedtosee allthedifferentcolours,hearallthedifferent noises,andsmellallthedifferentsmells.For most children his age the market was a wonderful place to go and play and buy thingswiththeirfamily.Butthisboywasall alone,andheknewitwastimetowork. He began to move around the market looking and watching people. Everyone was somuchtallerthanhim,andtheywereallso busy that they didnt even see him. He walked up to one man and pulled on his clothes.Themanlookeddownathimwitha lookofdisgust.Theboygrabbedhisbagand quickly pulled out a small hand carved toy which is called a dradle. He held it out in his hands hoping the man would buy it so thathecouldbuysomebreadforhimselfand his family. The man huffed, then quickly turnedhisbackandwalkedaway.Sotheboy wentonlooking. He went to a woman and did the same thing: he pulled on her clothes and held out histoyhopingforalittlemoney.Thewoman smiled sweetly, patted him on the shoulder and told him to go and play like the other childrendid. The boy went to another man and again pulledonhisclothesandheldouthishands. Thistimehewasinluck.Themanpulledout one shiny coin and placed it in the boys hands. Then he said angrily, now leave me alone! The boy didnt care. That coin was enoughtobuytwoloavesofbread.Heranto thebreadseller.Whenhegotthereheheard some men talking about something very excitedly. They were talking about a great teacher who was supposed to be coming to town that very day. The boy listened very closely. The teacher was a great man who had done many wonderful things. He would only touch people and they wouldnt be sick anymore.Sometimeshewouldntevenhave totouchthem,andthey wouldgetwell.He also was telling everyone about a kingdom thatbelongedtoGod. He quickly ran to the other side of the crowdtofindanopening.Hesawabiggroup ofchildrenandthoughtitwouldbeeasierto squeezethroughthere.Ashebegantomake his way through the children stopped him. Peoplelikeyouarentsupposedtobehere, they said. Jesus doesnt want to see dirty, smelly people like you. Why are you here? Allthechildrenbegantopushhimoutofthe crowd.ImsohappythatIamnotlikeyou! onechildsaid,Icanseetheteacher. The boy was so upset. He kicked a rock as hard as he could, and then sat against a wall.Heputhisfaceinhishandsandtriedas hard as he could not to cry. He wanted so badlytoleavetheplacewherepeopledidnt likehimandwherehecouldneverplay.But he could never leave because the teacher Jesuswouldneverwanteventobenearhim. Hecouldnttakeitanymore;hefeltthetears runningdownhisface. Suddenly a silence fell over the crowd, but the boy didnt look up. Then he heard a voice calling, boy.boy. He was sure that the voice wasnt calling him, but he slowly liftedhishead.Tohissurprise,whenhelifted 64

his head there was a man kneeling right in frontofhim,lookingintohiseyes. Themanwaitedfortheboytocalmdown alittlebitandthensaidwithasmile,Whats yournamelittleboy?Theboywasshocked. No one had ever asked him for his nameever.Hedidntknowwhattosay.He tried to remember what it was, and then stuttered out and answered: Jahmai. The man placed his hands on Jahmais shoulder and said, Come follow me. Jahmai wiped thetearsfromhisface,thenheandtheman stood up and began to walk towards the crowd. As they got closer the crowd opened a pathforthem.Everyonestaredinsilenceas thetwopassedthroughwithease,themans arm on Jahmais shoulder as they walked. Themanstoppedinthemiddleofthecrowd, and standing behind Jahmai he placed his handsonhisshoulders.Everyonewassilent. Jahmai then realized who he was with. This was the teacher! This was Jesus! He was standingwithJesus! Jesus then spoke to the people. Unless you change, and become like this child, you can never enter the Kingdom of Heaven. Jahmais heart leapt inside him. The Kingdom of Heaven? he thought to himself. If they want to be able to go into Gods Kingdom, they have to be like me? He couldnt understand: everyone hated him, but nowtheyhad tobelikehim.He looked upandsmiledatJesus,andJesussmiledback athim.AnothertearescapeddownJahmais cheek.Hewassohappythathedidntknow what else to do. He could go to Gods Kingdom, the place he had always dreamed ofgoing.Thegreatteachersaidsohimself!

Jesus sat down and pulled Jahmai to himself and wiped his dirty face with his hand. Jesus then set him on his lap and wrappedhisarmstightlyaroundhim.Jahmai was tickled by Jesus beard rubbing against his face, and began to laugh. He was so happy: no one had ever hugged him before. It was the best feeling in the world. Jesus held him tight and spoke again. Whoever welcomes a child like this in my name welcomes me. But if anyone causes one of theselittleoneswhobelievesinmetosin,it would be better for them to have a large millstone hung around their neck and drownedinthedepthsofthesea. Jahmaicouldntbelievehisears.Notonly did the teacher say that he could enter the Kingdom of Heaven, but he said that people were also suppose to protect him. Jesus squeezed him tight, then placed his hand on his head and blessed him. Jahmai was so excitedthatafterJesushadfinishedteaching he ran as fast as he could back down the street. Heleaptintohishouseandtoldhismom everything that had happened. From that dayforwardJahmaiwasdifferentkid.There were many people who did not listen to Jesus words, many people who were still mean to him and didnt want him around. ButJahmaiknewthatJesuslovedhim,andall the children just like him. He knew that it wasntabouthowhelookedorsmelled,orif he had a nice house or family: Jesus wanted him to be part of His Kingdom anyway. Everywhere he went he told people about how Jesus loved them not matter what, and eventhoughtheyfeelunworthy,theyarestill invitedtoenterGodsKingdom.

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(1.6)UnfinishedBusiness:ChildrenandtheChurches
ThissectionistakenfromChapter5:WaysofLookingattheChurch

MethodofWorking
There is a rich variety of biblical and theological resources to enable us to develop a well grounded vision of how churches might relate to children. To consider these is to move away from a narrow view which sees children as empty vessels into which adults pour Christian knowledge.Morethaneverthechurchesneedtostandinthatplacewherethechallengeofthe scriptures and the experience of children within and without the churches will enrich our theologyandreshapeourpractice.Thechurchwhichinthissensetakeschildrenseriouslywillbe transformed and will play its part in the transformation of the world. However, this process is notaccessibletomanyChristiansunlessexamplesaremadeavailable.

SixModelsoftheChurch
What follows is not a systematic biblical or theological exposition. It is an exploration of six modelsorimagesoftheChurch,drawnfrombotholdandnewsources.Likeamodelofthesolar systemtheyarenottherealitybutawayofhandlingideassothattheycanbeexplored.Allthe models draw on biblical imagery, though in different ways. Different churches and individuals havedifferentapproachestoscripture.Theapproachadoptedhereistodrawonscriptureasa sourceofinspirationandillustration,indicatingthewealthoftraditionavailabletotheChurch. The six models of the Church used are: The New Creation; The Body of Christ; The Spirit filledCommunitykoinonia;ThePilgrimPeople; TheHospitable Space; TheChild. Themodels arenotfullydeveloped;theyare,asitwere,sketchmapsratherthantheordnancesurvey.Not everymodelwillhavethesamesignificanceforeachdenominationorcongregation.Evenwithin a single church the meaning may vary at different times. It is hoped that the models have a potentialforcongregationaldevelopmentbothbybeingchallengingandbyenablingpeopleto express their own ideas. Both the challenging and enabling are important. Having enabled the Church to develop its thinking and grow in understanding is of little value unless it results, soonerorlater,insignificantaction.

1. TheNewCreation
ThefirstmodelisgroundedintheGodwhomakesandremakestheworldandallthatisinit.It putsforwardavisionandahopewhichfinds expressioninavarietyofways whetherasthe Kingdom .of God preached and exemplified by Jesus, the new creation taught by Paul, or the visionoftheHolyCity,theNewJerusalem.InZechariah'svisionoftheNewJerusalemoldand youngliveintruthandrighteousnessandthestreetsofthecityarefullofboysandgirlsplaying (Zechariah 8.18). Jesus taught that God's generosity shows the futility of human anxiety (Matthew6.2534).In2Corinthians3,4and5,Paulshareshisvisionofhowthenewcovenantin Christ leads to a new creation, both of individuals and the world itself. Similarly, he uses the pictureofthewholecreateduniversegroaningwiththepangsofchildbirthasaresultofGod's actioninChrist(Romans8).TheNewJerusaleminJohn'svisionisaplacewherethewealthand splendour of the nations is sanctified and all the people of earth healed because God's new orderhasbeencompleted(Revelation21,22). TheGodwhoisknowninthismodelisonewhoseeksjusticeforallandwhocallspeopleto become involved in making the vision a reality. God's promise becomes true when its truth is lived. It is a challenge to the Church to become a community which demonstrates both corporately,andinthelivesofindividualChristians,thequalityandcharacteroftheredeemed life which is lived in loving response to God's love. The life of the individual Christian and the localchurchisgivenacontextwithintheglobalmissionofGod,bringingfreedomandnewlifeto 66

all. In recent years the churches have recognized the links, both practical and theological, betweenjustice,peaceandtheintegrityofcreation.Theseissues,whicharealreadyreflectedin theconcernsofchildrenaswellasadults,willbecrucialinthenextdecades.Thechurcheswill need both to demonstrate and encourage ways of living which are just, peaceful and sustainable. Forchurchesandindividualsthereisatensionbetweenthealreadygivenandthenotyet possessedKingdomofGod.Thereisaneedbothtorecognizeandrejoicethattruejustice,peace andharmonyareGod'sgifttotheworldthroughChristandalsotostruggletoattainthem.Too much emphasis on the gift can lead to complacency and an abdication of responsibility; too muchemphasisonthestrugglerisksthedangersofoverbusynessandimpatience.AllChristians arecalledtofindtherightbalancebetweengraceandresponse,tofindinthetensionthepoint ofpersonaltransformationwheretheycanbecomechannelsforGod'screativityintheworld. Whenthingsgowrongincreationitistheweakandvulnerablewhobeartheburden.Very oftenthesearechildren.Theeffectsofsocialdiseasearemagnifiedintheirlives.Ourlackoflove andjusticeisapparentintheirpoverty.Itischildrenwhoaremostoftenthevoicelessandthe powerless.Yetchildrenarealsosymbolsofhope;theypointustoabetterfuture.Atthevery pointoftheirneedthetransformingGodoffersusaglimpseofthenewcreation.Thechallenge fortheChurchisnotonlytoreadthesignsinthelivesofchildrenbuttoletchildrenspeakfor themselves.Inthenewcreationthevoicelessfindavoice;thepowerlesslayhandsonthelevers ofpower.Howisthattohappenforchildreninthechurchesandmoregenerallyinsociety? A church with this model will reflect the tension between 'the already and the not yet'. Conflictandstrugglewithinachurchare,however,usuallyexperiencedasnegativeratherthan as the pangs of new creation. This is because we have not learned to accept the gift of God's justice, peace and harmony. If we have grasped that security we are not afraid to explore difference.Actionwillbringthetensionstothesurface.Workingwithpeopleraisessocialand political questions. This is why we often stop at a discussion of the new creation rather than trying to cooperate in God's creative work. Trying to address the needs of children in society transferstothelifeofthecongregationsomeofthetensionwhichchildrenexperienceintheir livesanditmaybeuncomfortable. If the local congregation is conservative or complacent the understanding of new creation cannot simply be overlaid on existing thinking. It demands a new commitment arising from a dissatisfaction with what exists. When people ask the Spirit of the living God to take them, shape,mouldandfillthemwithnewlife,theyhavealltoooftensetlimitsbeforehand.Thenew creationmodeloftheChurchspeakstotheradicaledgeoftheGospel.Whenthechurcheshave lost direct contact with so many children and young people it may be that radicalism is inescapable. AstheunderstandingoftheGospelis recreated,sotheinstitutionalstructuresof theChurcharecalledinquestion.

2. TheBodyofChrist
ThismodeldrawsontheimageofthebodywhichPauldevelops,forexample,in1Corinthians 12.Paulsaysthatnopartofthebody isunimportant.In the bodyofChristnoonecansayto another'Idonotneedyou'norcananyonesayofhimselforherself,'Idonotbelong'.Ifonepart ofthebodysuffers,allsuffer.Forthepurposeofthismodelitisassumedthatchildrenwithin theChurcharepartofthebodyofChrist.Itisrecognizedthatnotallchurcheswouldagreewith thisand,furthermore,thatthosechurcheswhichwouldagreeoftenactasiftheydonot.When weaffirmthatchildrenarepartoftheBodyofChristwehavetoconsidertheimplications.Paul writesofthegiftsgivenbytheHolySpirittothechurchthroughindividualsandoftheministries whichenabletheChurchtofunctionasonebody.Takingthismodel,childrenhavebothgiftsof theSpiritandministriestoexercise.Itmaybeinthiscontext,ratherthaninbaptismaldebate,

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thatweneedtotakethetextofMark9.37:'Whoeverreceivesoneofthesechildreninmyname receivesme'(NewEnglishBible). ChildrencanhaveaministrywhichrepresentsChristtotheChurch,remindingpeopleofthe incarnationandembodyingtheweaknesswhichGodchose.Theycanhaveadistinctivepriestly ministry,representingallchildrenwithinthechurchanditsworship.Theycanhaveadistinctive teaching ministry in which they ask apparently innocent questions, voicing the doubts and questionswhichadultsaretooselfconscioustoraise,andenablinganswerstobefoundforall. Theycanhaveadistinctivepropheticministrywhentheynoticeourfailuretolivebythegospel weproclaimandaskuswhy.Theycanhaveadistinctiveministryinworship,notasentertainers, but calling us to share all that is holy and rich in meaning for everyone rather than just the preoccupationsofthemiddleaged. Children have a ministry beyond the church community. They may act as evangelists amongst their friends or families. Many parents have been drawn to Christian commitment throughtheirchildren.Childrenmayhaveanapostolicministryinbeingsentouttotheplaces wherechildrenare,makingChristpresentintheworld.Within theplaygroundtheymay work againstbullyingandracism,befriendthelonelyorshowagenerosityofspirit,allofwhichmake theSpiritofChristevidenttootherchildren. A church with this model will find ways to recognize and receive ministries from children. TheissuetobeconsiderediswhetheranacceptanceofchildrenaspartofthebodyofChristisa sentimental gesture or whether it has real substance. The local congregation can simply add children'seventstoitsprogrammeortreatchildrenassubstituteadults.Becausethechildrenof thechurchesdonotfitintotheadultstructuresofgovernmentandplanningtheyarelikelytobe excludedfromparticipationasdefinitivelyasthehousebound.Thosewhoaremostincontact with them may also be least involved in the overall organization of a congregation. It is not simplyaquestionofstructuresandrepresentationbutoneofethosandmindset.Ifthereisa will to take the ministry of children and the ministry among children seriously, ways can be foundofdrawingontheirinsightsandenergies.Thiswillnotalwaysbecomfortable,forwhen the ministry of children is acknowledged it can be seen that through it God challenges the structuresofauthoritywithintheChurch.Norisitacaseofshiftinginappropriateresponsibility tochildren;thetaskistodiscoverhowchildrenandadultstogethercanencourageandsupport oneanother incarryingouttheimplicationsoffaithintheirdailylivesandhowtogether they cansustainthatfaithinworship,prayerandstudy.

3. TheSpiritfilledCommunityKoinonia
KoinoniaisawordusedintheNewTestamenttodescribethelifeoftheearlyChurch,e.g.Acts 2.42. It is difficult to translate into English but its meaning includes community, communion, participation, sharing and fellowship. Koinonia is also used for the activity of the Holy Spirit withintheChurch,forinstancein2Corinthians13.14.Aschurcheshavedevelopedthisconcept they have also seen koinonia as describing interpersonal relationships within the Trinity, the divine giving and receiving which is the fountain and lifegiving source of all human forms of fellowship.SotosaythattheChurchisacommunityinthesenseofkoinoniaistosaymorethan that it is a collection of people assembled together. It is a community of faith, filled with the SpiritoftherisenChrist,inunionwithGodandallGod'speople,asdescribed,forinstance,in Ephesianschapters14. ItistheHolySpiritwhichdrawsthecommunitytogetherandempowersit.AtPentecostthe Spiritgavepowertoprophesy,whichwasbestowedonall,bothyoungandold,andthecourage tomakeopenproclamationoftheGospel(Acts2.4ff).TheSpiritdrewtheChurchtogetherinthe sharingoffoodandpossessions(Acts2.4446).IntheGospelofJohnthegiftoftheHolySpiritis accompaniedbythepowerofforgivenessJohn20.2223).JesusdescribedtheSpiritasleadingto truth(John16.13).ItisthepresenceoftheSpiritinpowerwhichenablestheenlargementofthe 68

Church to include Gentiles (Acts 10.4448). The Spirit not only makes the Church one, it also makesitdynamic. How is koinonia to be identified? What does it mean to be a spiritfilled community? One sign is equality, which is symbolized for most churches in a common baptism, the same for everyone,regardlessofsocialstatus,wealthorgender(Galatians3.28).Anothersignissharing, not only within the Church but with those outside. In most churches this is symbolized by the offeringandsharingofbreadandwineattheEucharist.ThesymbolismofbaptismandEucharist means more than equality and sharing. Some Christians exhibit the signs without the sacraments; but koinonia will be evident in ethos as well as action. A third and related sign is forgiveness, symbolized in many churches by the formal exchange of the peace. Jesus taught that forgiveness should precede common worship (Mark 11.25, Matthew 5.2324). A forgiving andforgivenchurchwillbeacommunityofreconciliationandmutualacceptanceandaplaceof healing. A fourth sign is truth, both in the willingness of a Christian fellowship to search for ever greater understanding of God's purpose and in the integrity between word and action demonstrated by believers. A fifth sign is prophecy, the prophetic vision which sees the world throughtheeyesofGod.Itknowstheworldasitisandtheworldasitcouldbeandproclaims both judgment and mercy. Two more signs come from the teaching of Jesus. The first is his commandtoloveoneanother(John13.34);toloveone'sneighbour(Mark12.31);andtolove one's enemy (Matthew 5.44). The second is his saying that his family, mother, brother and sistersarethosewhodothewillofGod(Mark3.3135).TheSpiritfilledcommunityisrecognized bythequalityofitslifeshowninactsofloveandobediencetoGodandneighbour. Withinthefaithcommunity,peoplediscoverthemeaningofwhotheyare,bothindividually and corporately, through such things as relationships, worship, symbolism, celebration and story.Alltheseservetoshape,andtocontinueshaping,theirfaithandlife.Throughthesekinds ofactivitiesthecontinuityofthecommunityissecuredfromgenerationtogeneration;through themchildrenlearntheiridentityandarehelpedtodiscoveranddeveloptheirfaith.Asthestory of faith is retold to a new generation, the power to transform both hearer and teller may be rediscoveredandtheChurchbroughtbacktotheoriginsofitslife.Whenchildrenask'Whydo wedothesethings?'theychallengetheChurchtoarticulateitsChristianidentityandrecreate theexcitementofthediscoveryofthepowerofGod. Outside the faith community koinonia cannot be separated from diakonia, which may be translated'service'.Thebreadtobesharedmustnotremainpurelysymbolicbutbecomerealin practical generosity. The Christian community is committed to a just sharing of the world's resources.Thisleadstoasimplelifestyle;conspicuousconsumptioncannotberightwhenothers are in want. The Christian community must extend its practice of equality, forgiveness, truthfulnessandlovetothewiderworld,withalltheconsequencesforsocialandpoliticalaction which follow. Bringing all children within the ambit of these concerns may pose serious questionsabouttheprioritiesoftheSpiritfilledcommunity. Achurchwiththismodelwillbeaplacewherefaithanddiscipleshipareintertwinedandlived out.Itwilltellitsstoryinteachingandworshipinsuchawaythatitsrelevancetolifeandaction isclear.ItwillfindwaystoencouragefaithfulChristianliving.Insuchachurchtheadultswillset anexampleforchildrentofollowandtheywillmakeapointofinitiatingthemintothemeaning ofworshipandotherchurchactivities.TheywillalsomakeitclearthatitistheoneSpiritwhich generatescommunitywithineverycongregation.Christians,includingChristianchildren,needto anchortheirChristianidentityinaparticularhouseholdoffaith.Buttheyalsoneedtoknowthat there is an overall identity as Christ's people. In some places, only by cooperating can congregations offer service to children. In others they need to find ways of expressing their overallidentityinconcretewaysforchildren.Noteverydenominationneedsitsownplaygroup or advice centre. Specialist services, such as support for parents, may use pooled resources.

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Children, within and without the churches, need to see that discipleship is located in both an immediatefellowshipandawidercommonconfession.

4. ThePilgrimPeople
TheideaofapilgrimpeopleasamodeloftheChurchisbasedontwobiblicalimages.Thefirstof theseisfoundinthestoryoftheExodusandthewildernessexperienceofthepeopleofIsrael. Thisimagesuggestsadynamicmodelofpeopleonthemovewhohavelefttheiroldlifebehind andarejourneyingtoadistantpromisedgoal.OnthejourneytheydiscoverwhoGodis,their own identity as a people of God, and how they can live together. This model is hopeful but realistic;itrecognizesthatthewayislong,thepeoplegrowdisheartenedandnotallwillmake the journey. It is a model, too, which stresses faith and dependence on God, who feeds the peopleinthewilderness,providesfortheirneedsandgivesthesigntobefollowedontheway. The second image is that of 'the way', the name used for the early Church before they were calledChristians(e.g.Acts24.14,22).ThewholewritingofLukeincludesanexplorationofthis theme,withtheGospelitselfjourneyingfromGalileetoJerusalem(Luke9.5119.27)andfrom Jerusalemtotheendsoftheearth(Acts1.8).Similarly,inMark'sGospelthewayisametaphor fordiscipleship.Jesusgoesbeforeontheway(Mark10.32).Hecallshisfriendstotakeuptheir crossandfollowhim(Mark8.34).Thewaybringsitsowndangersandsurprises.Onthewayto Emmaus the risen Christ walks unrecognized by his two friends while teaching them the significanceofwhattheyhadexperienced(Luke24.130. Within this model the Church and individual Christians are seen as being on a journey of faith.Theexperienceandtraditionofthepastmayhelptoguidethewaybutmuchofthefuture isunknownexcepttohope.Thereisthepossibilityofcreativeandexcitingmovementbutalsoof backtracking.Therewillbewrongturningsandplacesofcrisiswheredecisionsaredifficult.At timestherewillbeoasesofrest.However,thecaravanmustmoveonandfacethechallengeof thedesertagain.Asthecommunitymakesitsjourneyitwillencounterothersontheway.Some will join it; some will share the journey for a while before going on a different route. Some members will scout ahead, discovering distant vistas and speaking of what they have seen as they return. Some members will be far behind, perhaps encumbered with the accumulated baggageoftheyears,andtherestofthecommunitymustwaitinpatiencefortheirslowerpace tobringthemon,perhapshelpingthemwiththeweightoftheirload.Whateverhappens,the community cannot stop; without the journey it has no purpose. It is driven to change and go forward, however difficult it may be. At its best a pilgrim Church knows its tradition and its significance sufficiently well to be able to move on with confidence, making new meaning consonantwithold. To this Church children bring their gift of visible growth and change, helping everyone to remember that all are on the journey. Children may well be those who explore ahead and alongside the path, stopping sometimes to call attention to the wonder of something new to them,thoughfamiliartoadults,andaskingquestionsaboutthejourneyanditspurpose.Where arewegoingandwhy?Inattemptingtheanswertothosequestionsadultsmayrediscovertheir ownsenseofexcitementandwonderandrealizethattheyarestilljourneyingthemselves.They induct the children into the disciplines of mutual help and respect which make the journey possible.Childrenaretrustedwithpartoftheloadwhichhastobecarriedandtaughttolook outforoneanother. A church with this model will expect to change and takes risks. It will be able to give an account of its vision and its hope. It will deal lovingly with those who are burdened with fearfulness but it will not let fear deflect it from its path. It will enjoy the journeying and celebrateitsarrivalpoints.Itwillnotbeafraidtoturnback,especiallywhenthegoingiseasy,to return to the path which has been pioneered by Christ. It will learn from every step, every encounter and every mistake. It will share its experience with other groups of pilgrims on the road.

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 Risktakingisnotsomethingwecommonlyassociatewithourministrytochildren.Wegoto extralengthstoensuretheirsafetythroughoutchurchactivities. Yetin thesenseofwhichwe speak of pilgrimage here it is taken for granted. Children expect new experience and change against a background of stable relationships. Their voice needs to be heard in shaping future plans.Howfararetheyconsultedwhenacongregationsaystoitself,'Weneedtodosomething moreforchildren'!Theywillhavethesamemixofignoranceandinsightastheadultmembers butdifferentwaysofexpressingit.Theymaybesousedtobeing'doneto'thatitwilltaketime tobuildtheirconfidencetomakesuggestions.The simplebusinessofaskingchildrenfor their viewsisnotinitselfrisky.Itismoredifficulttofindoutwhattheythink,ratherthanwhatthey thinkyouwanttohear.Trustingtheirinsightandjudgementmaycallforevenmorevisionand courage.Asinsomuchofwhatissaidherethetestiswhether,havingacceptedtherhetoricof theministryofchildren,wearereadytobeledbythem.

5. TheHospitableSpace
Throughout the gospels when Jesus tells stories about the Kingdom he uses the image of generous hospitality at a feast. Those who are ungracious enough to refuse invitations are replaced by others (Luke 14.1524). The Kingdom has room for social misfits and aliens (Matthew 8.11,12). Jesus himself was hospitable, even in a lonely place, and fed the hungry crowd, organizing them in manageable groups so that the space and atmosphere was created for a meal in which all were generously fed (Mark 6.39,40). He built on the generosity and hospitalityofothers,sothatthechild'sloavesandfishes,onceoffered,weremorethanenough (John6.113).HeacceptedhospitalityatBethany,inthehouseofMartha,MaryandLazarusand elsewhere.Heinvitedhimselftothosewhowerethoughtunworthytobehishost(Luke19.1 10).ThefeedingmiraclesappeartobeconnectedwithboththefeastoftheKingdomandthe Last Supper, where the Passover meal is given new significance in the Christian tradition. The risen Christ ate with his friends, teaching them, accepting their doubts and allowing them the opportunitytoputquestions(Luke24.30.Apartfromthedeepersignificanceofmanyofthese events, they testify to an awareness that real learning takes place with human encounter and thatthehospitabletableputspeopleattheireaseandallowsthemtolearnfromoneanother. In this model the Church is a place of hospitality and nurture. It receives hospitality from Christ,whoishimselfthehost,drawingthelosttohimselfwithlovingacceptanceandofferingto share the bread of life with all. In the spirit of Christ the Church itself offers hospitality with courtesy and gentleness and with unconditional love. It accepts people for what they are and celebrates all that is good in them and all that they may become. It provides a safe space, physical,psychologicalandspiritual,withinwhichtheycanquestionandgrow.Tobeaplaceof welcome it must be a place of forgiveness; to be true to itself it must be a place of hope and transformation.Forthistohappenitcannotaffordtobeguidedonlybysentiment.Ahospitable community is a place where love confronts as well as forgives. In order to offer tolerance, forgivenessandaffirmationitmustalsobehonestandmutuallyaccountable.Hospitalitycanbe abused. Making a place hospitable for the vulnerable, especially children, means adopting propersafeguards.Itisonethingtobeopentorisk;itisanotherthingtocourtdisaster. TothisChurchchildrenbringtwogifts.Thefirstisthegiftoftheirownneeds.Childrenneed tobemadewelcomeandtofeelaccepted.Theyneedasafeplacewheretheycanplay,learn, grow, question, challenge and be challenged. They need to be nurtured and celebrated, even when they are at their most awkward and unlikeable. Their need for a safe and welcoming communityisagifttoeveryonebecausethechurchwhichcanrisetothischallengehasbegunto makeitselfahospitablespaceforadultsaswell.Children'ssecondgiftisthatoffriendship.They can make friends across age groups. They make opportunities for adults to communicate with eachother.Theirpresencehelpstocreateasenseofmutualdependence.Thisgift,too,callson thewholechurchtomakeitselfintoahospitablespaceforawholerangeofotherpeople.

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 A church with this model will pay attention both to the attitudes and practices of its communityandalsotothephysicalbuilding,whichmaytestifytoitsvaluesfarmorethanwhat issaidorwrittenaboutit.Insomechurchesthereisaparticularbondbetweentheyoungand theold.Itisasifeachfeelsmarginalizedbytheactiveandbusypartsofthecongregationand takes delight in each other's company. Each has time to talk to the other after worship. Each mayhavethoughtofsometokenoffriendshiptobringandshare.Eachencouragestheother.It isasadindictmentofourchurchesifthe'hospitablespace'isconfinedtothesegroupsandwe havenotlearntfromthemandsharedtheirgifts.Weallneedotherstohavetimeforusandto slow ourselves down for long 'enough to have time and space for other people. Adjusting the physical space of a church with sensitivity to the needs of children and the elderly is only the beginning. If a church strikes children as an uncaring or hostile place, why should it be any differentforadults?Wemayhavestrategiestocopewiththestrainsofchurchlife,oranadult abilitytointernalizeourdifficulties,butisthatthekindofdiscipleshiptowhichwearecalled? Whateverelsethesemodelsmayoffercongregations,wehopethatthisnotionofanopenand acceptingcommunitywillbetakenseriously.

6. TheChild
This model is grounded in the words of Jesus, 'The Kingdom of God belongs to such as these: Truly I tell you, whoever does not accept the Kingdom of God like a child will never enter it' (Mark.10.1415, Revised English Bible). These words provide the Church with both the puzzle and the challenge of what Jesus meant when he directed his followers to accept the kingdom likechildren.TheChurchhastogiveseriousconsiderationtowhatitmeanstobeasachild.It canbeseenasbeingfullofpotential;itisnotyetallthatitmightbe.Ontheotherhand,what we think of as an unformed state may in itself be what is acceptable to God. In the gospel context of teaching about discipleship the child is seen as powerless, as one who is unable to withstandthebarriersraisedbytheauthorityofthedisciples.Thechildhasbeenbroughtinto the midst when the disciples were disputing about authority (Mark 9.3337). In this, as in the calls to be without power of possessions and money, the values of the gospel are in direct contrastwiththevaluesoftheworld(Mark10.2125). The particular gift of children is to provide the living reality which gives meaning to this model.Manyofthequalitiesofindividualchildrenmaynotbehelpful,butthatwillpreventthe Church from reaching too easy and too sentimental a conclusion about what is demanded. RatherthanthinkingofthechildrentheChurchwouldnotwanttobelike,itispossibletoisolate the gifts of childhood. Being a child is not a choice of weakness or passivity but is a way of interactingwithothersandrespondingtotheworld. TheChurchasachildisdependentonGod,receivinggraceandblessingsasagiftandliving intrust.ItfollowsGodinfaith,notcountingthecost,forGodhasalreadypaidtheprice.Viewed asayoungchildittriestobelikeitsparentandtodowhattheparentdoes;viewedasanolder child it feels safe to explore rebellion and questions. Like the child at play it is imaginative, inquisitiveandspontaneous.Itexperiments,reshapingandreconfiguringtheworld,delightingin whatitfinds.Itispreparedtolookfromnewangles,tousethingsfornewpurposes,toturnthe world upsidedown. It has no choice but to be powerless, to refuse the world's weapons, whether psychological, economic or military. It imposes its will on no one and does not resist forcewithforcebutwiththeweaponsoftheSpirit:truth,loveandpeace.TheChurchasachild isadventurousandactive,learningthroughwhatitdoes.Itisnotalwayslimitedbycaution.It enjoysandcelebrateslifeforitsownsakeratherthanwithsomeendorpurposeinmind. AchurchwiththismodelwouldlivebythevaluesoftheKingdom.Itwouldriskitsproperty, ifithadany,onadventuresoftheSpirit.Itwouldcountitspennieswithoutanyrealanxietyfor its longterm finance. It would be considered exasperating and irresponsible by some and refreshing by others. It might often be in trouble with someone but it would consider it more

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importanttoberightwithGod.Itwouldbelightofheartandtenaciousofpurpose,acommunity of rejoicing and a community of resistance. It would be generous to people beyond its own immediate circle. It would accept people from a wide range of cultures in an unselfconscious way.Theworshipofsuchachurchwouldbeveryimaginativeandallowroomforspontaneity. The wider Church would enjoy its support and confidence and it would be ready to receive adviceandhelpfromoutsideitself.Peoplewouldwanttobelongtoitbecauseofitsethosrather than its organization. There would be respect for others without pomposity and a capacity to buildonhistoryratherthantobeitsprisoner.

ChallengetotheChurches
The purpose of these models has not been to offer a blueprint for the Church but to test differentwaysoflookingatit.Theywillbemosthelpfuliftheyencouragechurchestofindtheir ownmodels,theirownwaysofworkingandofbeingcommunitiesofthegospel.Whathasbeen donehereistotakewaysofthinkingabouttheChurchandtestthemagainsttheneedsandgifts ofchildren.ThisbothdevelopsavisionofwhatthelifeoftheChurchmightbeandraisesvery seriousquestionsforthechurches.Thesearequestionswhich,ineffect,childrenareaskingby their very presence. How do adults listen to children and, having listened, do they take any notice of what they say? Which ministries of children are recognized and how are they encouraged to exercise them? What stories are important enough to be shared with children andhowaretheyexemplifiedinthelivesofadults!WhatisbeingdonetomaketheChurcha friendlyandsafeplaceforchildrenandhowaretheyshownthattheyarewelcome?Whatare thevaluesoftheKingdomandhowaretheylivedintheworld? Similarlysearchingquestionsmightbeaskedofthechildreninchurches.Whocantheytalk to in their church and what would they want to say! What do they do at church which is important to them and how are they helped to do it? What do they know about why their church is there and what questions do they want to ask? Who can they make friends with at churchandwhocouldtheybefriend?Howdoestheircomingtochurchhelpthemintheirlifeat homeandschool? If,insteadoftryingtoteachgoodnewstochildren,theChurchtriestobecomegoodnews,it will need such fresh eyes to see itself. Such a Church would have the confidence to deal with questionsratherthanalwayshavingtofindtheanswers.Itwouldbepreparedtosurrenderits life and let its institutions be transformed. The sadness is that churches rarely have the confidencewhichenablesthemtofacethequestionstheologymayaskofthem,especiallyinthe devastatingdirectnesssuchquestionstakeoninthemouthofachild.Churcheslackthehumility to face the truth about the quality of their life and worship and to set about addressing the needs which are then identified. A Church which welcomes children, accepts their gifts and ministries, meets their needs, advocates justice, seeks new life, challenges evil with love and truth,andcontinuestolearnthevaluesoftheKingdombylivingthem,isaChurchwhichisgood newsnotonlyforitsmembersbutfortheworld. UnfinishedBusiness:ChildrenandtheChurches,ConsultativeGrouponMinistryamongChildren, CCBIPublications,London,pages4962

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Section2:HistoricalTheology
ReferenceBooks: Marcia.Bunge,ed.,TheChildinChristianThought.GrandRapids:Eerdmans,2001; McGrath,A.ChristianTheology:AnIntroduction:Oxford,Blackwell,2001

(2.1)Introduction
ither in the latter half of the last session, or during this section, groupsofstudentsareformed:they are called churches. These continue throughout the module. Thus we seektomodelaspectsofthelifeofchurches astheyhavedevelopedwithmanyvariations throughouthistory. We begin with an overview of church historyinwhichwetrytoconstructaTreeof Christianity (Section 2.2). The primary intention is to try to locate where the students and their own churches are to be found on this Tree. In doing this, we encounter some of the major branches in church history, and some of the characteristics of other parts of the Tree. It does not take long before we discover that thewholerichesoftheChristianfaitharenot tobefoundonanyonebranch! There are some paradoxes uncovered in the process: one of the most obvious is that around1,000ADtwomajorbranchesstartto go their different ways. The usual way of describing these is West (Roman Catholic etc.) and East (Orthodox). However, most of the students doing HCD in Asia find themselves sitting on branches that stem fromtheWesternbranch.Howcomethatas AsianstheyarenotontheEasternbranch?! We reflect on how and why denominations have emerged, and how Mission has shaped the Church and denominations have shaped Mission, and howtheologyitselfhasdeveloped.Thereisa lot to cover, but students have found it invaluable to have their very first Tree in which they can trace their faith back to its roots. In some ways its a bit like having a familytree. Inthewaythestoryisusuallytold,there is little reference to children and young people,andsowetrytoimaginehowdiffer entthestorymightbeifwepaidattentionto them. Another way we go about this is to imagine how the changes might have affected,andbeenexperiencedbythem. In our delving into the Bible we go on a walk or pilgrimage with Jesus (Section 2.3). ThisisanovelwayofexploringtheScripture for many students, but it resonates with Asian ways of doing things. This was how Jesus lived and taught. So it throws light on howchurcheshaveorganizedtheirwayoflife and ways of doing theology over the centuries. Ifthissectionistaughtduringaday,then a major part of the afternoon is given to hearing the story of one of the great Asian Christians and theologians, Pandita Ramabai (Section2.4).Thismaywellbethefirsttime that students have heard of her, but by the endofthestory,theyarewonderinghowshe has been marginalized to the point of invisibilitygivenheroutstandingcontribution to the Tree of Christianity not only in India, buttheworld.Herstoryisinstructiveandthe students are encouraged to reflect on some of its implications for understanding church history. A paper given in Bolivia (Section 2.5), SouthAmericaprovidesanopportunitytoget aflavourofsomeoftheparticularitiesofthe way theology has developed and is done in this great continent. One of the hugely influential movements is that usually called liberation theology. There are extensive quotations translated from Spanish and Portuguese that reflect what recent conferences have concluded about children andyoungpeople. 75

(2.2)ATreeofChristianity
Introduction
DuringthissessionweseektoconstructaroughdrawingoftheTreeofChristianityusingbasic materials from church history. This is a visual way of exploring some of the key issues and eventsinthedevelopmentofhistoricaltheology.Oneoftheobjectivesistoenablestudentsto get some idea of what branch they are sitting on given their own church/denominational commitment.Italsohelpseveryonetoseethatthereisabiggerpicturein whichweall have muchtolearnfromothertraditions.Thisisworkinprogressforacomprehensivepictureofthe whole story of world Christianity is still far off, with western research and perspectives dominatingthefield.

MainSources
McGrath,Alister,ChristianTheology:AnIntroduction(Oxford:Blackwell,2001). Sanneh,Lamin.DisciplesofAllNations:PillarsofWorldChristianity.Oxford:OUP2008

BeforeChrist:Roots
If we see the birth of the visible Church in Jerusalem at Pentecost (Acts 1 & 2), then we can represent the trunk of the Tree as starting at this point, but all trees have roots and soil. So whatweretherootsandthesoiloftheChurch?Wecanincludethefollowing: Aramaiclanguage;Canaanitereligions;Jewishreligion;RomanandGreekculture, religionsandlanguage. Butwealsoneedtocheckaboutsomeoftherootsandsoilofthepartsandculturesofthe worldwhereweliveandworshipasChristians.Thisisareminderthatwearealwaysaffectedby thehistoricalcontextofdifferentfaiths,culturesandtraditions.

0100A.D.:TheEarlyChurchesandNewTestamentWritings
DuringthisperiodmostoftheNewTestamentwaswritten.TheChurchspreadfromJerusalem, to Judea, Samaria, and then throughout the world of the Roman Empire, as well as south and east.TraditioninIndiaholdsthatThomasbecameitsfirstmissionary.IfsoChristianityinIndia beganduringthisperiod.

100451A.D.:ThePatristicPeriod
(Patristriccomesfromthefathers.) Thisperiodsetthebasisformuchmainstreamtheologythroughoutallthemainstreamformsof Church. TherelationofChristianstoJudaism: Persecution led to the birth of Apologetics (reasoned defence of Christianity against its critics andpersecutors). 321 A.D. Following the conversion of Constantine, Christianity became a favoured religion in theRomanEmpire(Sundayswerepublicholidaysforexample).Theologybecameimportantnot just for the believers but for the state. Constantine wanted a united church, and so doctrinal mattersneededtobedebatedandsettled.

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HowevertherootsofthedivisionoftheEastern(Greekspeaking)andWestern(Latinspeaking) churches can be traced to this time. The Eastern theologians were Basil (330379), Gregory (329389)andGregoryofNyssa(330395).TheywereknownastheCappadocianfathers.Key points: AugustineofHippo(354430) Creeds(Apostles;NiceneandAthanasian) NewTestamentCanon Christology(CouncilofNicea325) Trinity DoctrineoftheChurch DoctrineofGrace(Fall;Sin)

4511054A.D.:TheDarkAges
(ThisisanicknamefortheWesternPeriod.) TherewassadnessoverthedeclineandfalloftheRomanEmpire. TheEastern(Byzantine)Churchflourished. Much happened in national areas (for example AngloSaxon England), in monasteries, with missionaries,andinearlytranslationsofTheBible.

10541500A.D.:TheMiddleAges
(ThedecisivebreakbetweentheCatholic(West)andOrthodox(East).)

West:
(Reason; Humanism; Systematic Theology Aquinas and his Summa Theologica; Sacramental Theology;Vulgateandcriticisms;Penance;Mary.) In14thand15thcenturiesbeginninginItalytherewaswhatiscalledtheRenaissance.Itmarked forsometheendoftheDarkAgesandareturntotheerawhenLatinwasspokenandlifewas civil.Forothersitmarksabeginning.Peoplebeganthinkingofthemselvesasindividualsfor thefirsttime. Scholasticism(Ahighlydevelopedmethodofpresentingmaterialsmakingfinedistinctionsand attemptingtoachieveacomprehensiveviewoftheology.)Althoughthisisgenerallyfrowned uponnow,theologyisoftenseenexactlylikethisbylaypeople! HumanismTodaythistendstobeassociatedwithatheism,butthenitwasanapproachtofaith and culture concerned with the way things were discovered and expressed rather than with particularbeliefs.ItcanbeseenaspartofthesoilinwhichtheReformationgrew.Zwingliand Calvindrewfromthislearningandperspective. ErasmuswasthefirsttotranslatetheBiblefromtheGreektexts.

East:
(Theologyasgiven;ImagesandIcons;SilenceandMeditation.) JohnofDamascus,DeFideOrthodoxa:Thismajorworkstressesexpositionofthefaithrather than original of systematic thinking. The assumptions are the supremacy of tradition, and expressingthemindofthesaints.

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See Sanneh, Lamin. Disciples of All Nations: Pillars of World Christianity. Oxford: OUP 2008 (pages3236).

15001700A.D.:TheReformationandBeyond
The term reformation covers a number of theologians, nations and movements including ProtestantandCatholic.Soitneedstobeusedwithcare.Itmeansreshapingandrethinking whathasbeenreceivedwisdomandtraditionsinordertopurifythemasawayofgettingcloser totheBibleandtothewayofJesus.

GeneralIssues
(Concerned the sources of theology; Sola Scriptura; Doctrine of Grace; Sacraments; Church; Catechisms;Confessions;Systematics.) Martin Luther: Indulgences; 95 theses nailed to the Wittenberg door; Reform of theology; Churchandsociety;TranslationoftheBibleintoGerman;Hymns. JeanCalvin:BibleCommentaries;Institutes;ReformofGeneva. Anabaptists:(Rebaptisers)SolaScripturaseeninaradicalway:onlytobelieveandfollowwhat was specified in Scripture; Adult baptism; Common ownership of property. Pacifism and non resistance. CatholicReformation(CounterReformation):ReformofClergy;ReligiousEducation;Missionary Activity.

Beyond
ProtestantOrthodoxy:Considerablestruggleswithstates(e.g.EnglandanditsChurch) RomanCatholicism Puritanism Pietism

1700ThePresent:TheModernPeriod
TheEnlightenment
(Miracles;Revelation;OriginalSin;Evil;Scripture;JesusChrist.)

SincetheEnlightenment
Romanticism;Marxism;LiberalProtestantsim;Modernism;NeoOrthodoxy;RomanCatholicism; Eastern Orthodoxy; Feminism; Black Theologies; Postmodernism; Liberation Theology; Post Liberalism;Evanglicalism;Pentecostalism;IndigenousTheologies.

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(2.3)AWalkWithJesusfromCaesareaPhilippitoJerusalem
ThisisarevisedversionofaPaperfirstgiventotheEpiscopalChurchsConferenceonChildrensMinistry andMissionatCampAllen,Texasin2004,atHighLeighin2005,MarlboroughSchoolin2006,andin QuitoatSemisudinMarch2007.

Matthew1621
IinviteyoutotakeawalkwithJesusandHisdisciples.Forsomestudentsperhapstheideaofa pilgrimage will resonate, possibly even for others a forerunner to the Stations of the Cross. MatthewsGospelisourguide.AndthejourneyisfromCaesareaPhilippitoJerusalem,orifyou like,fromMountHermontoMountMoriah.

BeginningourWalkwithJesus
CaesareaPhilippiwasontheslopesofMountHermon,NorthoftheSeaofGalileenotfarfrom thepresentdayDamascus.ThepilgrimageonwhichweareembarkingwithJesustakesusfrom neartheverynorthoftheareainwhichHeministeredtonearthesouth;fromacentreofpagan worship,totheheartofJewishcelebrationandsacrifice.Allthetime Jesusisheadingforthe placewherethedivinecupawaitsHim.AnditissignificantthatHisministryhasanewurgency and focus. He is still announcing and revealing the Kingdom of Heaven, but once Peter has declaredthatHeistheChrist,theSonofthelivingGod,Jesussharesopenlyandrepeatedlywith HisfollowerstheveryheartandmysteryoftheGospel:thatHe,theChrist,mustsufferandbe killedbeforebeingraisedtolife,andthattheKingdomiscompletelyandutterlydifferenttothe kingdomsonearth,humaninstitutionsandorganisations,andanythingtheymighthavecometo expect. Along the way we will soon discover that Jesus led by actions and example, not simply by words.Whatismore,thewayHedoesthingsisasimportantaswhatHedoes.ThewayHesays thingsisasimportantaswhatHesays.TheprocessisasimportantasthecontentoftheGospel. So lets set off with Jesus. And we will pause eight times in the journey to ponder eight insights into the nature of the Kingdom of Heaven taught by Jesus that are axiomatic in our ministryamongchildren,youngpeopleandfamilies.

TheCriticalImportanceofFaithandPrayer
(References:Matthew17:20;Mark9:29.) As far as we can work it out, it was on Mount Hermon that Peter,JamesandJohnsawthetransfiguredJesuswithMoses andElijah,anditwasintheshadowofthissnowcappedpeak thatatroubledfatherbroughthisepilepticsontoJesus.Itis at this precise moment that we join Jesus and His disciples. Jesuswascomingdownthemountainwherethefatherofthe boy pleaded with Him. Jesus healed the boy. The disciples, who had been unable to help, wanted to know why they couldntrebukeanddriveoutthedemon.AndJesusspokeof theirlackoffaith(Matthew)andtheneedforprayer(Mark). Thetworesponsesformanintegratedtruth:faithandprayer areinseparable.Andtheyarethebedrockofourmissionwith childrenandineverysetting.

Faithandprayer arethebedrock ofourmission withchildrenand ineverysetting.

It may soon dawn on us that the overwhelming importance of prayer and faith is not just somethingthatJesusreiteratesinHisteachingandmentoringofHisfollowers,butisintegralto, andincarnatein,Hislifeandministry. 79

 In Johns gospel we have the privilege of eavesdropping as Jesus prays personally and intimately.LaterwewillenterintoHiswrestlinginprayerintheGardenofGethsemane. Butthisprayerlifewasaccompaniedbytheprofoundestfaithinhistory.HehasjusttoldHis followersthatHemustsufferanddieandthatHewillberaisedtolifeonthethirdday.Have youstoppedtoreflectonthefaithofJesus?ImnotsurewhatthewritertotheHebrewshadin mindwhenhesummoneduphisgreatcatalogueofthepeopleoffaithbyreferringtotheJesus astheauthorofourfaith(Hebrews11:2),butinusingawordappliedtoJesusastheauthorof life, and of salvation, perhaps we should pause to let the significance of this moment in his ministrysinkin. Notice before we move on, the faith of the father of the epileptic boy. We, the body of Christ, have no monopoly of faith. If we think that childrens or any ministry in the name of Jesusispossiblewithoutfaiththisisthetimetoquit!AbovethedoorofMillGrove,myhome whereRuthandIcareforandsupportchildrenandyoungpeoplearethewordsHavefaithin God.Theytestifytooveracenturyofpractical,downtoearthfaith:trustingGod,relyingon Hispromises.Faithandlovegotogether.Weseethatbeautifullyclearlyin1Corinthians13:4 8. UntilwecanprayThywillbedoneweareloosecannonsinourinterventions,foruntilthat point,faithandprayerwillneverbeproperlyintegrated. AsfollowersofJesus,we,likeHim,shouldseektofindtheagendaofourHeavenlyFatherin the life of achild, family or community. Our primary task is to discover the Missio Dei (Gods Mission)andtojoinHiminit,nottoseektoenlistHisassistanceforourownendeavours!

TheNecessityofChangingandBecomingLikeLittleChildren
(Reference:Matthew18:3.) Jesushasheadedsouthandwehave nowarrivedatCapernaum,thewellknowntownonthe shoresofLakeGalilee,wherePetershousewassituated,andoncethecentreoftheministryof Jesus.ItwastheplacewhereHehadhealedsomanyasthesunwassettingandsofulfilledthe prophecyofIsaiah.OnthisoccasionHetaughtthatitwasnecessarytochangeandbecomelike littlechildreninordertoentertheKingdomofHeaven:toletGodhaveHiswayamongandinus. Themeaningofthisteachingiscommonlymisunderstood.Oftenpeoplemakealistofthe attributes of children (for example, they are trusting, questioning, reliant and dependent on others)andthenseektoapplythemtoadults.Wemustbeverycarefulifwedothissothatwe dont read our adult and cultural preferences into children! A primary question concerns whetherwearepreparedtochangeornot.Ifwearenot,thenweareunlikelyevertoenterinto Godswayofdoingthings.So,letsaskourselveswhetherweareallowingJesustochangeus. Thatishardenough,butnextcomestheissueofbecominglikechildren,andIwanttoadmit thatIambecomingsteadilylesssurewhatitmeansasIstudyitsmeaningwithothersacrossthe world. The only clue Jesus gives us is that we should be humble. (This word comes from the Latinword,humus,whichmeansearthorcompost.)Thechildinthemidsthadnostatusinthe societyofhistime,andhaddonenothingtomeritaplaceintheKingdomofHeaven.Perhapsit meansthatweshouldbereadytolayasideeverythingthatwehaveinvestedinfollowingJesus, andbepreparedtostartagain.Ifyouhavetakenupthecross,youhavehadtoletgoofallelse. Allstatus,merit,progressismeaningless.Youareasmarginalasalittlechild:youareoutside thereligioustradinggamewherevirtueisrewarded.Onlygracecansave.

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WelcomingChildrenintheNameofJesus
(Reference:Matthew18:5.) WearestillinCapernaumwiththefishingboatsmovingsilentlyacrosswatersofGalileeclearly visibleasJesusspeaksthisastonishingsentence:Whoeverwelcomesalittlechildlikethisinmy namewelcomesme. Someyearsago,Iwasaskedaquestionthatcutmetothequick.Ihadalreadygivenmore than quarter of a century to caring for children at risk in my family home, Mill Grove. The (angry) questioner challenged me: Do you really want to be in this ministry? I immediately knewfrommyinstinctivedefensivereactionthathehadtouchedarawnerve.Theresultwasa deep pondering of my calling during which I realised that I had reservations, and possibly regrets,thatmusthaveaffectedmyrelationshipwiththechildrenandyoungpeopleIsoughtto help.OvertimeIbegantolearnwhatitwasreallytowelcomechildreninthenameofJesus:to beopentothemwithmywholebeing.AndIhavecometorecognisethoseparents,teachers andcarerswhohaveopenedtheirheartstochildren;wholoveandrespectthechildrentheyare alongside. ThisisthecallingofourLordandMaster:fullacceptance,appreciation,valuing,respectfor childreninHisname,thenameofJesus. TheprocessissimilartothatexperiencedbyJeanVanier,andHenriNouwen.InfactHenri Nouwenslastbook,Adamisabrilliantdescriptionoftheprocessinvolved.Foritshowswithan honesty and reality that our ministry is only Christlike when it is twoway, when we open ourselvesuptothepossibilitythatwearebeingblessed.Pleasedontthinkthiswelcomingisan easyorpainlessprocess! And when we are open to children; really joyful in our ministry, then we will find that we have welcomed Jesus. In a book twoof us have been working on for five years or so, we are exploringwhetheritisinreceivingorwelcomingchildrenthatwebecomelikethem.Ifsoour workisagreatprivilege.(Thisinterpretationisanantidotetoaspiritualitythatfocusesonthe pilgrimage and identity of self. In such a case ministry among children might be a way of meetingourownneedsratherthantheirs.) Itissometimesalittletrying,ifnotwearisome,toliveinaplacethatpeoplecometosee, and where they often get excited. Its so peaceful, or Its so spiritual are common comments. And the comments seem to come in parts of the building and at times when to thoseofuswholivetherewefindlittleornotraceofpeaceorspirituality!Thecommentshave comesofrequentlythatIhavebeenforcedtoponderwhattheymightmean.Andonedayit dawned on me: the one common thread to everything that has happened since 1899 is that childrenhavebeenwelcomedinthenameofJesus.Whythen: Jesuspromisedtoslipin with them,inthem,throughthem.Ifsowhatvisitorsexperienceisnotoureffortsorpersonalities, but the presence of the Risen Jesus! And so we are back to the insight of Rowan Williams, ArchbishopofCanterbury:thechurchiswhathappenswhentwoofthreeencountertherisen Jesus.Jesusisthere,receivedandrecognized.

UnderstandingHowAbhorrentChildAbuseIstoGod
(Reference:Matthew18:69.) WithbarelyapauseJesuschangesmoodasdramaticallyforexampleasinthefinalmovementof BeethovensNinthSymphony.ItcouldwellbethatthesewordsofJesusareHismostangryand condemnatory. And as He speaks He surely points at Galilee: that is where the ripples of the persondrownedwithamillstonearoundhisneckwouldforeverbelodgedintheimaginationsof thelistenerstoHisdirewarning.Itssohardtoreadandhearthemthatweoftensimplyomit them.DontyoushudderwhenyouhearthenumbersofpriestsintheRomanCatholicChurchin 81

America who have been involved in child abuse? (In 1962 there was a document written by CardinalAlfredoOttavianidiscovered bytheBritishnewspaper TheObserverthatinsistedthat clergy should be secretive and silent when confronted by sexual abuse within the RC Church. Thissilencewastoincludetheallegedvictim,underthreatofexcommunication.) What do you feel in your heart when you think of the children murdered in Guatemala between 1981 and 1983? Among the 100,000 Mayan peasants who were slaughtered were thousandsofchildren.Someweresmashedagainstrocksorthrownintoriversastheirparents watched. Adios, Nino said one soldier as he hurled a child into the river to drown (Greg Grandin,EmpiresWorkshop,Metropolitan,NewYork,2006,page90).Canyouconceiveofhow Jesusfeels,orwhocansoundthedepthsofsorrowintheFatherheartofGod(thetitleofthe hymnbyGrahamKendrick)? But this is not restricted to specific acts of abuse. It includes everything that might cause children(littleones)tosin.Haveyouconsideredtheworldwehaveallowedtobecreatedfor twentyfirst century children, and the pressures on them to sin? Think of child soldiers who steal, murder and rape in the hundreds of thousands. Think of the tens of millions of child prostitutes.Thinkofthechildrenofthepoorwhogrowuptoenvythepossessionsandwealth of others and long to have it. Consider those who are branded around the world by trans nationalcorporationsandmarketingmachines.Thinkofcorporateandinstitutionalpaedophilia. Inallthesecasesandsomanymore,childrenarebeingledintosin. David Hay and Rebecca Nye write that The adult world into which our children are inducted is more often than not destructivetotheirspirituality.(TheSpiritoftheChild,page 21.)HowdoesGodseethemodernworlddevelopingaround us, given His primary concern for children, little ones, the weakandthevulnerable?Andwheredoesthatleaveus? Why do you go to church? You know everything in the Bible,andyouaregood,soyoudontneedtogo!Iwasonce told by a young person living at Mill Grove. I go to kneel downandaskGodsforgivenessforthesinsthatIknowIhave committed, but also for the systems, institutions that I am allowing to be created, and not challenging, that cause little ones to sin. Its a sobering thought. A Missionshaped Church will always be challenging by life, example and at times advocacy, the prevailing norms wherever children are sufferingoratrisk.

Theadultworld intowhichour childrenare inductedismore oftenthannot destructiveto theirspirituality.

ValuingEachChildasanIndividualofInestimableWorth
(Reference:Matthew18:1014.) ThewaterofGalileeisstilllappingnearthefeetofJesus,butnowitisthehills,particularlyto theeast,richerincoloursandtexturesastheafternoonturnstodusk,wherethelistenersnow focustheirattention.DontoverlookthefactthatthestoryoftheonelostsheepinMatthews GospelistoldwhilethelittlechildplacedbyJesusisstillstandinginthemidst.Itbeginswitha referencetotheguardianangelsofchildren. Thereisalsoamoral:seethatyoudonotlookdownontheselittleones. Statisticsarepowerfulandtheycanstiruswithasenseofhugeinjusticeandsuffering,but inthefinalanalysis,itisvitaltorealisethatwearecalledtobegoodshepherdswhowilljoinin thesearchfortheonelostsheep.TheMissionShapedChurchisnotconcernedaboutnumbers but about individual children, each one made in the image of God. We must be ready to restructure our lives, our life together, so that the individual child is loved unconditionally. (I havewrittenaboutthisinCelebratingChildren,page124.) 82

ItissalutarytoreflectonthefactthatthisiswhyweareallpartoftheChristiancommunity: becauseGodseeseachoneofusasofeternalvalue,andsentJesusastheShepherdtosearch forusandbringustoourHeavenlyhomeonHisshoulders. I was lost, but Jesus found me; found the sheep that went astray; threw His loving arms aboutme,ledmebackintotheway. Noneoftheransomedeverknewhowdeepwasthewaterscrossed,orhowdarkwasthe nightthattheLordwentthroughwhereHefoundhissheepthatwaslost.

AllowingChildrenandtheirFamiliesandFriendstoCometoJesus
(Reference:Matthew19:1315.) JesusnowleavesCapernaumandGalileeandwentHiswaysouthalongtheRiverJordan,buton theEastsideknownasTransjordaniaorPerea.HewouldhavepassedtheplacewhereHewas baptised, and it is not fanciful to consider that it was near such a spot that this next incident occurs. John the Baptist at first resisted the request of Jesus for baptism before allowing the authorityofJesustotakeprecedence. Thisisoneoftheeightelementswhereweprobablythinkwecanmoveonwithoutmuch needtoreflect.Letthelittlechildrencometome.Surelyweallagreeonthispoint?What controversycouldtherepossiblybe?Well,thedisciples,havingbeentaughtspecificallybyJesus allthatwehavejustconsideredactuallytriedtopreventpeoplefrombringingchildrentoJesus! AndsadlyitisnotdifficulttofindexamplesofchurchesandChristianswhohave,intentionallyor not,donethisdownthroughthecenturies. We have tended to overestimate our own skills and importance and to underestimate the significance of the direct relationship between children and their Saviour. (This is true for exampleinafieldIknowabitabout:ChildrensBibles.Adultshavedecidedwhattheywantto preventchildrenfromreadingintheBible,andoftenitisthegreatstoriesofloss,sufferingand separation.Asaconsequencemanychildrenhavenotbeenabletorelatethemessinessofreal lifewithGodspresenceandsavingacts.) What if people bring children to Jesus in our schools rather than churches? What if they have some very strange ideas about baptism and the sacraments? What if they need, in our view,educationandmedicalhelp?Whatifwearetryingtoraisemoneytorenovatethechurch? PleasedontlightlyassumethatyouandIandourministrieshavebeeninnocentinallthis.But rejoice that when children do find their way to Jesus, He welcomes them and blesses them beyond our comprehension. And let us be thankful to Frbel, Montessori, Cavalletti and Berryman,amongothers,forallthattheyhavetaughtandmodelled.

SeeingChildrenasSignsoftheKingdomofHeaven
(Reference:Matthew19:14;Mark10:1316;Luke18:1517.) Justasthechildisbothfullyhuman,andyetstillbecominganadult,sotheKingdomofHeavenis bothNowandNotYet.WearestillalongsidetheRiverJordan,andthefinaldestinationof Jesus,andthecriticaleventintheunfoldingrevelationofHisKingdominJerusalem,isnear.This is where I personally came into the whole field of Child Theology: at Westminster Chapel in London.Letmebrieflymentionjusttwoofthepointsthatdawnedonmeduringthatperiod. First, if children are signs of the Kingdom of Heaven, then we must get rid of all notions of power, territory, possession and hierarchies to enter it. This Kingdom is a whole new way of living.Itsanupsidedown,insideout andbacktofrontworld.Putsimplyit worksonalmost exactlytheoppositeprinciplesofthepoliticalkingdomsweknowfrompersonalexperienceand historyworldwide.Godswaysarenotourways.WhereHehasHisway,thewholefeelofthe place,andthenatureofourcommonlifetogether,change.

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Justasthechildis bothfullyhuman,and yetstillbecomingan adult,sotheKingdom ofHeavenisboth NowandNotYet.

Second, just as the child is both fully human, and yet still becoming an adult, so the Kingdom of Heaven is both Now and Not Yet. You have daily reminders of Gods way of doing things whenever you see children at work and play. Is thereabettersignoftheKingdom?Isthiswhatthe Resurrection Mind is all about, as it refuses to become fixed and finalised, as it remains open to further journeying, revelation and change? This surely is a characteristic of Missionshaped Church. It is such a complete contrast with what the disciplesandthemotherofJamesandJohnstillhad inmindsomewherebetweentheJordanandJericho (Matthew20:2028).

UnderstandingChildrensExpressionsintheContextofGodsWayofDoing Things
(Reference:Matthew21:1216.) And now, at last Jesus enters the Temple itself. He has come to His Fathers House. He has come home. He has come to His own. The vast roar of the crowds has ebbed, like the withdrawingtide,andtherearenowjustagroupofyoungpeoplecallingout,Hosannatothe Son of David! as they see the signs of genuine mission in action. The authorities are as indignantasthediscipleswerewhenpeoplebroughtchildrentoJesus!AndJesusdrawstheir attentiontoPsalm8verse2. If we had time to meditate on Psalm 8 we would begin to see how the cries of newborn babies can be understood in a whole new light when we trust Gods way of doing things; His purposesandintentions.IntheTempletheauthoritiessawthebehaviouroftheyoungpeople who were singing and shouting as wholly inappropriate. Jesus saw them in a completely differentway:theyweredoingexactlywhatGodhadintended. Aswelistenreallycarefullytoeverythingchildrenandyoungpeoplesayandtrytoreflecton itinthelightofGodsheartwewillfindsurprisingthingshappening!Whenchildrenshoutand cryinangerwewillseesometimesthatthisisasitshouldbe;theyhaveexperiencedabuseand injustice.Whenchildrenseeplayasmoreimportantthanformaleducation,perhapsthatishow Godseesittoo.Andwhentheydontdoexactlywhatwethinktheyoughttoinchurch,isour disapprovalrepresentativeofGodandhowHefeels?Perhapswhentheyareseenasplacedby Jesusinthemidstofourworshipithelpsourworshiptobemore,morepleasingtoGod.Atthe veryleastweshouldponderwhatchildrenandyoungpeoplearesayingratherthanrulingitout ofcourtstraightaway!

ClosingReflection
AtthispointwemustleaveourwalkwithJesus.ThisperiodinthelifeofJesusisofconsiderable importanceinunderstandingChristiancommunitywithchildreninthemidst.Theremaybeno greatsurprises,butperhapswearestruckbythewayJesusseemstohaveanticipatedmodern theories,policies,conventionsandlegislation.IfwearetoinspireandequipotherChristiansto join us in ministering to children, then it makes such a difference if we root and ground our teachinginthelifeandteachingofJesus.ItisasRowanWilliamssaidalwaysworthtakingJesus seriously! Thiswalk,ajourney,apilgrimagefromMountHermontoMountMoriahisonethatJesus callsustojoin.

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ItwasanepiconeforJesus,andtoallthosewhoseeyesandearsareopen,theheartofthe KingdomandMissionhavebeenrevealed,itisalsomomentous. WhereistheplacewhereyounowneedtopauseandbewiththeMaster,sothatHecan showyoumoreofHiswillandpurposes?Heisinnohurrytomoveon.Hewillwaitforyouand withyouuntilyouarereadytomoveon. Andthewholejourneyisframedbythecriesofanepilepticboy(attheoutset)andthenthe criesofagroupofrowdyyoungpeople(attheclose).Jesusheardintheseshoutsanechoofthe criesofsucklingbabes.InGodsviewsuchrawsoundsareoneofthemostbeautiful,insightful andpowerfulexpressionsincreation. Strangethatallthishasbeensohiddenfromthewiseandlearnedcommentators!Butthen Jesushadalreadyanticipatedthis:Ithankyou,Father,thatYouhavehiddenthesethingsfrom the wise and understanding and revealed them to babesYes, Father, for such was thy will (Matthew11;2526).

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(2.4)TheStoryofPanditaRamabai(18581882)
Introduction
ThispaperisachapterfromaPhDonRamabai1thatbeginswithabriefsketchofherlife.Itwas intendedtoserveasaframeworkforthesubsequentmaterialandanalysis.Themainbodyof the thesis concentrates on three aspects of her work, and is therefore not to be viewed as a comprehensive biography. The dates and context of the printing or publishing of her main writings are included. The next section of the chapter focuses on her achievements, with particularreferencetothethreemainsubjectareasofthethesis:childwelfare,education,and theology.ThisleadstoconsiderationofthemarginalisationofRamabai.

OutlineofPanditaRamabaisLife
ThegenerallyaccepteddateforthebirthofPanditaRamabaiDongreMedhavi2(Ramabai)is23 April 1858. This was two years after the birth of B.L.G. (Bal) Tilak (18561920), the Indian nationalistreformer(whobecameoneofherstrongestcritics),3ayearaftertheSepoyUprising,4 andtheyearinwhichthegovernmentofIndiawastransferredtotheCrown.5Shewasbornto Anant Shastri Dongre and his second wife, Lakshmibai, in her fathers ashram high in the WesternGhatsatMalheranjee,nearKarkal.Thisdwelling6functionedasboththefamilyhome andalsoaresidentialschool7whereAnantDongretaughtbothhiswifeanddevoteesthesacred Hinduscriptures. AnantDongrewasanorthodoxBrahminHinduoftheMadhavbhaktipersuasionforwhom a life devoted to the search for Truth/God was all consuming.8 The ashram had survived for thirteen years, when debts forced Anant Dongre to begin a life of wandering or pilgrimage (18581874).Ramabaiwasjustsixmonthsoldatthistimeandsoshespentherwholechildhood inclosecontactwithherparents,abrotherandsister,ratherthanaspartofanysettledvillage or urban community. The family walked from one sacred site or centre to another, making a living9 from those who donated to them as they read and recited the Puranas.10 Ramabais
NicolMacNicol,PanditaRamabai:AbuilderofModernIndia(NewDelhi:NiveditGoodBooks,[1926] 1996),196.Thisneweditionispartofabookentitled,WhatLiberatesaWoman?editedbyVishal Mangalwadi. 2 Ramabaisfullname,onceshewasmarried,wasRamabaiDongreMedhavi.ShetookthenameDongre fromherfather,andMedhavifromherhusband.ThetitlePandita,wasawardedinCalcutta.Whenshe wasbaptisedatWantageshewasgiventhenameMary,andsignedherselfMaryRamaforafew years,beforerevertingtoRamabai,thenamebywhichsheisuniversallyknown. 3 S.Wolpert,ANewHistoryofIndia(NewYork:OUP,1997)25962;BipanChandra,IndiasStrugglefor Independence(NewDelhi:Penguin,1998),Chapters813. 4 Chandra,IndiasStruggle,3140;Wolpert,NewHistory,2334. 5 Wolpert,NewHistory,23949. 6 TheSanskritliterallymeanshermitage.GeoffreyParrinder,ADictionaryofNonChristianReligions (Amersham:Hulton,1981),301. 7 Gurukul.Theschoolofagurudoesnotrequireabuilding,anymorethanachurch.Itrefersrather totheprocessbywhichaguruteacheshisdevotees.Ifthegurulivesinaremotearea,thensomeformof shelterordwellingbecomesnecessary.SeeA.Embreeed.SourcesofIndianTradition,Vol.1(NewDelhi: Penguin,1992),300. 8 Histworadicalbreacheswithtraditionwere,first,toinsistontherightofwomenandpoorpeopleto learnSanskritandthesacredliterature(otherthantheVedasandUpanishads),andsecond,arefusalto consenttothetraditionallyacceptedpracticeofchildmarriageinthecaseofoneofhisdaughters.M. Kosambi,PanditaRambaiThroughHerOwnWords(PRTHOW)(NewDelhi:OUP,2000),4. 9 AsstrictBrahminsbeggingwasnotanoption,norwasordinarymanuallabour.
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mothertaughtherthousandsofPuranasbyheart,andforsixteenyearshereducationwasinthe hands of her mother. The journey followed popular pilgrimage routes around India, during whichtimeRamabailearntseverallanguagesaswellasobservingatclosehandmanyaspectsof life, culture and custom.11 In addition to the exigencies of a nomadic lifestyle, with strict religiousobservancesincludingfasts,thefamilyfounditselfwithoutsupportduringthe187476 famine.12 In very traumatic circumstances Ramabai witnessed the death of her father in July 1874,hermotheramonthlater,andhersisterKrishnabaiinDecember1875.Thelastwordsof herfather,andthepsychologicaleffectoftheselosses,weretohaveamajorimpactonherlifes work. Ramabai, still a teenager, and her twentythree year old brother, Srinivas, then wandered throughout India.13 They experienced extremes of hunger and hardship in a vain search for a godorgoddesswhowouldhelpthem,andbegantolosetheirfaithintheHindureligion.14Their experiencesofthesufferingofIndianwomentouchedthemdeeplyandtheybegantolectureon theimportanceofeducatingwomenandchildren.15ThewanderingcametoahaltinBengal,a placeteemingwithintellectual,culturalandreligiousdebate.HereRamabai,agedtwenty,met BrahminscholarswhowereimpressedwithherknowledgeofthePuranas,16andthreeeminent Sanskrit scholars in Calcutta who examined her. The scholars awarded her the title Saraswati.17 Because she had been so honoured by a group of pandits,18 she came to be knownasPandita.ShenowundertookstudyoftheVedasandUpanishads19atthesuggestion ofKeshubChandraSen(18381884),theleaderoftheradicalwingoftheBrahmoSamaj.20She alsogavelecturesandtalksonthedutiesofwomenaccordingtotheHinduShashtras.21Shewas given a Gospel of Luke while in Bengal, and this was one of her early introductions to Christianity, or as she preferred to describe it, to Jesus Christ.22 She studied some Western philosophyandthewritingsandbeliefsoftheBrahmoSamaj,theinfluenceofwhosemembers like Keshub Chandra Sen and P.C. Mozoomdar (18401905) affected her own journey of faith rightthroughherlife.23MeanwhileherfameasascholarandreformerspreadtoMaharashtra.24 InMay1880 RamabaisbrotherdiedatDacca,andreformersinBombayandMaharashtra tried to get her to come to their own region to develop womens education.25 However she
SacredHinduversesinSanskrit.ThePuranaswereoneofthemostimportanttextstotheMadhav bhaktis.SeealsoParrinder,Dictionary,225. 11 ThebasisfortheinformationforthisperiodofthelifeofRamabaisfamilyisATestimony(AT), (Kedgaon:MuktiPress,[1907]1936)18;andotherarticlesbyRamabai. 12 Therewerefaminesin18745and1879inMaharashtra.Wolpert,NewHistory,248;Kosambi, PRTHOW,5. 13 Ramabaiestimatedthedistanceas4,000miles.AT,6. 14 MuktiPrayerBell(MPB),September1907,3940. 15 A.B.Shahed.LettersandCorrespondenceofPanditaRamabai,compilerSisterGeraldine(LC)(Bombay: MaharashtraStateBoardforLiteratureandCulture1977)17,1November,1883,Ramabaisstorythatshe dictatedinMarathi. 16 Sheknew18,000oftheversesbyheart. 17 Sarasw(v)atimeansGoddessoflearning. 18 ThewordpanditorpunditcomesfromtheSanskrit,Pandita,andmeans,alearnedorwise person,ascholarorphilosopher.Itwasbestowed,forexample,uponIndiasfirstPrimeMinister, JawarharlalNehru(18891964).Itisrarelyawardedtoawoman,andalthoughthetitlepanditaseems tobeafeminineformoftheword,itissimplytheSanskritroot. 19 Hithertounknownbyher,becausewomanwereforbiddentoreadthem. 20 Thiswasagroupthatsoughtforasynthesisbetweenworldreligions. 21 AT,1936,8. 22 AT,156. 23 S.Glover,OfWaterandoftheSpirit,unpublishedPhDthesis(UniversityofSydney,1995),2547 24 Kosambi,PRTHOW,56;Kosambi:PanditaRamabaisFeministandChristianConversions(PRFCC) (Bombay:SNDT,1995),427. 25 Kosambi,PRFCC,45.
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marriedalawyerandclosefriendofherbrother,BabuBipinBehariDasMedhavi,on13October 1880.HewasaShudraandtheirintercasterelationshipbrokeHindurulesofmarriage.They livedinAssamforsixteenmonths,andin July1881adaughter, Manorama (Mano),was born. On4February1882herhusbanddiedofcholera.AtthispointRamabaiandherdaughterwere almost completely alone in the world,26 without relatives, ties or community.27 Bipins relatives, as was the customary Hindu belief, attributed his untimely death to Ramabai, so RamabaileftAssam,andmovedtoPoonaviaMadras.InPoonashereceivedawarmwelcome frommembersoftheReformPartyinApril1882notably,JusticeM.G.Ranade(18421901).28 In Poona Ramabai plunged herself into the cause of womens advancement, giving many lecturesonthethemeofhowtoimprovetheconditionofwomen.Intheselecturesshewould describefromfirsthandexperiencethesufferingofwomen,andtheeffectthishadontherest ofIndiansociety.ShewouldquotefromcarefullyselectedHindusacredtextsabouttheduties29 ofwomen,provingthatinancienttimestherewasnochildmarriage,andthatthewomenhad freedom and independence.30 She would advocate education,31 and the eradication of child marriage32 as two of the most practical steps toward social change. A radical element of her message was that women should become agents of change.33 She founded two associations whose objects were the liberation and advancement of women the Arya Mahila Samaj34 in Poona,1May1882,andtheAryaMahilaSamajin Bombay,30November1882.Itwasinher small apartment in Poona at this time that Ramabai first cared for a destitute girl, named Thakubai.ThisactofkindnessandhospitalitywastheseedfromwhichtheSharadaSadansand Mukti grew. It was in Poona, in 1882, that she published her first book, Stree Dharma Neet, (Morals for Women).35 This publication and her further writing enabled her to be largely independentfinancially. Alongsidegenuineadmirationandamazementtherewereseriousconcernsthatsoonbegan tohardenintoopposition.36ShehadalovehaterelationshipwithPoonathatwastoreachits greatest intensity in 1893. The traditional elements of society saw her as ritually impure because of her marriage, and because she completely ignored the local rituals and social conventions.37 The male reformers, epitomised by the policy of B.G. Tilaks paper, Kesari, founded in 1881, were offended by the fact that a few helpless women38 had considered
TheWidowsFriend(TWF),(Melbourne:GeorgeRobertson,1902),16.ThisistheAustralasianversionof HighClassHinduWwoman,andhasanintroductionandsequelbyManorama. 27 Herstepsisterandfamilybyherfathersfirstwifewerestillalive,butexcommunicatedherbecauseshe hadbrokencaste.P.Sengupta,PanditaRamabaiSaraswati:HerLifeandWork(Bombay:AsiaPublishing House,1969),74. 28 Hewasoneoftheleadersofthemoderatereformmovement,andwithhiswife,alsonamedRamabai, wasamongherclosestsupportersandfriendsforalongtime.Kosambi,IGRARB,701 29 TheMarathifordutiesisDharma. 30 Althoughnowquestionedbyacademics,thisiswhatRamabaibelieved. 31 MacNicol,Ramabai,8990givesasummaryofoneoftheselecturesinSanskritbyRamabai. 32 ThecelebratedlegalcaseofRakhmabaiwassoontobringthiswholemattertoahead.SeeKosambi, Genderreformandcompetingstatecontrolsoverwomen:TheRakhmabaicase(18841888),in ContributionstoIndianSociology(NewDelhi:SagePublications,1995)26590.Ramabaiwasactiveinthis controversy,referringtoitinHCHW,345,andthetwokeptintouch.RakhmabaivisitedMuktion9 February1906accordingtotheVisitorsBook,MuktiArchives. 33 SubodhPatrika,4June1882,quotedinSengupta,Saraswati,95. 34 ThewomensversionofAryaSamaj,thefirstofwhichwasfoundedinBombayin1875.SeeWolpert, NewHistory,263. 35 Ramabai,StreeDharmaNeeti(SDN)(Kedgaon:RamabaiMuktiMission,1967).Thefirsteditionwas publishedinJune1882. 36 Kosambi,PRFCC,13842. 37 RamabaiRanade,Reminiscences(Poona:DnyanaprakashPress,1910)1004,quotedinKosambi,PRFCC, 13941. 38 Kesari,8August1882,5,quotedKosambi,PRFCC,1412.
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taking reform into their own hands. In February 1883, aged twentyfour, Ramabai appeared beforetheEducationCommissionsetupbyLordRiponsgovernmenttoinvestigatethenature andfutureofwomenseducationinIndia.DrWilliamHunter,whoalreadyknewandrespected Ramabai,39chairedit,andDrWilliam Miller,aScottishtheologian basedat MadrasUniversity, wasalsoamember.40Ramabaissubmissionmadeaneloquentcaseforschoolingandeducation forwomenbeyondpreparationforhomemaking,andalsoforwomendoctors.41WhileinPoona, RamabaihadbecomeacquaintedwiththeCommunityofSistersofSt.MarytheVirgin(CSMV), where she had been receiving English lessons, and with Christians such as Nehemiah Goreh (18251895).42 Twomonthslater,on20April1883,RamabaisetoffforEnglandwithManoherdaughter, who was almost exactly two years old, and an Indian friend, Anandibai Bhagat. She was interested in medical training, but was also following in the steps of three members of the BrahmoSamaj,RammohanRoy(17721833),KeshubSenandP.C.Mozoomdar,allofwhomhad madesuccessfulvisitstoEngland.ShestayedatStMarysinWantage,theMotherHouseofthe CSMV.SoonafterherarrivalshewrotehersecondbookinMarathi,EnglandchaPravas 43(My Voyage to England), published in 1883. In June 1883 she wrote a passionate and hardhitting letter in English to Sir Bartle Frere, (18151884) former Governor of the Bombay Presidency, TheCryoftheIndianWoman.44Theimmediateplanseemedtobethatshewouldstudyto MatriculationgradewhileinturnhelpingSistersintendingtoserveinIndiawiththeirlanguage studies. Any such scheme was upset by her conversion to Christianity and the sequence of eventssurroundingit.Herfriend,Anandibai,committedsuicideatStMarys,probablywiththe intention of dissuading Ramabai from converting. Ramabai and Mano were baptised on 29 September1883,butRamabaiwasinastateofdepression,andherhearing,whichwasalready impaired,seemstohavebeenfurtheraffectedbythetrauma.ShespentsometimeinOxford beingnursedinthehomeofProfessorMaxMller(18231900). RelationshipswithCSMVwerestrainedparticularlybetweenRamabaiandSisterGeraldine, her spiritual director (18431918),45 and it was arranged for Ramabai to study at Cheltenham LadiesCollegeundertheprincipal,DorotheaBeale.Whilethereshefoundherselfembroiledin acontroversysurroundinganadvertisementinwhichsheofferedtoteachmalestudents.She stayed from 23 September 1883 until 17 February 1886, when she left for the graduation ceremony of her cousin, Anandibai Joshee (18651887), the first Indian woman doctor, in Philadelphia, U.S.A.46 While in England Ramabai discussed theology with members of the Anglican Church, and, among others, Baptists at Bristol. The two years and nine months she
Huntersbook,EnglandsWorkinIndia(London:Smith,1881)501,referstoRamabaiasanexampleof abreakthroughinwomensexistence. 40 M.M.ThomasandP.T.Thomas,TowardsandIndianChristianTheology(Tiruvalla:ChristavaSahitya Samithi,1998),49. 41 RamabaisevidenceisreproducedinRachelBodleysIntroductiontoTheHighCasteHinduWoman (Bombay:MaharashtraStateBoardforLiteratureandCulture,[1888]1981)xiixiv.TheMarathitranscript wastranslatedintoEnglish;DrHunterreferredtoherinlecturesgiveninEdinburgh;anditissaidthat QueenVictoriawasimpressedenoughbytheargumentthatshesupportedfemalemedicalaidinIndia. See,forexample,LC,110,31October1885inwhichRamabaiwrote:MissBealehasjustreceived25for mefromtheQueen.SeealsoKosambi,PRFCC,144. 42 Sengupta,Saraswati,10624,givesanexcellentsummaryofthisperiodandofRamabaisChristian thinkingandconnections. 43 (Poona:MaharashtrianStateBoardofLiteratureandCulture,[1883]reprinted1996). 44 Ramabai,TheCryofIndianWomen11June1883.ItissignedbyRamabaiasamemberofthe CommitteeoftheAryaMahilaSamaj.ReprintedinKosambi,PRTHOW,10514. 45 LC,5116,coversthisperiodandisevidenceofthedeterioratingrelationship. 46 LC,164166,28December1885,BodleytoRamabai;12and13January1886,RamabaitoBeale.They hadcorresponded,butnotmet,soonafterthedeathofRamabaishusband.C.H.Dall,TheLifeofDr AnandibaiJoshee(Boston:RobertsBrothers,1888)vii,quotedinKosambi,PRFCC,47.
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spent in England were a period of study and learning, but also of tension and turmoil.47 She encounteredracialprejudice,beingseenasOrientalandHindu;shewrestledwithprofound religious and spiritual questions and experienced gender prejudice and patriarchy in various forms.ShesawhervisittotheCSMVHomeforFallenWomeninFulhamasadefiningmoment inherspiritualandsocialdevelopment.48 Ramabai arrived in America with Mano on 6 March 1886 intending a brief stay, but that changedveryquickly.IncompletecontrasttoEngland,shewasgivenpublicplatformswherever shewent,andsoonsawopportunitiestodothetrainingthatwouldhelpherachievehergoal. ShedecidedtostayandManowassentwithastewardessonashipbacktoWantageandthen eventually to Panch Howd in Poona. Ramabai then set herself the twin tasks of touring the U.S.A. speaking about the need for the liberation of Indian women and gaining support for a proposed residential school for women in India, and learning all she could about Friedrich Frbels(17821852)kindergartensystemofeducation.49Oneofherclosestfriendsandalliesin America was Frances Willard (18391898) the leader of the large and influential Womens ChristianTemperanceUnion.50 Ramabais achievements in the two years she spent in the U.S.A. were remarkable. She wroteaFrbelbasedkindergartencourseinPhiladelphia,wrotetextbooksinMarathiforeach ofthefirstsixschoolgradesandcompiledaresourcebookforseniorpupils,andcompletedher thirdbook,TheHighCasteHinduWoman(HCHW),51herfirstinEnglish,publishedin1888.She also wrote most of her fourth book, United Stateschi Lokasthiti ani Pravasavritta (USLAP), Peoples of the United States, in Marathi and this was published in 1889.52 She travelled the length and breadth of the U.S.A. covering up to 30,000 miles lecturing and setting up over 60 Ramabai Circles.53 These Circles were registered and approved by the Ramabai Association, formed on 28 May 1887 in Boston.54 She also read books on theology, philosophy, biology, botany, physics, astronomy, language, history, education and dozens of biographies,55 with a particularinterestineducation,slavery,gender,powerrelationsandcomparativereligion. On1February1889,afterstopsinChinaandJapan,RamabaiarrivedbackinIndia.When shehadleftforEnglandin1883Ramabaiwasunsureaboutthebestmethodofaddressingthe needsofIndianwomen:sixyearslatershehadaclearplanofaction.Shewouldopenasecular residential school for widows in Poona, the cultural and religious capital of Maharashtra, as a modelforanewformofeducationandwayoflifeforwomen.TheIndianAdvisoryBoard,set up by the Americanbased Ramabai Association, in Poona,56 were uncertain of how such an initiativewouldbereceivedinPoona,sotheypersuadedhertoopenitinBombay.On11March 1889 the Sharada Sadan, Home of the Goddess of Learning, was officially opened in Chowpatty, Bombay. It was an event widely publicised through the Indian press and mostly favourablyreceived.AlthoughcriticismsbegantosurfaceinbothChristianandHinducircles,yet forovereighteenmonths,untilNovember1890,theSharadaSadanwastothriveinBombayand Ramabaisstanding,ifanything,increased.
ThisisclearfromRamabaisownwritingsaswellasthelettersofSisterGeralsine. AT,145. 49 ThisphilosophyandsystemwasfoundationalinallthatRamabaididinIndialater. 50 TheinfluenceofWillardisdescribedinG.M.Foster,MoralReconstruction:ChristianLobbyistsandthe FederalLegislationofMorality(Carolina:NorthCarolinaUniversityPress,2002). 51 TheIntroductionwasbyRachelBodley,whohadissuedtheoriginalinvitationtoRamabaitovisit America. 52 Ramabai,UnitedStateschiLokasthitianiPravasVritta(Bombay:NirnayaSagarPress,1899). 53 TheCircleswerelocallybasedassociationscommittedtosupportingRamabaisinitiativeinIndiafora periodofnotmorethantenyears. 54 Sengupta,Saraswati,1745. 55 ManyofthesebooksarestillstoredintheMuktiArchives. 56 SetupbytheRamabaiAssociation.
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In December 1889 Ramabai became the first woman to address the Indian National Social Conference.ThiswasatthethirdsessionofthereformorganisationsetupbyJusticeRanadein 1887,andlinkednotwithoutsometension,totheIndianNationalCongressheadedbyBalTilak, and founded in 1885.57 In November the Sharada Sadan was moved to Poona. The official reasongivenwasthattherentwouldbecheaperthere,butitwaswhereshehadalwayswanted tobe.Fromthispointoncontroversy,criticismandoppositiontoRamabaisworkgrew.Poona wasacentreofreligiousorthodoxyaswellassymbolofBrahminauthorityandtradition,58andit was never unequivocal in her acceptance of her. The trigger for this opposition was initially religious.59 The school was intended to be nonpartisan in religious terms, with the Bible and other religious texts freely available. This continued to be the case but when the Christian exampleandfaithofRamabai,andthemissionaryzealofherdaughter,Mano,causedsomeof the students to devote themselves to Jesus Christ, a report of their conversion reached the press.60 In the resulting storm, the Advisory Board resigned and a twoyear battle, publicly foughtinPoonaandBombay,andinvolvingtheIndianpress,ensued.ItwasB.G.Tilakusinghis paper,Kesari,wholedtheattack.Themainlineofargumentwasthatfemaleeducationwasa disguisefortherealpurposeofRamabaiswork:Christianproselytisation.61AnenquirybyJudith AndrewsonbehalfoftheAmericanbasedRamabaiAssociationfoundnogroundsforcensure, butmanywerenowboycottingandshunningtheSadan.Ramabairemainedtruetoherradical cause, the liberation of women in India, and possibly because of this she was pushed to the marginsofmainstreamHindusociety,bothorthodoxandreformed.Equallyherdetermination nottobelongtoanyChristiandenomination,hercommitmenttoIndia,herrefusaltorenegeon her deep bhakti devotion to the One True God, and her secular policy, meant she was not acceptedaspartofmainstreamChristianlifeandthought.By1895shewasoncemore,withthe exceptionoftheRamabaiCirclesandherownstudentsintheSadan,aloneintheworld,62this timeinPoona.ThirteenyearsearlierithadbeeninCalcutta. The Sadan continued but in 1895, aged thirtyseven, and disguised as a Hindu pilgrim, Ramabai set out to rescue destitute widows from Hindu temples, a mission similar to that of AmyCarmichaelatDohnavur,63andin18967asanothergreatfaminehitcentralIndiashewent to rescue victims. Her own personal experience of hunger, destitution and loss of her family, meantshewasmovedwithcompassion,notcountingthecostorreckoningtheconsequences. She wrote of her discoveries in a letter, given the title, Famine Experiences,64 and in two chaptersofabookeditedbyLambert,India:TheHorrorStrickenEmpire.65Thesewerecriticalof the British governments response and Poor Houses.66 She brought and sent hundreds back from the famineaffected areas to her colleagues at the Sharada Sadan. Due to official regulationsinforcebecauseofaplagueinthearea,thewomencouldnotremaininthegrounds oftheSadaninPoona,andsowereshelteredintentsatKedgaonabout40milesaway,onland Ramabai had purchased in 1895. The settlement there had to start from scratch with basic shelters,wellsandcultivation.

Sengupta,Saraswati,1935. TherewereseveralbiggercitiesinIndia,butPoonahadgreatreligiousandculturalsignificance. 59 Kosambi,PRFCC,217221,seesitassimplisticandinadequatetoseethereligiousdimensionastheonly issue. 60 Kosambi,PRFCC,1612. 61 PRFCC,163. 62 Ramabaiusedthisphrasemorethanonce,forexample,inahandwrittenlettertoSirBartleFrere,12 September1883.MuktiArchives. 63 FrankHoughton,AmyCarmichaelofDohnavur(London:Hodder,1974),13743. 64 20January1897,Poona,reprintedinKosambi,PRTHOW,24760. 65 GeorgeLamberted.India:theHorrorStrickenEmpire(MennonitePub.Co.,1898),Chapters6and7. 66 SisterGeraldinedidnotapproveofthispubliccriticismoftheEmpire,LC,343.
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BetweenJanuaryandAugust1898RamabaivisitedtheU.S.A.toreportontheprogressof hervision.Itwastenyearssinceshehadleftandshehadoriginallyaskedforexactlytenyears pumppriming money. Her failure to enlist the support of fellow Indians, and the drastic extension of the work due to the famine, caused her to rethink this policy.67 The Ramabai Associationwasformallywoundup,andanewbody,incorporatingmostformermembersand donors,theAmericanRamabaiAssociation,wasformed.Ithadasimilarconstitutionbutgave Ramabaimoreautonomy. On 24 September 1898, when Ramabai was forty years old, Mukti Mission was officially inauguratedanddedicated.ItwasasizeableChristiansettlement,nolongerreligiouslyneutral liketheSharadaSadans.TheMukti68compoundareaincorporatedtheSharadaSadan(atfirst temporarily), Kripa Sadan69 and other sections for different groups in need. At its height the totalnumberofresidentswasabout2,000.Itwasnearlyayearlater,on20September1899, thatthehugechurchbuildingatMuktiwasdedicated,althoughitwastobesomeyearsbeforeit wascompleted.70MuktiwastobethesettingfortherestofRamabaislife.Itwas,insome respects,anextensionofhercharismaticpersonality.Allwhovisitedtheplacewereimpressed if not overwhelmed by the scale, the conception, the variety and the sheer industry and productivityofthecommunity.Inadditiontothekindergarten,schoolsandrefuges,therewere: 64looms;150residentsworkingintailoringandhandicrafts;aflourmill;anoilpress;alaundry; a huge kitchen; a farm; and up to five printing presses. Running all this, from the strategic decisionstotheindividualcareofeachresident,includingagroupofyoungchildrenwhosleptin herroom,wasRamabai. In1905,agedfortyseven,Ramabaiwroteherfifthbook,ATestimony,71andthenaseriesof pamphletsandtractsexplainingaspectsoftheChristianfaithconciselyandsimplywhichwere printedanddistributedbyMuktiPress.72Itwason28July1905thataspiritualrevivalatMukti wasrecordedashavingbrokenout,althoughitsrootsgofurtherbackthanthis.73Ramabaihad attendedtheKeswickConventionin1898andwasameansofcommunicatingnewsofrevivals around the world, and her observations on this phenomenon in Showers of Blessing74 were writtenwithanawarenessofthewiderholinessmovement.Themajorresultsofthiswerethe establishment of the Mukti Bible School designed to train Bible Women, and the belief that God was calling Ramabai to embark on one further venture. And so it was that in 1905 she beganhermagnumopus,atranslationofthewholeBibleintoMarathifromtheHebrewand Greek. Not only did she complete this, while running Mukti, but she personally oversaw the printing of a lexicon and early sections of the Bible by, among others, fifty Gujerati women whomshehadhandpickedandgroomedinEnglish,Marathi,HebrewandGreek. From1905untiltheendofherlife,RamabairarelyleftMukti.Ithadbecomeeffectivelya conventinwhichshelivedahiddenlife,oranashrambiggerandlongerlastingthanthatof herfatherinwhichshehadbecomeanaltruisticsannyasiniinlinewithHindutradition.75It
RamabaiAssociationReport(RAR),1898containsRamabaissummaryofthefirstdecadeandherplans forthefuture,2938. 68 MuktiistheMarathiwordforfreedom,andaLibertyBellinthecommunitystillcallstheresidentsto theirnextactivity. 69 ThiswastosomeextentmodelledontheHomeforPenitentsatFulham.Kripameansgrace. Ramabaiwroteahistoryofitsdevelopment:AShortHistoryofKripaSadan(Kedgaon:MuktiPress,1903). ThisisreprintedinKosambi,PRTHOW,278294. 70 InfactitneverreachedthecompletionenvisagedinRamabaisoriginaldesign. 71 Ramabai,ATestimony(Kedgaon:MuktiPress,1907). 72 ThereisalistofwhatwasprintedontheMuktiPress. 73 TherevivalatMuktilinkedwithmovementselsewhereintheworld. 74 Ramabai,ShowersofBlessing(Kedgaon:MuktiPress,1909),reprintedfromMPB,September1907,3 17. 75 Dnyanodaya,28November,1907,380.QuotedinKosambi,PRFCC,171.
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wasaplaceburstingwithlifeandactivity,andeverypart,everysyllabus,everychildandevery adult,waspersonallyknownandoverseenbyRamabai.76Duringthisperiodeveryaspectofher abilityandskillfoundexpression.Shewrote,taught,organised,caredforandlovedherfellow residents. In the final years visitors streamed from all over India, as they had done in lesser numbers to her fathers ashram. The Visitors Books recall a diversity of places of origin, denominationsandimpressions.77 In1919ManoreceivedonhermothersbehalftheKaisariHindGoldMedal,theoneformal recognitionofRamabaisworkbytheBritishEmpire.78ItislikelythatRamabaireceivedmuch mail and many invitations to speak, lecture and write in her years at Mukti, but little trace of thesearetobefoundinthearchives.Itmaywellbethatshedestroyedallsuchindicationsof theesteeminwhichshepersonallywasheld,inlinewithherresolutiontonottosowanything inmyname.79RamabaisprimaryconcernwasthatshemightservetheOneTrueGodwithall herheart,soul,mindandstrength,andtoloveherneighbour,inhercaseherIndiansisters,as herself.Therewashoweveronefinaltragedyinstoreforher:Mano,heronlydaughter,theone groomed and destined to follow in her footsteps, died on 24 July 1921, aged forty years. Ramabai therefore spent her final months, as far as immediate kith and kin were concerned, aloneintheworld. On5April1922,agedsixtythree,andjustbeforeEaster,sheherselfdied.Thelastproofsof herBiblehadbeencorrected.Herbodywaslaidtoresttheothersideoftherailwaylinefrom Mukti,nearoneoftheoriginalwellsshehaddug.Asimplewoodencrossmarksthegrave.But her work and her legacy continue. Mukti has celebrated its centenary. It is supported by Councils80 from different parts of the world; there have been new editions of her Bible; her booksarebeingreprintedandtranslated,andtherelevanceandradicalnatureofhercauseis beginningtobeappreciatedmorethanacenturyaftershebeganhercampaigntotransformthe livesofindividualwomenandthroughthem,hermotherland,India.

RamabaisContributionstoChildWelfare,EducationandTheology
Thesearethreeareasthatformthefocusofthisthesis,andRamabaiscontributionsineachof these fields are described and analysed throughout. What follows here is an indicative summary. Childwelfare,particularlybutnotexclusivelythatofgirls,wascentraltoRamabaisoverall lifeproject and her daily living. She anticipated aspects of child development theory, and recognisedtheimportanceofsmallfamilygroupsforthesubstitutecareofchildrenratherthan largescale residential establishments.81 Her focus on outcomes and leaving care was in contrasttomuchcontemporaryresidentialcarethatfocussedmoreonrescueandprotection.82 Perhapsaboveallherawarenessoftheimportanceofeachindividualchildandtheirownlife
TheinfluenceofFredrichFrbelwasextensive:Weapplythekindergartensystemthroughthewhole courseoftheschool.Ramabai,RAR,31. 77 ThisbookisstillkeptatMukti. 78 RoyalWarrant,KaisarIHindMedal(sic.),10April1900,amended8July1901and9July1912,and Manosdescriptionofthereceiptofthemedal,15April1920.Muktiarchives. 79 TWF,193. 80 TherearecouncilsresponsibleforsupportingtheworkinUSA,Canada,Scotland,England,Australiaand NewZealand.OneofthewaystheydothisisbyorganisingsponsorshipofindividualgirlsatMukti. 81 SeeKeithJ.White,ResidentialChildCarePastandPresent,unpublishedM.Phil.thesis(Edinburgh University,1973),19137foracomparativestudyofthedevelopmentofresidentialchildcareinEngland andScotlandwithreferencetothenatureandsizeoftheestablishments. 82 ItwasnotuntiltheChildrenAct1989thatleavingcareinEnglandandWales,forexample,receivedthe attentionthatRamabaihadbeengivingitatMukti.Inherworkthetwinprocessesofcareandlearning weregearedtopreparingawomanforeverydayrolesandtasksoutsidethecompound.
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storyanticipatedpracticeinmuchoftheworldbyseveraldecades.Herinsightintotheconcept ofsocialpedagogy,whichsawthechildsexperiencecomprisingbothcareandeducationis stillonethathasnotbeenembracedintheUnitedKingdom.83 Ramabaiwasapioneerineducationintwofields:womenandchildren.Shewasoneofthe firstinIndiatoadvocate,andintroduce,educationforwomenbeyondthatinstrumentallyuseful fortheirassumedrolesofwifeandmother.Shesaweducationastherightofeachperson,male orfemale,andconceivedofitinthebroadestsenseofrealisingthepotentialinaholisticway. At the same time she advocated and instituted a kindergarten and childrens approach to educationthatwasonceagainradical.InfluencedbyFrbelaswellasherownuniqueformof informaleducation,shedevelopedaphilosophyofeducationandwroteatextbookbasedona systemic approach to knowledge and experience and introducing a vocational element to education,applicabletoallages.84Shealsowroteanadultliteracybook.85 Thirdly, Ramabai pioneered a radical form of theology only recently being adopted by the mainstream,notablyAsianwomentheologians,whichwaslivedratherthanwritten.86Sheisthe only woman to have translated and printed the whole Bible from Hebrew and Greek originals andhertranslationisinformedbycarefultheologicalstudy.Shehelpedtodevelopindigenous Indian forms of worship and song. Her personal beliefs and devotion were informed by both Indianandwesterntraditions.MuktirepresentsaradicalformofChristiancommunity,where churchandmissioncoalesce.Herswasaholistictheology.

RamabaisAchievementsandMarginalisation
Although Ramabais contributions to these three disciplines may have been undervalued, the samecannotbesaidforsomeofherotherachievements.Shehasbeenpraisedasachampion of womens rights almost a century before her time, whose analysis of the structural factors oppressingwomen,includingpatriarchy,wasonaparandarguablymoreconvincingthanmuch that has been written since. She has eventually begun to receive recognition for her contributiontothecauseoftheadvancementofwomen.87DrMeeraKosambiconstantlyand,in measured terms, underlines her uniqueness in Maharashtra as: the sole woman champion of genderreform.88PanditaRamabaipavedthewayforwomensemancipationandledtothe hopeoftheirequality.89 InadditionsheishonouredasapatriotwholovedIndiaandallitspeoplesandwasamong the first to advocate Hindi as the national language.90 She was the first woman to represent Indian women to the British government, and also the first to promote allegiance to the motherlandratherthantheQueen.91ShewasapioneerofIndianformsofworship,andhada
See,forexample,TheRadissonReport(Manchester:SocialEducationTrust,2000),17. Theseresourceshaveneverresurfaceddespiteaprolongedsearch. 85 Ramabai,MoolDnyan.ThisislistedinS.M.Adhaved.PanditaRamabaiCentenarySouvenir(Bombay: PanditaRamabaiCentenaryCelebrationsCommittee,April1958),29. 86 SeeV.FabellaandS.A.LeePark,WeDaretoDream:DoingTheologyasAsianWomen(NewYork:Orbis Books,1990). 87 Y.B.Chavan,ChiefMinisterofthegovernmentofBombay:Herworkoftheemancipationofwomen wasofsuchanorderastogodowninhistory,PanditaRamabaiCentenarySouvenir,3.Thisisoneofthe mainthemesofthecontributionstothispublication. 88 Kosambi,AttheIntersectionofGenderReformandReligiousBelief,(IGRRB),(Bombay:SNDT,RCWS GenderSeries,1995),vi. 89 Kosambi,IGRRB,58.SeealsoKosambi,PRTHOW,17;IGRRB,15;PRFCC,220. 90 PaulJoshua,ARereadingofPanditaRamabaisLifeandWork,DharmaDeepika,JanuaryJune,2001, 63. 91 Joshua,Rereading,63.
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great love of Indian culture and tradition. Nicol MacNicol in his biography wrote, Pandita RamabaistandsattheheadofanewwayforIndia,flingingwidetoherthegatesofhope.92 Her scholarship has never been disputed. She was an outstanding linguist and her knowledgeofSanskritandtheHindusacredtextswasofthehighestorder.93Nootherwoman has been honoured with the title Pandita Saraswati as she was. Her writings attest to her extraordinary ability to understand, analyse and describe a wide range of phenomena with clarity,depthandaccuracy.BecauseshewroteinEnglishandMarathi,andseveralworkshave not been translated into English, the full extent of her scholarship has still to be recognised internationally.ThethreeProfessorsofSanskritwhoexaminedherorallyin1878agreedwith thePanditswhohadeagerlylistenedtoher.Wedonotfeelthatyoubelongtothisworldsince thegreatPanditshavebeendazzledandamazedbyyoursuperhumanability.TheveryGoddess oflearningSaraswatihascomedownamidstusinhumanform.94 RamabaiisacknowledgedassaintlywhetherinChristianorHinduterms,sacrificingherown comfortandwellbeingasshesoughttofollowherLordandSaviour,JesusChrist,andgiveher lifeintheserviceofothers.95MostoftheChristianliteraturewrittenaboutherisintheformof iconosizingbiographies.96Mrs.SarojiniNaiducalledherthefirstChristiantobeenrolledinthe calendarofHindusaints.97D.K.Karvewrote,Iamoftheopinionthatshebelongedtoavery highorderofeminentpersonalitiestothecategoryofsaintlypersonalitieswholivetoserve others.98 Her life and work can be seen as the outworking of her commitment to her dying father to serve the True God. All of this found expression in Mukti, the place with which her namehasbecomeinseparablylinked,aresidentialcommunityforwomenandchildreninneed. The scale and daring of the undertaking over 200 acres of land, 2,000 or more residents, schools, a hospital, farm, homes (for children, mothers, the blind, and the infirm) and a large churchbuildingstillimpressvisitorstoday. Itishardlysurprisinginthelightofallthisthatthosewhohaveponderedherlifeandwork have come to glowing conclusions. Professor Karve, himself greatly respected as an Indian reformer wrote: Pandita Ramabai was one of the greatest daughters of India and I am constrainedtosaythatherworthisnotyetfullyappreciatedbythecountry99ProfessorA.B. Shahinhisintroductiontoherpublishedcorrespondencewrote:PanditaRamabaiSaraswati wasthegreatestwomanproducedbymodernIndiaandoneofthegreatestIndiansinallhistory 100 Yet her greatness remains invisible to the vast majority of Indians. Despite a postage stampinherhonour,in1989,inIndiasheremainsalargelyforgottenormarginalcharacter.101 In the light of her achievements as an Indian, Tharu and Lalita comment that she is a surprisinglyhazypresenceincontemporaryconsciousnessifindeedsheisapresenceatall.102 Attimesitseemsasifhermemoryhasbeenobliterated;herpersonshunned;herachievements scorned.
Macnicol,Ramabai,40. E.Asirvatham,PanditaRamabaiCentenarySouvenir,10. 94 Sengupta,Saraswati,1. 95 S.M.Adhav,PanditaRamabai:theOrientalandRevolutionaryTheologian,PapertotheChurchHistory AssociationofIndia,1923October1976,1.MuktiArchives. 96 Forexample,ClementinaButler,PanditaRamabaiSarasvati(NewYork,London:FlemingRevell,1922), 924. 97 MacNicol,Ramabai,195. 98 D.K.Karve,quoted,Sengupta,Saraswati,222. 99 D.K.Karve,PanditaRamabaiCentenarySouvenir,insidefrontcover. 100 A.B.Shah,LC,xi.S.TharuandK.Lalitaed.WomenWritinginIndia:Vol.1(NewDelhi:OUP,1991)243, commentthatfewpeoplewouldregardA.B.Shahasgiventooverstatement. 101 PRTHOW,30. 102 Tharu,WomenWriting,243.
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 Thispromptedtherecentstudy,RewritingHistory:TheLifeandTimesofPanditaRamabai by Uma Chakravarti. She wrote: Why has the life and work of Pandita Ramabai, and more importantly,hercritiqueofsociety,beenmarginalisedfrommainstreamhistorywhichotherwise is more than generous to the great men (and occasionally women) school of history? Her marginalisation is not the mere consequence of gender bias in history. It is not merely an obscuring, an invisibilising but a suppression.103 At a conference held at Mukti on 21 June 1999, Dr Kosambi commented that she found it astonishing that a figure of such vision, and whohaddonesomuch,couldbetotallyignored,andpuzzlinghowshecametobetotallyerased andmarginalisedinthehistoryofsocialreforminWesternIndiaforalmostacentury.Shealso wrote that, [Ramabai] was almost totally obscured from the official histories of Western India.104 Her obscurity, invisibility and marginalisation are equally true in a western Christian context,105anditisthedisparitybetweenherachievementsandherrecognitionworldwidethat isnowexplored.

U.Chakravarti,RewritingHistory:TheLifeandTimesofPanditaRamabai(NewDelhi:KaliforWomen, 1998),vii. 104 Kosambi,MultipleContestations:PanditaRamabaiseducationalandmissionaryactivitiesinlate nineteenthcenturyIndiaandabroad,WomensHistoryReview,Vol.7,No.2,1998,194. 105 KeithJ.White,TowardsanUnderstandingoftheMarginalisationofPanditaRamabaiintheHistories ofChurchandMission,unpublishedpaperreadtotheFacultyofUnionBibleSeminary,Pune,26June, 2000;alsoNotesonaStudyofPanditaRamabai(18581922),unpublishedpaperreadataresearch seminaratSpurgeonsCollege,London,15February,2001.
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(2.5)ASouthAmericanPerspective
AdiosNio!
ThispaperwasgivenataCongressinBoliviainJanuary2008.Partofitssignificanceisthatconsiderable theologicalthoughtandattentionhadalreadybeengiveninLatinAmericatochildrenandyoungpeople, anditincorporatessummariesfromsomeofthemainconferencereports.

Introduction
WhatajoytobebackinLatinAmericafollowingpreviousstaysinSaoPaulo(2006)andQuito (2007)! I count it a privilege to have many good friends here and to have learned from them aboutthehistories,cultures,andstoriesofthegreatnationsofthiscontinent. Iamyourservanttoday.Ihavebeengivenaveryspecificbrief.Itisinthreeparts: First,tosharesometheologicalperspectivesonchildren; Second,toremindourselvesoftherealitiesofchildrenintodaysworld; Third,toconsiderhowchurchesregard,andtreatchildren. IgladlyacknowledgethatIhavelearnedfromtheworkthathasalreadybeendoneinLatin Americarelatedtochildren.Iwishtoamplifythevoicesofthosewhohavealreadyspokenin thisgreatcontinent.106MayIreassureyouthatthisworkandtheseinsightsfromLatinAmerica arebeginningtobeknownandheardinotherpartsoftheworld? CTMexiststolearnfromsuchreflectionaroundtheworldincontextandtolinkandconnect thosewhoareseekingtolearnmore.SoIhavecomeheretositwithyouandtolearnsothatI canpassonwhatIheartoothersandhelpyoutodothesame.Atthesametimetherearethe discoveriesofbrothersandsistersinChristoneverycontinent. CTMalsoseeksveryseriouslytomodelJesusineveryway:bywhatwedoandwhatwesay, how we do things and how we say them. It embraces holistic and integrated theology where words and actions are woven and inseparable. My life (and that of my wife) is committed to welcoming hurting children into our family home. All my theology and study is done to serve thesechildren.

TheologicalPerspectives
Letususefivefingersforthispartofourconference:sowecancountlikelittlechildren! Iamnotgoingtoattemptasystematictheologyofallthings.Whatfollowsisasummaryof fiveoverarchingthemeswithachildandchildreninthemidstofourthinkingandquestions.

Children,AdolescentsandtheChurch,CostaRica,September,2002. JuntosporNios,Argentina,2003. MissiologyConsultationonChildren,Ecuador,September,2005. CTConsultation,Brasil,September,2006. ChurchandAdolescents,Ecuador,October,2006. CTConsultation,Ecuador,March2007.

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Finger1:GodPlacesChildrenintheHeartofThings
TowardstheendofHislife,JesuswastravellingtowardsJerusalemwhereHewastoembrace Hisdestiny.HehadbeentryingbyeverymeanstoteachHistwelvediscipleshowtheywereto liveasHisfollowerswhenHeleftthem.Sadly,theywerenotverygoodlearnerseventhoughHe wassuchawonderfuleducator.OneofthelastthingsHedidwastoplacealittlechildamong them.(YoucanreadthisstoryintheGospelsofMatthew,MarkandLuke.)

Jesusplaceda childinthemidst ofHisdisciples torevealhow theyshouldlive!

WhenJesusplacedachildinthemidstofHisdisciples itwasoneofthemostimportantsignsHegave.Hesaidit wasasignoftheKingdomofHeaven.Whatisthat?This isthewayGoddoesthingsonearth.ThisishowHisheart is most perfectly expressed on earth. This is the model that we must treasure and emulate if we are true followers of Jesus, and refuse to be squeezed into traditionalinstitutionalandcontemporarysecularmoulds. This is how we are to live as a community of those who worship Jesus as our Lord and Saviour. Jesus placed a child in the midst of His disciples to reveal how they shouldlive!

WiththisinmindletusrevisitthetwogreatinterventionsofGodinhistoryasseenthrough theScriptures: Little Moses in the bulrushes watched over by his sister! He was placed in the river Nile, symbolofEgyptspower.Otherbabyboysweredrowninginthisriver.AndtheadultHebrews wereslaves!Godplacedthislittlebabyamongthemall.Andweknowwithhindsightthatthis littleboyhasbeenchosenandordainedbyGodtoleadHispeopleoutofslaveryintoaPromised Landaspartofaneverlastingcovenant.Throughthisnationallthepeoplesonearthwouldbe blessed, including of course, Bolivia. This is foundational to the Old Testament. Liberation theologies take this as their primary starting point in the Text of Gods Word. (It is right to acknowledgehereandnowtheplaceofLiberationtheologiesinthiscontinent.Fromthepoint ofviewoftheobserveritisobviousthattheyhaveraisedtheologicalawareness;notthatthey shouldbeuncriticallypraisedandembraced,butthattheyhavechangedthewayChristianssee thingsandactonthiscontinent.) AndintheNewTestament,whatdowefind?Ababyborntoamotherwhowasonherway, withherhusbandto pay taxestoanoccupyingpower!Ababy,wrappedinswaddling clothes and lying in a manger! With hindsight we can see that this baby inaugurated a new era of history:theKingdomofHeavenonearth! SointhetwogreatstoriesoftheBiblewhichareaboutGodsredeemingorliberatingwork (Hissalvation),wefindachildplacedinthemidst!ThefirstwasMoses;thesecondwasJesus. GodisGod.HechoosesthewayinwhichHewillwork.AndasChristianswemustbeever watchfulandobservant.GodchoosesbabiesforHispurposesPsalm8:2(Youhaveordained littleunweanedbabiestosilencethefoeandavenger);Matt11:2526(IthankYoufatherin Heaventhatyouhavehiddenthesethingsfromthewiseandlearnedandrevealedthemtolittle children.Yes,forthiswasyourgoodpleasure.) Babies are small. Babies are vulnerable and need care. Babies take time to grow and mature.Babiesneedfamiliesandcommunities.Babiescancryandgigglebuttheycantspeak inwords.ListentothewayGodworks,andwhatitmeansthatHeplaceschildreninthemidst! AndinHismercyandbyHisgrace,babiesarestillbornintothisbeautifulworld!Everynew baby is a sign of hope. Evil has not triumphed! Hallelujah! Every baby is at the heart of a womanslife,ofafamily,ofcommunities,andcreatedandplacedbyGod.

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Finger2:HumanSinMarginalisesChildreninEverySettingandProcess
God places children in our midst, but the world as we experienceittodaydoesnotwelcomethesechildreninto itsheart.Althoughthisistrueforsome:millionsofothers aremarginalised,invisible,abusedandoppressed. We cannot begin to explain why this is so theologically without using the word sin. Human history takes place at the interface of Gods love, grace and mercy, on the one hand, and human gifts, skills and sin,ontheother.Oneoftheeffectsofsinisthatchildren are hurt badly. This is true of the weak, the poor, and those without a voice, and theologically little children standforalloftheselittleones.

Theworldaswe experienceittoday doesnotwelcome thesechildren intoitsheart.

YouwillfindthissadanddehumanisingprocessdescribedgraphicallyintheScripturefrom starttofinish.Childsacrifice.Childrenstarving.Childrenmassacred.Childrenbegging.Itisall there. But please recognise one of the ugliest characteristics of sin: it infiltrates every institution, religious and secular. There is a continuous and inbuilt process of marginalising thosewhoaremostmarginal,ratherthanwelcomingthemasourguests.Pleasedonotthink that there is any place, home, school, government, community or church where sin is not at work.Despiteourbestintentionschildrenaremarginalised.Theyalwaysseemtoendupinthe mangerratherthantheinn! We can select and highlight some of the worst examples, but the danger of this is that it takesoureyesawayfromtheTruthoftheuniversaleffectofhumansin.Itisinourowncities, communities,churchesandfamilies.107

Finger3:GodsMissionistoReversetheProcessofMarginalisation
The story of the Bible, the story of history is of a relentless battle between Gods grace, and human frailty and sin. It is not a story of God against human beings because so much of the goodnessofGodispresentinthecreaturesthatHemade,maleandfemale,inHisownimage.It isabattlewithineachhumanheart,eachfamily,eachcommunity,eachnation,eachcontinent andtheworldasawhole. Humanscreateempiresfromthesmallestwithinlittlefamilieswhereafatherorgrandfather rules supreme, through governments and corporations, to the greatest of the global empires. Theseempiresareimpressedbysize,power,control,status,wealthandsoon.Andthenature ofanempireisthatithasnotimefortheweakest,thesmallestandthoseoutside,apartfrom usingthemasslavelabour.

WefeeldistressedbythesocialandideologicalrealitywherethegreatmajorityofLatinAmerican teenagerslive.Theirdegradingpoverty,thelackofaccesstoaqualityeducation,thehighunemployment rates,thedeepcrisisintheirfamilies,andthegreatrisksassociatedwithearlysexualactivity,moveusto compassionandtorespondfromourChristiancommitment.(Quito2006). WemustpayspecialattentiontothesituationofmarginalizationandexclusioninwhichmostofLatin Americanteenagerslive.Inparticular,teenagerswithhomosexualtendencies,pregnantteenagers, teenagerslivingwithHIV/AIDS,sexuallyexploitedteenagers,teenageworkers,andthoseinvolvedinthe marasorgangs.Wewillencourageandchallengeourchurchestowalkinsolidaritywiththem.(Quito 2006).

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 ThestoryoftheCross ofJesusChristis thestoryofhowGod wentaboutreversing thedehumanising, marginalising processesofhuman empires.

Throughout history God has been undermining and bringing to dust every human empire in every continent.YoucantracethestoryinBoliviaaswell asanywhereelseintheworld.Thistheologicallyis whatMarymeantwhenshespokethewordsofthe Magnificat: He has pulled down the mighty from their thrones and exalted the humble and meek. This is what Jesus taught in the Sermon on the Mount.ThisiswhatHelived.Thiswastheexample He gave to His twelve disciples as He washed their feet.HisKingdomwasnotofthisworld.Itwasthe veryoppositeofthenatureofhumanempires. Jesus sides with the oppressed and the marginalised, and the people who represent this mostofallarethechildren.SoHewentoutofHis way to welcome them and to heal them. This is a signoftheKingdomofHeaven.

ThestorythatJesustoldofthefinaljudgementwhentheSonofManseparatespeopleasa shepherdwouldseparatesheepandgoats,neverceasestostunthealerthearer(Matthew25). Forthereisonlyonequestionatissue:didyoufeedthehungry,clothethenaked,visitthosein prison,andwelcomethestranger?NothingaboutempirebuildinginthenameofJesus;about converts,programmesorprojects! The story of the Cross of Jesus Christ is the story of how God went about reversing the dehumanising,marginalisingprocessesofhumanempires.HewhowasequalwithGodbecame aservantandtookonHimselfthesinoftheworld.Hewasdespisedandforsakenforus.

Finger4:GodsPartnersinMissionMustbeWillingtoTakeUptheCrossofJesus

Tobepartnersin theMissionofGod, wemustbeready tochange,and becomelikelittle children.

Theologically speaking, we Christians are called to be partners with God in His Mission. Please note thatthisisnotthesamethingasaskingGodtobless ourmission! Andherewecometothereallydifficultpart.I feel for you, for this is unpleasant. We here today considerourselvesasonGodssideandpartofHis Mission. We have been stung by the hurt and the needs of children, and we are trying to do something about them. We are not abusers, oppressors, infidels and enemies of God and the Church!

Iknowthefeeling!ThatisexactlyhowthedisciplesfeltwhenJesusplacedthelittlechildin themidstandtoldthemthatunlesstheychangedandbecamehumblelikelittlechildrenthey would not enter the Kingdom of Heaven. It made no sense to them. If they were not in the Kingdomthenwhocouldbe?AfteralltheyhadlefteverythingtofollowJesus!Butthatiswhat Jesussaid,andthatiswhatHesaystoustoday.Thoseofuswhohaveears,letushearwhatour SaviourandLordsays.TobepartnersintheMissionofGod,wemustbereadytochange,and becomelikelittlechildren. It means that we must take up our Cross daily. There is no other way. Child Theology wrestleswiththischallengeandseekstobringittothechurchworldwide.Whatitmightmean forustochangewewilltrytoseelater.Donthardenyourheart.Pleasebewillingtochange 100

andbecomepartnersofGodsMissioninChrist,ratherthanassumethatyouarealreadyinthe centreofHiswill. InthisKingdomwhereJesusisLord,thesmallestisthegreatest;theLordofallistheservant of all; there is no desire for status or power. With this in mind which of us does not need to change? I stand among you as one who was most reluctant to accept the need to change. I thoughtIhadthislittlebitofGodsMissionfixed!HowwrongIwas.

Finger5:GodsPartnersinMissionWillSeetheWorldinaWhollyNewWay
It seems like a very narrow and unpromising gate to go through:tobecomehumblelikealittlechild.Butforthose whoarewillingtoplacethemselvesinGodshandsandbe bornagain(yes,thatswhatitslike),itisthebeginningofa wholenew world.Thisisanewwayofseeingthings:one that results in a new way of doing things. This is exactly whyJesusplacedthechildinthemidst!

Aswegothroughtodaywewillseethisnewworld openingup. Wewillseechildrennotjustasobjectsofcare,loveandeducation,butassignsofthe Kingdom. WewillseetheKingdomofGodallaroundusinthesmallestofthingsandthelittlestof ways. Wewillseehowpervasiveistheempirebuildingofhumanbeingsineveryareaoflife: wewillseeourselvesaslittleemperors. WewillseeGodatworkeverywhere! Thesignofthechildinthemidstcanopenoureyestothisnewworld.Andrevealtous howblindwehavebeen:thingshiddenfromushavebeenrevealedtolittlechildren!

Thesignofthe childinthemidst canopenoureyes tothisnewworld.

Summary
Andsobyusingfivefingerswehavecoveredatheologicalperspective.Icancommendtoyou Lesson Two: What the Bible Says About Children of Dan Brewsters book, Child, Church and Mission.AndperhapshereIcanmentionthebookletsandreports,andthewebsiteoftheChild TheologyMovement.Iamnotcomingtopreachtoyou,buttoinviteyoutobecomepartofa worldwide movement of followers of Jesus who are willing to learn right from the start about GodswayofdoingthingswiththelittlechildplacedbyJesusasasignandmodel.

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AWakeUpCallfortheChurch
We turn now to consider some of the truths and realities of the lives of children in the world includingBolivia.

Positives
Iwanttobeginwiththepositives.ChildrenareGodsgifts.Babiesarebornandknownotribes, or discrimination. They embody hope. They play in the present without worrying about the future.Theylearn.Lookaroundyouatchildrenplaying:thatwillteachyoumorethananything elseaboutchildren.Iliveinacommunityofchildrenwhoseliveshavebeenscarredbypoverty, oppression,bullying,neglect,anxietyandabuse.ButwhatdoIseeinthesehurtchildren?Isee theimageofGodineachone.Iseeacceptance.Inafewweekstime,abookthatIhavewritten will be published in the UK. It is based on thirty years of living among hurting children in my familyhome.Andthetitle:TheGrowthofLove!Ihavebeenprivilegedtoobservelovegrowing inthemandamongthem,andtolearnfromthemofresilience,forgivenessandhope. LetusneverforgetthatchildrenaremadeintheimageofGod.FromHispointofviewthere isnochildbornbymistakeoraccident!

Negatives
But with this in mind let us try to survey some of the savageries of sin as it has affected and affectstodaythelivesofchildren.PerhapsIshouldsaytoyouthatIdonotbelieveashumans thatwecouldstanditifwewereabletoseethetotalsumofthesufferingofchildrenatasingle momentoftimeinthecountryofBoliviaortheUK.Itwouldbreakourhearts. Before I come to some of the tragedies, let us begin with some unexpected source of problems,sufferingandmarginalisation.

1. Education
Whiletheworldapplaudsuniversaleducationasthebestthingthatwecandoforourchildren, whataretheprevailingphilosophyandvaluesofeducation?WithradicalslikePauloFreireand IvanIllichIamconcernedaboutformaleducationatafundamentallevel. Basicallyschoolsaresetupbyadultsandadministeredbyadults.Oneoftheobjectivesisto communicate knowledge and develop skills in prescribed areas or subjects. The adult/child dichotomy is inherent in the whole process: schools are there to help the development of mature citizens and workers. It is a banking system, where societies invest in children for expectedreturns. Ihavewitnessedformaleducationsystemsindifferentpartsoftheworld:wherediplomas, awards and degree ceremonies accompanied by gowns and mortar boards start at the age of three; where subjects marked by observable progress is the beall and endall of a childs life; whereparentsmakesacrificestokeeptheirchildonthisladderthatleadsthroughuniversityto agoodjobandsuccess. AndsadlyIhaveseenasimilarroutineprocessatworkinSundayschoolsandBibleclasses wherepupilsarehandedsheetsofpaperthattheymusttick.Attheendofthelessontheyare collectedinandmarked. Thismayseemlikeajaundicedsummaryofeducation.Thepurposeissimplytoraiseour awareness of the underlying philosophy and trends in order to be alert critics of the system whereweare.Schoolsandeducationinmyviewwillundergoarevolutioninthenexttwoor threedecadesduetotheimpactofnewtechnologies.Ifsowecanbepreparedtobepartofthis changebyexaminingtherootsofwhatisgoingon.

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2. Media
In The Spirit of the Child, Professor David Hay and Rebecca Nye consider the nature of child spirituality. In the process they describe what they call the social destruction of spirituality. Oneoftheirconclusionsis:Theadultworldintowhichourchildrenareinductedismoreoften thannotdestructivetotheirspirituality.108Oneaspectthatweneedtoconsideristheroleof themediaincontemporaryconstructionsofchildhood. The growing child worldwide is exposed to a huge degree of advertising and marketing through emerging forms of electronic communication. It is often not mediated via parent figures. Is it possible that the net effect of this might be to diminish the childs sense of self worth?WhatistheretoaffirmthechildsvalueinGodssightorinthesightofparentsandlocal communityinallthis?Isnttheprevailingmessagesomethingtodowithpossessionoftheright artefacts,clothesandimagebeingthekeytosignificanceandworth? Thisiscoupledforthegrowingchildwithwhatsomehavecalledthecultofcelebrity:this alwaysmeanssomeonewhoiswidelyrecognisedthroughrepresentationsontelevisionandthe media.Thecelebritieshavealifestylethatisgreatlytobedesired,andchildrenaswellasadults are invited to share in it in a variety of ways, including books, clothes, photographs and web sites.Buttheultimateconsequenceofthisprocessisthatthechildfeelsinsomewayinferiorto the celebrity. Life for most people is not a successful attempt to achieve the proffered experiencesofhappiness,fameandconnectedness.

3. Consumerism
Consumerism goes hand in hand with commodification: things have a monetary value (in fact thatistheprimarywayofratingthem)andinthemarketpeoplecompetetobuyorsellthem. Thisiswelltriedterritoryineconomicsandsociology.Familieshavebeenmovinginmanyparts of the world from a unit of production to a unit of consumption, for example. Corporations operating in the global marketplace increasingly target children as consumers. Children consume food and sweets, clothes, and especially media products such as DVDs, games and associatedproducts.Inthesebrandsandbrandingarekeyelements.Ifachildcanbewonover toaparticularbrand,thenthisloyaltymaylastthroughoutlife:footballclubsarebrandsinthis respect. Itdoesnottakeabigleapofimaginationtoseethat this process is not conducive to the growth of love. Children are coaxed to see themselves as consumers looking out for products that will please them; they will beinsatiableinthisotherwiseadvertisinghasfailed.And what is the value they place on love? What of I and Thou? What of giving and creating? What of making and shaping? What do we ultimately mean when we speakofahumanbeing:athinker(IthinkthereforeIam); a maker (homo faber); an independent individual (I am selfmade);achildofGod(imagoDei)?Ifashumanswe are to see ourselves primarily as consumers think what longterm damage that would do to the social fabric of families,communitiesandsocieties.

Achildsqueezed intothemould ofaconsumeris atriskoflosing whatismeant bychildhood.

A child squeezed into the mould of a consumer is at risk of losing what is meant by childhood.Whathasconsumerismandconsumptiongottodowithlove?Ifwecangetbeyond the notion of expressing love by cards and gifts on Valentines Day and on other special

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occasions,wewillrealisethattheyareinsomerespectsopposites.Loveisreciprocal;trusting; faithful;kind;gentle;notboastfulandsoon.Consumptioncannotcomprehendlove.

4. TheDemiseofLifeLongMarriageCovenant
If children grow up in a social world where they cannot experience and witness lifelong covenant,thisinmyview,isarealhandicapintheirunderstandingofthetruenatureoflove.

Childrenneed toexperienceand witnesslifelong covenantsto understandthe truenature oflove.

People have very different experiences of and views aboutmarriage,butevenitssternestcritics,wouldIthink realise that children need some real life examples of covenant love in action; or if not covenant love, then covenants. Since the 1960s in the West the idea of lifelongcovenantmarriageasthebasisforfamilylifeand therearingofchildrenhasbeenchallenged.Ireadinthe paper this week a professional who said that it was all about choice, and that we (presumably the state and its citizens)shouldsupportwhateverchoicepeoplemade.

Soifasingleunsupportedteenagemotherdecidesto havefourchildrenbydifferentfathersandspendherlife devotedly caring for them, should the state support her? Not in Britain, because the government is seeking to discourageteenagepregnancy.Butwhy?Onwhatmoralgrounds,ifchoiceistoberespected, andthestatetosupportthatchoice?

This thinking tests the philosophy of liberalism and individualism if it goes no further than therightsoftheindividualatapointintime.Forwhatifthereisahousingestatewherenoone choosestomarry,andallchildrengrowupwithasequenceofuncles?Havewethoughthow thingsmightbetwoorthreegenerationsdowntheline?Whatunderstandingofcovenantand lovewilltherebe?Whatwillthechildren(andadultsforthatmatter)meanbyfamilyandkin? The bold (if not reckless) social experiment on which we are embarked based on cohabitation as a norm is still to be evaluated. I am very worried as you can see. The householdsonsuchestatesarelikelytobecomestateandmediadependenteconomicallyand ideologically.Neitherwillbeasuitablerolemodelforparenting.

5. Sexualisation
Weliveinwhathasbeencalledasexualrevolution.Thepoliticsofsexhavebeenexposed:the riseoffeminismhaschallengedmale domination(whererape hasbeenportrayedbysomeas the normal form of sexual relationship between a male and a female within or outside marriage).Thenormofheterosexualsexualityhasbeenchallengedandsoon.Itisnotmypoint to pronounce on any or all of these in this book, but they contribute to the background of childrenslives,andtheformationoftheirsenseofsexualityandhumanrelationships. TheessenceofwhatIwanttosayisthatchildhoodisatimeofexplorationandadventure, someofitsexual.Butitisalsowidelyacknowledgedthatitisaperiodoflatentsexualitywhere identity and cognition are still fluid. The rise of pornography is, in my view corrosive of adult sexuality and relationships over time, but we have still to realise the potentially devastating effectsitmayhaveonthegrowthoflove.Itispossiblethatchildrenmaygettheideathatlove is about sexual experimentation and technique; or even more worrying that there is no such thingaslove,merelysex. Iamnotarguingforpruderyoragoingbacktoapreviousage,butaskingthatasvillagerswe rethinkwhetherintheinterestsofourchildrensemotionalandspiritualhealthandwellbeing wewouldbepreparedtomakesacrifices.Jesuswasveryclearaboutthismatterofsacrifice:He 104

referredtocuttingoffahandortakingoutaneye,whenthewelfareoflittlechildrenwasatrisk. We seem to applaud every attempt to protect children from inappropriate touching, but as a societywehaveexposedchildrentoimagesofsexualitywithoutmuchcomment. A year or two ago I was interviewed on Radio Two about the views of young people on marriage.ThesurveyhadbeenreportedinamagazinecalledBlissforteensortweenies.It wasmyinitiationintotheworldofteenagemagazinesforgirls.Myguessisthatmostadultsare unaware of the content of what is available for children and young people. As villagers we shouldbeasalerttoinappropriatematerialforchildrenaswearetothedangersthatfacethem ontheroads. The American Psychological Associations Report of 20th February 2007 concludes that inappropriate marketingisleadingtothesexualisationofchildren.This involves toys, including Bratz dolls, clothes, magazines, musicandtheinternet.Theconsequenceisthenegative development of girls. Imposing sexuality on young girls diminishes their cognitive functioning, physical and mentalhealthandhealthysexualdevelopment.Negative consequences can include shame and anxiety, eating disorders, low selfesteem, depression, and the difficulty of establishing a healthy sexual selfimage. Sue Palmer the author of Toxic Childhood comments that mothers who dress their young daughters sexually do not make theconnectionbetweenthisandwhattheyareafraidof: paedophilia.

Asvillagerswe shouldbeasalert toinappropriate materialfor childrenaswe aretothedangers thatfacethemon theroads.

6. Fundamentalism
One of the realities of the 21st century that has taken many pandits by surprise is the rise of religiousfundamentalism.Sociologistsofreligionhadmistakennotforthefirsttimewhatwas happeninginEuropeforthenormworldwide.OneofthebiggestsurprisesintheUKhasbeen thefactthatmanyoftheradicalMuslimswhoarepreparedtobecomesuicidebombersbecause of what they believe, are from middleclass households that seem to have become integrated intoBritishwaysoflifeandculture. Much has been written on this subject, so here we focus on the ways in which fundamentalismaffectschildrenandyoungpeople.Increasinglyweliveinwhathasbeencalled aglobalvillage.Ifwedonotactuallylivesidebysidewithpeoplefromdifferentcultures,weare aware of the diversity of the human family through electronic information and travel. The powerofthemediacorporationsandthewesterndominanceofthemediaaregreat,andseen asoppressivetomanyintheworld. Oneofthewaysofcopingistobecomepartofacommunitythatseestheworldintermsof blackandwhite,goodandbad,anditselfastheembodimentofallvirtues,andtherecipientsof divine authority. For children caught up in this sort of group or movement it is difficult if not impossibletoformthesortofrelationshipsoutsidethatwillintimeconstituteamicrocosmof theworldatlarge. And it is faith groups that have the challenge of nurturing the specific faith of their communitywithoutdemonisingthebeliefsofallothers.

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7. Tragedies
When we come to the worst features of this world as it affects children, Dan Brewster has providedagoodsummaryinhisbook,Child,ChurchandMission,(Lesson1:WhyChildren?). He gives examples of poverty, street children, child labour, trafficking of children, war and disease. Idonotwanttogofurther,buttobetruetoourcallingwemustbereadytofacetheworld asitis.InKenyaonlyweeksagochildrenandbabiesdiedinachurchwheretheirmothersand grandmothers were trying to protect them triggered by an election. In the UK there is an outbreak of children and young people committing suicide possibly connected with communication via their blogs on the internet. Looking back through world history we see childrendyingintheirmillionsasaresultoftheinabilityofadultstogetonwitheachother.And thereisaneventinthetragicstoryofGuatemalathatremainstohauntme. Between1981and1983thearmyexecutedabout100,000Mayanpeasants.Insometowns they murdered children by beating them on rocks while their parents were forced to watch. AdiosNiosaidonesoldierbeforethrowingachildintotherivertodrowninfullviewofhis family.109Icannotbeartotakethisin:thatIwaslivingwhenthishappened. NowwemightwanttosaythatthisisacatalogueofevilsthatoccuroutsidetheChurch,and that if only everyone accepted Jesus, all would be well. Unfortunately this will not do, for at least two reasons. First the incidence of child abuse in churches is now realised to be huge. Second,thechurchhastendedtoturnablindeyetothesufferingofchildrenasitconcentrates ongrowthbywhichitmeansmoreadults. ThatiswhytheconferenceatQuitoin2005concluded: We propose that the Church in its Mission must raise its level of indignation at the situation of children and gear its action toward helping them bothwithinandoutsideitsdoors.InJesusMission, therewasaprofoundattitudeofindignationatthe injustice and marginalization that children suffered inHistime(Mark10:14).Wecommitourselvesto not impeding boys and girls coming to Jesus. (Quito2005).

Childrenworldwide havesuffered becausetheChurch hasnotheeded totheexample andteachingof Jesustowelcome alittlechildinthe midst.

Weproposeacriticalreviewofthosemodelsthat promote the growth of the Church emphasizing only numbers of adherents, promoting thereby a megachurchastheonlymeasureoftheMissions success. In the same way, we must review the models that only promote action internal to the Churchandareirrelevanttothecriticalrealitythat children live outside the Churchs walls paradoxically, within the larger context of marginality,beltsofpoverty,slumsorghettosontheperipheryofcities,thatcontinue growingdramaticallyinourregion(Quito2005).

Join in a prophetic effort to announce and denounce every word and action against childrensdignityandintegrity.Especially,wemustdenouncecorruptionthatprevents theapprovaloflawsandrightsthatprotectandbelongtochildren.Wemustdenounce every type of practice (cultural, traditional, or related to an economic system and others)thatholdchildreninaslaverystage,exploitativeworkandharmfulactivitiesfor
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GregGrandin,EmpiresWorkshop,page90.

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their integral health. It is important to denounce children sexual exploitation (Costa Rica2002). Denounce governments and national and international organizations slowness, reluctanceandsilenceregardingtochildrensdevelopmentandprotection.Atthesame time,asaChurch,wemustcontributetobuildandpresentproposals,politicsandplans thatencouragechildhoodintegralgrowth,theirfamiliesandtheircommunities(Costa Rica2002). It comes as little comfort to contemplate the possibility that children worldwide have sufferedbecausetheChurchhasnotheededtotheexampleandteachingofJesustowelcomea littlechildinthemidstandtochangeandbecomelikethechild. You will have your own experiences and information in Bolivia. We must accept responsibilityasfollowersofJesusinthatwehavenothadeyesandearsopentotherealitiesof childrensmarginalization,andourheartshavebeencoldtowardsthem.

ChildreninChurchandMission
But what of the children who are actually inside or part of the church? How do we need to changewiththesechildreninourmidst? Many would say that we have tried our best. But this is not good enough in much of the world. Our theological and biblical seminaries continue to teach courses and theology in which childrenandchildhoodaremarginalifnotinvisible.Soweproducepastorswhohavenotbeen challengedtochangeandbecomelikelittlechildren,andwhohavelittleideaofhowtorelateto childrenandyoungpeople. Church is seen as the body of believers who gather together week by week, and where children usually leave the body of worship to be taught by volunteers who have little if any theologicaltraining. Worship worldwide has become associated with singing songs again and again helped by Power Point with little thought of the effect that this has on children. The theology of these songsisweak,andthereislittlebiblicalcontent. Biblereadingisrelegatedtoafewminutesatthemostincontrastwithanythinguptoan hourgiventoworshipsongs. Wecouldgoon.Butthebasictruthisthatwherechildrenarenoticedtheyaretreatedas objects needing teaching and training. The idea that they are signs placed among us of the KingdomofHeavensimplydoesnotseemtohavecrossedthemindofthechurchforcenturies! OurtheologyofChurchfocusesonissuesrelatingtothebaptismandchurchmembershipof children and their participation of the Lords Supper, while losing the benefits of their participation. And we have completely undermined the theology of families as church: places wheretwoorthreearegatheredtogether,andbreakbreadtogetherhavinggiventhanks;where theyreadtheBibletogetherandpray.Thisisalmostcompletelymarginalized. NowIamdelightedthat youandI canboth giveexampleswherethereisacceptanceand creativity. But we need to be real about the norms and the mediocrity of our starting point. ThisiswhytheparticipantsatQuitoconcluded: We consider important to underline the welcoming and restoring function of the Church, as a space within which the value and dignity of a person is recognized, in particular of the most vulnerable and marginalized of the world: boys and girls. We commit to promoting a more welcoming Church, in particular for the abused and the suffering(Quito2005).

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 AndinMissionwehaveoverlookedthegreattruththatchildrenareprobablythegreatest agentofGodsMissionthroughouttheworld.YouwillfindthisintheScriptureand,ifyoureyes areopen,allaroundyou. AndthisiswhytheQuitoconferencebecamesoexcited: Within the greatness of the smallness, we have discovered a new way to see our mission.WebelievethatinorderfortheChurchtoremainfaithfultotheteachingsand missionarypracticesofJesusinitsMission,itmustincludeinsteadofexcludingchildren. In His Mission, Jesus promoted the dignity of children, calling upon the adults of His timetochangetheirattitudestowardchildren(Mark10.1316). TheconferenceemphasizedthewayJesusradicallychangedtheculturalandreligious normsofthosetimes.Hetookintoaccountchildren,peoplenotconsideredimportant, the overlooked, giving a great life and leadership lesson to His disciples making them understand that true greatness is found in identifying with the small ones (Mt 18.4). Rather than a simple educational objective, children become an agent of transformation, where their mere presence is the key to teaching and learning. This new form of getting closer to children, proposed by Jesus, continues to challenge the pastoralmissionoftheChurch,callingforthprofoundindividualaswellasinstitutional reviewsandchanges(Quito2005). Not only in the Old Testament, but also in the New Testament we read that Gods Kingdomhasachildasanessentialmember:GodsKingdombelongstochildren.So,we have to consider that the Kingdom has a vital commitment with children by the following:(a)inHisIncarnation,Godcametotheworldasachild,poorandvulnerable child.; (b) Kingdom mysteries are expressed in different manners in which God hide them from strong and powerful people and they are revealed in front of children, to simpleandhumblesones;(c)in messianicworldvision,achildislikeoneofthemain protagonists(Andalittlechildwillleadyou);(d)thepriorityplaceintheKingdomis for the little ones and not for the big and the powerful. So, our ecclesiastic and educationalministriesmustconsiderseriouslyachildasacharacterandrecreationand gamesasHisenvironmentandpriorityspace(CostaRica2002).

Childrenare thesignandmodel oftheKingdom andasymbol ofGoodNews proclaimedbyJesus.

Children are the sign and model of the Kingdom and a symbol of good news proclaimed by Jesus; so, with spiritual opening and human sensibility, to be taught by them and to recognize their central place in our liturgical, educational, diaconal, and evangelical programmes. We want to learn whatitmeanstobelikeachildandconsider whatitmeansinourlives(CostaRica2002) Thepastoralworkforchildrenmustundergo a dynamic change from traditional pastoral work to one of an integrated and liberating work:

A balanced pastoral work for children will see boys and girls as the generational responsibility of adults: We will speak for the coming generation (Psalm 78:48). Children must be supported and instructed as part of pastoral work with the acknowledgement that the family is the primary formative space (Gen. 18:19). This responsibilityisaffirmedduringvariousmomentsofthelifeofthepeopleofIsrael,who looked to obey the laws of their descendants as well as teach these laws to future generations(Deut.6:1,79).

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In the same way, we declare that pastoral work for children will have to include boys and girls within assemblies, celebrations, liturgy and teachings. We are committed, within our various mission fields, to critically review the traditional form in which the Church has divided children and youth by age, thereby marginalizing them without takingintoaccounttheprocessesandcommunitarianlifeoftheChurchingeneral.We declare that a balanced work for children will envision appropriate contexts by age, supplementing the particular needs of each step of development. Nevertheless, this must include the creation of opportunities for integration and active participation of boysandgirlswithintheecclesiasticalcommunityingeneral.Amplebiblicalreferences showusthatthiscontinuestobepartofGodsproposalforHispeople:boysandgirls werepresentatthepresentationofthelaws(Deut.31:12),atthededicationofthewall (Neh. 12:43), in the great repentance assembly (Exod. 10.1), in the liturgy, commemorationsandritualsofPassover(xod.12:26,27),andafterthecrossingofthe riverJordan(Josh.:4:67). We recognize that the pastoral work for children in Latin America and the Caribbean has been characteristically very traditional. Its focus of guiding children has seen children as passive receptacles of pastoral work. We suggest that we will be more faithful to the Scriptures if we initiate a dynamic transition toward pastoral work wherein children play a more active role, recognizing them as partners who possess their own knowledge, feelings and way of doing things. In the Scriptures, there are severalexamplesofchildrenwhoareactiveagentsofGodsmission:Samuelthechild prophet(1Sam.3:1);Josiah,thegreatreformer(2Chron.34:3);thecaptiveIsraeligirl who spoke to Naaman, the Syrian army leader (2 Kings 5:13); David who defeated Goliathandtherebyalteredthehistoryofanentirenation;theboywithfiveloavesof breadandtwofisheswhowasthebeareroffaithandthekeycommunityresourcefor the miracle of plenty; Miriam, Moses sister and many others whom God called to a specificmissionevenbeforetheirbirths:Jeremiah(Jer.1:5),Isaiah(Isaiah49:1),Isaac, JohntheBaptistandJesushimself(Quito2005). (A) childis aprotagonistinorderto make thisworldaplace ofjusticeandpeacefor everylivingcreature,includingtheecosystem(CostaRica2002).

Conclusion
Wehavetriedtocoveragooddealsofar,perhapstoomuch.ForyourencouragementwhatI have said exists in a paper that I believe will be translated into Spanish in due course and be availabletoyou. And it is a great encouragement to me that the recommendations with which I have concluded all come from this continent. Child Theology, the plight of children in the world today, and the ways in which the Church fails to follow the example and teaching of Jesus, compel us to change and action. After our wellearned break we will turn to examples of practicetoinspireus.

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SectionThree:BiblicalTheology
ReferenceBooks: MarciaBungeed.,ChildrenintheBible; SunnyTan,ChildTheologyfortheChurchesinAsia:AnInvitation

(3.1)Introduction
hisisveryappropriatelytheheartof the module. We spend the whole ofthissectiondelvingintotheBible tryingtoget atheologicaloverview as well as spending precious time studying Psalm8. We begin (Section 3.2) by studying how tohandletheBiblewithcare.Studentshave been used to hearing sermons, attending BiblestudiesandbeinginSundaySchool,but few have had the opportunity to stand back anddosomeelementaryhermeneutics.This isalongword,butitmeanshandlingthetext carefullyandappropriately. We then scan the Old Testament to see what themes emerge (Section 3.3). In doing this we are building on and extending the work done in Section One in the paper, A LittleChildWillLeadThem. WedothesamewiththeNewTestament paying particular attention to the teaching andactionsofJesus(Section3.4). Having got an overview, we then try to work out what place children and young people have in the witness of the Bible as a whole(Section3.5).Thisishelpfulforthose engagedinministrywithchildren,butitgoes further than this: children throw light on GodsMissionandpurposes. It is important to allow time for proper anddeepstudyofasingleBiblepassageand this we do before the end of the Section (Section3.6).ThePsalmchosenwasonethat Jesus referred to in Matthew 21 when He entered the Temple for the last time. It is alsoquotedbythewriterofthelettertothe Hebrews. Students are allowed time to meditate on it themselves, then to discuss it ingroups.Theyareaskedtosummarisetheir understanding of the Psalm in a very surprising way. The facilitator needs to understand and have a feel of how Hebrew poetry works for this session to come alive. When it does come alive it is a rich and enlighteningstudyandexperience.

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(3.2)HandlingtheBiblewithCare
Introduction
Hermeneutics literally means interpretation. So if there is a picture, a story, an event, a piece of music, there is a question of understanding it, of reacting to it. The issues of interpretationarethereforeuniversalinarts,sciences,politics,theologyandordinarylife.Most people, including Christians, dont reflect much on hermeneutics (although we are in fact interpretinglifeallthetime),andifwedid,wewouldfinditverycomplicated! It involves some of the most important issues of philosophy, sociology, science, history, languageandcommunication.Thewholequestionofpostmodernityrevolvesaroundissuesof interpretation. Contemporary theorists are questioning and deconstructing accepted interpretationsofhistory,literatureandgovernment. Wearenotheretobecleverortocreateproblemsforthesakeofinterestingdiscussions, butwedoneedtounderstandhowcrucialhermeneuticsisasweseekGodsguidanceandwillin our Christian ministry among children and young people at risk. Just as we seek to do with childrenentrustedtous,sowemustbecarefultohandletheBiblewithcareandattention.

SomeHistoricalBackgroundinChristianity(Seealsoabove:2.2)
1. WesternTheology
Roman Catholic and Protestant theology have involved many disagreements (for example, the role of the Church, priests, Scripture, sacraments and so on), but in both cases theology has tended to be dominated by an academic, rational approach. It takes place in colleges and seminaries (note where we are today!) and involves reading and study. It assumes that you work from the Bible (interpreted correctly), to principles and then to individual and corporate beliefandaction.Italsoassumesthattheprinciplesarrivedatareapplicabletoeverysituation. Denominations are integral to this process as guardians of what they believe to be sound or authentictheology.Theyallhavetheirstatementsofbelieforcreeds. ToanoutsidertotheWestlikePanditaRamabai,denominationsseemedacontradictionof thelifeandteachingofJesus. AkeytextinunderstandinghowdifferentdenominationsdotheologyisTheSocialSources of Denominationalism, by H.R. Niebuhr (New York: Holt and Company, 1929). He traces with sadness how the social background and culture of Christians influences how they select, read andunderstandtheScriptures.Itisasalutarytext.

2. Orthodox(Eastern)Theology
This includes Russian, Greek, Coptic and other traditions. It has always had an emphasis that contrastswiththatoftheWesternchurches.ItstartsfromthebasisthatGodcanneverbefully described in words, and so icons, celebration, spirituality and charity are integral parts of theology.Atheologianisonewhoselifeandteachingformoneseamlessrobe.

3. Radical,SpiritualandCharismaticMovements
All through the history of Western Christianity there have been challenges to the prevailing practice of theology. Monastic orders in the Roman Catholic Church (for example, St. Francis and Benedict) and denominations in Protestantism (for example Anabaptists and Mennonites) 112

havechallengedtheacceptedbeliefs,institutionsandpractice.Therehasalsobeenamassive Pentecostalexplosionthathastranscendeddenominationsandchallengesrationalmethodsand processes.Itstressesworship,celebration,signs,wonders,andexperiencesofGodsSpirit.Its theologyisoftendonebywayofpersonaltestimony,preachingandprophecy.

RadicalAlternativeTheologies
In addition to challenges within the Western tradition, there have also been challenges from otherpartsoftheworld. TheBrahmoSamajwasanearlyone.(AmongitsmemberswereMozoomdar,andKeshub Chandra Sen.) It responded to Jesus and understood His teaching in a way it contrasted with Western theology. It found Western theology formal, hard and lacking in emotion and empathy. Since 1968 (the Roman Catholic Conference at Medellin, Latin America), there have been major and sustained challenges to traditional, academic, Western theology (whatever its particular emphasis). These include Liberation Theology, Black Theology, Asian Theology, Feminist Theology, Urban Theologyand arising now, is what I believe is potentially the most challengingofthemall,ChildTheology! These theologies have had immense impact, and question the whole basis of traditional theology, the way it is done, who does it, where it is done, and what its all about in the first place! InthispaperIdrawmostlyonLiberation,AsianandUrbantheologies.Thisispartlybecause theyarealldonebycommittedChristianswhoarewrestlingwithrealchallengestotheirfaith from contemporary realities, but also because they have been an integral part of my own journeyoffaithandobedience.

IssuesinHermeneutics(HandlingtheBiblewithCare)
(Reference:RichardBauckham,pages1319,TheBibleinPolitics.) RichardBauckhamisconcernedherewithpolitics.Thatisusefulforourpurposesbecausehe wantstoknowhowtoreadtheBiblesothatconcreteactioncanbetaken.Heisawareofthe different historical and geographical contexts in which the Bible has been used as a guide to Christianbehaviourandaction. Hesetsoutthreeinitialissuesthatarisefromtheareaoflifehewantstoexplore.Thesewill vary depending on the field of study, but it is important to clear the ground in this way, whateverwearelookingat.

TheOldandNewTestaments
The social and political contexts are quite different. In the Old Testament Israel becomes a nation with all the associated stages and issues (terrorism, liberation, law, formation of government, land allocation, kingship), while in the New Testament Christians are a politically powerless minority. This is of crucial importance in understanding Gods will whatever our particularcommitmentsandfieldofservice. There is then the question of selectivity in our focus. What tends to happen is that we favourthepartsthatsupportourownpositions,andattitudes.Thosewhostresssocialjustice findplentyofammunitionintheOldTestament,ratherlessintheNew. HowfardoestheOldTestamentapplytoday?Isitsuperseded bythe Newinsomeorall respects?Ifso,howdowedecide?HowfarshouldtheOldTestamentbereadinthelightofthe New,andviceversa?

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 BauckhamconcludesthatingeneraltheOldTestamentisinstructive,butdoesnotprovide literalinstructions.

PersonalandPublic
HowfaristheBibleaddressedtoindividualsintheirpersonallives,andhowfarintheirpublic lives? Luther argued that a Christian judge was to forgive, and to turn the other cheek in his privatelife,butthatasajudgeincourthewastoseekreparationinanidenticalsituation. ButthereisalsothequestionofwhethertheBibleappliestoeveryoneandthewholeoflife, or particularly to Christians. The Anabaptists saw the Bible as a guide for them, but not for others.Theywouldnotthereforeengageinpublicoffice.

PermanentorCulturallyRelativeNorms
TherearehugedifferencesbetweenBibletimesandthecontemporaryworld.Sohowdoyou spanthegap?Isitaboutfindingsomegeneralandratherabstractprinciplesthatdontchange? ButistheBibleitselfinfluencedbythecontextsofthewriters?(Agoodexampleofthisisthe introductionofkingshipinIsrael.)R.Bauckhamarguesforparadigms,analogiesormodels,that takethespecificeventsorstoriesoftheBibleincontextandindetail,butcandistilamessage forourtimesandsituation. Withtheseissuesclearlystatedhemovesontomatterstodowithtextualinterpretation.Ihave listed these under three headings that derive from his book, but are not given in exactly the sameway.

TextandContext 1. PreCanonical/OriginalMeanings
LinguisticWhatdothewordsmean? ImmediateliterarycontextIsthepassagepartofapoem,astory,narrative,aletter,a chronicle,aprophecy,aproverb? WiderliterarycontextWhataretheconventionsofthisgenre? CulturalContextWhatwasnormalatthetime?Whatdidpeopletakeforgranted? BroadhistoricalContextWhatdoweknowofthehistoricalsituation? ImmediatehistoricalcontextDoweknowanythingaboutthesituationofthewriteror group? Whatsthepoint?Whatisthemainmoral,issueorteaching,sofar?

2. CanonicalContext
Howdoestheinterpretationweareworkingtowardsfitwiththeoverallthrustofthe Bible? IsthereanythingspecificthatthepersonandteachingofJesusdrawourattentionto? Isthepointofthepassageclarifiedoramendedinanyway,bythis?

3. ContemporaryContext
Whatisourcontemporarycontext? Whatisourpositioninit?

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WhatisthepositionofthecommunityofGod? How can we understand our contemporary context, by using every available tool of analysis? Howdowemakethelinkbetweenthetwohorizons,biblicalandcontemporary?

EvaluatingthisAcademicTheologicalMethod
Thismethodisrationalandseekstobefair.Itseemstobeopentoadaptationandcorrection, andithasbeenusedforcenturies.Sowhataretheemergingcritiques? Itworkslargelyatthelevelofthinkingandthemind.Itdoesnotinvolvethewholeperson, body,soul,mindandstrength. Itcanbedetachedfromeverydaylifeandstruggles.Luther:Notreadingandspeculation, butliving,dying,andbeingcondemnedmakearealtheologian. Somuchtimeandenergyisdevotedtothefirststages,thefirsthorizonthatthereislittle time and energy left for the second. The contemporary situation is not given the careful interpretativeattentionandanalysisthatisgiventothetext. European/Western theology has developed for long periods in unique conditions and contexts,forexample,onereligion,notmany;relativepoliticalstability;commonwaysoflife.It thereforeconcentratesonthemattersonissuesthataretakenassignificantinthosecontexts. Otherpartsoftheworldmayneedtoreprioritisetheologyinthelightoftheircontexts. Theologiansarenotrepresentativeofthecommunityoffaith.Menandthemiddleclasses areoverrepresented. Thetraditionalprocessoftheologyisveryindividualanddidactic.Lectures,sermons,books, aretypicalmethods.Whatofthecommunityoffaith? It is banking model of education. (This important critique comes from Paulo Freire: The PedagogyoftheOppressed,London:Penguin,1972.) Itseemstofavourthestatusquo,andisusuallyconservative,tendingtoneglectthemasses ofthosewhoareoppressed,includingthepoor,women,childrenandothers.

SomeoftheChallengesofLiberationTheology
ThewriterusedasthebasisofthissectionisJoseMiguez(Bonino).ThebookquotedisDoing Theology in a Revolutionary Situation, Fortress Press, 1975. Like many of his Latin American colleagues, he found that traditional Western theology did not make practical sense in his contemporarysituation.Hisfocusisonanalternativewayofdoingtheology,butherewenote someofhiscritiquesoftraditionaltheologythathavepavedthewayforalternatives. God can tend to be portrayed as the eternally Present One who renders superfluous the movementofhistoryratherthanthesubverterofthestatusquo(p.76). Theologyhastendedtoseparatetemporal/profaneandspiritual/sacredhistory.Butthereis onlyonehistory.Liberationisthetermchosentointegratethetwo.Itisaboutsociopolitical liberation; humanization and selfrealization, and also deliverance from sin that restores fellowship between human beings and between them and God. Genesis is the story of one historyinauguratedinCreationasthebeginningofthehumanenterpriseandYahwehssaving history(pp.6972). TheselectivityoftraditionalWesterntheologypuzzlestheLatinAmericans.Whyhavethe obviouspoliticalmotifsandundertonesinthelifeofJesusremainedhidden?Whyareevents liketheExodusspiritualised,andwrenchedfromtheirhistorical,socialandpoliticalcontexts? Whysuchstressondoctrineandsolittleontheconsequencesofdoctrine(p.91ff.)?

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 Theprocessoftheologyisinadequate.ItstemsfromtheGreekhermeneuticassumptionof: textprinciplesaction.Butinreallifemuchoftheprocessisreflectionthattakesplaceafter action and events. The analysis of contemporary life and conditions has preceded the biblical theologyofinterpretation(p.61ff.). The language of the Gospel is never neutral, although that is what traditional theology assumes.ThereisapoliticalelementtotheMessianichopeoftheGospelthatismissingfrom this type of theology. Barth in his transcendentalism, Bultman in his existentialism and Moltmaninhisfuturism,havesubmittedtolanguagesthatdonottakehumanlifeandaction seriously(p.77.).Therearenononpartisanlanguages.Alltheologymusttakesidesandwork outitsrelationtopower. Praxis.Todotheologywemusttakeaction.Parttheologyisimpossible.

Faith is not a gnosis, but a way. It is always a concrete obedience that relies on Gods promiseandisvindicatedintheactofobedience.Thepowersandstructuresofsocietymustbe addressedinspecificways(p.8695).

AsianPerspectives
(Referencesinclude:PanditaRamabai;KosukeKoyama;Mozoomdar;theBrahmoSamaj;Samuel Amirtham,Fabella.) Some of the writings of each of these Asian Christians can be found in the Reader that accompanies this course. Students are encouraged to study them alongside the work of other AsiantheologiansinordertoseehowtheyhandletheBible.Perhapsitcoldbesaidthatamong themitisRamabaiwhoknewtheBiblemostintimately:asatranslatorofthewholetextfrom HebrewandGreekintoherownmothertongue.

AModelforUs
AspeoplecommittedtostandalongsideandhelpchildrenatriskinthenameofJesus,wedo notcomeasneutralbystanders!Wearealreadyinthebattle.Weneedtohaveanaccurateand effective way of reading the Bible, as well as an equally effective way of understanding the contemporaryworld.Doweoperateattheindividuallevel?Doweengageinpoliticalaction? DowechallengetheChristiancommunityandthewaysithastraditionallyoperated?Thereis no way we can avoid these questions, and it would be disappointing if we wanted to evade them,eitherpersonallyorinourorganisations. LaurieGreenemphasisesthe corporateand communalnature oflocaltheology.(Thisis thetermthatencompassesallthetheologiesotherthantraditionalacademicwesterntheology.) He is working with a model very close to that of Freire, where there is a sensitive and open relationship between the theologian and the community he or she is serving. Prophets and poets have their place, as do insiders and outsiders. And there is the overall context of the universalChurch.Itisnotanoptiontoignoretheexperiencesoffellowtravellersalongtheway, fromtheWestorfromtheEast! Laurie Green suggests that groups start with parables and stories from the Bible, and find outthesurprisesthattheyembody.Thereisusuallyatwistthatturnstraditionalwaysofseeing thingsontheirheads.Usingthesetwistsasstartersthegroupcanstudyaparticularissue(say, children at risk and how to help them without making them dependent etc. etc.). There is a simple dynamic process involving reflection, an intuition, exploration, and new witness. The processusesthefullresourcesavailabletotheChristiangroup.

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Conclusion
Wefindourselvesattheintersectionoftwostories,twohorizons.Thereisthebiblicalnarrative and the life of Jesus and His followers on the one hand, and on the other our own lives and storiestoday.Thechallengeoftheologyistofindwaysofthesetwostoriesinteractingoneach other.Therearemanywordsthattrytodescribethisprocess,includingdialectic,dialogue,and obedience.Buttheattempttobeaccurateandrigorousshouldneverobscurethesimpletruth that God has called us to be part of the process of creation, active participants in history (His story), and that as we respond in faith, He comes alongside us in Jesus, and equips us by His Spiritforthespecifictaskstowhichwearecalled. NormallythisprocesswilltakeplacewithinaChristiancommunity.Itisrareforustofind ourselves like Luther, alone with the awesome task of interpreting the Bible and Gods will without the aid of Christian brothers and sisters. And we will find more help than we ever dreamt from those we have been called to support. Children are Gods special signs of His Kingdom, and the circle or group involved in the process of theology must never exclude the littleone,themarginalizedandtheoppressed.

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(3.3)TheOldTestamentwithChildreninMind
References
Brewster,Dan.ChildrenandChildhoodintheBible:AWorkbookAPrepublicationDraft. CompassionIntl.,2008. Mass,Robin.TheologyToday.January2000,pages45668. White,KeithJ.ALittleChildWillLeadThem.CuttingEdge,2001. Zuck,RoyB.PreciousinHisSight:ChildhoodandChildrenintheBible.GrandRapids:Baker, 1999.

ContemporaryBackgrounds
Manyhundredsofyears;manydifferentsocialcontextsandtraditions;including nomadic,slavesinEgypt;wildernessyears;battles;occupyingthePromisedLand; captivity.Interplaywithvarietyofothercultures. Onecommontraitofothercultureswasinfanticide.ThestoryofAbrahamandIsaac needstosetinthiscontext. Girlswereespeciallyvulnerablebecauseoftheirlackofeconomicandsocial worth/status. Solidarityinextendedfamiliesmeantthatchildrensharedthewholelifeoftheir families.InthecaseofAchansfamily,thechildrensufferedfortheirfatherssin.

AnOldTestamentCastofChildren
(SeeCuttingEdge2001,pages24,25.) TheemergingthemeistheonethatissummarizedinPsalm8andinthebirthofJesus:when there are particular crises and problems for which there seems to be no solution God uses childrenasHischoseninstruments.

SomeReflectionsonChildrenandImagesofChildhood
(SeeCuttingEdge2001,pages25,26.) Childrenarepartoftheworshippingcommunity,whetherfamilyorcommunityofIsrael. TheyareseenassignsofGodsblessing:vitaltothesocialidentityofwomen(e.g. Racheletc.). Theyoftensuffer,andmothersweepforthem(Jeremiah31:15). Thereisthecommandtoprotectandcarefororphans(Exodus22:22;Isaiah1:27for example). GodisdescribedasaFather;alsoasaMother.Heisaparenttoindividualsandthe wholecommunity.

FourMainThemes
ChildrenareordainedtopraiseGodandtosilencethefoeandavenger(Psalm8:2). ChildrenhaveaspecialplaceandroleintheMessianicKingdom(Isaiah11). TheMessiahisportrayedasachild(Isaiah7and9). Thereisarepeatedchoiceoftheyoungestchild(e.g.Abel,Isaac,Jacob,Joseph, Ephraim,David,andSolomon)inGodsaction.

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Summary
Children and childhood have a special place in the Old Testament, both in relation to Gods purposesduringtheirownlives,andalsoinrelationtothecomingMessiah. As we will see in the next session, the crossreferencing of Old and New Testaments is significant. It is the quotation of Jesus in Matthew 21 that gives Psalm 8 verse 2 much of its importance,forexample.

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(3.4)TheNewTestamentwithChildreninMind
References
Zuck,RoyB.PreciousinHisSight:ChildhoodandChildrenintheBible.GrandRapids:Baker, 1999. Brewster,Dan.ChildrenandChildhoodintheBible:AWorkbookAPrepublicationDraft. CompassionIntl.,2008.

Background
We have already explored some of the Old Testament in this module, and so that helps to provideacontextforthispaper.AcolleagueoncecalledtheNewTestament,anappendixto theOld.Hesaiditwithatwinkleinhiseye,butitwasawayofsayingthatitwasnotpossible toreadandunderstandtheNewTestamentwithoutknowingtheOld.

SomeThemesfromtheGospels
JesusthebabyintheGospelsofMatthewandLuke(seeCuttingEdge,p4,5). Jesustheboychild(Luke2:4151). JesusandHisteachingaboutchildrenandchildhood(seeallGospels,especiallyMatthew 1721). ChildrenandtheKingdomofHeavenintheteachingandactionsofJesus. TheFather/SonrelationshipinJohnsGospel. TheFather/childrelationshipbetweenChristiansandGod(e.g.Johnchapter3). ThedisciplesasrepresentativesoftheChurchintheirrelationshipwithchildren(e.g. John6verses8,9;Matthew19:1315). TheempathybetweenchildrenandJesus(Luke1:41;John6:813;Matthew21:1417). Jesusandparents(Mark5:2143;Mark7:2430;Mark9:1429;John4:4654). Thetruenatureoffamily(Mark3:3135.Whoaremymotherandbrothers?). ThewaythatJesustaughtbystoriesandactedparables,andisinclusiveofchildren.

SomeThemesfromtheRestoftheNewTestament
One of the theological issues under discussion at present concerns why the special place that JesusgavetochildrenisnotreplicatedintherestoftheNewTestament.(Itisasimilarissue whenthinkingoftheKingdomofGod,whichismentionedonlyafewtimesintheEpistles). PaulsuseofthemetaphorofadoptiontodescribethenewrelationshipwithGodthat weenterthroughJesus(andbytheHolySpirit). TheimageofchildbirthrelatingtothenewChristiansofGalatia(Galatians4:19),andthe newcreation(Romans8:1822). TheuseofthetermschildandchildreninletterstoChristians(seeespecially,1John, forexample). Teachingaboutfamilies(sometimescalledhouseholdcodes)anddirectcommandsto children(thatis,notmediatedthroughtheirparents),in,forexample,Ephesians6:14. Childhoodasastageleftbehind(1Corinthians13:11). ThewomanandthechildinRevelation12:16.

(Pleasebearinmindthatthisisanindicativelist,notanexhaustiveone.)

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SomeTheologicalReflections
Schleiermacher(DevriesinTheChildinChristianThought;inInterpretationpage165166): Childhoodisintrinsicallyvaluableasthespiritualperspectivemostabletodrawusinto fellowshipwithGod. Rahner(TheChildinChristianThought,MaryHinsdale,page406ff): ThevalueofchildhoodinshowingwhattrueopennesstoGodis.Rahnerseesthisas the unique feature of human beings and what it is to be made in Gods image. Childhoodistheabidingreality,whichcomestomeetus.Eschatologyistheeternityof childhoodwhenwebecomewhatwewereaschildren. Moltman(TheologyToday,January2000): Everynewbornchildasignofhope.

Summary
TheteachingandactionsofJesusthatthrowthetruestlightnotonlyonchildrenandchildhood; butalsoparenting;theKingdomofGod;thecharacterandrelationships;thecommunicationof Jesus;theTrinityandthefamilyofJesus,Children(asliteralandsymboliclittleones)form oneofthetrulyuniqueandpivotalaspectsofHislifeandteaching. HisteachingresonateswiththeOldTestamenttakenasawhole. TheriddleforChildTheologyishowsomethingsoimportantinHislifeandteaching becamesomarginalizedistraditionaltheology. Howfarhasthisneglectofchildrenintheologycontributedtotheirlowlyandoppressed statusinchurch,family,andpoliticalhistory? Thegoodnewsisthatthingsarechangingintheworldoftheology:itwilltakealong timebeforethistranslatesintochangedpracticeinChurchandMission,butthewind beforetheraincloudsisblowing!

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(3.5)TheChildintheMidstofBiblicalWitness
ThisPaperwasoriginallypreparedforCTConsultationsinSouthAmericaandAfricain2006and2007.

IntroductiontoChildTheology
ThesimplestdefinitionofChildTheologythatIcangiveis: Theprocessandmovementcommittedtowrestlingwiththequestion,Whatdoesit meanforustodaytofollowJesusbychangingandbecominglikelittlechildreninorder toentertheKingdomofHeaven?

Whatdoesitmean forustodaytofollow Jesusbychanging andbecominglikelittle childreninorder toentertheKingdom ofHeaven?

Youwillnoticethatthisisnotasetofbeliefs, orastatementofpractice,butasimplequestion. That is why those of us who have been involved for some years in the process are so keen to sit alongsideothersaswearedoingtodayinorderto helpusrespondtothequestion. Andasensiblewaytostartisbysearchingthe Scriptures. When we do so with a particular group of people,orquestioninminditisalwaysajoyand encouragement to find that God is ready and waitingtogreetus.ButHisHolySpirithasnotleft uswithoutawitness.

In this unique collection of writings comprising 66 books compiled over 1,500 years Gods purposes towards a huge number of groups and situations is revealed. Thus those in Latin AmericawhosoughttounderstandtheplaceofthepoorandoppressedinGodsKingdomwere able to trace His commitment to them from the earliest pages and stories, especially in the liberation of the Hebrew slaves from Egypt. So it has been with those enquiring about those seenasoutsidersorothersbecauseoftheirculture,ethnicity,crimes,brokennessorgender.110 One of the results of such a search is to read the Bible more comprehensively and sensitively. Anyone who has tried to understand the place of women in Gods Mission, for example, cannot fail to understand the Gospel of Luke differently to those who wrote commentariesafewdecadesago. InsomewaysthereadingoftheBiblethatmakeschildrenthestartingpointforstudycanbe comparedtotheseotherperspectivesandmovements.111Butonesignificantpointofdeparture isthis:Jesustookalittlechild(notawoman,poorman,Gentile),andplacedhiminthemiddleof HisdisciplesasakeytounderstandingtheKingdomofHeavenandtheveryheartofHiscalling andMission. Butthatistogoaheadofourselves.Beforelookingattheplaceofthechildandchildrenin the Scripture, we need to remind ourselves that at the very heart of the Bible, we find God Himself, revealed in different ways and at different times, but supremely and mostly fully in JesusChrist.ChildTheologytakesJesusasitsAlphaandOmega.Howeverpreciousanypartof creationis(andchildrenareverydeartoGodsheart)anythingthatdisplacesGodwilltendto
IrememberthetimewhenasasociologistIreadJacquesEllulsgreatbookTheMeaningoftheCity whichtracedtheplaceofcitiesinGodsunfoldingpurposesfromtheveryfirstchaptersofGenesistothe lastpagesofRevelation. 111 Itisnottherightplaceheretodoso,butIamworkingonabookletthatcomparesandcontrastsChild Theologycriticallywithsomeofthesemovements.Therearesomestrikingsimilaritiesandalso differences.
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becomeanidol.112SoIwouldliketostressthatallofusmusttakegoodcarenevertothinkor actinawaythatelevateschildrenorchildhoodinsuchawaythatGodinChristisrelegatedto thebackground.Andneedlesstosay,IwilltrytomakesureIdonotdosointhisPaper!

ChildrenintheBiblicalWitness
1. Children(andYoungPeople)asChildren
YouwillnoticethetitleofthisPaper.MoreoftenpeopletendtothinkofchildrenintheBible. And there is a big difference. We can indeed look right through the Bible from Genesis to Revelationusingaconcordanceandfindlotsofreferencestochildrenandyoungpeople.You candothesamethingwithplants,mountains,rivers,women,colours,citiesandsoon.Youend upwithanimpressivelist,andifyoureflectonityoucanworkyourwaytosomesortofbiblical or even theological understanding of the category that you start with. At best you will work towardsatheologyofchildren,plants,mountains,rivers,women,coloursorcities.Andthathas itsplace,becauseGodwhocreatedallthingsdelightsineverypartofcreationanditisgoodto have our eyes opened to new aspects of His work of art or drama that we think of as the universe. But biblical witness is about something more than this.Itchallengesustoseethemeaningofeachpartof creation; its testimony if you like. What is it pointing to?Whatisthemessageitisdesignedtoconveytous? AnditdoesnttakeuslongtorealisethattheBibleitself iscrystalclearthateverythingincreationisdesignedto point to God in Jesus Christ. Everything is created to praisetheCreator:whethertreesclappingtheirhands, seas roaring, or babies crying. This means that in seeking to understand children as part of the biblical witness we are not merely trying to understand better how children are made, what they are like, how they develop (although there is so much that we can learn aboutthesethings),buttounderstandmorefullywhat children reveal to us of God and His purposes and nature.

Inseekingto understandchildren aspartofthebiblical witnessweare seekingmorefully whatchildrenreveal tousofGodandHis purposesandnature.

Ifyoucanmakethisdistinctionwithmeyouwillimmediatelygraspthedifferencebetweena TheologyofChildhoodandChildTheology.Thisisnottosaythattheydonotinformeach otherandoverlap,buttopointoutthewayinwhichChildTheologygoesbeyondthechildasa child,inordertoseethechildinrelationtoGodinJesusChrist.ItmaybethataTheologyof Childhood is a useful starting point. An excellent reference book if you are looking for an encyclopaediaofchildrenintheBibleisthebook:PreciousinHisSight,byRoyB.Zuck.113 And if you want a summary of how Christian biblical scholars and theologians have interpreted all the references to children in the Bible I can commend to you the work of my friendandcolleague,ProfessorMarciaBungeinherpaperHistoricalPerspectivesonChildren andtheChurchpublishedintheHoustonConsultationonChildTheologyReport.114Sheargues thatthefollowingcategoriesneedtobeheldintensionifwearetostrengthenourcommitment tochildren.AndIwouldarguethatonlyifweholdontothemallcanwebegintoseedeeper intothebiblicalwitnesstoGodandHisfaithfulness,justiceandlove.
ThispointhasbeenmadecarefullyinIntroducingChildTheologyandsoIdonotneedtolabourithere andnow. 113 GrandRapids:BakerBooks,1996. 114 London:CTM,2005,pages3845.
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ChildrenintheBiblehavebeenunderstoodtheologicallyas: GiftsofGodandSourcesofJoy SinfulCreaturesandMoralAgents DevelopingBeingswhoNeedInstructionandGuidance FullyHumanandMadeintheImageofGod ModelsofFaithandSourcesofRevelation Orphans,Neighbours,StrangersinNeedofJusticeandCompassion

I think you can see that rarely do we manage in church and ministry to hold all of these together.Anditisnothardtoseetheproblemsthatarisewhenweconcentrateononlyoneof theseperspectives.If,forexample,weseechildrenassimplygiftsofGodandsourcesofjoy,we will not take seriously the challenges of motherhood, and will tend to have a sentimentalised andromanticideaofchildrenthatdoesnotdojusticetothesufferingandoppressionofchildren worldwide.If,ontheotherhand,weseethemsimplyassinful,parentingandteachingmaynot beopentowhatchildrenhavetoteachasweseektocareforandteachthem.Thereisworkto dohereforallofus,andthesetworesourcesarearealblessingaswesetaboutthistask.

2. ChildrenasPartnersinGodsMission
A few years ago, I read right through the Bible, but with a particular purpose in mind. I was lookingtoseehow,whereandwhychildrenfiguredintheBible.Theresultwasapaperfora CuttingEdgeConference,RediscoveringChildrenattheHeartofMission.115Itwasaturning point in my whole ministry, and could be said to have given birth to what we now call Child Theology.AsIrereadthePaperIamstruckbyhowmanyinsightsIgainedthathadbeenhidden until that moment, but one that turned my whole understanding of children around was that children performed some of His most significant acts and revelations through these children. Their faith and actions are critically important in the unfolding and outworking of Gods purposes.116 Until then I think I had tended to see children as precious objects of care, teaching and ministry.Theyremainthatstill,butwhatIhadmissed was the fact that again and again the Bible tells how GodusedthemaspartnersinHisMissionwhenadults andadultinstitutionshadfailedorgonerotten.

Goduseschildren aspartnersinHis Missionwhenadults andadultinstitutions hadfailedorgone rotten.

This insight helped me to see that it is necessary to ponder deeply the nature of Gods Mission. He takes the weak things of the world, and reveals His strength in and through weakness. And I see that children are largely unconscious of the way in which Godisusingthem:theyarenottrainedagentsofthe Kingdom.PerhapsGodisusingusasindividualsandachurchinwaysthatwearecompletely unaware of. Do we stress conscious mission, objectives and outcomes, systems and models, whenHepreferstoworkasquietlyasyeastinthedoughandamustardseedinthegarden?So perhaps you can see how this discovery has led me both to see my relationship to children differently, and also to reflect deeply on what all this has to teach about God, Jesus and the KingdomofHeaven.
115 116

PublishedinCelebratingChildren(Carlisle:Paternoster,2003),189199. Ibid.,190.

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3. ChildandChildhoodasGodsWayofSeeingAllHumans
Once you start reading the Bible with children in mind, you quickly discover that many if not mostofthereferencestochildrenarenotactuallyaboutchildrenasyounghumanbeingsatall, but ways of describing adults and adult communities. In the Jewish Scripture, there is continuous reference to the children of Israel for example and as we all know this phrase referstothewholeoftheJewishcommunity,maleandfemale,youngandold.Likewiseinthe NewTestament,followersofJesusareoftenreferredtoaslittlechildren,forexampleinthe lettersofJohn. Thisisnottheplacetodevelopthisperspective, but we can note that it has some important implications. One is that we must be careful in making distinctions between adults and children, lestweobscurethefactthatGodseesusallasHis children. What if childhood rather than being a temporary phase in human development before whatwemaythinkofasmaturityoradulthood,is, fromGodspointofviewadescriptionofthewhole ofourlives?Whenyoupray,say,OurFather:not just while you are little children, but as adult believersandfollowersofJesus.

ReadingtheBible withchildreninmind revealsGodsways ofdescribing adultsandadult communities.

Alliedtothisistherecognitionthatsomeofthemostimportantdescriptionsofwhatitisto be a Christian relate to processes that we usually associate with children and childhood. Two obvious examples are Adoption and being Born Again. Whatever Paul and Jesus mean when theyusethesesymbolstheyarenotcallingadultstoceasetoberesponsibleadults;butatthe sametimeitisclearthatunlessweholdontothechildinthemidst,weasadults,loseavital signoftheKingdomofGod.

4. TheMessiahasChild
One of the umbilical links between the Old and New Testaments is the child foretold in the prophetsnotably,Isaiah,andthebirthofJesus,thePromisedOne.Iinviteyoutoponderafresh the passages in Isaiah which speak of this child (Isaiah 7:14; 9:17; 11:111) to see what they reveal of Gods nature and His Kingdom. And then to read afresh the two birth narratives of Jesus in the Gospels of Matthew and Luke. There is something distinctive and vital about the factthatGodisrevealingHimself,comingamongus,asababy:Thiswillbeasigntoyou:you willfindthebabe,wrappedinswaddlingclothesandlyinginamanger. Jesus does not refer to His childhood in His adult ministry, and we must be careful not to buildtheologywhereHechoosesnottodoso.ButHedoesdrawattentiontotheimportanceof the cries of newborn babies in Psalm 8:2. And although we know that salvation comes to us throughthelife,deathandresurrectionofJesus,ratherthanthroughHischildhood,weshould becarefulnottooverlookJesusthePromisedChild. WhenthinkingaboutthisinMalaysiaayearortwoago,Ipreachedonthesubjectchildin themidstarguingthatGodhadchosentoplaceachildinthemiddleofhumanhistory,andthat theimmediatereactionwasthatthisdivinechildwasplacedinamangerbecausetherewasno roomforHimintheinn.StillIwonderwhetherwemakesufficientroominourtheology,biblical studies,worship,andpastoralworkforthebabyJesus. In very practical terms, I am suggesting that Christmas is rightly seen as a very special festival,andthatitshouldnotsimplybeseenasapreludetothelaterministryofJesus.Inthis 125

littlebabyGodisrevealingdeepthingsaboutHimself,andaswegraspthemwewillseeboth ourFatherGod,andalsolittlechildrendifferently.117

5. ChildasRepresentativeofJesusandKingdom
As some of you know I have been working with my friend Professor Haddon Willmer for over threeyearsonabookthatexpoundstheencounterbetweenJesusandHisdisciplesinMatthew 18whereJesusplacesachildintheirmidstasasignoftheKingdomofHeaven.Thishasledus bothtorealisethatneitherwe,norourtheologicalandbiblicalcolleagueshavegivensufficient attentionto whatthis childinthemidstteachesusaboutJesus,thewayoftheCrossandthe natureoftheKingdomofHeaven.JesusisclearthatthereisariskofHisdisciplesmissingouton theKingdomalltogetheriftheydonotheedthesignofthechild,butsubsequentchurchhistory doesnotsuggestwehaveheededHisaction,teachingorwarningsseriously. Letmegiveyouaflavourofourexposition.Weseethedisciplesengagedinanargument whichisessentiallytheological.Anditisaboutarguablythemostimportantmatterofall:what the Kingdom of Heaven means. That is what it really means to follow Jesus all the way with integrityandcommitment.JesushastriedtoexplainthenatureoftheKingdomandthewayof theCrossinanumberofdifferentways:stories,signs,examples,actions,andspecificteaching. ButtheyhavenotevengraspedthemostbasicideaofthisKingdom.So,asHebeginsHisfinal journey to Jerusalem and the Cross, He places a child in their midst to provide a completely unexpectedclueorkeytotheKingdom. Aswehaveconsideredthisdeeplyandatlengthwehavecometobelievethatthepassage hasconsiderableinsightsforusallintotheheartofGod,thewayoftheCrossandhowweareto relatetochildrenandtoJesus. One crucial discovery for us concerns the use of the term representative. Others have talkedaboutthewayJesusidentifieswithlittlechildreninthisandalaterincidentwhenHetook littlechildreninHisarmsandblessedthem.Andclearlythereisacloselinkbetweenchildren andJesus.Wehavecometoseethewordrepresentativeascruciallyimportanthere.Andthis hasledustoseeinafreshwayhowJesusrepresentsusontheCross.Heholdsthespaceopen for us so that by His Spirit the time comes when we are really in Him in His death, and thereforeraisedwithHimtonewnessoflife.ThechildandJesusarenotinterchangeable,any morethanJesusandHisfollowersareinterchangeable,buttheyandwearerepresentatives. I think I will need to leave it at this point, but would of course be happy to discuss things withyou,andhopeitwillnotbetoolongbeforethisbookisavailableinprint.

6. TheChildandSystematicTheology
Atthisstageinaseminaryoudonotwantmetointroduceanotherhugetopic,soIwillbevery brief. Our biblical reading depends on a framework of theological understanding that is often called systematic theology. However hard you try you cant get away from it. This was what Calvin the great biblical scholar meant when he penned his Institutes. Rather than keep on repeating himself in every commentary he tried to sum up some of the truths that underlay everythinghewasfindingintheScripture. Thoseofuswhohavestudiedsystematictheologywithachildinmindfindthatchildrenare usuallymarginalifnotcompletelyinvisibleinvirtuallyeverythingthathasbeenwrittensofar.
IcommendtoyouthebookbyDavidJensen,GracedVulnerability(Cleveland:PilgrimPress,2005)which takesthisasoneofitsstartingpoints.
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(Othershavenoticedbeforethatthepoor,womenandblackpeoplehavealsobeennoticeably absentinwhatiswrittenandhavestartedtoputthatright.) As we begin to reread this theology, we find that new insights are dawning and new questions arise about: Creation, the Fall and Sin, Redemption, Church, Christ, the Kingdom of Heaven, the Resurrection, the Last Days and so on. The most obvious example is the way in whichachildhelpsustounderstandthenowandnotyetoftheKingdomofHeaven.Thisis abigenterprisebutwearemakingastart.Wedonotknowwhatwewillfind,buttakingour cluefromJesusweknowthatwecandonoother,sohelpusGod. Marcia Bunge and I have been discussing the possibility of a book by international writers lookingafreshatanumberofkeytheologicalissueswithachildinthemidstoftheirthinking. Wearelookingfortheologians,maleandfemale,fromeverypartoftheworld,whomightbe willingandabletojoinothersfromeverycontinentintheenterprise.

OurResponsetoChildren
AswecloseletusdrawoutthemeaningofMatthew18forusall,whethertheologians,pastors or parents and childrens activists. Child Theology is not interested in parttheology: it is determined to facilitate practical/operative theology. So here is a summary of some of the practicalimplicationsofthejourneysofar.

1. ARicherandFullerUnderstandingoftheNatureofChildrenandChildhood
Sothoseworkingasteachersandadvocateshaveamoretheologicallyinformedframeworkin whichtowork.Thisincludesamoreholisticunderstandingofchilddevelopment.

2. NewUnderstandingsofChurchandMission
Children are seen as nearer the heart of worship and ministry and not just as hearers and learners,butasthosewhoteachandleadbytheirverypresence.Thisisgoodnewsforthose working alongside children because there could be a seachange in the understanding of the peopleofGodaboutchildrensministry.

3. APropheticRoleforThoseEngagedinChildrensMinistry
Ourengagementwithchildrenofallsortsleadsustodiscovertruthsthatmustbesharewiththe widerChristiancommunity.Childrensministrymustnotbeseenasaseparateanddiscretearea ofChurchlife.

4. RethinkingEducationandFaithFormation
ThoseengagedinChildTheologyhavebeguntolookwithcriticaleyesatsomeofthetakenfor granted assumptions we have about the nature and purpose of education, and how children learnwhetheraboutlifeorfaith.Thesignificanceofthecriesofbabiesandinfantstendstobe overlookedinChurchandschool.

5. Parenting
Ittakesavillage,achurchcommunitytoparent.Thisincludesusall.

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6. Adulthood
PerhapsoneofthegreatestcontributionsofChildTheologyisthatadulthood(thenearestword intheBibleisadultery)isseendifferently!

Conclusion
ThisisworkinprogressandIhopeyouwillhavemuchtoaddbyyoursuggestionsandcritical observations.TheprocessofdiscussionandconversationisvitaltoallthatChildTheologyisand does. That is how we believe it began when Jesus entered a theological discussion, and this consultation is part of the very same conversation that others have joined around the world. Thestartingquestionhasopenedupsomeverybigissues.

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(3.6)ExegesisofPsalm8
Introduction
This is the first exegesis done by the students since the paper on handling the Bible with care (Hermeneutics). It is suggested that the students have plenty of time to study this poem individuallyandingroupsbeforethefacilitatorgoesthroughsomeofthefollowingpoints. The best method is for the facilitator to ask which students and groups discovered the following:

TypeofLiterature
Poetry APsalmofPraisetoGodtheCreator Form:Gittith.Afewotherslikethis. Shape:Threestanzas(somehavearguedforaprologueandtwostanzas),setwithin identicalversesofpraise.

AuthorandContext
David.Nospecifichistoricalorbiographicalreferences. ButthePsalmrefersbacktoGenesisandCreation. ItisalsoquotedbyJesusandthewriterofHebrews. Itisthecanonicalcontextthatreinforcesthesignificanceofitsmessage.

Text
It was originally in Hebrew and there is a complication with verse two with punctuation and syntax. Versionsdiffer.WeareusingtheNIVinterpretation.Itisnotcertain,butdoesmakesense oftherestoftheBiblecontextandwitness.Itworriesmanycommentatorsbecauseitsoundsso extraordinary.CalvinisoneoftheexceptionsinhisCommentaryonPsalms. JesusandthewriterofHebrewsbothquotetheSeptuagint,theGreekversionofthePsalm.

Theme
TheMajestyofGodsCreation Thisistheactualphraseusedinthebeginningandattheend. ThefactthatGodhascreatedallthingsisarecurrentstatement: Youhavesetyourglory youhaveordainedpraise theworkofyourfingers whichyouhavesetinplace Youmadehim youputeverythingunderhisfeet

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TheOverallMovement/Argument/Message/Pattern
ThereisacompleteinterweavingofeverypartofGodscreation.Itis,perhaps,liketheSabbath. Yourgloryshinesoutfromtheheavens,andYouarepraisedbysucklingbabies. Yourenemiesaresilenced,byYourordinationoflittlechildreninthatrole. ThescaleandnatureoftheHeavensmakesmewonderabouttheplaceofhumansin thewholeschemeofthings.ButYouhavecreatedhumans,whostartashelpless babies,inaspecialrole. YouhaveappointedhumanstobeYourviceregentsoverthewholeearthlyKingdom.

(ThebookofHebrewsappliesverses46toJesus.)

VerseTwo
In the light of this whole context, and the witness of the rest of the Bible, what can we learn fromthisexceptionalverse?

1. TheTrueFunctionandPurposeofChildrenistoPraiseGod,TheirCreator
Theyarenotsethereunderparents,withinfamilies,protectedbythestate.Theyhaveadirect relationship with their Creator. They have an innate and unique knowledge of God. It is not about anything they can formulate in words. God is working through them. Anything that comes between children and this divinely appointed function is a serious distortion and disruptionofGodswholecreation.Theyarejoininginthehymnofpraiseofallcreationfrom thecreaturestothestars.NoticethatitischildrenwhopraiseJesusastheSonofDavidinthe Temple(HisFathersHouse).Althoughinthiscasethechildrenareolderthantheonesreferred tointhisPsalm.

2. TheSilencingoftheFoeandAvengeristheChallengingBitofthePsalm
Atfirstsightitseemsastrangeintrusion:whyshouldenemies,foeandavenger,bementionedin suchahymnofpraise?Andthenhowcanitbethatlittlebabies,whocantwalk,speakorfend forthemselves,silenceGodsfoes? The Psalms often refer to the disruption of Gods world. (Have a look to see how often!) Theyarenotsentimentalorunreal.So,ifGodsgloryisthroughoutthecreatedworld,howis thatdonewhentherearesuchrealdespoilersandenemies?ThatishowGodchoosestoshow anotherdimensionofHisglory!HechoosesthemostfragilecreaturesofHiscreationtosilence theforcesofdarkness.InthisHisgloryisrevealedtoberemarkable.IsthereanythingthatHe cannotdo?IssizeorscaleofanysignificancetoHim? This needs to be tested out alongside the rest of the teaching of the Bible. Does God typicallychoosechildren,andtheweakthingsofHisworldtoconfoundthestrongandthewise?

3. ButHowDoesHeDothisthroughLittleChildren?
Wefindithardtotakethisontrust.Despitethefactthatweswallowtheresponsibilitygivento little human beings as somehow credible (verses 57), we strain at this particular exercise of power!Itshowshowlittlefaithwehave,andhoweasilyadultsgetthingsoutofproportion,not leasttheirownimportanceinGodsschemeofthings!

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JustaFewReflections:
Could we not accept that He works through anyone and anything as He chooses? What if He chosetoredeemthewholecosmosthroughthebirthofababy?AndHedid! The birth of a baby is a miracle that we may underestimate because it has happened so often.ThefirstcryofthenewbornchildisyetanothertriumphofGodsCreationovertheforces of darkness. (Every time I hear a newborn baby cry, then I know why I believe!) It has not beenpossiblefortheforcesofdeathtoextinguishthelightoflife.Moltmanputsitlikethis: Witheverybeginningofanewlife,thehopeforthe reignofpeaceandjusticeisgivenanew chanceEverynewlifeisalsoanewbeginningof hopeforahomelandinthisunredeemed worldchildrenarenotonlymetaphorsofour hopesbutofGodshopeforus:Godwantsus, expectsus,andwelcomesusGodiswaitingfor thehumanpersonineverychild,iswaitingfor Godsecho,resonanceandrainbow(Theology Today,January2000,p.603).

Childrenarenot onlymetaphors ofourhopes butofGodshope forus.

ThenewbirthandthecryofthechildisasignoftheNewCreation.Everychildborn,seenin thiscontext,isthereforeaheraldofGodsreign. If we point out that many millions of babies have been abused and tortured, that demonstratestheawfulnessofsin,butthegraceofGodisrevealedinthebirthofnewchildren, whodespitealltheravagesofhumanandinstitutionalsin,remainopentoGod,themodelfor adults, and the foretaste and promise of true and proper childhood (Rahner, The Child in Christian Thought, p.427). Until adult human beings and institutions are reborn and become likelittlechildrentheywillnotseeorenterGodsKingdom.ButeverybabyisGodssignthat thisKingdomiscoming. Thereis,ofcourse,amysterytoallthisasRahnerremindsus(Rahnerp.425).Andperhaps ourreactiontothisverserevealshowfarwearewillingtoletgotheadult/instrumentalviews oflifethatseeshumanreasonandachievementasthejudgeofallthings.Ifsothemessageof thePsalmasawholehascertainlynotgotthrough. ThePsalmassumesthateverythingGodistobefoundeverywhereandineverything.

HeisnotrestrictedtohumanadultinstitutionsasHesilencesthefoeandtheavenger.How dowethinkHedoesit? Isnt the Cross of Jesus, and His silent suffering, testimony to the power of Gods way of doingthingsandachallengetoourassumptionseverybitasbigasthisverse?Whatseemstous foolishnessandweakness,inHishandsisactuallywisdomandstrength(ICorinthians1:182:5).

Summary
AftertakinggoodnoteofthepatternandmessageofthePsalmasawhole,wehavefocusedon one verse in the context of the whole Psalm, and the rest of Scripture. We have called other theologians to our aid. If we have found ourselves out of our depths, than let us join in the hymnofpraise,infaith:OLord,ourLordhowmajesticisYourNameinalltheearth!

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SectionFour:SystematicTheology
ReferenceBooks: StanleyGrenz,TheologyfortheCommunityofGod; HaddonWillmer,ExperimentingTogether:OneWayofDoingTheology

(4.1)Introduction
ebeginbynotingthatformost lay Christians systematic theology is something that clergydointheirtraining,and academics continue to do in theological seminaries. It is about long words and difficult concepts: best to steer clear of it! Pastors and ministers usually go along with this view, and so risk depriving their congregations of a vital component of a Christianstheologicalresources. We have come to systematic theology after biblical theology and that is for a very importantreason.Systematictheologyarises when people have studied the Bible in the context of their own situations and experiencesandthentrytoestablishwhether there are any general points that can be made, or coherent descriptions given. It is what all Christians do when they use words like God, creation, sin, salvation, Holy Spirit, JesusChristandsoon.Hymnsandsongsare full of systematic theology. We cant be followers of Jesus without it, and we cannot witnesstoJesusChristwithoutit. A simple way of understanding how it workscanbeseeninCalvinswork.Hewrote manybrilliantcommentariesontheBible:he wasasuperblinguistand scholar.But ashe wrote commentary after commentary on bookafterbookintheBibleherealisedthatif hewasgoingtobeconsistenttherehadtobe animmenseamountofrepetitionwhenusing words like God. So he decided to set down some of the general doctrines that derive from a careful and scholarly study of the Bible. (He couldnt give a complete list of Bibletexts whichrefer to Godeach time the wordoccurs.) Systematic theology therefore depends onareadingoftheBible,butthengoesonto describeanddiscusssomeoftheconclusions thatChristiansmakewhentheyputtogether everything they learn from the Bible in the context of everything they know about the world.Itdoesnthavetouselongwords,and every Christian does it without thinking! In thiscourseweexploreitjustalittletogivea flavour of how it is done, and why it is so important.Studentsareusuallythrilledwith someoftheirdiscoveriesinthissectionofthe course. Different parts of the world and cultures tend to go about systematic theology in different ways. In India, some Christians wrote long poems, for example. Kosuke Koyamausescartoonsinhistheology.Inthe West theologians have tended to use Greek categoriesandlogic.InLatinAmericatheidea of(ortho)praxisisoftenparamount.Wetry to be alert to these differences while acknowledgingthatWesterntheologyhasleft a substantial legacy worldwide in both theologyandstructures(institutions). Webeginwithasummaryofthefirstpart of the work of Stanley Grenz (Section 4.2). Using his book, Theology for the Community of God, we explore some of the core or key doctrines of the Christian faith. We pay attention to what he is saying as well as to the way he does theology (and some of the gapsthatwefind).

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Nextwethinkthroughsomeofthethings that Grenz might have said (and changed) if hehadtakenseriouslyachildplacedbyJesus in the midst (Section 4.3). Sadly because Grenzisnolongeralivewecannotaskhimto modify his work, but having known him brieflyasacolleagueIamconvincedthathe would have welcomed this input. Children are,afterall,avitalpartofthecommunityof God! In the next paper we see what happens whenwegoalittledeeperwiththedoctrine ofcreation.Thispaperisintendedtogetthe students asking some very basic but searchingquestion(Section4.4).

The following paper was written for a book exploring aspects of doctrine with a childinmind.Initthewritertriestousehis ownexperienceofchildrensinteractionwith, and understanding of Creation, to see what lightitthrowsondoctrine.Thestudentsare invitedtojoinintheprocess(Section4.5). Finallythereisasummaryofsomeofthe work that the Child Theology Movement has been doingindifferentpartsoftheworldas itseekstounderstandmajordoctrinesafresh in the light thrown by the child placed by Jesusinthemidst(Section4.6).

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(4.2)AnExampleofSystematicTheology:StanleyGrenz
Introduction
Masses of volumes have been written about the themes or doctrines below, and we are selectingStanleyGrenzasourcompanion.HisbookiscalledTheologyfortheCommunityofGod (2000,BroadmanandHolman).Thetitleissignificantbecauseitrecognisesthattheologyisfar more than the process of individual study and reflection. It is a communal process, aimed at formingthe basisforlifetogetherasChristians(ecclesiology),andthetransformationofthe worldweliveinsoitconformstotheKingdomofGod(missiology).

God
1. KnowingGod(p.4352)
Godisthesubject,notsimplytheobjectofknowledge.AkeytextisIandThoubytheJewish theologian, M. Buber. This has big implications for relationships and understanding both ourselves,andothers.Wedonotknowothers(includingofcoursechildrenandyoungpeople) asitaswemightknowaboutatreeorbird. Threeimportantconsiderationsmustinformalltheology: Godcannotbereducedtoaconcept KnowingGodisdependentonGodsrevelation Theologyisahumanresponsetothisrevelation. (SeeMcGrath,ChristianTheology:AnIntroductionpages245248.)

2. TheTriuneGod(p.5376)
The Trinity forms the heart of the Christian understanding of God. God is relational. Community is part of divine (and human) nature. The essence of this relationship, hence the essenceofGodsnature,islove(page92onwards).Allotherattributes,includingholinessand grace,forexample,coinhere.Thatistheyareaspectsoflove,properlyunderstood.

Creation
(NotethatGrenzseesthisinthecontextoftheCreatorGod,page98onwards.)

1. TheRoleoftheSoninCreation(p.103105)
See John 1, verses 110; Colossians 1, verses 16, 17. Grenz understands this as creation being directed towards Him. Jesus embodies (is the incarnation of) the proper relation of creationtotheCreator(page104).Thisisafilialrelationship:childtoparent.We,andallof creation,arechildrenofGod.

2. CreationasaBeginning(109111)
Itisnotcompletedasifthesameforalltime.Creationislikeachildstartinghisorhermission or journey. Creation, like a child, develops towards a new creation (Romans 8, verses 1925). Childrenaresignsofthisinsight:good,butnotyetcomplete.

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3. CommunityasGodsPurposeinCreation(p.111114)
VonRadinhiscommentaryonGenesisseestheSabbathassignifyingthefutureshalom.This is characterised by complete harmony and community. The end purpose of creation is not individualeternallife,butlifetogether,whereGodisintherightfulplace,andthereforesois everythingelse.(NotethatchildrenhaveaspecialplaceinSabbath,andtheMessianicKingdom, thatisdifferentfromtheweekdayscharacterisedbyworkandorganisation.)

Anthropology
(ThisisthestudyofwhereandhowhumansfitintoGodsscheme,page162onwards.)

1. WhoareWe?(p.127150)
WeknowthisinrelationtoGod.Heisthegroundofourexistence.Wedidnotmakeourselves. HeistheuniversalFather.SoifanythingcomesbetweenourselvesandGod,wearecutofffrom oursource,fromwherewebelong,fromourrealfamilyandcommunity.

2. WhatareWeFor?(p.151180)
The image of God is a key concept all through (p. 168). Are children uniquely made in His image?Wewillreturntothisquestioninthecourse.ButallhumanbeingsaremadeinGods imageandthisindicatesthatwearemadefor: AspecialrelationshipwithGod(thechiefendofmanistoknowGodandglorifyHimfor ever,WestminsterConfession). SpecialfellowshipwithGodaspartofHisfamily. ParticipationintheprocessofCreation. Partofacommunityforeshadowingthenewcommunityofeschatology.

Sin(TheFall)
(Thissectionbeginsonp181)

1. TheDisruptionofCommunity(p.187188)
GiventhetitleandemphasisofGrenzsbookcommunityisacentralfeature. He sees this as particularly related to the pride of man (as distinct from women). Others suffer.Grenznoteswomen,butdoesnotrefertochildren. Grenzdescribeshowallrelationships,personal,socialandinstitutional,areputoutofjoint. This is very important for understanding holistic child development and how it is thwarted in humansituations.

2. TheEffectsofSinonCommunity(p.207ff)
Grenzsinglesoutfouraspectsofthisdisruption: AlienationHumansarealienatedfromGodsdesign,andthishastheeffectof alienatingthemfromeachother.Community,asGodintendedit,isdestroyed. CondemnationHumansliveinawaythatincursGodwrath.Thisisaveryimportant sectioninrelationtochildren.Pages270,271givesomeideaofhowmuchserious theologisingtherehasbeenonthismatter,includingbaptism,abortion,and communion.) EnslavementPages272onwardsdescribevariouswaysinwhichsininfiltrates institutions,familiesandindividuals,andtakesovertheorderingofthings.

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DepravityPages274,5talksaboutourabilitytoreasoncorrectlyaboutGodisaffected alongwitheverythingelse.Thisisabigissueintheology,thefocusofdisputebeingthe degreetowhichreasonhasbeenaffectedbysin.

Christology
(Page245onwards:thiscontinuesthethemeoftheTriuneGodrightthroughthelifeofJesus.)

1. JesusasTrueHuman(p.279ff)
Jesus is the one normal person who has lived! His relationship with the Father is the one normal relationship. (This latter point formed the basis of the psychiatry of the Christian, Dr FrankLake,whobasedhiswork,ClinicalTheology,onhisreadingofJohnsGospel.)

2. JesusasNewHuman(pp.285ff)
HeisthenewAdam.Heisalsothefirstofthenewcommunity.

3. JesusasUniversalHuman(p.286ff)
Thisisofgreatsignificanceincrossculturalsettings.JesuslivedlifefullyasaJewinIsrael,but healsotranscendedtimeandplace.Healsoidentifiedandconnectedespeciallywithchildren. (Grenzsinglesoutwomen,butnotchildren!)

Redemption
(P.405onwardsOtherwordsincludeConversionandSalvation.) GrenzdistinguishesbetweenIndividual(p406ff)andCommunal(p423ff)aspectsofredemption, conversionandsalvation. TherearedifferentwaysofdescribinghowredemptionwasachievedinandthroughJesus. Theseincluderansom,sacrifice,atonement,andjustification. Whatisnotdevelopedistherelationbetweenthisandliberationinhistory.Thisiswhere Liberation Theology starts. A key theological concept here is justice/righteousness. This is wheremany ofthosewhoarealongsidechildrenat riskfindthemselvesstartingtoo.Whatis our mission, our responsibility as redeemed children of God, individually and as a community, whereweare?

Summary
Grenz is not thinking particularly about children is this theological work. He rarely refers to children throughout, and this is not untypical of traditional theology. We are starting from a committed perspective. We have found children and young people hurting, oppressed, neglected and abused. We are seeking to act in the name of Jesus and on behalf of the community of God. This means that we have burning questions that we must ask. This theological foundation underlines the intentions and purposes of God. Children, as human beings,arebornintoaworldGodintendedfortheirgood.Theyaremadeforthisworld,andto find their fullest expression in the worship of God as Father. Sin has warped the world, and children suffer desperately as a result. It is in and through Jesus Christ that the best understanding of the place of children in Gods world is seen. He shines light on the rest of Scripture, and shows how children are integral to His purposes and special signs of Gods Kingdom.

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(4.3)ChildandSystematicTheology
KeyChildRelatedQuestions
TakingGrenz(andthroughhim,othersystematictheologians)asourstartingpointwebeginto rethink,critique,reflectonexistingtheologywithachildinthemidst,throughthelensofachild. Thiscomesfromourownexperienceandimaginationofdifferentchildren.Intimethisprocess may well disturb theology and the way it is done. Marcia Bunge is planning to edit a book in which theologians from around the world attempt a similartask.ItisvitaltonotethatChildTheologyisnot focusingsimplyonchildrenandchildhoodasobjectsof devotion,revulsion,careandeducation:childrenareto be valued and nurtured in the Scripture, but they are alsosignsoftheKingdomofGod,andrepresentativesof Jesus and the One who sent Him. To seek to travel theologicallywithoutattentiontochildren,therefore,is like going on a car journey and ignoring many road signs! The comments below are given as starters. Students will have their own questions and there is spacetoincludethesebelow.

Childrenaresigns oftheKingdom ofGod,and representatives ofJesusandthe OnewhosentHim.

Theology

Whyisthereavirtualabsenceorinvisibilityofchildreninsystematictheology,giventhat Jesusindicatedtheywereimportantcluesintheologicalreflection? Howhastheabsenceofthechilddimensionaffectedthewaytheologyisdone? Howmuchistheabsenceofsubstantivechildrenstheologyresponsibleforthe unfriendlychurchandworldforchildreninmanycontemporarysocieties?

God
IfknowingGodisprimarilybyHisrevelationthenarechildrenequallyabletobe recipientsofsuchrevelation?Aretheymoreorlessabletodosothanadults? HowfaristheTrinityamodelforfamily,householdandchurch?Ifthegodheadexistsin relationship,whataretheimplicationsforunderstandingchilddevelopment? CanwetalkofGodasMother?WhataboutGodasParent? CantheSonofGodbeviewedaseternalchildandamodelforhumans?

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Creation
IstheSon/LogosinCreationamodelrelationshipforchildrentotheirHeavenlyFather? HowfarisCreationabeginning,andlikechildhood,awaitsitscompletion? WillourchildrenbetheprimarycarersofPlanetEarth,andifso,willthedoctrineof Creationbecomeincreasinglyimportanttothem?

Anthropology
Arechildren(asdistinctfromadults)madeintheimageofGod(imagoDei)? HowistheDivineimageachallengetocapitalism,andindividualism? Arechildrenspecialsignsofthis?Ifso,why?

Sin(TheFall)
ThisispivotalinChildTheology.Amongthequestionsitraisesare: Isababyasinnerorinnocent? HowisOriginalSintransmittedtochildren? Wheredoesbaptismfitin,andwhy? Isconversionnecessaryforeveryperson?Isitindividualorcorporate? HowfararechildrenthemainsufferersofthedisruptionofrelationshipsattheFall?

Christology
HowsignificantisthechildJesusinChristology? Howfarisredemptionmediatedthroughparents? HavewereflectedontheimportanceoftheIncarnationasshownbySophiein Schleiermachersstory?(SeeMarciaBungeed.,ChildinChristianThought)

Redemption
HowdoesthedeathofJesusrelatetotheunbornandnewbornchild? Inwhatwaysarechildrensignsofthewayofthecross?

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(4.4)TakingtheDoctrineofCreationFurther
ThisPaperwasoriginallygiventothestaffofaChristianOutdoorCentreinEnglandin2005.Itisdesigned toprovidesometheologicalinputandmaterial,inorderthatthestudentscanthenworkatquestionsthat arise.Inthiswayitmodelsanextendedconversationbetweenthefacilitatorandstudents.

PartOne:Creation
WebeginwithsomequotationsfromChoanSengSong,atheologianfromTaiwan,thatcanbe foundintheLionEncyclopaediaoftheBibleandChristianityCDRom1998: Perhapsapoetcantellushowweshouldgoabouttheology.Lookoutthewindowof yourworkroomandimbibethecolourswithwhichGodhasadornednature!Thenthere willbemorecolourinyourtheology.Listentodogsbark,birdssingandinsectshum outsideyourworkroom.Thenyourtheologywillbecomeaudibleaswellaslegible. CanthesunandmoonandstarspraiseGod?Ofcoursetheycan.Theologiansmust regaintheabilitytohearthemsingandpraiseGod.Thentheirtheologicalmindwill expand. IsitthepassionshowninthebirthofachildgivesusaglimpseintothepassionofGod givingbirthtocreation? TheCreatorisauthorofallartsthataretrulyarts. LoveallGodscreation,thewholeofitandeverygrainofsandinit.Loveeveryleaf, everyrayofGodslight.Lovetheanimal;lovetheplants;loveeverything.Ifyoulove everythingyouwillperceivethedivinemysteryinthings.Onceyouhaveperceivedit, youwillbegintocomprehenditbettereveryday,andyouwillcomeatlasttolovethe worldwithanallembracinglove.

SomeQuestionsaboutCreation
(WhatquestionshaveyouaskedorbeenaskedbychildrenaboutCreationoverthe years?Anythingtodowithdinosaurs?WhataboutEvolution?WheredoestheDevil comefrom?) WheredowefindthetheologyofCreationintheScriptures? Creationis/wasgood(GodsawwhatHehadmadeanditwas[very]good,Genesis1 and2).ButwasCreationcompleteinSixDays(howeverweunderstandthedays)? WastheSabbathsomethingattheendofCreation?ArewelivingtheSabbathnowin history?IstheSabbathstilltocomeattheculminationofhistory/thebeginningofthe NewCreation? WhatarethebestwaysforChristianstogettoknowGodscreation? IsGodtobefoundinNatureoranypartofit? IstheworldasweknowitasGodintendedittobe?Ifnot,whynot? WhatisGoddoingaboutthesituation? WheredoestheTrinity(Father,SonandHolySpirit)fitintotheprocessofCreation? DoeseachpartoftheTrinityhavearoleinCreation,theologicallyspeaking?

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SomeBiblicalandTheologicalResponses
AfewBiblesourcesforunderstandingCreation:
Genesis1and2 Job38:142:6 Psalm8 Isaiah40 John1 Colossians1:15ff Romans8:1839

Was/IsCreationComplete?
Isanacornorababycomplete?

TheSabbath:Past,PresentorFuture?
ItsworthponderingtheSabbath,JubileeandSabbaticals,becausewehavetendedtofocuson thefirstsixdaysoftheCreationnarrativesattheexpenseoftheSeventh.TheSabbathisthe culminationoftheCreationstory,butweoftenseemtooverlookitsimportance.

HowBesttoGettoKnowCreation?
Whenyouareroutefindingonamountainoratsea,itisnecessarytotakeatleasttwocompass bearings:thesearecalledcoordinates.Youneedbothofthem,oryouwillnotbeabletoplot yourposition.PerhapsthisisahelpfulsymbolwhenthinkingofCreation. Theobvioustwocoordinatesare:(i)Creation/Natureitself,and(ii)theBible.

Psalm19isoneofthemostbeautifulpoemseverwritten.Youwillseethatthefirstpartis aboutCreationandthesecondaboutGodsWord. Matthew 6: 2534 shows how Jesus understood the heart of Creation, and that what he taughtwasfoundedonandillustratedbyCreation.

IsGodtobefoundinanypartofCreation?
Insomereligionsthe divineandthe worldofNatureareinterwoven,butChristiantheologyis quiteclearaboutthis:CreationisdistinctandseparatefromtheCreator.Soalthoughwecansee his hallmarks and characteristics (as with any artist, writer or sculptor), they are not to be confusedwithGodhimself. Withthisismind,itisimportanttothinkcarefullyaboutJesusChrist,GodsSon.Hebecame fleshandsowasfullypartofnature,butHewasalsoGod.Heisuniqueinthatallthingswere createdbyHim(John1),andperhapsweshouldseektoviewCreationinHim,throughHimand forHim.

IstheworldasGodintendedit?Ifnot,whynot?
Anothergoodquestion!WithouttheBiblehowcanweknowwhatGodintended? TheBibledescribesthedramaticeffectsofTheFall.Genesis3;Romans1:1832.

We must be careful not to project our own wishes on to the world, and assume that God intendedariskfree,sufferingfreeworld.

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WhatisGoddoingaboutthesituation?
(Providenceisatheologicalwordforthis.) Thisrequirestheeyesoffaith,becauseGodisweakintheworld(KarlBarth). TheGospelsshowushowJesusrevealsthewayGodisgoingaboutHisrule.

It is a Kingdom of Heaven way of doing things, not the way an earthly ruler or emperor would set about the task. Child Theology may be a helpful way in to understanding how God choosestogoaboutredeemingCreationandreconcilingthecosmostoHimself.

WheredoestheTrinityfitintotheprocessofCreation?
TheFathercreatestheworld,throughHisSon,byHisSpirit(StanleyGrenz) Forsourcereferencematerial,seeGenesis1:1&2;John1:15;Job26:13.

PartTwo:Creatures
WhatisthebestwaytounderstandtheprocessbywhichGodmadeCreation(that includesyouandme)?
Trythinkingofanartist(WeareGodsworkofartEphesians2:10[JerusalemBible])orpotter (The PotterJeremiah 18:16 [compare Genesis 2: 7]). It is helpful to reflect on the signs and miraclesofJesus,becausetheyareaboutthewaysofGodinandamongstCreation.

WhataresomeoftheimplicationsofthisunderstandingforknowingGod(Creator) andourselves(creatures)?
TherewillbedifferentwaysofknowingGodandourselves,butscienceoracademicstudyisnot likely to be satisfactory. We are not the subject of the enquiry (like scientists): it is about a relationshipwhereGodissubject(See,e.g.,M.Buber:IandThou).Wecannotstandoutsideof Creation to measure things objectively: and the heart will have its reasons that reason itself cannotknow,BlaisePascal).

WhyisidolatrysostronglycondemnedintheBible?
ThisisaveryimportantquestionbecauseifyoureadtheBibleallthroughthisisoneofthemost significant themes in both the Old and New Testaments. It has something to do with the fact thathumanbeings,thatismenandwomen,aremadeintheimageofGod:Genesis1:27.Ifwe trytofabricateidolsinourownimageweendupdebasingwhatGodhasmade.Andidolswill detractfromJesus,whoistheperfectimageofGod.

WeareflawedhumanbeingsbutJesusisnot.Heisthereforetheonenormalhuman creature.WhatcanwelearnfromthewayHerelatedtotheCreator,Creation?
DrFrankLakeattemptedtodevelopapsychiatrybasedontherelationshipbetweenJesusand hisFatherasrevealedinJohnsGospel.(ClinicalTheology.)Withoutgoingasfarashetriedto venture, we can focus on the way Jesus related to the natural world in his life, teaching and miracles.ThisthrowsaspeciallightonJesus,butalsoonCreation.

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Whatarethebestwaystocommunicatewithothersatandthroughyourorganisation anditsactivitiesandrelationshipsabouttheCreator,CreaturesandJesus?
Inordertobegintoapplywhatwearediscoveringitisimportanttoevaluatehowwellourown organisationsandchurchesapplyatheologyofcreationtothewayweconnectwithandtreat the natural world. It is possible that our buildings and the way we operate tend to separate childrenfromCreation.Howcanweremedythisanddothingsbetter?

Describeanddiscusssomeofthethingsandsessionsthathaveworkedbestinyour ownexperience?
It may help us find better ways of doing things in relation to Creation if we pause to think of thosetimesandplaceswhereweourselveshaveconnectedmostfullywiththenaturalworld. Wasitparticularactivities,places,timesofthedayorseasonsoftheyear?Whowerewewith, andwhywasitsospecial?

Whatchangesshouldbeconsideredasaresult?
To be practical here it is vital to put in writing some of the changes that we will be recommending to our organisations and churches. (We will not forget this matter in the final Section of the course, which is concerned with applying theology in our lives and work with children.)

PartThree:NewCreation
Thisisanopportunitytodotheologywithoutwords!(Isthiswhatcreationis?) The Bible talks of both individuals (e.g. 2 Cor. 5:17), and also the heavens and earth, as a New Creation (e.g. Revelation 21). The Christian Hope is that the whole of Creation will be renewed in and through Christ. We are not destined to leave it all when we die, but to experiencethisNewCreationwithnewbodies,whenChristcomesagain.

TherearelotsofintimationsoftheNewCreation.Herearesome:
Isaiah11:69 Isaiah41:1820 Isaiah55:913 Isaiah60and61 Ezekiel47 Zechariah8 Revelation21&22

MakeaTeamDrawingofthisNewCreation
Dreamyourdreams.Dontholdback.AndmakesurethateveryaspectofTrinityand theworldofnature,includingwind,waves,sea,lightandcreaturesarethere. Itmaywellbethatthesewillbehunginyourroomsoroffice,orbethebasisforfurther explorationandwork. ItmaybethattheywillthrowawholenewlightonthenotionofGodhasgivenmea picture. (Itmaybepossibletoseesomesimilarpiecesofpainted/drawntheologydoneby studentsfromAsia.)

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PreparingtoreenterGodsworld
AswecometotheendofthissessionweprepareourselvestoreenterGodsworld,andtosee andexperienceitinanewlight:WeareGodscreatures,hisworkofart,andarecalledtobe partnerswithHiminworkingtowardstheusheringinoftheNewCreation.ToexploreCreation alongside children and young people is a special privilege: it is, or should be, their natural habitat! Youwillfindwaysofsharingandprayingtogetherbuthereisaprayerthathasbeenspecial tome.CelticChristianity,whichisveryold,connectsveryconsciouslywiththeworldofnature.

ACelticPrayer
OSonofGod,performamiracleforme:changemyheart. Youwhosecrimsonbloodredeemsmankind,whitenmyheart, ItisYouwhomakethesunbrightandtheicesparkle; Youwhomaketheriversflowandthesalmonleap. Yourskilledhandmakesthenuttreeblossom, andthecornturngolden; Yourspiritcomposesthesongsofthebirdsandthebuzzofthebees. Yourcreationisamillionwondrousmiracles, beautifultobehold. IaskofYoujustonemoremiracle: beautifymysoul. Amen

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(4.5)CreationWithChildrenInMindAlltheTime
ThisPaperwaspreparedforabook,ThroughtheEyesofaChild:Newinsightsintheologyfromachilds perspective(EdA.RichardsandPPrivett,ChurchHousePublishing,London2009)inwhichanumberof writersexploredaspectsoftheology,ChurchandMissionattemptingtodosothroughtheeyesofachild. Thechapterisentitled,Creation,pages4464.

Introduction
This is a very tentative, pioneering journey into what for me is largely unknown, and certainly uncharted territory, and what I have written is offered in that light. I would like to think that some of the exploration here will provoke discussion as well as identify gaps in current theologicalthinkingandreflectionaboutchildrenandCreation. WhatIargueinthechapteristhatathoroughgoingdoctrineofCreationnecessitatessome encounterwiththewholeoftheology,notablyeschatologyandtheKingdomofHeaven. Inattemptingsomethingofthisscope,andtakingmycluefromtheactionsandteachingof Jesus, children and the image of child have been considered as invaluable resources. Yet childrenhavebeenabsentfrommostdoctrinesandtheologicalreflectionsonCreation,bothas objectsofinquiry,andasthesubjectsofreflection.Isuggestthatthisneglect,whichiscounter tobiblicalmodelsandinjunctions,mayhavedeprivedadultsindividuallyandcollectivelyofone ofthekeyresourcesinthisarea.Oneoftheimagesthattheybringwiththemisthatofplay, andIwonderwhetherthismightprovidenotonlysomeinsightsintotheheartofCreationand theCreator,butalsoatthesametimehelptoalleviatesomeofthescholasticismandheaviness thatcharacterisesmuchtheologicalworkonCreation.

TheWorldasanAdventurePlayground
The extended family of which I am a part is based in East London, but we are blessed with a holidayhomeinNorthWales.Inadditiontomyownbiologicalfamilyoffivegenerations,there areotherswhohavelivedwithusoverthepastcenturybecausetheycouldnotlivewiththeir own kith and kin.118 Not long ago some of these young people were camping with me in the Rhinog Mountains in North Wales (geologically part of the Harlech Dome). We had pitched ourtentsbyasmalllake(llyn)andoneoftheboyshadbeenscramblingoverthesurrounding uniquely rugged outcrops, often frequented by wild goats, before the morning mists had evaporated. As he rushed towards us, spurred in part by the smell of a cooked breakfast, he shoutedouthisdiscovery;Thisisonebigadventureplayground!119 The more I have come to know of the nooks and crannies, the cracks and slabs, the waterfallsandpools,ofthisrockyareaofNorthWaleswithandalongsidechildrenandyoung people, the more accurate his conclusion has seemed. We have found perfect slate slides; seesaws in the branches of living trees; white water and waves; ledges ideal for jumping or diving into mountain rockpools; beaches with various textures of sand inviting us to dig and buildfeaturesofourchoosingwithoutfearofridiculeortheriskthatwhatwecreatedmightbe
ThenameofthehouseinSouthWoodford,EastLondon,whereweliveisMillGrove.Itssomethingof acrossbetweenafosterfamilyandaresidentialcommunity.Someofitsratheruniquenatureand dynamicsstemfromthefactthatitisthehomeoffivegenerationsofafamilycalled,White,andthatasa Christianfamilyitlivesbysimplefaith. 119 Itisimportanttonotethatthepersonspeakingwasateenager,ratherthanalittlechild.Itisthe argumentofthischapterthatlittlechildrendonotreflectonCreationinthisway.Theteenagerhad helpedmetobegintoseeandunderstandthenaturalworldinawaythatopenedmyeyestowaysin whichyoungerchildrenwereinteractingwithit.
118

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permanent and labelled; and of course every sort of mountain terrain with its own particular rock,floraandfauna. OfcoursewewouldnothavebeenabletoexperienceEryri(Snowdonia)inthiswayifwedid not know it well, and have appropriate knowledge, experience, training and equipment. The mountains, rivers, lakes and sea can be very dangerous places, and even when the weather is finetherearestilltherisksofhurtingyourself(forexamplecuttingyourhandonslateorfalling onunevenrock),ofgettinglost(eitherbyyourself,oraspartofagroupthatlosesitswayinthe eveningdarkness),orofbeingscaredbythesheerscaleofridges,mountainsidesorwaves. Weareabletoexploreandhaverealadventuresinthisgrandexpanseofthenaturalworld because the children and young people are safe in the knowledge that we would never lead themintounnecessarydanger,thatiftheyweretobecomelostwewouldsearchuntilwefound them,andthatiftheyarehurtwewilltakecareofthem.Itischallengingterrainandwater,but wefeelabletoengagewithitsofully,becausewestartfromasecurebase.120 That said, and acknowledging that Snowdonia is a very special place, perhaps we can still taketheyoungpersonswordsonestagefurtherandenquirewhetherthewholecreatedworld, naturalandhuman,personalandsocial,historicalandcontemporary,fromachildsperspective mightbeexperiencedandenjoyedasonebigadventureplayground.121Ifso,anytheologyof creationmustbeajourneyofadventuretoo.

DoctrinesofCreation
As it happens I began work on this chapter while I was lecturing in Nepal, within sight of the Himalayas,mountainsthatIhadreadaboutsince1953whenIfirstsawthefilmoftheconquest of Everest by a Britishled team. While I was sitting on the rooftop of a home for Tibetan refugee children the clouds lifted for the first time during my trip, and I will now alwayscarry withmeimposingimagesofsomeofthetowering,thoughgeologicallyyoung,peaksandridges of creation. I was travelling light in terms of theological resource material, and so it seemed sensible to use to the full the books that I had with me. One of these was a summary of Christiandoctrine,TheologyfortheCommunityofGod,byanAmericantheologianandformer colleague,StanleyGrenz.122ItisnotnecessarilytypicalandinclusiveofeveryshadeofChristian doctrine,butwecanletitstandasanexampleofhowonerecenttheologianhasapproached thesubjectofCreation,interalia,intheWest. Hiswork,likethegenreinwhichheworked,ischaracterisedbycategoriesandheadings(put very simply, it is not narrative or poetry) and he begins with an exploration of God as the Creator of the World considering how the Trinity, Father, Son and Holy Spirit play complementary roles in what he describes as the free and loving act of Creation. The Father fulfils the primary role, the Son is the principle of creation, and the Spirit is the divine power active in creating the universe. After a brief discussion of Gods sovereignty in relation to creationandhistory,helooksatpastandfuturedimensionsofCreation.Hereferstosuggestion of the German Old Testament theologian, Gerhard Von Rad that the Priestly writers intended thesixthdayofcreationtosymbolisethepresent(history),andtheseventhdayasthefuture completionofGodscreativeactivity.123
IamusingthetermsecurebaseinthewayDrJohnBowlbydescribesitinhisbookbythesame name,ASecureBaseLondon:Routledge1988. 121 IamawarethattheGobbelshavedescribedtheBibleasaplaygroundandthishasseemedtomea gloriousinsightintoatruthhiddenfrommanyofthewiseandlearnedcommentators,theologians, pastorsandadultsengagedintraditionalformsofchildrensministry.RogerandGertrudeGobbel,The Bible:AChildsPlayground(London:SCM1986). 122 StanleyGrenz,TheologyfortheCommunityofGod(GrandRapids:Eerdmans,2000). 123 GerhardVonRad(19011971)appliedformcriticisminhisworkontheOldTestament,forexample,in hiscommentaryonGenesis,TheOldTestamentLibrary(Louisville:WestminsterJohnKnoxPress,1972).
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 Grenzarguesthatthismeansthattheparadigmofessentialhumannatureshouldbeseen, notinthepristineprimalpair,butintheresurrectedhumankindinthecomingKingdomofGod. He concludes with the description of how Gods purpose in Creation is Community. (He is careful to pursue the theme suggested in the title of his work right through, including this particulardoctrine.) ThestyleandcontentofGrenzsbookisthustypicalofmuchtraditionalWesterntheology: seekingtowrestlewitharangeofwellknowntheologicalandphilosophicalquestionsinorder to provide some of coherence, both within the selected topic, and also between this doctrine and the rest of the treatise. With the memories of exploring Snowdonia with children behind me on the one hand, and the glimpses of the sheer scale of the Himalayas visible in the early morning on the other, the chapter by Grenz seemed notably lacking in its reflection of the colours, textures and sounds of creation. What is more, human beings in general dont really seemtobeanintegralpartofthistreatmentofthedoctrineofcreationandmustwaitfortheir treatment in a later chapter entitled anthropology. And children are almost completely ignored,notonlyinthechapteroncreation,butthroughoutthework.Itseemsstrangetofocus so specifically on the human species within creation, while almost tuning out children altogether.Wemightventuretoconcludethatthisrepresentsatheologicalblindspot. Yet,sadly,mostWesternsystematictheologysharesthisblindspot:itisgenerallypursued with children invisible or marginalised,124 so their absence in this particular work may not be thoughtsurprising.HoweverbecauseGrenzgivesprominencetothethemeofcommunity,one mightbetemptedtothinkthattheabsenceofchildrenisratheratypicalbothofhistoricaland sociologicalevidenceofhumancommunities,andalsothestuffofthebiblicalnarratives.Their absenceisthereforedoublypuzzling.Andtheirabsencemeansthatifcreationisthetheatreof Godsglory,asCalvinsuggested,thenitseemsaratherlimiteddramathatisbeingplayedout.It lackssomeofthemostimportantcharactersincreation.Andthereislittlehintthatthescene setssymboliseabigadventureplayground!

TheScopeofCreation
Grenz shows he is aware how challenging it is to decide upon the scope or boundaries of the doctrine of Creation. The question is whether it is restricted to the creation/formation of the naturaluniverse,firstthingsandfirstprinciples,orismoreproperlyspeakingabouteverything, embracing in one way or another every theological doctrine? For ease of reference we may choosetoseeCreationasaboutthefirstthings,andEschatologyasaboutthelastthings,with the rest of theology somewhere in between, or enfolding them both. But the more we delve intotheessenceandimplicationsofCreationthemorewefindourselvesdrawnintotherestof the theological enterprise, and into the places where children are present but usually overlooked,playingbythemselves. CreationitselfforChristiansisinescapablyChristological.John1:Allthingsweremadeby HimandwithoutHimwasnotanythingmadethatwasmade;Colossians1:6,17:ForbyHim allthingswerecreated:thingsinheavenandonearth,visibleandinvisible,whetherthronesor powers or rulers or authorities; all things were created by Him and for Him. He is before all thingsandinHimallthingsholdtogether.AndinHimCreationandEschatologycometogether. ThusinRevelation21:6:IamAlphaandOmega,theBeginningandtheEnd.Thereisnowayof dealingadequatelywiththebiblicalwitnesswithoutaTrinitarianunderstandingofCreation.We inescapablyfindourselvesdeepwithinthedoctrineofGod.YetifthedoctrineofCreationisof
Thisisnotcontestedbythosewhohavebeenexploringthismatterinrecentyears.Childrenhavebeen studiedinavarietyofways,byanumberofsignificanttheologians,buttheyhavenotfiguredin mainstreamtheologicaldiscourseandenquiryeitherasthesubjectoftheologicalanthropology,orasa substantiveelementoftheologicalorientation.ForexampleseeKristinHerzog,ChildrenandOurGlobal Future(Cleveland:Pilgrim2005),Chapter1:Theologyshistoricneglectandrecentinterestinthechild.
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its nature christological then it should be profoundly respectful of the one who placed a little childinthemidstofHisdisciplesasasignofHimself,theonewhosentHim,andtheKingdomof Heaven. WealsofindthatRedemptionandSalvation,iftheyaretobeadequatelydealtwith,mustbe setwithinanunderstandingofCreation,Godsnature,HisProvidenceandHisrelationshipwith creation. One of the books that provide a useful overview of the theology of creation is a collectionofpaperseditedbyColinGunton,TheDoctrineofCreation.125Itarguesthattheway thedoctrinehasbeendealtwithoverthecenturieshasbeenundulylimitedandpartial,overly concerned with scientific formulations and questions. I have also found Dietrich Bonhoeffers CreationandFallawelcomecompanionwhileworkingonthischapter.126Althoughneitherbook refersspecificallytochildren,theywerewrittenwithanopennessthatresembledinsomeway thefreshnessofachildsencounterswithcreation. If we are to draw the main body of Scripture within the ambit of Creation/Redemption/ EschatologythenperhapsoneofthekeyconceptsistheKingdomofGod.IfCreationbeginsand endsinGod,frometernitytoeternity,thenhowcanwebestdescribetheperiod,howevergreat or small a time in historical terms, in which human beings occupy planet earth (and perhaps otherplanetsinthefuture)?TheologicallyspeakingGodisceaselesslyatworkthroughCreation, HisSpiritandHisSon,andreconcilingtheworldtoHimself.Howeverdarktheshadowsthrown onlifebynothingnessandsin,thelightstillshines,andfromthestumpofJessethereisashoot that blossoms. And whatever earthly kingdoms may come and go, Gods way of doing things (the Kingdom of God) is still in evidence to the eyes of faith. Empires tumble and are ground intothedust,butHisKingdomisquietlyandunobtrusivelyadvancingwithchildrensomewhere nearitsheart.

BirthandCreation
We can see this immediately in biblical language. An image that recurs at different points of Scriptureisthatofbirthpangsandbirthitself.InIsaiahthefinalchapterlinksCreation(Isaiah 66:2:Hasnotmyhandmadeallthesethingsandsotheycameintobeing?)withthelastthings (the new Jerusalem) using the extended symbol of birth (Isaiah 66:7ff: Before she goes into labour,shegivesbirthDoIbringtothemomentofbirthandnotgivedelivery?...Asamother comfortsherchildsowillIcomfortyou.)PaulusesjustthisimageinRomans8:22:Weknow thatthewholecreationhasbeengroaningasinthepainsofchildbirthtorelatethethingsof humanhistorytowhatisbeingrevealedoftheChristianhopeforthefuture. Thenewcreationwillnotappeareffortlessly,asifitwereacarboncopyoftheoriginalor primary creation: it involves suffering, patience, endurance, mercy, love and grace. We might venturetosaythenthatCreationcannotbedescribedwithoutreferencetootherdoctrines,and thatCreation,KingdomofHeavenandEschatology,maybedescribedandrelatedbyasymbolof birth.Thereisnosentimentalorromanticideahere:ratheronethatrecognisestheriskandthe painofrealhumanbirth.Inthisway,complextheologicalissuesaremadeeasiertounderstand if we think analogically to our own experience of children coming into the world. In addition becauseinboththeOldandNewTestaments,childrenhaveaspecialplaceinrevealingaspects of the Kingdom of Heaven, we can argue that children have a vital role in the theology of Creation. Withoutlapsingintoallegorywecanimaginehowthenaturalworld(universe)increationis likethebirthofachild;howthroughhistorytherearethegrowingpains;andhoweschatology attends to the future of the child in maturity. A baby is both complete and born to develop; thereispotentialandthatwhichisstilltoberealised.Soitiswithcreation,andtheKingdomof Heaven.Theyarebothnowandnotyettheologicallyspeaking.Sothewaywelookupon
125 126

TheDoctrineofCreationed.,ColinE.Gunton(Edinburgh:T&TClark1997). DietrichBonhoeffer,CreationandFall(Minneapolis:Fortress,2004).

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new born and young children, celebrating everything they do day by day, but thinking about their future, making provision for it and working for their happiness and realisation of their potential,givesusawayofunderstandinghowtheKingdomcanbehereamongusandyetstill toberealised.127 The birth of a child can be a difficult and messy business. It is not just that childbirth involvedpainandblood,butthatababyisamysteriouscreation.Itisbothcompleteasabeing andalsoincompleteinthatthereisunrealisedpotential,justasintheblossomortheapplepip. Thecompletenessofthebabychallengesnotionsofoutcomesandachievements.Itsimplyis, anddefiesmuchanalysisonceyougetbeyondweighingandmeasuringthetinyform.Isthistiny babyindicativeofthenatureoftheKingdomofHeaven?Canthissquallingcreaturereallybe ordainedtosilencethefoeandtheavenger(Psalm8:2)?Wemayasksimilarquestionsofthe Kingdom of Heaven, when it is compared to earthly kingdoms and powers. Perhaps the best thatwewantforourchildren,thatdesirebornofloveandhope,islikewhatGodwantsforthe creationandthefocusofHisreconcilingwork. We can see this in the book of Job where the relation of God and Creation is explored in somedepth:DoestherainhaveaFather?Whofathersthedropsofdew?Fromwhosewomb comestheice?Whogivesbirthtothefrostfromtheheavens?(Job38:2829).Creationisthe resultofGodsparenthoodandischerishedandnurturedandsustainedbyHim.Thereisalso imageryconsonantwiththisreadingofJob,inProverbs,forexample,3:1920. IfthepurposeofGodsprovidenceandgraceinapersonslifeisthatshemightbereborn (bornagain)isnotthewholeofcreationtobeconceived(!)inthisway?128ThusRevelation21 depictingthenewheavenandnewearthcouldbeseenasthebirthofanewcreationmaking all things new, with the process of growing up implicit in the process: rather than the new creationbeinginstantlyandfinallyformed.

BringingtheTheologyofCreationtoLife
InmyteachingaroundtheworldIhavefoundthatAsiantheologiescanhelpfillout,fillinand clothe many of the words and concepts of western theologies of creation. What follows are quotationsfromtheworkofaTaiwanesetheologian,ChoanSengSong.ItseemstomewhenI sharehisworkwithstudentsthatitisasifwehaveinvitedchildren,theirlaughterandplayinto thelectureroom:129 Perhapsapoetcantellushowweshouldgoabouttheology.Lookoutofthewindow ofyourworkroomandimbibethecolourswithwhichGodhasadornednature!Then therewillbemorecolourinyourtheology.Listentodogsbark,birdssingandinsects humoutsideyourworkroom.Thenyourtheologywillbecomeaudibleaswellas legible. Cansun,moonandstarspraiseGod?Ofcoursetheycan.Theologiansmustregainthe abilitytohearthemsingandpraiseGod GodseemsespeciallypatientinAsia.Spaceisvast.Historyislong.Cultureisrich. Personsarenumerous.Theheartnourishedbysuchcultureembracesdeep emotions Isitthatthepassionshowninthebirthofachildgivesusaglimpseintothepassionof Godgivingbirthtocreation?
Thereisinmyviewasynchronicitybetweentheelusivenatureofchildhoodandthemysteryofthe KingdomofHeaven. 128 Itisnotdeaththatisthefinalgoalofourlife,butbeingbornKristinHerzog,ChildrenandOurGlobal Futures,(Cleveland:PilgrimPress2005),18. 129 SeeEncyclopaediaoftheBibleandChristianity.2ndEdition(Oxford:LionPublishingCDRom1998) Quotations.
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 HerewefindaverydifferenttheologicalapproachtoCreation.Itinvolveslisteningtoreal sounds, observing real colours, being open to particular cultures and not least, considerable patience. For this reason it may serve as a bridge to the experience and world of children as they interact with and enjoy creation. There is a place for imagination, exploration, inner experiences such as wonder, and the recognition that head knowledge is not an adequate vehicle for the encounter between a human being and the manysplendoured natural world. ThisbringsusclosertotherichnessandtextureofthePsalms(forexamplePsalms65,93,96,98, 104 and 148). We could also turn to the art of humankind in its many different forms, for reflectionsoftheprimarycreationandimaginingsofhowthingsreallyare,whattheymean,and howtheymightbe.Wheredochildrenspeakofcreationifnotindrawings,writingsandplay? Thisiswherewelookforthenearestapproximationtowhatwethinkofastheology. Supposeweweretostopandlistenforchildrensvoices.Whatmightwehear?Lookingout atthebreathtakingbeautyoftheHimalayas,whatmighttheTibetanchildrenhavesaidandstill be saying about beautiful and mysterious sights in creation as well as brokenness and the damage humans can do to the world of nature as well as to their homeland? One resource I alwayshavewithmeinAsia,which,despitedatingfrom1991,alwaysseemstoresonatewithall my Asian theology students male and female is Childrens Letters to God, which we may set besidethecontemporaryvoicesofthechildrenaroundustoday.

ChildrensLetterstoGod
Ialwaystakethisgemofacollectionwithmewhenlecturingintheology.ChildrensLettersto God130 is particularly dear to me and what struck me on rereading them with this chapter in mindwashownearlyallofthemrelatedtosomeaspectofcreation. I sometimes leave them around so that the children in our household can read them, and fromwhatIcandetecttheyseemtoscratchwheretheitchofmodernchildrenis.Theyarefull ofthecoloursandshapesofthecreatedworld,andalthoughnoneofthemiswhatyoumight termChristological,theydelveintomanytheologicalrealmswhereangelsfeartotread,inavery directandspontaneousway. Going back before Grenzs starting premises, one child asks the very acute and perceptive question: How did you know you were God? (p.2). But the children are not stuck with such profoundphilosophicalandpsychologicalquestions:forthemtheywanttoexploretheinterface between their experience of the real world, and what they understand of God. Time is an importantissuetochildren:Mygrandpasaysyouwerearoundwhenhewasalittleboy.How farbackdoyougo?(p.22).ItisnotjustabouttheeternityofGod,butthesourceofallhuman beings:Iknowallaboutwherebabiescomefrom,Ithink.Frominsidemummiesanddaddies putthemthere.Whereweretheybeforethat?Doyouhavetheminheaven?Howdotheyget downhere?Doyouhavetotakecareofthemallfirst?(p.23).(OnewonderswhetherSusan, whowrotethisletter,knewthecarol,OnceinRoyalDavidsCity,withitslineHecamedownto earthfromHeaven.) AnotherwrestleswithDeusAbsconditusinCreation:Areyoureallyinvisible,oristhatjusta trick? (p.5). And then a question for us all from Richard Dawkins to Creationists: Did you meanforgiraffetolooklikethat,orwasitanaccident?(p.7).Andwiththatinmind,thereis thequestion,Howcomeyoudidntinventanynewanimalslately?Westillhavejusttheold ones(p.26).Whilethinkingaboutoldanimals,heresathought:Ifyouletthedinosaurnot extinct[sic]wewouldnothaveacountry.Youdidtherightthing(p.54).Andhereisathought
ChildrensLetterstoGod.CompliedbyStuartHampleandEricMarshall,London:KyleCathieLimited, 1992.(Thepagesofthisbookarenotnumbered,sointhetextIhavereferredtowhichofthesixtyletters isbeingquoted.)FortherecordIhavemostlystayedwiththeoriginalspellingandgrammarunlessIfeltit obfuscatedwhatthechildrenweretryingtosay.
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aboutthefirstofGodscreatedthings:WereadThos.Edisonmadelight.ButinSundaySchool theysaidyoudidit.SoIbethestoled[sic]youridea(p.53). The place of death in Creation is a common concern: Instead of letting people die and havingtomakenewones,whydontyoujustkeeptheonesyougotnow?(p.8).Iloveyou becauseyougiveuswhatweneedtolive.ButIwishyouwouldtellmewhyyoumadeitsowe havetodie(p.55).AndthistiesinwithIwouldliketolive900yearsliketheguyintheBible (p.50). Do animals use you or is there somebody else for them? (p.10) raises thoughts on the placeoftheanimalkingdominthewholeofGodscreativepurposes:somethingthatGrenzdoes notseemtoconsiderofimportance.Lookingback,Whenyoumadethefirstmandidhework asgoodaswedonow?(p.21).(Thishasbeenaconstantthemeofadultobservationinhistory.) HowsinfitsintoGodscreativeplanisnearthesourceofseveralletter:Iwishtherewasnt nosuchthingofsin.Iwishthattherewasnotnosuchthingofwar(p.37).MaybeCainand Abelwouldnotkilleachotheriftheyhadtheirownrooms.Itworkswithmybrother(p.38). We conclude with some thoughts of children as they ponder creation: It is great the way youalwaysgetthestarsintherightplaces.IdidntthinkorangewentwithpurpleuntilIsaw thesunsetyoumadeonTuesday.Thatwascool(p.59). Thereisnothoughtoftheologicalcategorieshere,butrichideasaboutnature,time,history, relationships and death. If the children think they are doing something more serious than playing,thenwemightstillcharacterisetheirattitudesveryoftenasplayful.Thatistheirmetier andtheirgifttous.

GettingtoGripswiththeNaturalWorld
OneofthegreatinsightsofFriedrichFroebelwasoftheroleofplayinthedevelopmentofevery aspect of human development. He saw the natural world with its sounds, colours, rhythms, textures all combined in some form of movement as the ideal context in which little children growanddevelopholistically.WhatIhavelearnedthroughmyownworkwithchildrenconfirms Froebelsinsights. OfallthetimeswhenIhavebeenprivilegedtoexplorethenaturalworldwithchildrenand young people, two immediately came to mind when I was working on this chapter. On both occasionsIwasholdingababyinmyarmsatnighttime:onceinIndia,theothertimeinWales. BothnightskieswereremarkablycleartotheextentthattheMilkyWaywasvisibletothenaked eye.Onbothoccasionsthelittlechildwastotallyabsorbedbythestars.Andtheybothpointed continuouslytowhattheysaw.WhattheymadeofthesightandexperienceIcannotofcourse say,eventhoughasanadultIwastemptedtoimputetothemanelementofwonder. Whatcannotberuledoutisthepossibilitythatthetwobabieswereatonewithcreationin waysthatcanneverberecreatedbytheadultimagination,howevervivid.Ifwedaretotryand lookthroughtheeyesofthosechildren,isitpossiblethattheywereatonewithcreationtothe point where their souls and the universe itself were interwoven, where their pulses and the pulsebeatofthestarswereintuneandintime?Withquestionssuchasthesewestandinthe presenceofimpenetrablemysteries,butthefactthattheyareaskedissignificant.Something was going on in the experiences of the babies in my arms that will not let me forget such remarkablepossibilitiesandintimations.

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ChildrenInteractingwithCreation
Ihavealsoobservedolderchildrenfromarangeofdifferentbackgroundsandculturesdirectly encounteringthephysicalworldinNorthWales.Theirrelationshipwithitissopredominantly tactile and active that it challenges adults to look at, and reflect upon, the created world differently. For example, on the beach they instinctively scrape, burrow, and reshape the sand. Very oftentheychoosetoleavetheirmark,oftentheirname.(Inthiswaytheiractionsmaybeseen assymbolicofhumanhistory.)Thisisnotalwaysintentionalorconscious:theywillsiftthesand throughhands,andstrokeitwiththeirfeetwhile having a meal or talking for example. Their knowledge of the earth comes to them from a range of touch experiences and reminds us that biblically God is said to shape us from earth with Hishands,andthatwereturntodust.131

Childrensdesireto playinandwithnature isasigntoadultsof howourHeavenly Fatherdesiresthatwe interactwithHis creation,andwithHim.

The wind plays its part in shaping the sand dunes on our beach, and the appearance and experience of the sea, and kites are one of the waysinwhichweencounterair.Thewindatsea level and on the mountain ridges is sometimes a sourceofincredulity.Andwhenfortunateenough on the Carneddau Range to watch chough going through their manoeuvres, I have watched childrensfaceslightupwithadmirationlikethewordsofthepsalmist:bythestreamsthebirds oftheairhavetheirhabitation;theysingamongthebranches.Fromyourloftyabodeyouwater themountains;theearthissatisfiedwiththefruitofyourwork.132 And holidays whether on the beach or in the mountains would not be complete without barbecues,andherewecometotheexperienceoffire.Nochildcansitandwatchafirewithout wanting to feel it in some way, usually with a lighted stick. Cooking on the fire, roasting marshmallows, and sitting singing around the embers are part of the process of enjoying the heat and warmth but also the riskiness of fire. As adults perhaps we forget that fire can be symbolicofGodandisalsoattheheartoftraditionalsacrifice.Thechildrensfascinationwith fireatabarbecuecantakeusbacktothosetimeswhenpeoplefeltespeciallyclosetoGodand sawHisnatureinthefire.

Waterplayisinfinitelyvaried:fromthediscoveryoftemperaturewiththeveryfirstdipofa toeintotheseaorstream,tosplashing,swimming,rowingandsailing.Andthesoundsareas integraltotheexperienceasthefeelofbeinginthewater.Playingwithgulliesofwaterscraped in the sand with the incoming tide and tidefights are part of the pattern of the encounter. Therearehintsoftheprimaldeep,theFlood,thecrossingoftheRedSea,andbaptism. Ineveryoneoftheseexperiencesthereisadegreeofriskanddanger:thatisinherentinthe verynatureofthecreatedworld.Toeliminateriskfromthelivesofchildrenwouldbetodeny themtheverycontactwiththeworldforwhichtheystrive,andarecreated. Allthesethingsearth,air,waterandfireinteractwitheachother:theyareinterconnected and form part of a dynamic and integrated whole into which the children fit and encounter holistically.Iguessthatifwewereseekingtodescribethecommondenominatorhereitisplay. Childrenfeelnoqualmsaboutplayingwithwhatadultsmayviewasthegloriesandgrandeurof nature,butwhichtheyexperienceasearth,water,airandfire.Mysenseisthatthechildrens
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Genesis3.7:3,19.cf.Isaiah64:8. Psalm104:1213.

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desiretoplayinandwithnatureisasigntoadultsofhowourHeavenlyFatherdesiresthatwe interact with His creation, and with Him. However what comes to me from the privileged position of being able to observe this play over a period of more than forty years, is that although as adults we might sometimes think in terms of the sublime (here I am using the wordinRuskinssenseoftheeffectofgreatnessuponthefeelings),childrenandyoungpeople are taking creation for granted rather more than they used to. Or, if that is not an accurate description, then they are interacting with it without undue reverence or deference. It is not sacredorhallowed.AdultsmightsingOLordmyGod,whenIinawesomewonderconsiderall the works thy hand hath made, but young children seem to want to scramble on the mountainsandclimbthetreesratherthantoconsiderthemwithanythinglikeaweorwhatdoes sometimesemergeisasenseofregret,amongolderchildren,forthewaywebehavetowards thecreation: Ilivednextdoortoafield.Ilikedtolookoutandseethebabylambs.Icantdothat nowasthefieldhasbeenturnedintoabuildingsitefornewhouses.Ifeelveryupset aboutthis(MarchesChronicles).

ChildrenandSensoryExperience
Dr Sofia Cavalletti, the former Hebrew scholar, who later concentrated on communicating the essential elements of the Christian message to children using the philosophy and methods of Maria Montessori, has paid great attention to the role of all five senses in the ways in which childrenexpresstheirspirituality:iftheologyleadschurchestostressthoughtratherthandirect experiencesitmaywellnotonlystiflethedevelopmentandexpressionofchildrensdiscoveries ofspirituality,butalsodepriveadultsoftheirwonderandjoyasmediatorsofsomethingswithin nature. Becausethefourelementsplaysuchanimportantroleinphilosophyandreligionworldwide one might have assumed that any theology of creation would refer to them as a matter of course.Biblicaltheologywouldfindinthemaveryrichvein.ButWesterntheologyseemstobe focussed on a rational approach to the philosophical questions posed by creation, rather than directencounterswiththecreatedorder. ThemoreIhaveponderedmymemoriesofbeingwithchildreninthemountainsofNorth Wales the more I have come to see that abstract reflection on, or analysis of creation is not typical of the way that children explore and encounter nature. Adults have long (though not always) had some notion of that which is rude, wonderful, terrible and sublime when considering this area of the United Kingdom. And it is easy to assume that children bring the samecategoriestotheirexperienceofit,andthattheyhaveoridentifywiththesefeelings.My senseisthatsuchfeelingscomeattheearliestwithpuberty.AsfarasIcanrecollectthingsthat ishowitwaswithme.Iwroteaboutnatureindiariesandessaysanditwasonlyasateenager when writing about the intense feelings I had associated with a sunset on the north coast of CornwallthatanyRomanticsenseofnaturewasinevidence. So what can we say about the relationship between young children and the elements of nature?Ithinkitismorelikethis.Theyaredevelopingagraspoftheirowncapabilities,senses, movement, control, and their bodies are the key factor in creation. However much we might like to think otherwise it seems to me that encounters with earth, air, water and fire serve to furtherthisprocessofselfdiscoveryratherthantoexplorethegeography,geology,chemistry, physicsandbotanyofthecreation.WhatImeanisthattheyarenotonlynotsteppingbackto reflectonwhatitmightmean,butinfactdoingtheveryopposite:theyarenotthinkingabout thingsinthisquasiphilosophicalorRomanticway,andthatisthecrucialandessentialpoint. Theyarepartofnatureinteractingwithotherpartsofnatureanditisthesensationsofthe breezeintheirhair,andontheirfaces;thesplashingofthewaterbetweentheirtoes;thefeelof grainsofsandsiftingthroughtheirfingers;thesparksofthefirearcingthroughthedarkness,the

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moonlightonthewaterrightuptotheirfeetthataretheveryessenceofhowtheyexperience creation. They do not have or seek a philosophy or theology of creation: things are nearly all about tactile experiences of it. I venture to suggest that this is also characteristic of their relationships with animals. This is true also of unpleasant experiences, the messiness and gungeofthenaturalworldasthisexampleshows: Ihavetogetupeachmorningandtakethechickensoutoftheshedandfeedthem. Ireallylikehelpingatlambing,pullinglambs.Sometimeswhenyourepullingalamb comesoutdead.Iwaspullingonceandthelegcameoffbecauseithaddiedinside. Ourdogstartedtoeatit.Theresloadsofgungeandmess(MarchesChronicles). Thecommonthreadtoallthisexperiencewouldbestbedescribedasplayordrama:agive andtakebetweenthechildandtheelements.

IdentificationwithCreation
WhenthinkingoftheessentialmysteryofthenaturalworldLudwigWittgensteincommented: It is not how things are in the world that is mystical, but that it is.133 It seems to me that childrenarerelatingtotheworldatthelevelofontologyratherthanepistemology,anditisthis thatisaconstituentofthewonderandawethatadultsmayfeelwhenweareprivilegedtobe withtheminthisexploration.Butthereisanotherdimensiontothisencounter.Byronspokeof the mountains, waves and skies being part of him and he of them: some fusion between the individualandthenaturalworldthroughtheimagination.AndIwonderwhetherchildrenreveal something of this mysterious process. Gabriel Marcel argued that, Mysteries are not truths thatliebeyondus:theyaretruthsthatcomprehendus.134Wecannotseparateourselvesfrom mystery.Andthatiswhattheencounterbetweenchildandnatureexemplifies:thelittlechild cannot and does not separate out self and other, me and that: they are in some way intertwined,notbymeansofreflectionandanalysis,butbyexperience.Thisisme:thisisnot me will only become clear later. For now the sand sifting through the fingers, the shafts of sunlightreflectedfromtheripplesinthewaterdisturbedbythefeet,seemanextensionofthe handandfoot.Sointhisexample,achilddescribingthenaturalworldmakesashapewithher bodytotelladultsaboutheridentificationwithalovedtree. Myspecialplaceisanoaktree. Itsquitenearmyhomeinthegarden.Allthebirdssinginit. Thebranchesarelikethis. (SheheldherarmsintheshapeofaV) Icansitthere. Igetalittlewoodenredchair anduseittoclimbup. Ispeciallylikebeingthere whenitssunny. (MarchesChronicles) AlthoughIwouldnotdaretoclaimtoknowwhatchildrenarefeelingorexperiencingintheir encounters and play in, and with, the natural world, nothing I have observed can be used as evidenceagainstthepossibilitythat,inthewordsofWilliamBlaketheymightrepresentawayof connectingwithcreationthroughminuteactionsandinteractions. ToseeaWorldinagrainofSand AndHeaveninaWildFlower, HoldInfinityinthepalmofyourhand
133 134

MartinMarty,TheMysteryoftheChild(GrandRapids:Eerdmans,2007),102. Ibid.,103.

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AndEternityinanhour. OfcourseBlakeisreflectinginthewaythatverygiftedadultsdo,whereasmycontentionis thatlittlechildrendonotthinklikethisatall.Allthesametheirspontaneousexperiencemay notbesofarremovedfromwhatBlakedescribes,forwhenachildholdsastone,aplantora flower, it is all that matters in the whole wide world at this precise moment. It has become everything, not by conscious reflection, but because nothing else matters. It is not about an illustrationofatheme,partofalesson,astageonajourney,butthewholepointinandofitself. Sooftenwhenitseemsasiflittlechildrenareonawalk,orinthemiddleofagame,asifthey arereachinganewplaneofconsciousness,andmakingconnections,Inoticethattheysurprise adultsbystoppingthewalkorthegamebyfocussingonasingleobject.Blakethereforecould besaidtoportraythekindofconcentratedattentionandinsightthatthischildshows: Iloveitwhenthesunbreaksthroughtheclouds andthesunshinesthrough andtheraysareshiningonthehillsandtherainisglistening Andeverythinglooksasifitiscoveredindiamonds Andthespiderswebsglisten (MarchesChronicles) ButImustaddanoteofrealisticcautionatthispoint:thisinteractionwiththenaturalworld hasbeenboughtandprotectedonlywithgreatcostandcare.Thepressuresoftheglobalmedia would seek to entrap children and young people in a virtual world in which tactile and direct experiencesarereplacedbyelectronicimpulses.Wehavenotelevisionorelectronicdevicesin North Wales, at the same time that the world of childhood is moving in exactly the opposite direction(inleisure,homeandclassroom).Perhapsthisisnotsofarremovedfromthewayin whichtheologyhasbeenabstractedfromtherealworld?Doweoweittoourchildrentogive themthechancetobeamazedbyspiderwebsratherthanjustbySpiderman?

TheSecondaryCreation
AnothergapinthetraditionaldoctrinaltreatmentofcreationconcernswhatJ.R.R.Tolkiencalled thesecondarycreation:thatwhichartists,poets,musicians,sculptors,dramatistsandsoon, make.Ifartandartisticendeavoursdonotsitsomewhereinthisdoctrinewheredotheyfitin theoveralltheologicalschemeofthings?Presumablyitmightbewithinanthropology. We are not here just thinking about a oneway process in which we find somewhere to reflect upon suchhuman endeavourinthe canonoftheology,butalsoaprocesswhichlearns fromsuchhumanactivity.Artcanprovidewindowsontocreation,anditmaybethattheartistic processcanfunctionasasymbolofGodsrelationtoCreation.Secondarycreationcanbeseen asseekingtodothingsGodsway(inhumilityandgoingwiththegrainofnature)andtherefore aspotentiallyanagentoftheKingdomofHeaven.ItechoestheprimaryCreation,andcreates symbols of possibility and infinity. It goes beyond a representation of the world as it is, and imagineshowthingsmightbe. Butthereisariskallthroughthatwemaytakeasolelyadultvieworperspectiveoncreation and assume that secondary creations are thought out and reflective. What if they are much closertotheprimarycreation,andiftheplayofchildrenwiththeelementsisnotneartothe essenceofsuchsecondarycreation? If this is so then we would do well to pay careful attention to the playful interactions of childrenwithcreation:theirmovementofhandsandfeetthroughwater,ofwhattheyshapein thesand;whattheyscratchonslateandsoon.Notbecauseitishighart,butbecauseitisa windowintotheprimarycreation.Insuchplayisthereanydistinctionbetweencreationandre creation? If notthen we mayhavea valuableclueinour theology:perhapsthisisoneofthe waysinwhichGodspreandpostlapsarianCreationareconnected. 155

We have come close to the concept of pure art (Art pour LArt: art for arts sake). It embodies its own meaning and does not require reference to another framework or meta narrative. The play of children with creation is not in the service of another process, but is sufficient in and of itself. But this is not a form of art that is abstracted in some way from primarycreation,butdependentonandpartofit.TherearesomemodernartistslikeRichard Longwhomakeartinnaturebymakingpatternswithstones,orpatternsinsand,tobeeroded anddestroyedbynaturalforces.Isthisareturntoachildlikewayofdoingart,likemakingsnow angelsorsnowmen? This is not the time or place to try to develop a theory of art as secondary creation seen throughtheactionsofchildren,butIsensethatsuchatheorymaybepossible,andthatitcould yield valuable insights into the nature of creation. If the Kingdom of Heaven is to be seen as Godswayofdoingthings(andthisishowIprefertodescribeit)thenachildplayinginand withcreationmaybeasignofthisKingdom.Whenthetimeandplaceareripeforthis,thenthe doctrine of the Incarnation will be one of the crucial ways into, and frameworks for a fresh understandingofcreation.

ChildrenandCreationintheBible
InthebookofProverbsWisdomisthefirstactofGodscreation.SheisbirthedbyGod.She bearswitnesstoGodscreationandisintimatelyfamiliarwiththeworkingsofthecosmos.But Wisdom was not born fully formed as an adult, but as a growing child. Although the usual translation of Proverbs chapter 8, verse 30 is about Wisdom being filled with delight and rejoicing,amoreaccuratetranslationoftheHebrewwouldbe:whenhecarvedthefoundations oftheearth,IwasbesidehimgrowingupandIwashisdelightdaybyday,playingbeforehim always, playing in his inhabited world. (Proverbs 8: 30).135 William Brown points out that traditionaltranslationsandinterpretationsofthistextassumethatWisdomportrayedasachild playingisincongruentwithWisdomsprimacy.ButHearguesthatplaymaybeprimarywhenit comestothedevelopmentofWisdom!Thetranslatorsseemtohavebeenembarrassedbythe associationofWisdomasaplayingchild,notleastinthecontextoftheAct ofCreation.Why shouldthatbeso?Whatifplayingwiththenaturalworldisnaturalandinstinctive:doesthatin somewaybelittleitsgrandeuranddefaceitsessence?

Wisdomwasnot bornfullyformed asanadult,butas agrowingchild.

The thought of Wisdom playing beside the Creator God day by day as creation unfolded is consonant with the argument of the German theologian, Jurgen MoltmanninhisbookGodinCreationwherehedevelops 136 the metaphor of Creation as play. Could we reread the accounts of creation in Genesis alongside watching childrenatplayandsolearnmoreaboutthenatureand purposesofGod?

Andifweaskwhatconnectstheoriginsofcreationwithitsfulfilmentandfinalrealisationat theendoftheage,wecouldarguethatitisGodswayofdoingthings.Asindicatedabovethis is my preferred dynamic equivalent for the kingdom of heaven. In and through the natural world,andthroughouthumanhistory,enfoldingthewholeuniverse,GodtheCreatorcontinues his loving and gracious purposes in drawing all things to their full potential in Him. And the chosensymbolofthislovingprocessisthechildplacedbesideJesus.Similarly,thevisionsofthis new age and realm in the Old Testament prophets have a unique role for the child, notably Isaiah11.HerethechildisplayingintheworldGodintends.
IamgratefultoProfessorWilliamBrownforpointingthisouttoagroupoftheologiansataconference inChicagoin2005aspartoftheprocessleadingtotheforthcomingbookeditedbyMarciaBungeand others,TheChildintheBible(GrandRapids:Eerdmans2008). 136 J.Moltmann,GodinCreation:AnEcologicalDoctrineofCreation(London:SCM,1985).
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And if we ask whether it is scientists and those who make a formal study of the natural world who see into its heart, Jesus reminds us that such things are hidden from the wise and educated,andrevealedtolittlechildren.InauniqueexpressionoffeelinghesaysYes,Father, forthiswasyourgoodpleasure!(Matthew11).

ChildrenTakingtheLead
This begs the question of how adults help children into deeper relationships with and understandings of the natural world. Few would argue that there should be a Rousseaulike space given to a child to develop this relationship for herself. On the other hand the way in whichchildrenareconnectedwithcreationraisesaprofoundissueofwhetherformaleducation canunderminethatrelatedness. Therehastobe someintegrationoftheseperspectives,and the closest I have come to this is in a poem by Jane Clements, a teacher in the Bruderhof Schools,thatcapturestheimplicationsofthisfortheteacher/childrelationship: Child,thoughItakeyourhand andwalkinthesnow; thoughwefollowthetrackofthemousetogether, thoughwetrytounlocktogetherthemystery oftheprintedword,andslowlydiscover whytwoandthreemakesfive always,inanuncertainworld child,thoughIammeanttoteachyoumuch, whatisit,intheend, exceptthattogetherweare meanttobechildren ofthesameFather andImustunlearn alltheadultstructure andthecumberingyears andyoumustteachme tolookattheearthandtheheaven withyourfreshwonder.137 Theforceofthewordunlearnsuggeststhatknowledgeandacquiredskillscanequipusfor adultoccupationandliving,butatthesametimeservetocutusofffromapowerfulsourceof finding out about God. If we will let them, children teach us, educating us in things we have forgottenordisplacedabouthowGodisactiveincreation.

ChildrenandtheGlobalFuture
WhereasthetraditionaltheologicalreflectionsonCreationhavetendedtoconsidertheorigins and nature of the universe as depicted in the scriptures, or to look towards the endgame and completionoftheprocessGodinitiated,awholenewdimensionhasbeenthrustonusbyour growingawarenessofthefragilityoftheearthsecosystems.Humansnolongerliveinaworld ofinexhaustibleresourcesirrespectiveofthewaywelive.Wearehavingaprofoundimpacton the whole climate, and hence the future of planet earth. In this context Creation and
JaneClement,reproducedinJ.C.Arnold,ALittleChildShallLeadThem(Robertsbridge:Plough1997), 2930(producedwithkindpermissionofPloughPublishing).
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Eschatologycometogether:understandingthenatureofCreationinordertoworktogetherto preserveandnurturewhatisyettobe. Part of the doctrine of Creation concerns human relationships with and within it. StewardshipisoneofthemetaphorsderivingfromtheGenesisaccounts.Andthisisnotabout an abstracted individual stewardship (how should an individual act responsibly in the natural world), but about the role of the whole human race. Child Theology is an emerging form of doingtheologythatrequiresustoconsiderallthiswiththefollowingthreepropheticaspectsin view.

ChildrensGrowingAwarenessofGlobalIssues
Perhaps there are different aspects of the Christian story (doctrines) that resonate with particular groups at particular times in history. This has been true of eschatology and millenarian movements; with Church; with salvation; with Holy Spirit, for example. If so, it wouldnotbesurprisingifthedoctrineofCreationbecameofspecialsignificancetoourchildren and their children. There is much current discussion of the origins of human life and of the universe itself, and equally a growing concern for the future of the planet. Christian young peoplewillthereforebetryingtounderstandtheirtheologicalbearingswithinsuchacontext.If, for adults who were growing up post 1910 the slogan of the World for Christ in the next generation generated by the Edinburgh conference of world mission in that year, was a predominant framework, it may well be that now it is the environment. The Lambeth Conference of 1988 designated a fifth mark of mission to the four established around proclamation,nurture,serviceandchallengetoinjustice.Itstates:torespecttheintegrityof creationandtosustainandrenewtheearth.Forourchildren,thisimportantmarkofmission mayrisetothetopoftheagenda. Sowhenthebiblicalnarrativeandstoriesarerecountedchildrenandyoungpeoplemaywell be reading them in this evolving metanarrative. And the primal myths in which chaos and order,darkandlight,monstersandtheheroescontendforsupremacywillhaveacontemporary relevance.Itisthefutureoflifeasweknowitthatisreallyinthebalance.

ChildrensAgencyintheStewardshipoftheWorld
Thecombinationofincreasingglobalawarenessandasenseoftheunfoldingagencyofchildren andyoungpeoplemaycreateanenvironmentinwhichweseechildrenincreasinglylead(take careof)theprocessofcaringforplanetearth.InthiswaytheprophecyofIsaiah11mayfind somepracticalexpressioninourowntimes.Perhapsreflectiononthisprocesswillmeanthat moretheologicalworkisdonebychildren,oratleastisinitiatedbytheirconcernsandactivities. Further, if adult priorities continue to be dominated by shortterm parochialism, tribalism and warfare/defence, then it may be that children will be the ones who challenge these priorities withthoseoftheirown.

ChildrensFuture:TheWayWeareLivingTodayisOurLegacytoThem
At the same time it may well be that children living in all parts of the world are increasingly criticalofthewayadultsarecurrentlyliving.Theircontributionsmaybevitaltheologically.In the Old Testament it is the questions of children that provide the context for a rehearsal of doctrineandtradition.Perhapstheglobalquestionsofchildrentodayandtomorrowwillopen upnewhorizonsintheology. But, is it impossible that the electronic communication that is dominating the lives of childrenasneverbeforeinhumanhistorywillprovetobeanopiate,separatingthemfromthe realworld,anddullingtheirsenses?Ifsoitmaybethechildrenofthepoorerpartsoftheworld, whoaredailyanddramaticallyincontactwithcreationwhomayleadtheway.Theirvoiceswill provideamoralimperativeforactiontocooperate with theCreatorincaringforaworld that humanshavemarredandscarredsodeeply.

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(4.6)ExperimentinginSystematicTheology
Introduction
ChildTheologyisaboutrevisitingandwherenecessary,rethinkingandreformingthecontentof biblical and systematic theology; about reflecting on and enhancing Christian childrelated activity.Itinvolvesdeepthoughtanddiscussion.Butitisalsoaboutaprocessoffacilitatingthe bestformsoftheologicalreflection.Wecannotsimplygiveadefinitionofthecontentwithout marginalising the importance and significance of the process: the way we are doing this theological reflection. (Possibly Christians have missed out on understanding the Kingdom of Heavenbecausewehavefocussedoncontentanddefinitionattheexpenseofprocess,andthe waywedothingsifwearefollowingJesusfaithfully.) SoChildTheologyiscarefulaboutwhoisinvitedtoconsultations;attentiveabouthowwe sit; about how many there are; about the importance of a balance between thinkers and practitioners, male and female and so on. We have tried to be attentive to other processes includingblack,liberationandwomenstheologiesinordertosiftoutwhatisbestforourown particularpurposes.

CTExperimentsSoFar
OneofthewayswehavetestedtheprocessoutisbydoingwhatwehavecalledChildTheology experiments.YouwillfindtheprocesssummarisedinCTMBooklet2:ExperimentingTogether: OneWayofdoingChildTheology,andalsodescribedintheCTMconsultationreports.138 Herearetwoexamplesofwhattookplace.

In Cape Town we explored our understanding of Sin and the Fall by using the imagined presenceofachildsoldierandchildprostituteinourmidst. InPenangwetriedtoseehowourUnderstandingofChurchwasmodifiedwhenweplaceda little Muslim girl in our midst: a girl who wanted to become a Christian and a member of the Churchinacountrywhichforbadesuchconversion.

ThreeMainStages
First the members of the consultation are invited to identify key aspects of their personal understandingsofthetheologicalsubjectbeingexplored. Thesearewrittendownandsharedwithothersinpairsorgroups.

Secondtheconsultationfindsawayofplacingachildorchildreninthemidstandlistening carefullytotheirstories,experiencesandthoughtswithparticularreferencetothetheological questioninmind.Thispartoftheprocessdoesnotrequireactualchildreninthemidst:itcan involve acts of imagination, stories, and the sharing of personal experiences of children and childhoodinaparticularculture.InaChildTheologyConsultationinBrazilwedidinvolvegroups ofchildrenrightthroughtheprocess. Third,thegroupthengoesbacktothebeginningandreexaminestheunderstandingsofthe theologicalsubjectwith which itstarted.Whatdifferencedid wenoticebetweenourstarting positionsandhowwenowthoughtaboutitafterthisfullandsympatheticattentiontothechild
InCambridgewetriedtoidentifyourrealworking,operativetheologies(nottheformalstatementsof beliefofourchurchesororganisation).InHoustonweimaginedagirlinourmidst:ateenagerwhowasa rep.forafashionmagazineandcompanyandbeganthinkingabouthowliberationorsalvationfrom consumerismmightbeachieved.
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and children? At this stage the process is working in two directions: the child is interpreting theology;andtheologyisinterpretingthechild.

Findings
Thefindings arerecordedin theChild Theologyreportsandnotablyin theBookletmentioned above,ExperimentingTogether. HerearebriefsummariesofthecontentanddiscoveriesofCapeTownandPenang2:

In Cape Town the central question was whether it was possible to arrive at a fresh and faithful biblical understanding of sin outside of the Augustinian tradition which sees sin as the conditioninwhichallchildrenareborn,sothatevenbabiesaresinners.Wedidnotrecordthe starting points in the report, but the discoveries are fully noted including a diagram. We ponderedatlengththeharshandsadrealitiesofsininthelivesofachildprostituteandachild soldier.Thesechildrenareaffectedbysininanumberofdifferentways.

Ifchildrenwere toexperiencethe freedomofsalvation, regeneration, forgiveness,rebirth, thentheyhadtobe enabledtolayaside victimhoodand toacceptthatthey weresinnersinthe sightofGod.

One of the key discoveries was that if the children were to experience the freedom of salvation,regeneration,forgiveness,rebirth,then they had to be enabled to lay aside victimhood andtoacceptthattheyweresinnersinthesight ofGod.Thischallengesthebeliefthattobekind tothemtheymustbetreatedasinnocentvictims, who could do nothing about the sinful acts in which they had been involved. They are at one and the same time sinners, but forgiven in and throughJesusChrist.

In Penang the central question was our theology of Church. When Christians use the word Church they usually mean the local gathering of believers particularly on Sunday or thefirstdayoftheweek.Butthisisonlyapartof the reality. In addition to the invisible Church worldwide, there is also the little church: the household that includes families, extended families and other groups. If we respond to the Muslimgirlsimplyintermsofthelocalgathering ofbelievers,thenthereislittletoofferher.She cannot worship with us or be part of that gathering; and we cannot reach out to her in any tangiblewaywithoutriskingtheclosureofthegathering.SowhatistheGospelinhersituation? It must be to do with individuals (notably any Christian peers) and the households. These householdscanbefriendthegirlandherfamily:theymayevenbeabletooffersomeformof employment.InthiswayrelationshipsareformedsothatthroughlifeandwitnesstheGospel canbecommunicated.

WhatisneededissomethinglikearevolutioninthewayChurchisseen:withthegathered communitysupportingthehouseholdinMission,ratherthantheother(moreconventional)way around.

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AChildTheologyExperimentToday
Letstryabriefexperimenttoday.Initwefocusonworship,orifyoulikeachurchservice.This canbedonethinkingofthegatheredcommunityofbelieversorthehouseholdmealfollowedby devotionsorfamilyprayers.

StageOne:TraditionalUnderstandingofWorship/FamilyMeal
Writedownthreetheologicalstatementsanddiscussthemwithanotherperson.Rememberto keepthesestatements.

StageTwo:ChildrenintheServiceorFamilyMeal
Think about a service or act of worship, or meal and family prayers, where a child or children have been in the midst for you. This might be in a sermon, songs, dance, prayers, readings, testimonies, offering and so on. Discuss this and summarise the experiences of your group. Whatwasitthatmadesuchadifference? Nowtrytothinkhowaservice,orafamilymealandprayers,mightbedifferentifwetriedto seeachildinthemidstasasignoftheKingdomofHeaven. Whatreadingswouldwechoose,andwhowouldreadthem? Wouldtherebeasermon? Whatsongsandhymnsareavailable? Whataboutchangesmighttherebetotheseating,theprocess,theleadingofthe worship?

StageThree:IndividualReflection
Lookagainatwhatyouwroteatthestartoftheexperiment.Whatchangesdoyounowneedto maketoyourthreepoints?Discussthesewithagroupandthenthewholeclass. Eitherbyspeakingtoeachotherorbyrecordingournoteswewilltrytosynthesisetoresults oftheprocessandpassitontoothersaroundtheworld.

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SectionFive:ApplyingTheology
ReferenceBooks: KeithJ.White,TheGrowthofLove HaddonWillmer:ExperimentingTogether

(5.1)Introduction
n addition to the reference book, The Growth of Love, this section needs a number of practical resources such as paper, card, pencils, felttips, crayons, paints, modelling clay and so on. It is a real blessingiftheclassisabletogarnermaterials from the natural world (leaves, flowers, feathers,shells,stonesandsoon). In some ways this section is the culmination of the whole process and is designed to help students clarify how their lives and work will be affected and transformed by what they have done and learntduringtherestofthecourse.Practical, orapplied,theologyisconcernedwithwhatit meanstodothingsGodswayinourlives.At the same time this section is part of a dynamicprocesssothatweareenabledand encouraged to go back to the beginning and start all over again: we are perhaps now much better placed to understand our operativetheologieswithwhichwestarted. Themaintaskinthissectionofthecourse is the exercise, Children and Church (Section 5.5). However there are some other papers which can be used as and when it seems right. The practical examples (Section 5.2) were asked for by three conferences in Boliviain2008.Theyaredrawnfromaround the world, and all build on aspects of the theological foundations that we have been layinginthiscourse. ThesummaryofJamesLodersbook(5.3) is an important theological resource for all Christians working at the interface between child development theories and theology. It

isoneofthemostsignificantcontributionsin thisarea,andwasoneofthesourcesforthe book,TheGrowthofLove. TheIntegratedTypology(Section5.4)isa summary of the heart of the book, The Growth of Love. It is an attempt to explore howchilddevelopmenttheoriesandtheology mightcombinetogivefreshpracticalinsights intohowlovegrows,andwhatshouldbethe priorities in our organizations, projects, churches and families. There are challenges heretoourtraditionalframeworks,aswellas fivesimpleandmemorablethemes. Children and Church (Section 5.5) is an exercise that can easily fill a whole day, and students are likely to become engrossed in thetasksandprocesses.Theprocessisbased on the belief that there must be a vision of thefutureifthereistoberealchange:policy documents are not enough to motivate, inspire and guide practice. People have to graspanotherparadigmorwayofseeingand doingthings. Just as we paid particular attention to Introductions in the first section, so we are careful to prepare students for going out of theclassroomandbackintotherealworldof everyday life, demands, opportunities and commitments. Farewells and sending out: Go out into the world in peace are vital in any responsible process. The students startedbyreflectingontheTextoftheirlives. Now they have been enabled to delve into theTextofGodsWord,theyareencouraged to take up their Godgiven roles and tasks withnewinsightsandresources.

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(5.2)PracticalExamplesandModelsforChurches
ThisPaperwasgivenbyKeithJ.WhiteinBolivia,January2008.

ANewBible
Letmestartwithsomethingsoobviousthatitmightbecompletelyoverlooked.Godhasgiven ushispreciousWord:yethowmuchisitread,digestedandlived?ChildTheologybeganbecause ChristianstookseriouslythestudyofapartofthisWordthatothershadmarginalised. IhavespentmuchofthelasttwentyyearsworkingonanewBible,andIampleasedtosay thatIhavejustarrangedfortheretobethreeSpanishversionsofit!ABibleforordinarypeople, children and families, that gives them the confidence to read it for themselves, and to decide howtorespond.

GodlyPlay
Anewmethodofchurchwithchildrenthatconcentratesonthestoriesandallowsthechildren to wonder at what the stories might mean. Everyone sits in circles, adults and children. The childrenplayandexploreintheirownwaysafterthestoryhasbeentold. The whole environment is carefully constructed so that they are surrounded by resources fromtheChristianstory.

FamilyasChurch
Thisinvolvesarediscoveryofthetruththatfamiliesarelittlechurchesaswellaspartofthe localandworldwideChurch.Thismeansthatparentsareempoweredwithmaterialandsupport tomakeeverymealtimeanEucharist;toreadtheBibletogether;topray;andtoseetheirhome as a place where Jesus is present and others are welcomed in His name from different backgroundsandcultures.

ChristianFosterFamilies
MillGroveisthenameofthehousewhereIandmyfamilylives.Ithasbeenourfamilyhomefor 107yearsandforfivegenerations.Overthattimewehavewelcomedover1,000childrentolive withus.Someseethisasquiteexceptionalandremarkable.Butwhyshouldthatbe?Arewe notencouragedbyJesustowelcomeothersinHisname,especiallylittlechildren? InNepaltherearethousandsofTibetanchildrenwhohavehadtofleetheirhomelanddue totheChineseoccupation.Istayedrecentlywithanelderlycouple,whohadtaken70Tibetan children into their home! Please dont think it takes a lot of professional training: the wife cannot read or write. The children are being trained to take responsibility for their own and each others lives including the building of the house, prayers and cooking. Why do Christians alwayslooktoothersandspecialprojectswhenwehaveourownhomes?

PEPE
Pepeisamodelofchurchthatstartswithverypoorchildrenandcreatessocial,educationaland spiritualprogrammesfor4and5yearolds.ItstartedinSaoPauloinafavela.In2005itcame toBoliviaandisworkinginmanyothercountries.Ihaveseenitfromthestartandwatchedit work.Itisagreatmodelofchurchplantingwithlittlechildrenattheheartofthings.

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PavementProject
ThiswasdevelopedamongstreetchildreninthePhilippines.Itisasensitivewayofintroducing thechildrentohelpandsupportbyusingpicturesandthestoriesofJesus.AgainIhaveseenit work,andcommendittoyou.

ChurchSchools
TwoofmystudentsinMalaysiahavesetupaMontessorischoolintheirchurchinKualaLumpur. ItnowhassatellitesinIndonesia.Theschoolisholisticinapproachandhasbecomeamodelfor howthewholechurchfunctions.IthasintroducedamodifiedformofGodlyPlayintoAsiafor everyoneyoungandold.ItisforthepoorestchildrenincludingMuslims.Theyarepioneeringa formofeducationthatdrawsfromtheverybestofsecularandbiblicalmodelsandexperience. Onweekends,manyofthechildrensleepatthechurch,andthereareactivitiesforthemallthe time run by the leaders of the church. I play football on Saturday afternoon and preach on Sundays!

Camps
In Pune in India there are what are called Creation Camps where children come to interact withboththeScriptures andthenaturalworldin aChristiancontext.The ideaistointegrate learningaboutGodthroughHisWordandHisworld.Boliviaisanidealcountryforthis!Iwould liketojoinsuchacamphereforastart!Familyholidaysforthosewhocanaffordthemcanbe justsuchtimes.ThisishowweoperateatMillGrove.

ChildTheologyinSeminaries
Oneoftheprioritiesforthefutureifwethinkstrategicallyistochangetheologicalcoursesand programmesintheseminarieswithafreshfocusonJesusandchildren.Thisisalotharderthan you think, because the seminaries and literature is very traditional. Even radical Liberation theology,forexample,seemstohavelittletimeforchildren!Itmeanstoorethinkingwhatwe meanbyminister.WhataboutSundaySchoolteachers?

CompassionProjects
Ihavebeenprivilegedtoseesuchprojectsatworkindifferentpartsoftheworldandtomeet grownupCompassionchildreneverywhere!Themodelisonewhereanorganisationcomes alongsidechurchestoenhanceandsupporttheirholisticministryamongchildren. Tenprojectsoutofsomany.Yourepresentmanymore.Pleasetellmeaboutthemandgive meinformation(inEnglishifyoucan!).WhattheyhaveincommonisthatIknowaboutthem personallyandthattheyembodyoraspiretothebestoftheologicalunderstanding.Thereisno excuse for doing nothing, and every encouragement for beginning a new era in your church! Pleaserememberhowimportantplayisinallthis.

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(5.3)AModelofAppliedTheology
(WhatfollowsisasummaryofthebookbyKJW,togetherwithoccasionalcommentsin italicsandsetinbrackets.)

TheLogicoftheSpirit: HumanDevelopmentinTheologicalPerspective
ByJamesE.Loder SanFrancisco:JosseyBass,1998

PREFACE
Thebookbeganitslifeaslectures. Twofundamentalquestionsframeandpervadethewholebook: Whatisalifetime? WhydoIliveit? ThepositionthebooktakesisthataChristiantheologicalinterpretationmustbeallowedto influenceourstudiesofhumandevelopment.Theologywillcallforth,illuminateandinterpret aspects of human development that are not within the presumed purview of the human sciences. Likeitornot,theologicalissuespermeateboththestudentandthestudyofhumannature: issues of purpose and meaning cannot be bracketed. M. Polanyi: all knowledge is personal knowledge. Thetemptationofempiricalscienceistobringissuesofmeaning,purposeanduniqueness ofpersonsunderthecanonsoftheempiricalmethod.Thisistodistorttheobjectofinquiryto fitthemethod,whichispoorscience!Loderarguesthatthehumanspiritistheuninvitedguest in every study conducted in the human sciences. It is inherently relational, transformational, selftranscending, and the dynamic basis of choice. It is the dynamism that drives human developmentforward.Atheologicalframeofreferenceisneededtotacklethequestion:which wayisforwardinhumandevelopment?! ThisisvitalinaneraofpostNewtonianphysicsandpostmodernity.

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PARTONE:THECRYOFTHESPIRIT CHAPTERONE:WHATISALIFETIMEANDWHYDOILIVEIT?
(Pages316) 3ThechapterbeginswithavitallyimportantquotationfromICorinthians2:1016whichisquite remarkable.Itisthebiblicalbasis,andwayintothewholetheologicalperspectiveandargument, forLoder.Thehumanspiritisnecessarytounderstandwhatistrulyhuman;thesameistrueof God and Gods Spirit. Christians receive the spirit that is fromGodthemindofChrist. 4 The two questions already asked were anticipated by Camus:Doeslifedeservetobelived?Tounderstandthe humanspiritistogainentryintothedrivingforceofhuman development. This distinguished humans from other species. We should not look just at our similarities with otherspecies,(KJWComment:thisisbecomingthenormin the UK where evolutionary mechanisms tend to be sought for everything) but at human uniqueness also. This book willlookatitfromhumanscienceandexperiencefirst;then from above: the standpoint of Gods revelation in Christ. Finally we will find a way of bringing the two views together.

Thehumanspirit isnecessaryto understandwhat istrulyhuman; thesameistrue ofGodandGods Spirit.

TheViewfromBelow(510)
Human spirit is characterized by openness to the world (Scheler); selftranscendence and exocentricity (Pannenberg). This is the freedom to move beyond egocentricity. Penfields researchonneuralsciencefoundstrangeloopsinthebrainthatwecallselfrelatedness. Important analogies between exocentric dynamics of the human spirit and the expanding universe that it seeks of comprehend and transcend. Little infinity and big infinity owe somethingtothefilmPowersofTen.Themoststaggeringthingisthatthehumanspiritbegins to grasp the immense scope of reality. T.F. Torrance suggests a mirror relationship between certainaspectsofthehumanmindontheonehand,andtheuniverse,ontheother.Theynot onlymirrorthemselvesinwhattheyare,butintheiropennesstowhatisbeyondthem. Thelogicofthehumanspiritisalwaystopointbeyonditself,butbyitselfithasnoultimate ground for itself as spirit without reducing spirit to one of its products. The human spirit qua spirit has no way to nurture or nourish itself: so the danger is that it will be reduced to its productsandresults.WhatisneededisOnewhocanrestorethespirittoitselfasspirit.

TheViewfromAbove(1012)
Herewecometothedivine,andcontingent,order(Torrance).Humanspirithasitsownlifeand inherentlawfulness,butitiscontingentonGodsactioninCreation.Thesupremesingularact by which this is made possible is Incarnation. The problem is that the human spirit has been separated from its ultimate ground in the Spirit of God. Apart from the Spirittospirit communication of the mind of God, the attempt of the human mind to know itself, is utter foolishness,saysScripture(ICor.2:1016). The critical issue is that of selfawareness (transcendence): in this human reason is up againstsomethingthatitcannotthinkRogerPenrosesstory,TheEmperorsNewMindtellsof acomputerthatbecomesdysfunctionalwhenitattemptstoanswerachildsquestion:What 167

doesitfeelliketobeacomputer?(CfGoedelsincompletenesstheorem;Hofstadter;etc)The humanspiritmustbegroundedbeyonditselftobecomeintelligibleeventoitself.Toknowthe mind of God (Hawking) we would have to know the Spirit of God. When God acts Spiritto spirit,thenhumanintelligenceistransformedintoafaithseekingunderstandingofGodsself revelation:thatisdisclosureofGodsmindintheFaceofGodinJesusChrist. 12Inthisbookthestudyofhumandevelopmentisfundamentallythestudyofthehuman spiritembeddedintherealstuffofalifetime.LodersargumentisnotfortheexistenceofGod butfortherealityofthehumanspirit:itsreality,legitimacyandgenius,anditsgenuinebutblind longingfortheSpiritofGod.BecausethegulfbetweenhumansandGodissogreat,itmustbe bridgedbyanactofGod.ThisacthastakenplaceinJesusChrist.Wemustbeawakenedtoit, andthisisdonethroughGodsspirit. 13Relationalunity:therelationbetweentheviewfromaboveandtheviewfrombelowis aboutrelationality.TheMobiusbandisagoodexampleofthisparadox. 14 The answer to the two questions that run through the book is bestowed by the Holy Spirit. It can only be grasped humanly as a total response to the nihilism, negation and nothingness that haunts human development as a whole. Macbeths speech Lifes but a walkingshadowataleToldbyanidiot,fullofsoundandfury,Signifyingnothing,speakforus all. 15Ittakesauniverseandmoretocreateachild,(KJW:ThisisathemeofJosteinGaarders novel,Maya)andittakeslovesurpassingknowledgetocastoutthefearthatresonatesbetween theinternalemptinessofpersonsandthevastemptinessofouterspace.Thissilentresonance ofemptinessistheobversesideofGodsloveinitsfullness.(Torrance:thatishowmuchGod lovesyou.)

CHAPTERTWO:EXAMININGTHERELATIONALITYBETWEEN THEHUMANANDDIVINESPIRITS
(Pages1745) 17Althoughdifferentinorigin,magnitudeanddestiny,thehumanandDivinearemadeforeach otherinawaythatreplicatestherelationshipofthehumananddivineinJesusChrist. 1826PsychologicalApproach Most studies of human development focus on stages. Loder will focus on the dynamics of developmentwithinandbeyondthestages.(Ananalogywouldbehowlanguageislearned.) 19Alternativetheories(i.e.thosethatarenotinteractionistandrelational)thatareruledout bythisare: Preformationalism:thatthechildisalreadyformed(aminiatureadult)andonlyneedsto expand. Predeterminism:eachindividualrecapitulatesthehistoryofthespeciesbecausepre programmed. Environmentalism:(SkinnerandWatson)Anychildcanbeshapedintoanypersonifcertain modificationtechniquesareapplied.Thisseeshumansasnodifferentfromlaboratoryrats. Thesetheorieseachhavesomethingtocontributetoourunderstandingofdevelopmentbutthis bookconcentratesontherelationshipbetweentheindividualandtheenvironment.

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KeyInteractionists(20)
Threemaindomains: 1. personalunconsciousandegodevelopment S.Freud;AnnaFreud;Eriksonandthepsychoanalytictradition 2. consciousmindandcognitivedevelopment Piaget;Kohlberg;CarolGilliganandthestructuralisttradition 3. collectiveunconscious Jung;Ulanovandtheanalyticaltradition They do not have the final word, but have shaped the positions in which nearly all relevant researchinthisfieldsincehasbeenconducted. Thereisasectiongivensomebriefaspectsoffourbiographieswhichstresssomeofthehidden orforgottentheologicalandspiritualdimensionsineachlife: Freud:viewingthewholeofhiscorpusintheologicalperspectivewillbringoutoftenneglected aspectsofhistheorysuchasthedeathinstinctanditsroleintheactofcreation. Erikson (linked with Anna Freud): the ego has a structural and developmental potential of its own,withanormalpatternofdevelopmentcoveringthewholelifespan.Ithaseightlifestages thatareepigenetic(underthesurfaceprocesseshavebeenoperatingbutdonotsurfaceuntila certaintime,andinsequence).Languageisalsoepigenetic. Piaget: an anomaly: why does he believe that transformation is a more powerful force than development,althoughheisastructuralist?Hereliesonthehumanspirit,totality,relationality, and this becomes clear in his last book which moves way beyond his former structuralist position.Hebelievedthatintelligencederivesfromacomprehensivesenseoforderofallthat is, including the sensorymotor behaviour of the knower, moral order, and the ultimate comprehensibilityoftheuniverse.(cfTorrance,ChapterOne,above) Jung:religioussolutionsareattheheartofhistheory.

TheologicalApproach(2636)
Everything in the psychological approach can be seen as the work of the human spirit as an efforttounderstandandinterpretitself.Buttheysaynothingtheological:hencetheimportance of asking what is the theological significance of human development. Where it is appropriate theology should call the tune. This is theological anthropology: that is the study of human natureasrevealedintheWordofGod.Fourapproachesaresummarized. WolfhartPannenberg,AnthropologyinTheologicalPerspective:themostcomprehensive.Three perspectives: 1. Sociohistorical: historical movement away from God hypothesis to make human personthesubjectandfocusofexperienceandphilosophicalreflection; 2. Soteriological: Reformation tendency to be concerned with salvation rather than creation and eschatology; the more modern representatives of this are Kierkegaard, BultmannandTillich(existentialists); 3. Philosophical:Privatisationofreligion:thetendencyistoarguefortheuniversalvalidity ofreligiousinteriority,whichreinforcesthetrendtostatealltheologicaltruthinterms ofanthropology.

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Pannenberg aims to see the secular descriptions of human nature as provisionally worthwhile,buttoshowthattheycontaintheologicallyrelevantdimensions.Twomajorthemes are the image of God; and human sin. The image of God is reflected in ecstasies: standing outsideoneselfinselftranscendencewhichsetshumansapart.Exocentriccentrednessishis naturalist synonym for the human spirit. The example of Helen Keller is significant (page 28). Sin is the perversion or turning inward of the human spirit. This can be observed in groups, societies and cultures: not because of an original Fall but because of the incompleteness of history which has not yet reached its culmination in Christ. For him the end of history is proleptically given in the resurrection of Christ. Validation rests in the hands of eschatology. Theintegrityoftheologyispreservedwhiletakingtheanthropologicalfocusseriously. Pannenberg credits Barth with the insight that the anthropological tendency in theology mustberadicallycounteracted.Ifnottheologywilltendtobebracketedindiscussions,andthe GodnessofGodwillbelost.AtthispointhoweverhepartscompanywithBarth.Loderfollows manyaspectsofPannenbergsapproachtotheologicalanthropology,whilestayingwithBarths Christocentrism:whatdoesGodmeanbyhumanandGod.InPannenbergstwomainworks he starts first from below, and then from above. The two are complementary, but the one fundamentalisthefoundationthathasbeenlaid,JesusChrist(ICor3:11). LoderbelievesthatPannenbergsapproachdoesnothavetheforcetodealwiththepower oflifeagainstdeath;healsoallowshumansciencetodomostofthepushing.HeseesEriksons basic trust as the human ground for faith. In this theology has not transformed behavioural science,butneitherisittruetoEriksonwhoseestrustandmistrustasinseparable.Pannenberg underplays the existential negations, and tends to work from human to divine by analogy withoutstressingthedifferences.Faithisnotadevelopmentalphenomenon,butaresponseto Godsgrace.

KarlBarth
Herethetheologicalapproachsuppliesthemethodology.T.F.TorrancesTheNaturalTheology ofKarlBarth:naturaltheologyislikepreEinsteinianunderstandingsofgeometryinrelationto physics. (Pages 3233) So before Barth attempts were made to understand God within the natural order: now the human sciences must enter into an indissoluble, contingent relation to revealed theology functioning as subsciences. In this section Loder sets out the theological stanceofthebook:

Thehumanspirit istohumanitywhat theHolySpiritis toGod(1Cor.2:10).

1. TheChalcedonianmodelasthewayofworking methodologicallyandmateriallyfrombelowand aboveatthesametime. 2. The human sciences inform theology, but the theological perspective must transform human science in a way that preserves the integrity of both sides of the interaction and enhances understandingsofhumannaturegenerally.

3. Thehumanspiritisexocentricinitscenteredness;butitisamorepowerfuldrivethan Pannenbergsuggests.Itisanexpansiveselftranscendingpowerthatseekstotransform everyobstacleinitspath,makingtheobstacleavehicleforwideningthehorizon.This outwardmoveissimultaneouslyaninwardmove,reinforcingonessenseofself.(KJW: CfTheGoBetweenGodbyJohnV.Taylor):thehumanspiritisthegobetweenimage ofGodinus. 4. A differentiated unity between the human and Holy Spirit must be kept in place. Cf GeorgeHendry(TheHolySpiritinChristianTheology:graceisaboutbothcondescension, andaccommodation.ThehumanspiritistohumanitywhattheHolySpiritistoGod(1 Cor.2:10). 170

5. The analogy between the human spirit and the Holy Spirit. The similarity lies in the transformationalpattern(definition: whenaxiomsofaframeofreferencearecalled intoquestionandreordered,page35).Dissimilarity:thehumanspiritisrootedin the psyche; the Holy Spirit is rooted and grounded in God. Without the Holy Spirit, the humanspiritislikealoosecanon.RefsincludeRomans8:16;Philippians2:1213. 6. Beyond imago dei and sin (as basic theological categories) there is a third: the new creationinChrist.

InterdisciplinaryMethodology(3638)
Loders premise is that Interactionist theories of human development, and the theological understandingofthehumanasspirit,mayworktogethertopreservetheintegrityofbothsides andyieldupnewinsights.T.F.Torrance:scienceofthetheologywherethenaturalsciences aresubsciencesoftheology.Threepoints: 1. Human science must undergo a transformation so that its limitations and implicit rejectionoftheologymustbenegated:thusitspositivefindingcanbeappropriatedby cognate theological themes in the bipolar unity that is the essential shape of this method. 2. BipolarunityissetoutintheChalcedonianformulationofthepersonofJesusChrist:as apersonfullyhumananddivine,heprovidesthelivingrealityfromwhichthemethodis derived. 3. PaceBarth,therelationalunityisdescribedasindissolubledifferentiation,inseparable unity, and indestructible order. (The last refers to the asymmetry that means the divineexerciseslogicalandontologicalpriorityoverthehuman.) ThisisnotChristologicalimperialism,butananswertofailedmethodologieslike: Tillich (philosophyofculture) (phenomenological)

EdwardFarley

GeorgeLindbeck (anthropolologicalandlinguistic) Fowler (structuralist)

ThomasGroome (philosophyofbeing) DonBrowning (processphilosophy)

These all tacitly introduce a third theme (tertium quid) by which theology and non theologicaldisciplinesareheldtogether.InTorrancestermsthisistolapseintopreEinsteinian geometrybreakingtheunityintofragmentsagainheldtogetherbythespeculativepreferenceof theinterpreter.AllthingsholdtogetherinChrist:heisnoheldtogetherbythemorwiththem. Kierkegaard: Jesus Christ is the rock on which metaphysics suffers shipwreck. Christ is inexhaustiblyrichandcanbeseenininfinitevarietiesofforms(page38).

IllustrationsoftheMethodology(3840)
Mark 2:5 My Son, your sins are forgiven. Healing and forgiveness are seen to occur in differentiatedunity.ThepresenceofChristredefinesthewholesituation. John Millbanks Theology and Social Theory: Sociologists of religion tend to follow Talcott Parsonsandsee,saytheEucharist,intermsofitsunifyingfunctions.BywayofcontrastLoder sees the essence of the event cannot be discovered adequately as the subject of scientific or social science enquiry. It must depend on the Christological relationship between God and humanity:thepresenceofJesusChristtransformstheevent.Koinoniaisthepremise,notthe outcomeoftheevent. 171

CHAPTERTHREE:HUMANDEVELOPMENTREENVISIONED THECASEOFHELEN
(Pages4678) This chapter is given over to a description of the case of Helen who was a client of Loder. He counselled her over a period of three years as a Christian counsellor who used prayer when appropriate.Thestoryissummarizedonpages4748.

DescriptionofHelensCase(4654)
Therearefourstagesorturningpoints: 1. TheAwakening.InafitofrageanddespairHelenwashurlingbooksfromabookcase when she took hold a Bible. When she opened it she found John 16:12. Reading the passagethatconcludeswhentheSpiritoftruthcomesshewasthrowntoherknees, andfromthenon75%ofallsessionswithLoderconsistedofprayer. 2. ThePurgation.Prayerbecameintense,andthepresenceofChristwasreal.Helenasked tobetakenbacktotimespastandtobeshownthatChristwaswithherinthedifficult eventsandperiods,whathewouldhavedonetosetthingsrighthadhebeeninvitedto. ThreeepisodesfromHelenspastaredescribed.IneachcaseJesusisnowexperienced asifhehadbeenpresentatmomentsoftraumaandfear. 3. TheIllumination.HereHelengoesbacktoherbirth.Sheneverfeltwantedandreceived in and for herself because she was a replacement for her stillborn brother. Now she seesJesustakingherplaceasababy.Sheisnothermotherschild,buthischild. 4. TowardUnification.Helencompletedherexamsandtookajobteaching.Shesawthe three years of work done with Loder as belonging to the church. To her surprise, her parentsacceptedherinvitationtocometoherapartmentwhereapictureofalittlegirl standingonthethresholdofanopendoorwasportrayed.LoderhadgivenittoHelenas apartinggift.Helensmothercommentedonseeingit:Whatabeautifullittlegirl!

ReflectingonHelensCase(5472)
The overall transformation of her spirit comes through the cumulative impact of a series of Christcentred images. Her spirit was being reshaped by the Spirit of Jesus Christ. The fundamentaldriveisthatofcoherence.WithouttheSpiritofGodthehumanspiritwillwander aimlesslythroughtimewithoutanysenseofacentreofgravity.Whenthenormalcourseof egodevelopmentisdisturbedfromthebeginningitisclearthatthetransformationalpowerof the human spirit must be seen as transcending the constraints of any stagedevelopment sequence.(KJW:ThisconfirmsmyfindingsthatunderpinthewritingofTheGrowthofLoveBRF, 2008.)Normalneedstoberedefinedsothatisgoesbeyondegostructuredrealityintermsof the openness and coherence that occurs when the Christomorphic relationality of human and HolySpiritareatwork.

ThreeAnalyticalApproaches(usingbody,soulandspirit):
1) Body(Soma)
Loderseesthedevelopmentofahumanbeingasrootedinthehistoryoftheuniverse:weare created from the dust of dying disintegrating stars. Within the human microcosm the macrocosmic disintegration and entropy is undone. This is the creation of coherence out of fragments. From the structure of the universe come the structures of the human brain. Anthony Wallace and his work on prophetic vision, and neurologists are sources of Loders

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framework. The two hemispheres of the brain (left: ergotropic, analytical, ET; right: trophotropic, relaxing, TT) need to find some sort of balance. There are four stages in the process: 1. 2. 3. 4. Equilibriumofthetwosystems,ETandTT. Passionandconflict. Intensificationthatproducesanewvision. Numinous.Throughthevianegativaitispossibletocomprehendtheincomprehensible.

Lodermakesfivecommentsonthisneurologicalperspective: 1. Thisisnotreductiveinlocatingeverythinginphysicalprocesses:itistheopposite,in thatitisacosmologicalenlargement. 2. Themovefromviolencetogracewasnotjustanactofwill,butadrivetowards coherenceoftheuniversalandtheparticularforwhichweareallcreated. 3. InmovingfromasenseofcosmicunitytoparticularitiesHelenwasexperiencingtheaxis ofspiritualdevelopment.Thisisfundamentallydifferentfromthetransformationsthat occurinegodevelopment. 4. Thiscoherentrelationalitybetweenabsoluteunityandtheparticularityofhuman existenceisChristomorphic. 5. Adialecticidentityisdiscovered:InotIbutChristbecomesthewayonethinksof oneself.

2) Soul(Psyche)
PsychologicallyHelenwas26yearsoldwhenshemetLoder.InEriksonsstagesthisistheperiod dealing with the primary issue of intimacy versus isolation. The relationship with Loder as counselor(aswithothersinHelenscase)hadbeendamagedbypreviousbetrayalsofhertrust and intimacy. It was through prayer that the intimacy was restored. The goal of the therapy (paceFreud)istoenablethepatienttochoosefororagainsttheneurosis.Butprayerenabled linkswiththeAuthoroftheuniverse:wearewiredforvisionsofneworderthatgobeyondthe sizeandshapeofthehumanego.

3) Spirit(Pneuma)
The entire focus shifts here from causeand effect etc to a concern with what God is doing in human lives. This is where the classical four stages of spiritual development (see above) are revisited: Awakening, Purgation, Illumination and Unification. This is about an allembracing intensificationandunityinwhichtheendisgivenfromthebeginning.TheHolySpiritcanreach atanytimefromoneendofthelifespantotheothertobringitintolinewithwhatGodisdoing intheworldtobringpersonsintoconformitytothehumanityofJesusChrist.Thisistobegin with miracle. Loder sees miracles as partial disclosures of hidden meanings and order that underlie creation and redemption of the entire universe. The neurological and psychological models are called for here but they are derivative of the logos. A.B. Pippard: the grandeur of Godmustexceedthegrandeurof theuniverseso astotranscendtheinvincibleignoranceof science.MiraclesshouldnotbeseenasanattempttofitGodintoNewtonsworld.

ConclusionsandHypotheses(7278)
ThissectionisprobablythemostimportantforunderstandingLoderswholeapproach. Thereare8conclusions: 1. Humandevelopmentstudiedasthedevelopmentofthehumanegoisnotdestiny(i.e.it is not predetermined or wholly predictable) because of the openendedness of the humanspiritandGodspresenceandorder.

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2. Development of the human ego unfolds along a different axis from that of spiritual development.Theaxesmayintersect,buttheydivergewhenitcomestotheirprimary aim.Theegoadaptstotheenvironmenttoensuresurvival;thehumanspiritservesthe ego,buttranscendsit.Itistransformativebynatureandahigheraimisbeckoning.So human development (KJW: that is holistic) needs to be studied in terms of the convergenceanddivergenceofthesetwoaxes.

Humannatureis aswiredforspiritual insightasitisfor mathematics.

3. Human nature if as wired for spiritual insightasitisformathematics:thespiritual axisisnototherworldly.

4. The study of development from a spiritual and theological perspective necessarily includesthenegativeside.(KJW:thisisthe key to understanding Loder and the distinctive focus and argument of this book..)Theemergingegoisthreatenedbydeathandanythingthattendstonegateits objectives:anditissignificantthatstudiesofegodevelopmentencouragethedenialof death.Spiritualdevelopmentmakesdeathadominantthemeinthatitisthroughthe life,deathandresurrectionofJesusChristthatahigherorderofrealityisrevealed.

5. The continuity between neuropsychological foundations and the Divine Presence in moments of spiritual insight establishes an essential backbone for the faith that has personallyappropriatedtheunionofthedivineandthehumaninJesusChrist.Christin meleadstowardsinwardintegrityofheart(Calvin). 6. BecauseofChristinmeapersoncanovercomethedefensive,protectivepatternsof egofunctions.Theegoisnoteliminated,butisbroughtintotheserviceofapersons conscienceinChrist. 7. Christ in me is the reciprocal of its larger context: I am in Christ. This refers specifically to church, but resonates with all of creation. Barth: the covenant is the internalbasisofcreation,andcreationistheexternalbasisofcovenant. 8. The whole configuration of human development needs to be reconceptualised. (KJW: there is a key diagram on page 75.) A lifetime should neither be seen as a linear progression, nor a bellshaped curve. Rather as wandering in cosmic emptiness, or at bestacircumambulationofthehumanspiritaroundthecentre,whoisthetriuneGod. Thedrivetowardsinnerintegritymeansthattheheartisrestlessuntilitfindsitsrestin God.Thushumandevelopmentreflectstheparadoxicalunityofthedivineandhuman in Jesus Christ. Human development is set in the larger context of creation and is contingentonthegraceandredemptionoftheCreator.Godisbothatthecentre(little infinity) and at the outer limit (big infinity), and permeates and transcends the whole. ThetriuneGodistheultimategroundforunityinrelationality,andrelationalityinunity, forallcreation. In the diagram (Figure 3.1) ego development is represented as a circular process in which a person may move through stages of development without engaging the ultimatecentreorouterboundariesofexistence.Eriksons8stagesareindicatedasthe beginningandendofthisaxis.Graceandredemptionupholdandpreservethatlifetime. AsonematuresthetwoquestionsWhatisalifetime?andWhydoIliveit?become increasingly important. They can be dismissed or repressed because of the threat of nonbeing,nothingnessandannihilation.Ashadowedareaonthediagram represents thisthreat.(KJW:thetrajectoryofthisareaisnotimmediatelyobviouslyunderstood.It seems as if the threat is present and can be encountered at any stage of life, but is greatestwhenlifeisclosesttotheboundaries[littleandbiginfinity]).

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Thespiritualaxisisatrightanglestothatofegodevelopmentinthediagram:itconnects the centre and the periphery. It departs from the meaningless circularity of an indecisive existence and is Christomorphic in character. The four classic stages of spiritualdevelopment(seeabove,pages4654)arerepresentedonthisaxis. Therearetwoviewsoftimeintheologicalstudyofhumandevelopment:chronological throughasetofstages(e.g.Eriksons),andtheological.Chronologicalthinkingabouta lifetime is developmental egocentrism. The view from the centre however sees this fromboththelittleandbiginfinity.Chronologicaltimeisnotabsoluteandmustbeput in the perspective of a different frame of reference. What the speed of light as a universal constant does to relativise space and time, theology does for human development.Thetwoaxesareinrelationalinterplaywitheachother.Chronologyand historyaretakenseriouslybutsetinawidereternalperspective.Ontologicalpriorityis giventotheeternalwithoutdenying,separatingorconfusingthetwoviews.Thebook willmovearoundthedevelopmentalringseeingitinthelightofthetheologicalcentre of the Spiritual Presence of God. The chronology of Helens life is made reversible so that the past can be reconstructed. (KJW: this seems implicit in psychotherapy where thepastisrevisitedandreinterpreted.Sothereis,inLoderstermssomerecognitionof thehumanspirit,althoughitisnotattheserviceoftheHolySpirit.)

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PARTTWO:THETRIUMPHOFNEGATION CHAPTERFOUR:INFANCYINPSYCHOLOGICALPERSPECTIVE
(Pages81108)

TheEmergingEgo(81108)
Birthisamasterpieceofphysiologicalcoherenceinthefaceofalifeagainstdeathencounter.It hasaprofoundeffectonthechild.Thereareavarietyofwaysofbeingborn,andtheyillustrate theprinciplethatthehumanorganismisveryflexibleandadaptable:abletoachievethesame goalsbyalternativemeans. ReneSpitzsawageneralizedsenseoflosslaidacrossthechildsbrainatbirth.Heconcluded that a pervasive psychological sense of negation accompanies the act of birth. Most major theoristsignorethiselementofnegation. Jung thinks of archetypal birth patterns through which we inherit attitudes of our primal ancestors.Scripturegoesfurtherback:thechildexistsfirstinthemindofGod. Thetendencytoassumethatdevelopmentalhistorydeterminesonesdestinyactuallyruns contrary to some of the most important findings. It is inherently openended hence why negationcanleadtoprimitivedisintegration,andwhytherapyworks.

Freud(8386)
InhisTheoryofSex,hemakeshisfamousconnectionsbetweenlibidinalenergyanderogenous zones: oral, anal, phalli, latency and genital. But originally he used a more analytical and empirical frame of reference seeking to trace all mental illness to neurological conditions. He abandonedthiswhenheencounteredthecomplexitiesofindividuals! The aspect of his theory that remained when he moved from neurology to clinical studies wasthatofenergy.Therewasabuildupofenergyaroundtheopeningsattheskinboundaryto the outside world. These apertures are highly invested with libidinous energy and shape a personsresponsetotheenvironment.Theearliestzoneisthemouth.Throughthefirstperiod the child takes in everything through the mouth and so organizes life orally. Fixation at this period implies a negative side of the birth experience. This is destrudo (opposite of libido) or thanatos (opposite of eros). Lifeaffirming acts have counteractive components: the dying processiscontinuouswithlife:indeeditwinsouteverytime.Suicideisacollapseofthedriveto live. Regressionin theformofsleepisuniversal;asanactofviolenceagainsttheselfitisan everpresentpossibility. The human spirit is immanent in the birth process and it can be reappropriated at later periodsinlifeasthenewbirth,aspiritualtransformationthatrestoreslifeinthefaceofdeath. Thespiritisnotaddedlater:itisintrinsictothebirthinstinctandbonding.Whenempowered bytheHolySpiritithasthepowertoalterinstinctsandchangeneeds. Loder gives an example of Lucy whose planned suicide as evidence of transformation in whichnewlifeinChristbringsjoyasanaspectofaggressivegrace.(85)

NeoFreudians
They,includingEriksonhaveshiftedawayfromtheunconscioustotheformationoftheego.The egohasbeencalledtheshapeofthebody.Thatis,thepersonalityisinfluencedbythewaythe body is treated by its interpersonal environment. Primary narcissism at a physical level is the key to the bond between the mother and child. Bonding is universal but it is managed in 176

differentwaysindifferentcultures.(KJW:theexamplegivenisfromUgandawhereafterfour yearsachildisabandonedbythemotherandthechildclingstothetribeasasurrogatemother. InapplyingLoderstheorytodifferentculturesaroundtheworldtheopenended,flexiblenature ofthehumanspiritissignificant.Itisnotculturallyboundinanyway.)

TheFundamentalShapeoftheHumanSpirit
Assuming good enough mothering in this early period the developmental work at this stage focuses on constructing a favourable balance between trust and mistrust in relation to the environment. Often overlooked, is the pervasive dynamic patterns by which this and other stagescomeintobeing.Thechildusesallherresourcestocomeupwitharesolutionthatplaces trustbeforemistrust.Thisprocesswillcontinuethroughsuccessivestages.Thepatternhasfive phases:conflict,interlude,releaseofenergyandprovingout.Theyarenotstepstobefollowed asindevelopmentalstages.Itismorelikealineargestaltthatpressestowardscompletionof one part of the plot, and then this discloses new levels of openness to the future. Thus the creativerangeandpowerofthehumanspiritwhichbeginsinthefirstperiodofachildslifewill eventuallybetransferredtoeveryarenaofhumanaction.Thisisthedynamiccoreofwhatit meanstobeaperson.

TheCreativeWorkoftheFirstEighteenMonths
Spitzhasfourbasicphasesbasedontheprimaryorganiser: 03monthsthemouth(organicsurvival) 36monthstheface(interpersonalrealizationbymeansofimprinting)Thisinvolvesseeing the human face and returning smiles. Children seem uniquely endowed to sum up the complexityofnurturingpresenceibnthefigureofaface.(TheGreekandHebrewwordsfor face (prosopon and panim) are also words for presence.) The child does not of course distinguish between the particular and the cosmic at this stage and so the nurturing presence of the mother is a cosmic ordering. The face is thus the primal prototype of religiousexperienceofrecognitionandaffirmation.(Cfarchetypesoftheface:includingthe crossandthemandala.) 614 months anxiety (internal sense of absence). The child begins to understand and anticipatetheparentalno. 14 months no. The child inflicts the no on the environment before the environment inflictsitonher.Inthiswayshecreatesformsofnegation,boundariesdrawingonburied memoriesofnegationextendingbacktothebirthprocess.Thisestablishesmyworldand yourworldandthebasisforprimaryrepression.Bymeansofnegationweconstructthe nonself world. (There is an example given of how repression becomes the intrapsychic functional translation of no.) But there are unfortunate consequences of this ingenious developmentaltransformationofnegation: 1. Allsubsequentsocallednormaldevelopmentisegodevelopmentandsoittakesplace onthebasisofrepression,thatis,onthebasisofno. 2. The power and meaning of the face as an imprint of what it means to be human is buriedundertherepression.Thereisaprofoundsenseofcosmiclonelinessasaresult. Thereisalongingfortheface thatwillnotgoaway.Thereissomethingtheologically abnormal about socalled normal ego development. In spite of the emergence of competencies, under the surface negation has triumphed: a fear of nonbeing. It contradictsitselfandlosestouchwithitsoriginalcreation.Thisisthedeepfaultinthe bedrockofhumandevelopment.(KJW:howdoesthisrelatetotheFallofMan?In thedayyoueatit,youshallsurelydie.Doesthisconstituteastirringofanxietyandthe desire to overcome the fear of death by negating it using the means of denying God?) 177

Eriksonsversionoftheprocessoftrustovermistrustisadefensivefunctionalsolution toanexistentialandirreduciblytheologicalcrisis.

TheHumanSpiritintheCreationofIntelligence(95104)
Dontunderestimatetheimportanceofthephysicalactivityofchildrenintheformationofthe ego:sensorimotoractionandthenegotiationofphysicalobjects.Thisleadsustothecognitive domain.HavinglosttheFaceanditsintimationsoftheDivinePresence,perhapswecantryto knowthemindofGodindirectlythroughcognitivedevelopment.

Piaget
Becausehumannaturedevelopsrelationallywithintheorderedstructuresofthetotaluniverse, cognitivedevelopmentresonateswiththehistoryofscience.Themoveisfromegocentrismto exocentricmovementofthespirit.Thefourstagesare: 1. 2. 3. 4. Sensorimotor(02years)Throughthebody Intuitiveorpreoperational(26years)includinglanguage,butnotintelligence Concreteoperations(711)Intelligencemeansinductiveanddeductiveoperations Formaloperations(11+)Shetakesherownthinkingasanobjectofthought,andcan formulatetheoriesandexplorethem.

Thesestagesformaninvariantsequencebutthewaytheyaretaughtismisleadinginthat the emphasis is on structures and stages, and misses the fact that transformation is stronger than structure (tacit admission of the spirit of the developing person). (KJW: Most teaching, includingthatbyChristiansseemstofallintothetrapLoderidentifies.Stagesaredescribed,but nottheinstinctiveurgetotranscendeachstage.) Whenaveryyoungchild(812months)speaksasinglewordithasmanymeanings.Likewise achildwillplaywithanobjectandpointtoitwantingyoutosaysomething.Thepurposeseems tobetobridgethegapbetweenwherethechildfeelsheisandwhereyouare.Thisisreaching acrossavoidthatthechildisfeeling,becausethisisthetimewhenthesenseofemptinessand anxietyissettinginfromthestandpointofegoformation.Repeatedpointingisaforerunnerof cultureaswetrytomakeconnectionsinanotherwiseinterpersonallyemptyuniverse. Thereisatransformationaldynamicwhichseekstograspthetotalityofsomething,andthen to transcend it. This dynamic is to be found in correlations between both ego and cognitive development. It is a reaching out to the whole of the cosmic order and would if completed recoverthelostuniverseofinfancy.(104)

FocussingthePsychologicalPerspective(105106)
Fourthemeslinkthepsychoanalyticandcognitiveperspectives: 1. The five step transformational pattern operates across the board (conflict, scanning, insight, release of energy and proving out). (KJW: This theme is borne out by the researchofAlisonGopnik:thePhilosophicalBaby:WhatChildrensMindsTellUsabout Truth, Love and the Meaning of Life, Bodley Head 2009. Guardian Review 08.08.09: Babieslearnsofastandplaysohardthattheycompletelytransformtheirownworld vieseveryfewmonths,abandoningallthattheyonceknowandembracingentirelyfresh waysofunderstandingtheirexistence.) 2. Thetransformationalpatternasakeytothedynamicsofthespirit.Inthispatternitis possibletorecognizethetacitpresenceofahigherorderthatpromisestogivemeaning and purpose to linear forms of adaptation. This might be called the vertical axis of development.Atpointsofinsightthehumanspiritiscalledbacktoitsoriginintheone triune God. Through repeated inventions the egoenvironment is reconstructed again and again. Strictly speaking these do not come from either the person or the 178

environmentbutarecreatedbythespiritoftheperson.Whatultimatelyguidestheact ofcreation?Whyisitsuniversal? 3. The underlying negation of human existence has many manifestations such as loneliness,dread,mistrust,butmostpervasiveisprimaryrepression:thisconstitutesthe foundation of the ego and its functions. Negation haunts the development of intelligence,andnullifiesanycognitivegraspoftheexistentialtruthofhumannature. 4. Theinterplaybetweencenterednessandopennessappearsinbothaspectsandistypical of the working of the human spirit: a paradoxical combination of consolidation of the sense of self and its object world, and openness to the quest for the Author of their creation.

CHAPTERFIVE:INFANCYINTHEOLOGICALPERSPECTIVE
(Pages109126)

TheSpiritsconfrontationwithnothingness
Two classical doctrines central to any theological anthropology are the image of God (human likenesstoGod);andoriginalsin(humandistancefromGod).Theserelatetothewholelifespan (notjustonestage).Threepatternsfundamentaltothewholelifespanarealreadyinevidence inthefirst18monthsoflife: 1. analogybetweenthehumanspirit,andtheCreatorSpirit 2. experienceoftheanalogybetweenthehumanface,andJesusChristastheFaceofGod 3. analogybetweendevelopmentalnegation,andoriginalsin. Themajoremphasisinthissection(andbook)isanalogiaspiritus.

Ifthereisananalogybetweenthehumanspiritandthetroubledgenius,thentransformed throughthemediationofChristandembeddedinhisspiritthehumanspiritbecomesApostolic. There is distance, but a prototypical pattern. There are two internally contradictory forces at work: the primal yes to the face phenomenon; and the no of the ego that negates the former.Clearlytheegoisdominantinconsciousness,butthesecretsecretes(KJW:afavourite term of Loder meaning that what is hidden cannot be fully sealed off, and so it leaks out in variousways).CouldthisspiritbetheimageofGodinus?Theprimalyesofthehumanspirit resistsanyformofoppressiontorigidparadigmsofthoughtandsoitisnothardtomakethe connection. Yet the image is broken off from its original. All the same it retains a transformationalcharacterandlongsfortheFaceofGod.

TheHumanSpiritasImagoDei
GeorgeHendry,TheHolySpiritinChristianTheologyarguesthatitisinthehumanspiritthatwe findtheonetrue,originalimageofGod.CfCreationnarrativesofGenesis(Godprimarilyseenas CreatorandSpirit)andJohn4:24.Thisisthepremiseofthecase.Seealsothedescentofthe SpiritandthecreationoftheChurchinActs2:GodscontinuingactionisbyhisSpirit.Breathe in John 20: 2223 cf Genesis 2:7 etc. (KJW: this fits remarkably with John V Taylor: The Go BetweenGod,[seeabove],whichLoderdoesnotseemtoknow.)ThegivingoftheSpiritisboth personal and universal. It calls for a human response (Adam is given a task; the disciples are given a mission). Both gift and task are crucial, and must not be separated. (Hendry: in breathinginGenesis2:7,Jdocument,correspondswith1:27,Pdocument,humannatureinthe divineimage.)Ascosmologicaldusthumanexistence,likeallcreationisdependentonGod;but theinbreathinggiveshumanexistencealifeofitsown.

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 There is exocentric centeredness, a paradoxical double movement inward and outward at the same time (Pannenberg) with the transformational pattern (conflict, scanning, insight, release of energy, repatterning, and proving out). Loder connects this with Polanyi and the fundamental form of knowing: the act of discovery in arts and sciences. (KJW connects with Koestlers,ActofCreation,whichmakesasimilarpoint,andimportantlyshowshowitiswhen thehumanego,cognitivefunctionpauses,thatsomethingisgivenandreceived) However Pannenberg grounds the Christian faith in basic trust, neglecting the pervasive negativeforce.Mistrustcancelsinfinity;infiniteexpansionasimagodeiisnotdevelopmentally sound. Similar problems with Hans Kungs Does God Exist? His act of decision shifts human sideoffaithfromitsbedrocktotherealmoftheego.NeithertheologianusesEriksonproperly. Itisthecreativecapacityofthechildthatisthefoundationoftrust:thisresidesinthespiritof thechild.Thehumanspiritcriesforground,meaningandpurpose.Initselfithasnoanswerto thebasicquestionsofmeaning.Itcriesoutfortheoriginal,theCreatorSpirit. ReginPrentner,SpiritusCreatorexplorestwoaspectsofLutherstheologyhere:mortificatio to convict of sin. This is not dark and oppressive, but the opposite. Sin is dark, not the convincing act of the Spirit. This act is not addressed to a persons superego, but to the fault linesinthehumanpsyche.Theoriginalexistentialloss,revisitedastheemptinessoftheabyss thatseparatesusfromthefaceisincorporatedintothehumanego.Tobeconvictedofsinisto bestrippedofonesdefensesandledbackintotheabyss.Ofcoursetheegowilllosethisbattle againstnothingness.Deathtakesall.Thustheegoislikeakindoftragicherowhofatalflawwas the negation it incorporated in order to begin the journey of human development in the first place.(KJW:ThisisabrilliantinsightthatLoderdoesnotdevelop:doestheessentialattraction oftragedystemfromthisfundamentalresonance?)LoderexploresEriksonsYoungManLuther and ego chill when Luther realizes there was a time when he did not exist. The parallel of convictionisegochillbeforetheHolyGod.Onesbeingandnonbeingresidesinthehandsof thelivingGodandnowhereelse.ButtheCreatorSpiritbrings: Illuminatio (as well as mortificatio). To say Repent means at one and the same time The Kingdom of God is at hand. To be convicted of sin is something like: Aha! So thats whats wrong!PraiseGod,thereisanalternative!Thebasicissueisnotbadbehaviour,immoralacts, treatmentbyothers,lossoffutureprospectsetc.Tobeconvictedistoseethatthingsaremuch worsethanthis.Butnotsobadastodiscoverthatthegoodwedoisasflawedastheevilwe thoughtwewereopposing.TheCreatorSpiritmustcreateexnihiloinindividualsasHedidin thewholeofcreation. Indevelopmentalterms: 1. theegocanreleaseitdefensivepatterns,layasideitsselfimposedboundariesandallow theegoalienrighteousnessofChristtobestowtheGospel.Deathisgiventothedeath incorporated in the ego, and the human spirit is now grounded in the Creator Spirit without ceasing to be human spirit and without ceasing to use the ego and its competencies.Thehumanspiritworksoutitssalvationwithfearandtremblingbecause itisGodwhoisatwork(Philippians2:16).Whatisilluminated?Thealienrighteousness ofChrist.TheegodoesnotidentifywithJesus.Lutherstowerexperiencerevealedto him that God does not condemn, but justifies. The point of alien is to protect the sovereignfreedomofGodsSpirit.TherighteousnessofChristpreservesforChristalone the whole matter of justification and salvation. He is the one for whom and in whom transformationbytheSpirittakesplace. 2. Thereisaparadoxicalrelationalitybetweenexocentricityandcenteredness.Itisbipolar reciprocity.Thisisunderstoodinbothpsychologyandtheology,buttheyhavenotmade theanalogicalconnectionbetweentheindividualhumanspiritandtherelationbetween the person of Christ and his Spirit. The new act of creation by the Spirit liberates a personforthesakeofthechurch,hisbody.

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TheFaceofGod
InthestoryofLucyitwasthroughaniconthatforgivenessandjoycame.TheSpiritofGodruns deeperthaninstinct,deeperthanvengeanceandthewishtodie.Itisnovaguemist,butthe reality of his presence evident in Jesus, the Face of God. The Face of God ceases to be a metaphor:itbecomeshistoricallyandempiricallyconcreteionthepersonofJesusChrist.Butit goesevendeeperthanhistoryandconcretereality: wearespeakingofthelonginginpersons foracosmicordering,selfconfirmingpresenceofaloving other. Builtintotheego structureisacosmicloneliness thatlongsforaFacethatwilldoallthatthemothersface did for the child, that will transfigure human existence, inspire worship and not go away even in the ultimate separationofdeath. Jesus becomes the Face of God for us only through theSpirit.Heremainscaptivetohistoryandcultureuntil he comes to us Spirittospirit, until his Christomorphism definesandshapesus.ThekeyisInotIbutChrist,abipolarunityinwhichChristexercises ontologicalpriority.(KJW:DMBailliesawthisasakeytounderstandingtheIncarnationinGod wasinChrist.)IICorinthians3:1318,4:56togivethelightoftheknowledgeofthegloryof GodinthefaceofChrist.Aswebeholdhispresencewearetransformedintohislikeness.A dialectical relationship in which the human spirit is restored to its ground and origin in the CreatorSpiritinthreerespects: 1. Substantive.Contemporaryandpowerful.Thisaddressestheissueofpresencein philosophy,psychologyandtheology. 2. Formal.AnalogoustoChalcedonianunderstandingofJesusastwonatures. 3. Consistency.ThewitnessoftheSpirittoJesusandJesustotheSpirit.Thisisforusto appropriateaspersonsonlyasthebrokenimageofGodisrestoredtoitsoriginal.

Jesusbecomes theFaceofGod forusonly throughtheSpirit.

TheOriginofSin
Only as the Spirit transforms our spirits so that we conform to Christ is there perfect liberty. Participationalongthevertical/spiritualaxisenhanceslibertyindevelopingegoandopennessto risksoflovingtheworldandneighbours.Yetthereisthatwhichworksagainstthehumanspirit. Theultimateaimoforiginalsinisdeath.(KJW:Thisiswhythecryofthenewbornbabysilences thefoeandtheavenger.Psalm2.) We tend to define original sin in terms of its consequences (eg Pannenberg), like pride, egoismetc.Butthisdoesnotexplainitsorigins.Kierkegaard,TheConceptofAnxiety,isusedby Loder here. The pattern described in Genesis (J) resembles ego development in it move from Facetofaceinteractiontoanxiety,denial,hidingandsearchingforarestoredunionontheface of the earth. This it true not only in the first 18 months. We repeatedly experience self alienationinourpsychiclife. Original brokenness (despair in Kierkegaard) only becomes original sin when it is brought beforeGod.TheSpiritexposesandoffersanalternativetothiscondition.Itcouldbesaidthat one grows into original sin, rather than falls into it! (This section includes the distinction of Kierkegaard between qualitative and quantitiative anxiety: the former is the way we bring destruction on ourselves, like Adam; the latter is about how that brokenness increases and intensifies.)

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PARTTHREE:THESTRUGGLEOFTHESPIRIT CHAPTERSIX:THETODDLERCONFORMITYANDTHEROOT OFHUMANFREEDOM(6MONTHS2YEARS)

(Pages129148) Weallhavearootinnonconformity:anurgetobreakawayfromthecommonpracticeofour everydayworld.Thishasrootsinourearliestyears:intheremainsofthebattleforaconfident senseofonesownfreedominthefaceofacontrollingenvironment.Intheearlyyearsthey are the big people so we give in and doubt ourselves. But the longing for autonomy goes underground and resurfaces from time to time in life. Although there is no such thing as completeautonomy,thefreedomthatgivesrisetothisrealizationisanexpressionofthehuman spiritthatisirrepressibleinitssearchfortranscendingthatwhichconditionsit.Theologicallyit isastageintheprocessofchoosingtosurrendertotheOnewhogivestruefreedom.

DevelopmentalPerspectiveontheToddlerPeriod(18months3years)
InEriksonstermstheissueisautonomyversusshame.

PositiveSideoftheToddlerPeriod
Bodilymovement:struggletocreateherownworldbycontrol:externalcontrolsandinternalor selfcontrol.Piagetseesparallelplayratherthancooperation.ThereisanabilitytosayIand me.Languageandselfconfidencegotogether:havingonesownvoice.Butmorallythelaw standsoutsideoneself:controlisimposedbyothers.

Transitionaldynamics
Thechildtestsboundaries,scanslimitsinthecontextoftrustandtryingtotranscendthemor incorporatethem.Inwhatisabisociationbetweeninnerandoutercontrolachildinwhichthe challengeistochoosewhatisasensibleinterdictionasagenuineformofselfexpression.This releasesnewenergyforthetasksahead. The five step pattern of the human spirit: conflict, scanning, insight, release of energy, re patterningandprovingoutisconstantthroughouteverystagealthoughittakesonspecificand different forms of expression from stage to stage. Transitional objects function as mediating insightsofasolutiontoaproblemevenbeforetheproblemisgrasped.Thechildmovesfroma dual unity with the mother to becoming one of a family and having a mother. Thus self is confirmedatthesametimeastheenterprisetoconstructawiderworldcontinues.Jesusisthe One who functions in a mediating way helping with the ultimate transition between life and resurrectedlifetheothersideofdeath.

NegativesideoftheToddlerperiod
The developmental history of a child begins with the loss and utter negation of birth. Threatenedbythetraumaticreturnofthisnegationthechildturnsitaroundbyinflictingano ontheworldbeforeitcaninflictanoonthechild.Thisisthebasisofrepressionandittakes theegospheremuchenergytokeepthedistancebetweeninsideandoutside.Acosmicsenseof lonelinesspersistsbecausetheegoisafunctional solutiontoanexistentialproblem.Theego tries not to allow the sense of negation and abyss to break into awareness. Sartre spoke of human existence as a hole in being. The ego cannot succeed completely despite the most gallantofefforts. 182

 At the toddler stage the challenge is for the child to decide whether to do it our way and belong,ortodoitherwayandriskseparationandshame.Classicallywemovefromtheoralto the anal zone. Not now about taking in, but expelling poisons from the body. The shift from faceforwardtobottombackwardisametaphorfortheshiftfromyestono.Forthefirsttimea survival mechanism comes up against social restriction. In eating disorders this struggle becomesallconsuming. NormanO.Brown,LifeAgainstDeath,seesinanalityandscatologyanintrinsicfoundation for sin (inwardly) and the demonic (outwardly). There is a demonic quality about the double bind:begoodbysocialstandardsandriskwhatseemslikesurvival;orbebadandgotothetoilet whereandwhenyoufeellikeit,andbepunished! Adgreditor,theLatinrootofaggressionisaneutraltermmeaningmovingtoward.Both the human and Creator Spirit using the analogia spiritus are aggressive in a positive sense of bringing hope and life. Negative aggression is the weapon of evil: to destroy human life and God,theverysourceoflife.Arguablydeathistheoriginandaimofnegativeaggression.Itisthe foundation of the ego, but as life develops it becomes more threatening, and therefore is denied,ignoredorforgotten.Negativeaggressionisdeathturnedoutward:thechildexplodes. Playconverselyisanantidote:itcanbeseenaspositiveaggression. Two serious disorders may emerge at this stage: anal expressive that leads to character disordersinvolvingmess(egVanGogh);analretentivethatisaboutexcessiveneatness.Butitis also possible for an entire culture to manifest and encourage a kind of character disorder. Switzerlandisanexamplegivenofthelatter.Excessivecompulsivedisorderhasitrootsinthis period. One believesone isnotcleaninside,and thereisdoubt aboutotherswillregardyou. Thisleadstofutileritualeffortstocoverupwhatisperceivedasantisocialbehaviour. Loder also refers to convictional neurosis where individuals in churches do not share their powerfulreligiousexperienceswithacongregation(142). Developmentisnotdestiny.Anormal resolutionofthischallengeisthepredominanceof autonomyovershame,butthesusceptibilitytoshameisthenormtoo.Thiscreatesatenuous situation.Shameisnotlossoffacesomuchaslossofdefensestocosmicloneliness.Itisthe FaceofGod,notthehumanpersonathathasbeenlost.TheologicallyHebrews12issignificant here:Jesusdespisedtheshamebecauseheexposedhumanshameasasham. Erickson says that shame is not studied enough because in the West we are preoccupied withguilt.Buttobeguiltlessisgood,whereastobeshamelessisbad.Why?Becauseshameis socialglueandanyonewithoutshamethreatensthesocialfabric.ProphetsincludingChristdo notfit. Eriksonarguesforabalanceortensionbetweenautonomyandshame(selfdoubt).Hesees will as the virtue of character in this phase (cf hope in the baby). Will is the unbroken determinationtomakefreechoiceaswellasselfrestraintinthefaceofunavoidableshameand doubt.Thereisfromnowonhoweveranawarenessofhavingagoodandbadsideoneself;and realizingthatthisistrueofparentstoo. Lawandorderandundueauthoritarianismininstitutionsincludingthechurcharelinkedtoa fixationinthisperiod.Itcannotabideambivalencesandisladenwithdenialandamonolithic senseofrightandwrong.Paulrepresentsabisociationofauthorityandcompassion.

Theologicalsignificance
At issue in this period is not the origin of evil, but the foundations of human freedom: a foundation for a psychological sense of I. This will become a dialectical identity Inot Ibut Christ. But this is affirmed not on the basis of grace (the eternal yes of God), not on repression and being good. This confirms the self at a deeper level than guilt/shame, and good/evil. 183

 This involves disembedding the ego from its bondage to shame. This is what happens with the prophets,JesusandPaul.ThereisaVoicebehindthe voiceRicoeur.Thisisareversiblestructure,soone can also sayChrist, yet not Christ, but I. This is not pride but the design of grace. Humanly speaking there is no way to resolve permanently the impasse betweenautonomyandbelonging.TheSpiritresolves it with reference not to a human group, but to what God is doing in the world. The seeds of creative nonconformityareplantedbythehumanspiritduring thisperiod.ToreachmaturitywillmeantheywillbepartofthetransformingimpactofJesus Christ on all civilizations. The Divine Spirit relentlessly urges each individual, and humanity, towardsthisChristomorphicfulfillment.

Onecanalsosay Christ,yetnot Christ,butI.This isnotpridebut thedesignofgrace.

CHAPTER7:THEOEDIPALCHILDSEX,DEATH ANDTHEORIGINOFWORSHIP
(Age35years)(Pages149172) Theargumentofthischapteristhattheoriginsofmaturespiritualitymaybeintheforefrontat thisstage,butthattheyarenotwhatFreudthoughttheywere. EvenFreudsuseofOedipusRexislimitedbecausetheoriginalissetinthecontextofdeath and spirituality: it is not just about sexual relationships. At the bottom line sex is natures answertodeath:initselfsexhasnoothermeaning.Thehumanspiritgivesitmeaning. Eriksonfocusesoninitiativeatthisperiodandthisismoreadequate:playandimaginative gamesdevelop,andhereistheoriginofworshipandculture.Childrenmovetobeingoutside themselvesingames.Thisispartofthegreatmoveaheadwhichmoveshumanconsciousness beyonditselfandthusintroducestheawarenessofGod. Sexualityandculturearenaturalalternativestothesenseofavoidandnothingness.Inthis stagethereisthemovefromintrinsicdrivetointentionalactions.

Bodilydevelopment
Thechildsbrainusestwiceasmuchenergyasanadults.Sheisbeginningtocreateherown environmentandhasplansfortheday.Genderawarenessbegins(thefirststageoftwo:itwill berevisitedinadolescence).

Cognitionandlanguage
Drawingbythechildisdominatedbywhattheyknowratherthanwhattheysee. Languagehasagrammarthatisinternallyconstructed.Alotofmonologuewhichispartof developingsynpracticorinnerspeech.Vygotskysuggeststhatthisintimatelanguage(usedby thoseoflikemind,suchaslovers)continuesthroughlife.Itcanbecomparedtoprayer. Signsandsymbolsbegintobedistinguishedfromeachother.Becausetheinnerworldtends tobeconstructedsymbolicallyandtheouterworldbysigns,thisispartoftheprocessofforming selfconsciousness. The inner world is imaginatively elaborated. Erikson and Freud both emphasise play here. Assimilation predominates over accommodation in play (Piaget). Imagination thrives: a single object can represent a whole world. On the negative side nightmaresbecomeapowerfulforce. 184

 ThefirstconsciousGodrepresentationoccursbetween2and3.5years(notGodlanguage, butimagesofGod). Theinvisibleplaymateappears.(KJWegBinkerinAAMilne) Moralityisstilldependentonloudnessandsizeforseriousness(ratherthanintention).

Intelligence:Piaget.Thepreoperationalstage: 1. 2. 3. 4. 5. Continuingegocentrism Concreteness.Egasinanimism,everythingisalive. Irreversibility.Soobjectsarenotyetconceptualizedobjectively(asother) Centration.Focussingononepartofanobjectnotthewhole. Thinkingandreasoning.Stagesratherthantransformation.

PsychoanalyticView
Freud:Phallicphase(hetheorizedintermsofmen)/urethral. Erikson:thegenitalareabecomespontaneouslyaroused.Bothlittleboysandlittlegirlsare on the make. Genetic in heritance and socialization begin to give sexual definition. The son thinkshecanbehismotherslover;thedaughterlikewiseforherfather.Theincesttabooisthe archenemyofbothboyandgirl.Theboycannotbeatthefather,sohejoinshimandthereafter loveshismotherbyidentificationwithhisfather.Andthisisasourceofwhatitistobeaman. Likewisethegirlexceptthatshedoesnothavetoleavehermothertoidentifywithsomeoneof thesamesex.Thisisthefirstresolutionoftheoedipal/electraconflict.Hereisthefoundation for the super ego and conscience. It is the parental image of authority derived from this identification. Kohutstheory:twotypesofrelationshipsoughtbythechild: 1. Admirationofevolvingcapacities.Thiscomesfrommotherandmirroring. 2. Idealisedimageofatleastoneparentfromwhichidealsandvaluesarederived. A healthy combination of the two is important. If both sides fail, then a narcissistic psychopathologyresultswithapoorsenseofselfandselfesteem.Reasonsforthisare: Chronic or traumatic loss; contemporary breakdown of family values and coherence; relationsbetweenparents.Theexocentricadvanceofthehumanspiritcanbearrestedwhere parentalincoherenceprevails.

GuiltandShame
Initiativeversusguilt:thesenseofguiltisclassicallyrootedintheincesttaboo.Whereinitiative gains the upper hand the virtue accomplished is purpose. Guilt is classically a feeling of wrongdoing;shameisafeelingofinferiority,awoundtoselfesteem.

TheologicalImplications
This section is a challenge to the view of the oedipal/electra complex as a reenactment of a primaldramaresultinginaprojectionofaprimalfatherintoheaven. TherefollowsasummaryofLittleHansandhowFreudinterpretedthisaslinkedtoprimal situations in which a horde was headed by a giant male, Big Daddy. The young males got together and killed him off, felt so bad that they projected Bib Daddy into the sky as god. Religionisneuroticbehaviourthatrefusestoacceptthisprimalhistory.

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Therearefourproblemswiththis: 1. Loderconcludesthatthisisbadanthropology,alsoMargaretMead. 2. Religion can sometimes degenerate into a form that protects the ego from an overbearing superego and entraps it in neurotic beliefs and rituals. But some boundaries and coercion are necessary. Freud wanted none: Where the id is, there shalltheEgobe. 3. Freuddidnotrealizethattheegoisinbondage.Itisbasedonanegation.Theguiltwe areconcernedaboutisnotthatofasociallyconstructedconscience,buttheseparation ofthepersonfromGodattheverypointofegoformation.Sinisthegeologicalfaultin the substructure of the psyche and it inflicts the ego itself with a brokenness that it cannot resolve. Such attempts deepen the fault. (Remember Luther, as above re mortification.)Atthispointtheologyanddevelopmentagree:youcannotdoanything tojustifyyourself.ThegoodnewsthatLutherdiscoveredwasthatGodjustifiedrather thancondemned. 4. Weshouldnotlooktoneurosisforabasisforhealthyreligion.

TheologicalReflectionsonFreud:
1. Afarmorepowerfulforcethansexualityisatworkinhumandevelopmentatthisstage. The child for the first time creates meaningful worlds. Thus conflicts can be resolved therapeutically:thereisaparadigmfortranspositionsinallareasofhumanlife. 2. Freudimplicitlyaffirmsthedynamicsofthehumanspirit.Anexistingformofexistenceis broughttoanendto(re)createanewhealthyhuman. 3. InLittleHanscasebizarreimageryhadhealingpower.Thusiftheconflictisverydeepit maytakeastrangerevelationliketheincarnation,life,deathandresurrectionofGodin a person in history to undo the depth of that condition. The basic test is whether resolution puts a person back into the world so that she can embrace underlying nothingnessasthecontextofallthings.Thuseverythingisagiftofgrace. 4. Therearethegroundsinthistranspositionforatransformationofconscience. 5. AnaMaria Rizzutos critique of Freud are helpful. They point out the limitations of Freuds analogies. God images function as transitional objects. But she does not countenanceatranscendentGod,whoisbeyonddeath. Allthisaddsuptoanactofworship.Pannenberg:culticplaythecontextofworshiphasit origins in the games and role playing of children where the imagination flourishes and the humanspiritthrivesinthecreationofnewandmeaningfulworlds.Culticplayistheorganising centre of the sacred world and of its unityChristian liturgy is sacred play, with its centre a supper that sums up the ministry and destiny of Jesus and links the created reality of human beingsandtheirsociallifewiththeireschatologicaldestiny. Theessencehereisnotsexroleidentity,butthequestofthehumanspiritforbeingoutside itself.Sexualityisoneaspectofthis.Worshipisnotaneuroticflightfromathreateningpast,but acreativeresponsetoafuture.ThisdriveisalongingfortheFaceofGod,whichisrevealedin Jesus.

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CHAPTER8:THESCHOOLAGECHILDWORKANDTHEAMBIGUITY OFACHIEVEMENT
(511years)(Pages173200) Work is a creation ordinance. For Erikson, this stage is work versus inferiority (selfworth). LoderconnectsthiswithMaxWebersthesis(TheProtestantEthicandTheSpiritofCapitalism). Workwasawayinwhichtheelectcouldberecognized.Insecularsocietiesworkisanalmost sacred necessity. The child tries to construct worlds of real things and meanings which bring valuetoherasaperson.Theologicallythepersonisworthmorethanyoucaneverachieve.The focusisonthespiritofthepersonandconformityasthatspirittoGodsSpirit,revealedinJesus Christ.Whenworkandworthareconfused,sinanachievementorientedsocietyachievement becomes addictive. Good theology seeks not to take achievement out of life, but to take the obsessionoutofachievement.Inthisstagethereismuchsplittingoffastheegodevelops. Loder talks of amnesia in this stage: a forgetting of the infant past. Rarely do we have memories before the age of three. Maybe this is a defense mechanism, moving ahead by negation.Languagealsocontributestotheprocessbecausethereisadifferentwayofthinking. Schooling is made possible at the expense of deeper primal longings associated with the face phenomenon.Havingresolvedinsomewaytheoedipal/electraconflict(withinfamily),thechild nowmovesintowidersociety. Twoworldsofthechild: 1. inner,imagination,myths(Goldman:mythmaker) 2. literal,sociallycontrolled,rational Both sides are explored by the child without dichotomy. Narrative is the key to the correlationandholdingtogetherofthesetwoworlds.Fowler:narrativeisthebasisforworld coherence.Thisisthebasisforideologiesetcandeducation. Erikson sees main tasks as developing cognitive and social competencies. But what motivates work? Is it sublimated sexuality? Pleasure seeking diverted into job completion. Craftsmanshipisnatural?Skinneretal:rewardedbehaviourisrepeated. TheologicallyworkismotivatedbyavisionofwhatGodisdoingintheworld.Motivational dynamicsareuniquelyfromthefutureandcanreversetheflowoftime.CfNTworkaheadof time (KJW the race marked out for you). Working in obedience to what has already been accomplishedinChrist. Inthegrowingchildonetaskifgettingthepsychetogether.Thisbeginswithidentification (usuallywithaparent)butnowthechildbeginstochoosewhichidealfigurestoemulate.There isanunderstandingofwhatismeanorunfair.Thechildsfamilyretainsprimaryinfluence,but nowinalargersocialculturalmilieu. In this stage the capacity to adopt the role expectations of ones social group is the social version of ego construction in the struggle to balance autonomy and belonging. But the solutions are compromises and so the longing for a totally adequate solution remains. Role patternsininstitutionsworklikeacorporateego:theyareanelegantsolutiontotheneedfor longterm survival in social relationships. But the deepest longing for spontaneous personal intimacyisnotmetbythem.ThisiswhyVictorTurnersliminalityisallowedbymostgroups. (KJWCfHarveyCox:TheFeastofFools.)Thereisaneedforboundariesandspontaneityinthe growingchild.ThereisreferenceheretoArthurJanovsThePrimalScreamtoillustratehowthe sense of vulnerability that can occur at this stage (through children being able to think and reflect)cantriggerarecognitionofsadnessinsomechildren.Theycanbegintocomparetheir childhoodwiththatofothers.

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Lodermakesthedistinctionbetweenbeinglovedsimplyforbeingthere,andnotbecauseof what one can do. This can trigger an achievement addiction which is rewarded at school, but which is a functional solution to an existential question of worth. Loder gives a touchingly honestexamplefromhisfamilylife:adaughterwhomheonlynoticedandaffirmedwhenshe toldhimofanachievement. Astheegogetsmoresocializedithastohardenitsdefensesbuildingonprimaryrepression: 1. 2. 3. 4. 5. 6. 7. 8. Isolation.Selectivememory(unconsciousforgetfulness) Regression.Thiscanincludesleep. Fantasyformation.Thiscandullthepainofpresentreality. Sublimation.Forexample,aggressiontowardsfatherbecomeschanneledinto prizefighting. Denial.Iamnotyelling!heyelled. ReactionFormation.Doingtheoppositewiththeoriginalenergy. Projection.Attributingtosomeoneelseonesownfeelings. Introjection.Takingintooneselfthefaultofanother.

Byconversationandlotsofstorytelling,acceptanceetctheneedforthesedefensescanbe dissipated.

CognitiveDevelopment
Piaget: a move towards intelligence as he defines it. This is about cognitive competence of conservation,qualityandposition.Roleplaybecomespossible,androleasameansofdefence canbehighlyrationalized:itcangetstereoptypedanddetached.Alienationfromworkbeginsto beapossibility.Inestablishingconstancyitispossibletoachieveselfobjectificationovera periodoftime.Realdialogueandsharedgoalsarepossible.CarolGilliganInaDifferentVoice contrastsgirlsandboys:theformerstressrelationships;boysstressrules. Concrete operations emerge. Orderly thinking such as syllogisms. Language now serves intelligence:thoughtisstrongerthanlanguage.CfRogerPenroseTheEmperorsNewClothes:as amathematician,itwasonlywhenhehadnearlyfinishedthinkingthatheputhisthoughtinto numbers. Piagetseesthelimitationsofthinkingatthisstage(e.g.towholenumbersandfractions,and not aware of thought having a reality of its own) as reflected in the history of science, for examplewhenPythagorashadastudentdrownedfordisprovingoneofhistheories!(KJWThis correlation between the study of individual development and the study of the history of the universe is a theme all through Loder. It is the same logic of spirit and Spirit in evidence in both.) Interestinglyenoughthewaychildrentendtothinkbeforethisconcreteperiodiscloserto relativitytheorythanafter:theperiodofconcreteoperationsentailssomeintuitiveloss. During this period children gain a sense of story and history. The therapeutic power of narrative is emphasized by Loder (e.g. Richard Gardner Therapeutic Communication with Children). Lawrence Kohlberg follows in the Piagetian tradition with his moral theory. He posits 6 invariant stages (premoral: heteronomous and instrumental exchange; conventional: fulfilling expectationsofothersandlawandorder;postconventional:socialcontractanduniversalmoral principles).Therearetwoproblemswiththis:philosophicalandamalebias.Kohlbergaddeda seventh stage (why be moral?); and Carol Gilligan has modified things from a feminist perspective.

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Theologicalperspectives
RolestructuresareatbestanapproximationofauthenticChristiancommunity(koinonia)where relationships are transformed by Jesus Christ into that which is both intimate and functional. Loderbrings3theologicalperspectivestobear: 1. Thegiftprecedes(andisaconditionof)thetakinguproles,ratherthanviceversa.The institutional church grows out of koinonia. Human development cries out for a resolution that is more than the human spirit can create. There are deep unresolved conflicts between individuality and belonging that koinonia resolves because it derives from the perichoretic nature of the Trinity. Here individuality nad mutuality are both simultaneously affirmed. Koinonia must always take priority over and precede the institutionalchurch,andnotviceversa.(KJWHereLoderisveryclosetothethinkingof BruceReed,DynamicsofReligion,withoutIthink,knowingit.)Rolesbecomereversible and reciprocal, rather than oneway: secondary repression becomes selfcontrol; projection becomes a way of feeling oneself into another in order to forgive etc. All regressionisintheserviceoftranscendence. 2. The transformation of conscience through advancement in moral judgement. Pace Calvinconscientiaisinnerintegrityofheartwhereyouknowyourselfbyandwiththe spiritual presence of Christ. Conscience presupposes relationality: in which one acts freelyandwithintegrity. 3. ThroughthemediationofChristanswersaresuppliedbytheGospelthattransformthe existentialquestionsofourlivesandgivenewbeinginChrist.(SeeMargaretKrychand PaulTillich.)Childrenaged811couldwritenarrativesdemonstratinganunderstanding of justification by faith, when ordinary socialisation patterns of the ego are teaching justificationbyworks.Thisisevidenceoftheunderlyingpoweroftransformationinthe humanspirit.

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PARTFOUR:THERELEASEOFTHESPIRIT CHAPTER9:ADOLESCENCEINPSYCHOLOGICALPERSPECTIVE FIVEAXESOFYOUTHIDENTITY

(1117years)(Pages203230) Theadolescentrepeatsinaconsciouswayelementsofthefoetusasitgrowstoolargeforthe wombandpushesouttofindnewspaceandtoforgeitsdefinitionofitself.Thespacenowis potentiallythewholeuniverse.Fourthemesunderliethebookconnectingthestudyofhuman developmentwiththestudyoftheuniverse(seeChapter1): 1. 2. 3. 4. theinevitabilityoforder theemergenceofdisorder thepossibilityofneworder therelationalitythatunderliesallformsoforder.

Inadolescencethesethemesbecomepersonalandexplicit.Uptothispointthespirithas been trapped behind the compromises of its own defenses. Now there is the opportunity for the spirit to be released and to discover its eternal ground, or to flee ostrich like from nothingnesstoresocialisation.Adolescentscanbeseenasrepresentingintheirbehaviourthe symptomsofthelargersociety. Three qualifications of Eriksons understanding that this is a period dominated by identity versusroleconfusion: 1. Thisisamajortransitionandsotheyoungpersonrequiresatransitionalobject(again). Inthiscaseitisoftenachumorbestfriend.Thisisanattempttocopewiththedawning realizationthathumanexistenceinandofitselfcomestonothing. 2. Thereisatendencytoaffiliatewithothersofthesamesexaspartoftheprocessof sexualidentification. 3. AfeministcritiquethatseesthemovementdescribedbyEriksonfromidentityto intimacyreversedinthecaseofwomen. Inessenceitisamisunderstandingtosetindividualityagainstbelonging.

IdentityanditsAxes
Identityisaconsistentsenseofoneself.Itisaboutbalanceandnegotiationbetweeninnerself understandingandonesmeaningforothers. The opposite can show itself either in role confusion or in rigidity in a stereotyped role patternornegativeidentity.Thehumanspiritcanfinditselftrappedinprefabricatedlifestyles androlesthatlieinwaittoshieldthespiritfromthenothingnessthathauntstheego.

BodilyAxis
Changesinthebrainmeanmassivecelldeath,possiblyasexcessconnectionsareeliminatedand theneuronaldesignofthebraingetssculpted. There is an upheaval in the sense of space, subjective and objective. Space is a powerful force,amatteroflifeanddeath.Theideaofaspacebubbleneededforafeelingofsafetyis useful.Thisisdifferentlyconstructedfromculturetoculture.Theologicallytransformationof spaceoccurswhenonerealizesthatJesusisallthatthepromisedlandwassupposedtobe:this is a major theme of the book. (See W. D. Davies, The Gospel and the Land.) This theological realityisultimatelydefinitiveforeveryaspectofhumandevelopment.

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Time:Augustinetalkedoflivedtime:thatisthepresentofthingspast,futureandpresent: anintegrationoftheobjectivestructureofchronologyintothesubjectivesenseoftheflowof time.Comparethistolivedspace.Theyoungerchildlearnstotellthetime,butnowcomes the awareness of subjective time. There is often a dominant though unconscious time frame: thosewithunresolvedtraumasandcrisestendtoliveinthepast;thosewithfewcrisesinthe future; those who have resolved traumas, in the present. The adolescent tends towards proximaltime. Theologicaltimeiskairos,thefullnessoftime:balancedviewsoftimeareinexpectationof thefullnessoftimeandwhattheSpiritofGodmaydonext.

IdeologicalAxis
In Piagets scheme the person in this stage can begin to think about thinking: hypthetico deductivethinking.Thisisthefinalmoveoutofegocentrism,butisaccompaniedbyheightened intellectual narcissism. This fits well what the Erikson model: the formulation of an ideology becomes possible, and the developing struggles of the ego require it! The search is on for a placeintheconcreteworld.Ideologybecomesananchorofidentityanddisplacesthefamilyas the notion of trust is reconstructed. It is a time for commitment to causes and Erikson sees fidelityastheconsequentvirtuetobeacquiredbytheegointhisperiod.Valuecommitments madeduringthistimehavegreatstayingpower. Thebasichungerisforareligiousideologybecausethisalonecoversallthedimensionsof existenceandsuppliesanewfoundationfortrust.Christianideologynotonlyprovidesforan adolescent reconstruction of trust, but does what the original trust could not do: to provide a reasontolive,butnotbyrepression,inthefaceofdeathitself.WhereasKungandPannenberg (ChapterFive)sawfaithasbasedonbasictrust,theoppositeisinfactthecase.Basictrustfrom atheologicalstandpointmustcometobebasedonaspirittoSpiritrelationshipinwhichbasic trustistransformedintoaconvictionalreality.

AuthorityAxis
The adolescent begins to feel like a peer with adults and so reworks the relation between big and little people, control and authority. A study suggests that adults become people and potential peers only after the age of twelve. This corresponds with the conversion of the superegointoapsychologicalconscience. Therearetwosociallyacceptablewaystorespondtotheissueofauthority: 1. Authoritarian.Characteristicsare: Preoccupationwithdistinctionbetweenstrongandtheweak Thoselikeus/notlikeus Conventional/unconventionalvalues Inside(subjective)isweak;outside(objectiveisstrong) Giventostereotypingandsuperstition Preoccupationwithalldeep,dark,dirtythingsintheworld.

Developmentallythisadolescenthasidentifiedwiththedominantsuperegofigureoutof fearofpunishment.Attentionisdirectedatfollowersorsubordinatesleavingtheego helpless to negotiate adjustment except in terms of black and white. A socially acceptableplaceforauthoritariansistheChristianministry:alsopolice,military. 2. Diffusion. This is often seen as the problem of youth. There is continuous change, high mobility, interpersonal fragmentation, blurred boundaries marked by excess, otherness,differenceandindifference.ITtechnologyprovidesendlessplayofrandom access,substitutingforrealexperience.Proteanpersonalitiesproducedbypsychosocial

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dislocation, flooding of imagery, blurring of socially constructed boundaries and devaluingofhumanlife.SeeSartreforsupportofthiswayofliving. Soatthisstageinthesearchforidentitywhatisneededissomebalancebetweenthesetwo extremes.

LoveAxis
Emerging sexual power is both a thrill and a threat. So first there tends to be affiliation with thoseofonesownsex,todiscussbeforeencounteringsexwiththeoppositesex.Thecorrelative reality here is loneliness. This has a deep root in abandonment and a sense of ones own groundlessness: the primal void that has silently haunted human development for the first decadeoflife.Adolescentslongfortheburiedface:intimacyandloveisthereforeadesperate need. Sexual stereotypes help to shape the emerging sexual identity which often gets set during thisphase.Themediaarepowerfulandcansubvertlove,andlinksextoviolence,dramatizing erosandthanatos.Thiscanbreakdowntheconstructivecapacityofthepsychetoestablisha stableegoidentityandagenuineloverelationship. Erikson says that the optimal malefemale relationship is talking, playing, emotional exchangesandtalking.Whenitbecomesdependentonthephysicalaspectitisdeadordying. Sexisnothingmorethannaturesanswertodeath:initselfithasnoothermeaning.Itcannot give meaning to a relationship: the relationship, spirittospirit, is what gives meaning, even if thespiritisthespectreofdeath. Attheego level,resolutionofquestionofsexualidentitytakes placeinsocialcontextand withsocialnorms.NancyChodorowstressesthewayinwhichwomengothroughadolescence differentlyfrommen.Mother,fatherandadolescentarethreeimportantpartsofatriadduring thisstage.Thewomandiscoversthatbeingawomaninsocietyisnotwhatsocietyisallabout: hervoiceissuppressedandtherearetimeswhenshemustgounderground.Weliveinagirl poisoningculture(MaryPipher).Forwomenthereforerigiditymeanssevererepressionoftheir ownvoice(andsexuality).Thisiswhereanorexiaandbulimiacanappear. Female identity emerges from relationships, intimacy and deep connections. And the patterns we can observe are similar to a recovery of ones spirit after having suppressed and shoveditunderground:thepowertocreateandcomposeonesworldinonesownterms. There is a section on homosexuality here (pages 222/223). Loder sees a connection between homosexuality and death: it is not fundamental to anyones nature. It is not about sexuality at all, but intimacy. There is some strong comment on how sexuality can nurture death,andconcealsitsownloveofselfdestruction,shuttingdownthedeeper,genuineintimacy inabiblicalsense(knowingaperson).Ultimatelyouridentitycomesfromourwalkwiththe SpiritofGod.Thistransformsthewholepersonincludingthesexualaspectofidentity.

WorkAxis
Here we revisit the idea of achieved worth rather than ascriptive worth. The spirit of the achieveristrappedinsideitsowncreationasitwastrappedinsidetheegoatthebeginningof life. Successful executives rarely have time for spiritual questions. Anxiety about death and nothingnessisdealtwithbydealingwithexternalchallengesandawilltowin. On the opposite side is work paralysis: diffusion on the work axis. People who shun achievedworth. TheProtestantworkethichasdominatedmuchdiscourse,butadolescentsmaychallengeit.

Theologically there is a way to break out of the doublebind above through the nature of calling: here one is free to achieve in the context of a calling by doing the works prepared in

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advance.Herethereisnoselfjustification.Ratherthenegativeassumptionthathumannature iscondemnedandneedstoworkforacceptance,isitselfnegated. DrawingfromICorinthians7:20(Leteachoneofyouremainintheconditioninwhichyou werecalled)Lodermakesthreepoints: 1. Thisisnotaboutnochange,butabouttheparticularitiesofgiftsandopportunities; 2. Itisaboutfreedom.Wesurrenderourfreedomtotheonewhogivesitbackeverydayof oneslife.Allotherchoicesareboundbycircumstances. 3. Itisaboutanewcreation,anewnature,InotIbutChrist.Thisiswhathosma(asif not)israllyabout,nottheeschaton. Oneiscalledandgivenanewnameandthisisliberatingbecauseonedoesnothavetowork for a sense of worth (it has already been given); it also frees one from needing to change oneself.Changecomesthroughobedience.

TheAdultGuarantor
ThisisamajorcontributionofErikson.Ayoungpersonneedsanadult,whoisnottheparent who guarantees that authentic adulthood is possible. They are in Loders view called, and manifestatransformationofauthorityintoauthenticity. The chapter closes with a description of Loders sister, Kay, and how her life was transformedbyavisionofaChristlikefigurethathetoosaw.

CHAPTER10:ADOLESCENCEINTHEOLOGICALPERSPECTIVE COMINGINTOTHEPRESENCEOFGOD
(1117years)(Pages231250) Two ways through adolescence: a sociocultural solution which extends the egos defenses; or whatEriksoncallshomoreligiosus.Heusesittodescribefiguresforwhomgenericreligiosityhas become definitive for the whole of their lives. Each era has its own version of this person. CompareTorranceandhis(Barthianinspired)viewoftherelationofChristianitytothenatural sciences: a Christian homo religious is not merely a Christianised version of religion in general, but a transformation that transfigures the life span, creating a religionless Christianity (Bonhoeffer). TheDivineSpiritpenetratesandpermeatesthewhole person and no matter when it occurs in life, the totalityofthelifespanfrombirthtodeathisbrought under the power of God. It occurs in the fullness of timeandsoembracesboththepastandthefuture. From this point of view we reconsider adolescence. Its typical upheavals are upheavals of theegosstructureofreality:ofthenegationthatlies at the base of the ego, and a spiritual cry to behold the face, the Face of God. All through life development is on the side of total transformation: recentering the personality beyond ego without doing away with the ego functions. Each upheaval directsusawayfrompartialsolutionstowardknowing and being known by the Author in an allembracing Now.

TheDivineSpirit penetratesand permeatesthewhole personandnomatter whenitoccursinlife, thetotalityofthe lifespanfrombirth todeathisbrought underthepower ofGod.

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Twotheologicalviewsoftime: 1. eternityenteringchronologicaltimefromsomewherebeyond; 2. aconvertedpersonseeingtimefromthestandpointofeternity. Thelatterisrootedandgroundedinrealityandavisionofonesplaceincreation.TheNow doesnoteliminatechronologybuttransformsit.Chronologyisnotthefigureinthepictureany more,butthebackground.AgainstthistheforegroundnotionofGodstandsout.Comparethe TransfigurationofJesus:themomentthatrevealsthegloryfromwhichheiscomeandtowhich he is going. And this view of things is one for which an adolescent is supremely prepared to recognizeandappropriate(ifnotresocialised).Thishomoreligiosuswithdrawsfromstandard socialized solutions and insists on finding her own roots for ego formation. There is some seclusion from society at large (cf the monastery, commune or forest) that makes possible reflecting on the question Who am I? until she gets the answer Why I am? Two case examples:

Kierkegaard
DiaryentryforMay191833:indescribablejoyendingwiththebreezeoftheGroveofMamre. ThisfinalimagereflectsthebreakinginofthepresenceofGodwhenafalsecovenanthasbeen established.Godwouldestablishlegitimacythroughamiraculousact.InKslifehebelievedhe was the heir to a family curse: Soren was born from a second marriage to a housemaid. His father confessed thistoKandtherewasareconciliation.Kseeshimselfas nolongerIshmael,butIsaac:thebearerofthepromiseof God. He felt that he had been visited by Gods Spirit (KJW: compare Pascals conversion experience from Pensees.) Some might see the reconciliation with his father as therealsourceofjoy,butLoderpositsanaccountwhich sees two fields of force in creative tension: the Divine Spirit sweeping down and filling K with Joy; and the human spirit attempting to grasp the ineffable visitation of the Spirit in a series of images. Resolution is accomplished when the biblical image appears bisociating the divine and the human.LoderseesthisasepitomizingthewaytheDivineandhumanspiritsbecomeone:the formofChristisemblazonedontheexistenceoftheyoungmanfortherestofhislife.Loder givesevidenceofhowthispersistsuntildeath(page238).

Thelightbreaks infromthe redemptionthat Jesuswrought fromthecross.

Luther
This section (238247) is an example of Loders overall methodology. He draws from developmenttheoryandtheologicalunderstandingtoarriveatanewplace. SeeEriksonsYoungManLuther.Whateveritslimitationsthisstudyisagoodexampleofthe human spirit at work in a man of genius: first within himself, and then with God. See also Luthers Spiritus Creator. Putting these two contributions together interdisciplinary work is possible. EriksonseesLuthertakingtheextremitiesofadolescencetotheirlimitsandintheprocess becomingagreatman.Anauthoritarianfatherwhoencouragedachievementobsession;thena lightening bolt: Luther is in terror because this is not a new crisis (in Loders scheme) but the exposureofanunseencrisisfrombirth.LutherappealstoSt.Anne.Insodoinghenolonger seekstoearntheloveheneeds,butclaimsitoutrightfromGod.Thisundoestheachievement orientationofhisdefencemechanismthatundergirdshisego.Thusheisthrownheadlonginto thesenseofabandonmentthatunderliestheego.

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 Thisispossibleintheupheavalofadolescencewhenthewholestructureoftheegoisupfor reexamination. The negative side of control, bad conscience etc must be addressed if the boundariesoftheegoaretobeopeneduptothepresenceofthefaceofGod.Therearecrises atLuthersfirstcelebrationofthemass,andhisfitinthechoirinthecontextofthestoryofthe fatherbringinghissonwithadumbspirittoJesus.Herepeats(Nonsum!Ichbinnicht.Hereis an extreme crisis of identity. In his famous experience in the tower Luther discovers a knowledgefromtheHolySpirit.(Eriksonandothersfocusonthefactthatitwasaprivy,butdo notknowhowtohandletheHolySpirit.) Loder argues that it is in the tower that Luther affirms that Jesus is the Face of God: no longerajustGodwhocondemns,butthejustGodwhojustifies.Thereisafiguregroundshiftin whichthereisasplittingoftheambivalencehehastowardshisfather(intwodirections:tothe devil, and to the pope). Both have demanded works (achievement) and thus have cut off the Face of God in Jesus Christ. Then comes 1517 and the 95 theses. Here I stand, I can do no other.Godhelpme.ThisisthearchetypaloppositeofIchbinnicht.Hehasbecomeagreat man. Erikson sees all this taking place within the human spirit. Christ becomes the core of Luthers identity: the good son of the heavenly father. He etches his own countenance into Christsface.TheScripturesbecomearecoveryofhisloquaciousmother.Thishelpsexplainthe positive side, but not the negative (Luther was plagued with anxiety, guilt and fear having enteredthemonastery.)Hehadtohaveasolutionthatencompassedthewholelifespanfrom birthtodeath.Hecouldnotacceptwhohewaswithoutknowingwhyhewas.Eriksonsscheme can not hold Luther, who was seeking an answer to the final crisis of development: integrity versusdespairwhichcomeswhenonefacesonesowndeath.Hehadtoaffirmlifeitselfinthe face of death. Psychoanalysis should listen carefully to the person himself describes things: Eriksondoesnottakesufficientaccountofthis. ThisiswhereweturntoLuthersaccountrelyingonCreatorSpiritus primarily.ForLuther theHolySpirittransformshumanexistencefromoutsidethesequenceofhumandevelopment. Not a deus ex machina, but the reality or ground of existence of which development is an expression.Thisinvolvesahugefiguregroundshift.LutherarguesthattheHolySpiritconvicts not of psychological guilt, but existential guilt. There is a slaying of egocenteredness by revealing that it is fundamentally based on nothing and nothingness. It is gracious to be convicted of sin and to understand that one really is in relationship to God. Developmentally convictiontakesplacewithregardtothelostface,nothingelse:tryingtoworkbacktodealwith everythingastheSpiritconvicts. TheSpiritmortifiesinordertoredeembytheWord(Illumination.)TheScripturebecomes thebearerofChrist,butLutherseesthis(unlikeErikson)asalienrighteousness,thatisaliento the ego. Luther does not etch his own face on to that of Christ. It is an InotIbut Christ position.Identityisnotlostbutdialecticallymaintained.ItisGodwhojustifies:Hebecomessin forussothatwemightbecometherighteousnessofGod.ChristastheFacedofGodbecomes thecosmicordering,selfconfirmingpresenceoftheLovingOther.Theresultisaburstofnew action. Thisisnottheworkofapathologicalmindadjustingtopathologyofitstimes(Erikson).The Spirithasagrammarofitsown,saidLuther.Thisisatransformationallogicbywhichthelife spanitselfistransformed. Threeissuestobeconsidered: 1. Truth.Ifonebelievesinthereductivetruthofpsychoanalyticunderstandingonesticks with Erikson and psychopathology. But taking Luthers selfunderstanding is more important.EriksonisambivalentandplacesLutheroutsidehis8stagesystem. 2. Luthers understanding of the identity of Christ (which Erikson misunderstands). The biblicalconceptofdialecticalidentitymarginalizesidentityasprimarilyamatterofego 195

formation. It involves both nullifying the negation at the basis of the ego, and preserving ego functioning as an expression of the transformed ego. This is incomprehensiblewithoutatheologicalperspective. 3. The pattern by which Luther saw himself transformed is that of the Creator Spirit, not humandevelopment.TheSpiritgivesthepatternbywhichthosestagesarecreatedand transformed.Luthersaidthatthehumanspiritisadarkroom,liketheholyofholiesin thetemplewhereGoddwellsinthedarknessoffaithwithoutlight.Eriksonsanalysis bearsthisout:thehumanspiritcannotgrasptheologicaltruth.(KJWCompareCharles Wesley: Long my imprisoned spirit lay fast bound by sin and natures night) But the marksofitsoriginarerecognizableoncetheSpiritpiercesthedarkness.Thelightbreaks infromtheredemptionthatJesuswroughtfromthecross.Thustheegoanditsstages and competencies are put into the larger context of the transformation (logic) of the Holy Spirit, rather than vice versa. Human development is thus embedded in transformation.(KJWDoesBryantMyersknowLoder?) Two closing implications: (i) Luther leaps out of the stages thanks to the ultimate transformationbytheSpirit;(ii)many othersundergotransformationbutarenotallgeniuses, likeLuther.

TransformationinMultipleContexts
This pattern can be transposed into different contexts. Psychotherapy can be a form of redevelopmentnotonlyareconstructionofthepast.Alsoreadingofthebiblicalnarratives(Paul Anderson:TheChristologyoftheFourthGospel.)Scientificdiscovery.(KJWSeeKoestler:Actof Creation, for example). Anthropology. Political theory. Cosmological events in which transformationredirectsthecourseofentropyinopensystems.Andencompassingall:thework oftheSpiritinredeemingallCreation.Thisisthegrandfiguregroundshiftanddefinitivereality.

CHAPTER11:YOUNGADULTHOODRISKINGIDENTITYINTHESERVICE OFLOVE
(1830)(Pages251280) Kierkegaard:Lovebelievesallthingsandisneverdeceived.Thisistheloveofthetransformed egothatreturnsgoodforevil,lovestheenemyandforgiveswhenforgivenessisasked. The Freudian utopia can be reached now. Leiben und arbeiten: genital love and work go together.Eriksongoesfurther:whatisatstakeistoriskfusionofonesownidentitywiththatof another. His word is encounter. Here loss of ego identity in love or work is the risk, and intimacy through encounter is the main gain. In any real encounter there is the risk of depression.Thechallengeisintimacyversusisolation.

Cognition
James Fowlers work on stages of faith is helpful here. However the stages are illuminating stagesoftheego,butnotoffaithinanybiblicalortheologicalsense.(KJWIsuspectedthisfrom myveryfirstreadingofFowler.)LoderthinksFowlergotthingscompletelythewrongwayround andevensuggestsabettertitleforhisbook!LoderusesGerhardEbeling:WordandFaithasa basisforunderstandingbiblicalfaithandthuscritiquingFowler.Ebelingmakessixpointsabout thenatureoffaith: 1. Givescertaintytoexistence.Itgoesbeyondtheegoscapacitytoconstructmeaning. 2. Itisdirectedtowardsthefuture.Ithastodowithanevent:anactofcreationthat transcendsandtransformsanygivenstateofequilibrateddevelopment. 196

3. Itisunderstoodaspower:participatinginthepowerofGodbymeansofhuman weakness.Themustardseedandthemountain!Itisnotanexerciseofhuman potential,butGodspowerwhichdiscloseshumanweakness. 4. Itcomesfromencounterwithotherpeople,especiallyJesus.Itdoesnotarise automaticallyfrompersonenvironmentinteraction. 5. Itisconcreteratherthangeneralorabstract:notthesubjectivedesignofparticular situationsorproviderofastructureofawareness. 6. Itsaves.PistisandSoteriaarelinkedintheGospels.Theydosoinfluidways.But massivefactswillhavetoyield. HowdoesFowlerrespondtothesepoints?Heacknowledgestheproblembutneverdeals withit.QuestionforFowler: 1. Anintrinsicdifficultyinmakingthedevelopmentalsequencenormativegiventhe observerhastostandsomewhere.Butwhere?Loderreckonsitcouldnotbebeyond stage4,becauseafterthatthestagestendtowardsuniversalizingandthisexposesthe modelitself! Fowlergivessgoodexpositionofegodevelopmentfromacognitiveperspective.

TheDream
Thismeanssomethinglikeavisionof thefuturethatgathersupdeeplyheld personalfeelings and translates them into images of oneself in the adult world. It has a transitional quality (cf transitionalobject)inthatitcombinesthepresentwithopennesstowardsthefuture.Itisthe creationofthehumanspirit:itisonesown,notonesparentsetc.InEriksonsschemeofthis period intimacy amounts to relating to special persons with whom one can share the dream. Thisdreamprobablyinfluencestheyoungadultsintuitivesenseofjustice. Isolationhasthesamerootasthewordisland.Inisolationthehumanspiritissoentangled in its own constructions and defenses and its efforts to manipulate the environment that it cannot create a world outside the egocentrism imposed by anxiety and flights into self deception.Thespirithasnochoicebuttoleadthepersondeeperintoisolation.

IntimacyinTheologicalPerspective
Three examples are given in which clients/patients encountertheSpiritandexperiencesoundnessofmind returning. The spiritual presence of Christ is not dependent on the development of the ego. It satisfies the deepest longing for a Face that will not go away. The presence of God overcomes the two main threats to loving: fear of absorption and fear of death/annihilation.Thepersonisfreedtolovebecause shedoesnotneedanyoneelsetobethatFace. Loderdescribeshowinabsorptionaloverisbound inpatternsofregressionthatalienatehimfromhimself. He cannot allow himself close enough to let love happen because he senses that it will kill his spirit by suffocation. Annihilation in love can make it possible foronelovertodestroytheother:ifyouleavemeitwill killme.

Thespiritual presenceofChrist isnotdependent onthedevelopment oftheego.Itsatisfies thedeepestlonging foraFacethatwill notgoaway.

WhentheegohasbeendisplacedbytheCreatorSpiritofChristitisnolongerthecentreof the personality and so cannot be killed. The lovers are free to love each other without those fears. 197

 Thisleadstosomeexplorationofthenatureofloveforonewhohasknownlovethroughthe spiritualpresenceofChrist: 1. The ground of that love is Christ. Against Fowler and with Ebeling we see that the dialecticalidentity,InotIbutChristisahighlycondensedversionoftheinnerstructure offaith.FowlerisdescribingtheexpandingcompetenciesoftheItounderstanditself inrelationtoitselfandtheworld.EbelingseesfaithasbestowedbythegraceofGod acrossthefundamentalabyssthatseparatesthehumanfromthedivine.Thegraceof God in Christ has by the power of the Creator Spirit working in us, transformed the humanegosettingitfreefromthenegationthatunderliesit,negatingthenegationand recenteringthepsycheontheindwellingpresenceofChrist.Theegocanbefreefrom itsdefensiveposture,andfreeforthefullexerciseofitscompetencies,thegreatestof which is love. Calvin spoke of the wonderful communion between the believer and Christtillhebecomesaltogetheronewithus.Theultimategroundforsuchaloveis theloveofGodforusasrevealedinJesusChristandhisatoningworkonthecross. 2. Thedevelopmentalhistoryoflove.DanielDayWilliamsfindsthatnoneofthetheoriesof theatonementhastakenasitspointofdepartureandkeytheanalogyofthereconciling workoflove.LoderarguesthattheworkoftheHolySpiritcanbethatwhichmakesthe actual atonement redemptive for us. So now we have an insight into the atonement: the aim of the atonement in this view if the restoration of the image of God by the transforming power of the Creator Spirit in relation to the human spirit. Which metaphoroftheatonementismostadequatetodescribethewayinwhichGodinChrist madelovethedefinitivepowerinandoverallcreation.Therearethreestagesinthe process:(a)transformationthroughthemediationofChrististhewayoflove;(b)all lowerformsofloverepresentwhatthetransforminghumanspiritdoeswithinthelimits ofitshumandomain:itcirclesthecentrewhichistheagapicloveofGodinChrist;(c) agapicloveisnotthehighestformbecauseitissacrificialbutbecauseitisholyandpure: it purifies anything in the human spirit which chokes of the communioncreating presenceofJesusChrist.Ourdevelopmentalhistoryisalovestorygroundedinthelove ofGodinJesusChrist. 3. The practice of love. Iranaeus recapitulation theory is important here: it sees the incarnation and atonement as one continuous act of love of God through which the humanracecanreappropriateitsoriginswithJesusasthesecondAdam.SeeRomans 5:12;ICor15:4549(and22);CarmenChristi,Philippians2:511.ThefirstAdammade ithisprizetobegraspedattobeasGod.Beingfoundinfashionasamanheexalted himselfandbecamedisobedienttodeath(!).Hewascondemnedanddisgraced.The secondAdam,inwhoseimagethefirstwascreated,takestheexactoppositetrajectory. ThefirstAdamutteredthenothatunderliestheego:JesustheFaceofGodexpresses the yes. This yes is ontologically prior to the no. It does not merely negate the negation:itopensuphumanexistencetothefullstatureofChrist.Inthebeginningof humandevelopmentthereisarereenactmentofthequalitativeaspectofAdamssin that determines the whole course of personal history. In Christ that is completely transformed and restored so that we can behold the Face of God. It is communion, koinonia that is the context of this process. In marriage relationality defines the persons:nottheotherwayaround.TherefollowsadetailedmodelofLodersrecasting EriksonsstagesinthecontextofkoinoniainChrist.ItisbasedonCHampdenTurners originalandusesthedoublehelix.

SpiritualPresenceofChrist
This relational model would be dangerous without its theological context (KJW Compare the biblicalteachingonmarriageifdivorcedfromtheloveofGodinChrist.).Thediagramiscomplex andisnotselfexplanatory.Butitclearlycontainsgreatdepthandwisdom.Forexample:one

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must learn to become a child without ever losing or diminishing ones adult ego capacities. (page275)Thesummaryisthis:theredemptionwroughtinChristisappropriatedthrougha personal and interpersonal recapitulation of ones own lifetime as formerly a bearer of the brokennessoftheimageofGodandaperpetratorofthelongstandingselfinflictedcurseupon thehumanspirit.Itisapracticeoflove/wonderfulcommuniongroundedintheTrinity. Kierkegaardsdictum:Lovebelievesallthingsandisneverdeceived: 1. thisisastatementofthetransformedego:fromtheperspectiveoffaithlovecanbeall this; 2. thisreferstothepureloveofGod:howeveritcanbeappropriatedbythehumanspirit incommunionwiththeCreatorSpirit; 3. thisloveistransformational:itisnotaforce,buttheforcebywhicheverythingin creationismoved,changedandredeemed; 4. tobelieveallthingsisnottobegullible,buttoseeallthingsandthroughtheeyesof lovetoexposethefutilityofdeceitinthelightoffaith(c.f.Judas); 5. thisloveiscomprehensibleonlyasonepracticesitinpurifyingrelation. Nowwecananswerthetwoquestionsthatunderliethewholebook:whatisalifetimeand whydoIliveit?Loveistheultimatestatementandisitsownreason.Byrepositioningaperson fromegocentredtoChristcentredistheonlywaytocometoananswer.Fromwithinthelove of God the answer is: My life is an incomplete act of Gods immense love toward Gods creation;itisanactthatiscompletedonlyasIreturnwithmylifetimethatsamelovetoGod andHiscreation.Iliveitbecausethisloveredefinesloveforme:inthekoinonialifebecomes love. There is no adequate answer to either to be found by the untransformed ego. Love is prior in creation and human development. This truth is not dependent on any level of ego development.Humandevelopmentcircumambulatesaroundtheabsoluteunityofbeinguntilit recognizesthepureloveofGod.

CHAPTER12:THEMIDDLEYEARSEGOTRANSITIONS ANDTRANSFIGURATIONSOFTHESOUL
(3060)(Pages281315)

Psychophysical
Wellknownphysicalchanges. Twopsychologicalsyndromes: 1. promotiondepression.Whyistheredepressionwhenthecovetedpositionisachieved? Perhapsthefutureisclosingin;perhapstherealizationthatitdidnotbringtheexpected changeinbeing;inFreudianthinkingitislikereplacingtheparentorparentfigure.(Cf beatingyour fatheratsport.)Or thereverse:thediscoverythatonehasnotreplaced ones parent. The father seemed to be in control of your world; now you are in this positionyoufindthatyouarenotincontrol. 2. Theemptynestsyndrome.Canbefreeatlastoraproblem. Relationshipshavetoberenegotiated:adultchildren;marriageincludingthesexualaspect. These make us stop and take notice. If we do not do this there is entrenchment and over compensation. Erikson: generativity vs stagnation. There is a decisive hiatus in the middle years.Middlescenceisatimewhenpowerfulforcesgather.Unconsciousdrivesbuildupover theyears:theegoisconsciousofmovingintheoppositedirection.Nowtheegobeginstolose controlsothatthedrivessurface.Therearedoublebinds:SeehowhardItried;Imjustas goodasIeverwasetc. 199

 Butthereisalwaysthefactthatthenegativesideofhumandevelopmentisbeginningtowin itsbattleovertheego.Theegoislikeatragichero,destinedtofailfromitsinception.Erikson sees the ethical concern for the next generation: the other side of the Oedipal and Electra complexes. Don Browning sees the mother nursing the child as the paradigm of creative ritualisationofgenerativity

CognitiveDevelopment
Fowlers model: a move from dichotomizing to paradoxicalconsolidative operations. One has cometoknowenoughoflifesrichtexturesandpatterns,challengesandthedarkside.Butwhy, asksLoder,doesFowlernotacknowledgethatthenegativesideofdevelopmentispresentfrom thebeginning.Thisisasurfacingofwhathasbeenpresentallalong.

CarlJung
Jungseestheegotransformedbyturninginwardduringthisphase:tolookformeaningbygoing inward and discovering a new sense of self that gives coherence to the vast array of mixed messagesandexperiences.Itisakindoffieldtheory,cfJamesClerkMaxwellandEinstein.It involvesnotjustthepersonbutthehistoryofthespecies.Orderoutofchaos.Entropyinclosed systemscanbetheprogenitorofaneworder.Theuniverseisbecomingconsciousofitself.The scopeisuniversal.JungistheDarwinofthemindindiscoveringarchetypesthathaveevolved through natural selection. The collective unconscious is a deep dimension of psychological organization.Hisworkisinherentlyreligious.LoderlookscloselyatJungslifestory(ashedid with Luther). The ego is part of his model; but he sees it as in continual interplay with the unconscious. TherearefivebasicprinciplestoJungstheory(listedonpage301).Mandala;individuation; archetypes all have their place. The face is an archetype of wholeness. Also his thoughts on timelessnessandsynchronicity.Lodergiveshisownexample(KJWIpersonallydidnotfindthis convincing or helpful. And indeed the examples in the book bear much weight: possibly too much.)

JungandTheology
SeveralChristianwritersreinterprettheirtheologyinthelightofJungianterms,butLoderseeks toreinterpretJunginthelightoftheology.Thisisconsistentwithhiswholeapproachinthe book: to preserve the ontological priority of theology over psychology in the Chalcedonian formulation.Importantissuesthatariseinclude: 1. The shape of a lifetime. Jung sees the centre of the personality as timeless: so development is a circumambulation around the centre, rather than linear stages (Erikson), hierarchy (Fowler), bellshaped curve (Pruyser). The mandala structure replaces the ego as the centre of personality: it keeps all aspects of the personality in equilibrium. 2. Jung sees human wholeness as the ultimate reality. In this he confuses being and knowing. The archetype is like grammar or logic: a structure by which one comes to knowpersonalwholeness:itisnotastructureofbeing.Jungsconfusionisevidentinhis essaythatseesChristasthesymbolofthearchetypeoftheSelf.Heretheselfarchetype is the ultimate reality and Christ is a symbol for it. This is a direct contradiction to Christian selfunderstanding: which sees Christ as the one through whom all things cohere.Onecannotmovefurtherinselfunderstandingtheouterboundariesledbythe human spirit unless one is met from the other side in the revelation of God in Jesus Christ.

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3. Jung believes that it is through human wholeness that one draws closer to God. The ChristianunderstandingisthatitisinweaknessandbrokennessthatGodcomestous. TheChristianaimisnotpsychicwholenessbutholinessbroughtintoourlivesbytheOne whoisholy.TheSpiritofChristwillbringforthsanityandsanctity:psyhicwholenessis notapreconditionforthis. 4. Although Jung affirms the transformation of the ego, he undervalues the role of the mediatorinthisprocess.Thetransformedpersonbearsthemarksofthemediator(eg Marxist;Buddhistetc).InJungthemediatingrealityisthearchetypeoftheSelfandthe goal is perfect individuation, equilibration. For Christians the goal is giving life sacrificiallyafterthepatternofChrist.Thusalifetimeisanincompleteactofloveby God toward Gods creation: through this realization life is transformed into love as a personpermitsGodsacttobecompletedinoneself. 5. Though Jung is essentially a Gnostic we can make positive use of his understanding of thepsyche.ForexampletheemergenceofthearchetypeoftheSelfmightimproveon EricksonsunderstandingofLuthersdevelopmentandtheology.HildergardvonBingen used the madala structure as a foundation for her theology. (KJW: the figure that represents this: 12.3 is actually missing from the book, so there is a gap on page 310, whichwecanonlyimagine.)

ConversionandSpiritualLife
Thereisasectionherewithexamplesofconversionduring thecrucialmiddleyears.Ineachcasethepactistopermit Godtocompletehisactoflovetowardhiscreationthrough them. Pascal(31)GodofAbraham,IsaacandJacob;Wesley (35) when his heart was strangely warmed; St Ignatius (30) when he hung up his sword and had mystical experiences; St Theresa (60) when she consummate her union with God; Calvin (30); Augustine (32); Constantine (32);Tolstoi(51);LeeTravis(60);C.S.Lewis(31). Summarising,Loderdrawsthefollowingobservations: 1. The ego erupts periodically to give us the opportunity to discover the centre of our existenceinGod; 2. When the ego lets go we can for the first time step outside the whole life span and embraceitasatotalitywhilestillwithinit:thistransfigurationhappensatoncebecause it is grounded in the One who encompasses all things, past, present and future. TransfigurationherecanbeunderstoodafterthepatternoftheTransfigurationofJesus: the human figure becomes transparent to the Divine Presence. (In Jungian terms the malefemalebalanceisnolongerdefinitive,butitselftransfiguredbytheHolySpirit,the thirdparty:thepolaritiesarenowredefinedasparticipantsinthedivinelove.Likewise goodandevil;lifeanddeath.)Humandevelopmentisthecradleofthehumanspirit.Itis inherentlyincapableofansweringthefundamentalquestionsthatitraises,yetanswers must be embodied and developmental: timeless, metaphysical answers will not do. (KJW:compareLittleGidding:onlyintimeistimeredeemed.Eliotisworkinginasimilar veinhere.) 3. Jung did not invent the coincidentia oppositorum, but he did not understand the Christological meaning of this mediaeval teaching. Nicholas of Cusa (De Docta Ignorantia, 1440) saw the contemplative comprehension of God as at the same time infinitelygreatandsmall;centreandcircumference;everywhereandnowhere;neither one nor three, but triune. By confusing how we know and what actually is, Jung 201

Theegoerupts periodicallytogive ustheopportunity todiscover thecentreofour existenceinGod.

maps selfstructure on to the universe and the face of God. But the opposites are alreadyembodiedinJesusChristwiththegreatestoppositesofall:humananddivine.It is not the historically human that provides the primary image for us of the nature of God:itisjusttheopposite.Thisrelationalityofoppositesrevealedaswecontemplate thenatureofGodinChristisnotaimedathomeostatictypebalance,butratheratour transfiguration. Contemplation is like an angelic hovering in which the relation of the opposites takes on a lifeof its own: one is drawn into the life of God. All culture and enculturated religionisrelativisedby thefullnessofthe presenceofGod.Jesuscome downfromthemountaintohealanddieforGodsbelovedpeople. It is the unique privilege of the middle years to add to an intimate appropriation of Gods purelove,participationintheholy,innerlifeofGodthroughcontemplation.Jesuspouredout his love for the healing of the world, redemption of past generations and preparation for the eschatologicalfutureinhismiddleyears.

CHAPTERTHIRTEEN:BEYOND65DREAMINGDREAMS ANDTALKINGWITHGOD
(Pages316337) Joel:oldpeoplewilldreamdreams.Notadriftingawayfromreality,butallowingGodsversion ofthefuturetospeakbeyondtheorganiccondition.(Loderrefers,typically,totwodreamsofhis elderlymother,pages3167.)

AgeinginPsychologicalandSocialPerspective
Animage(Figure13.1)fromPruyser,withatickingclockwithtwoemptyvasessetaboveafire place:theagedpersonisamirrorimageofthechildonlyinreverse: 1. Thechildisahelplessorganismmovingtowardsselfsufficiency;theagedperson devolvestowardshelplessness; 2. Thechildmovestowardsmasteryandisincreasinginsecurityandselfrespect;theaged personmovesinreverse; 3. Thechildmovesfromthesecurityofdependencytowardsindependentsurvival;the agedpersonhastheinsecurityofneedingbutnotabletoexpectoracceptdependency; 4. Thechildtakessatisfactionintheworkingofthebodilyfunctions;thereisnoequivalent intheagedperson. Simone de Beauvoir (The Coming of Age) saw the bellshaped curve view of life as a portrayalofthevaluesofasocietyratherthanadescriptionofthereality.Obsessionwithyouth andproductivityisinpartaflightfromagingandadenialofdeath.Theincreasingnumbersof elderlyinpopulationsisaresultoftryingtostayyoung!Eriksonseesabalanceofintegrityover despair being possible through the virtue of wisdom: collective wisdom. Humankind is my kind. ThreecommentsonEriksonsdepictionofthedevelopmentalcrisishereinthisform: 1. Hetalksofthepostnarcissisticloveoftheegoimplyingastanceoutsidetheegoand recognitionthattheegoisatruthproducingerror. 2. Acombinationofrecognitionoftheuniquenessofmylife,atthesametimeasa comradeshipwithdistanttimes:acosmicorderthatisinwardlyfelt. 3. Newappreciationofonesparents.Seeninamorebalancedperspective. 4. Grandparentswhodonotfeardeathinspirealoveoflifeintheirgrandchildren.Thisis theoppositeofthebellshapedcurve,andsowecanputflowersinbothvasesonthe mantelpiece.(AthesisbyTinaHorneronthistheme(pages320321).)Theyoffered

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unconditionalloveandsupport,rolemodels,senseofrootsandcommunity. Incidentallystoriestoldby(archetypal?)olderpeoplearebetterrememberedbythe young. LookingatEriksonsdepictionofdespair: 1. 2. 3. 4. 5. Lossesbeyondphysicaldecline,includingselfesteem; Lossofwork Lossofstructure(thisfollowsfromthelossofwork) Lossofindependence Lossoftimetocompletedreamsandtasks

The sum total of this is a feeling of abandonment: what you would expect of the ego confronted by death. The ego was originally designed to conceal throughout the lifetime the negationofdeath:nowtherepressedreturns.Despairistheolderpersonslossoftheface.No objectwillremainincludingonesownface. Butthereisanotherwayofdevelopingandunderstandingit:simplification.

Thereisaphysicalandmaterialdimension:LayingasidethegamesplayedthatsayIamas good as ever I was (sexual rewards surrendered to loving and being loveable, for example); living more simply as you realize you need fewer things, because integrity does not cling to materialthings ButPruyserofferspsychosocialexpressionsofsimplification: 1. 2. 3. 4. 5. 6. 7. Somedependenciescanbeacceptedaswholesome; Onecanredefineonesstatusandwhatitistomakeit:positivemodelsofageing; Individuationispossible:inJungianterms,togrowinspiritualwaysthroughmaturation; Relaxdefensesandadmitnegativeaspectsandambiguitiesofoneslife; Workcanbeanavocation(KJW:whatisthis?)sothatwhatonedoesiswhatonewants todoasanexpressionofgenuineinterest. Livinginthepresentwithoutfearofthefuture:oneisnotfinallyresponsibleforthe future.Thusthepresentcanbeexperiencedasa(developmentallyprepared)kairos. Identificationwiththeidealismofyouth,withoutcompetition.Joyfullyacceptingthe roleofgrandparent,forexample.(KJW:doesthishelptodistinguishbetweenthe purposefulvisionsoftheyoung,andthemorewistfuldreamsoftheelderlyinJoel?) Olderpeoplecanwritetheirowncredo.Cansaywhatyoureallythinkwithout professionalpoliteness,politicalcorrectnessetc.(KJW:thisisofteninevidencewith retiredpoliticianslikeJimmyCarter,EdwardHeath,WillyBrandtetc) Innerthoughtsandconfessionscannowbedisclosed.(E.g.B.F.Skinnerconfessedina lateinterviewthathewasafraidofdying.)

8.

9.

Inallthesewaysonecanlookbackatthelifespaninordertolookforwardwithintegrity: thisistheprivilegeofthetransformedperson,notjustthepropertyoftheelderlyalone.Itisthe outcome of the decentered ego, an ego that in Christ can embrace its own death. These expressionsofegointegrityarepotentiallygiftsofgracetobetransformedandappropriatedby faith.Thusalifetimewithallitscontradictionsandupheavalsmayberecognizedasarepeated questofthehumanspiritforcenterednessintheDivinePresence.Everyindividuallifetimeisa creativeactofdivinelove.

CognitivePotentialinLaterYears
In Stage 6 of Fowlers scheme one is universally comprehensive and beyond dialectic: participatingintheOnebeyondthemany.Therefollowsatranscriptionoftheonlyinterview Fowlergivesforastage6person.(WasitThomasMertonwhogavethereplies?)Youhaveto havereachedstage5tohavethepotentialforstage6,anditisbeyondthescale,andmaybe hypothetical. 203

TheLastStage:ForetasteofThingstoCome
William Tennent (17051777) was one of those who apparently died and then return to life. There is a similarity with the birth experience with which the book began (page 3). A transformation at the end of life of lifes beginning. The archetype of life may get its fullest expressionindeath.ThereisadiscussionofsuchphenomenausingCarolZaleski:OtherWorld Journeys which compares ancient and contemporary descriptions. Loder argues that they are legitimateandhealthybecausetheyareconsistentwiththetransformingpowerofthehuman spirit.Notinexplicablediscontinuitybuttheoppositewithwhathehasdescribedinthebook. They advance greatly the scale on which the human spirit can operate: a human need for orientationandcosmicorder. Theseshouldnotbesetagainstscience,forscienceisanexpressionofthehumanspirittoo. Wheredoesthevisioncomefrom?LodercomparesthiswiththevisionofKekulethechemist whohadavisionofsnakesthatledtotheideaofthestructureofthemolecule.InChapter3it was argued that human nature is wired for more profound experiences than egocentred, rationalistthoughtwillallow.Butthisiswherepostmodernviewsofsciencetendtobeleading awayfromthis:ifprimacyofdiscovery,relationality.Transformation,personalinvolvementin knowing holds..credibilitythen the coherent, reorienting power of other worlds becomes as intelligibleasanyotheractofcreationordiscoveryintheartsorsciences.Otherworldjourneys arenototherworldly Wearesocreatedandsodeeplyimbeddedinthe universeataphysicallevelthatweare neurologicallycapableofproducingvisionsthatgatherupthedrivetowardunityandcoherence intheuniverse,andalsoareparticularity. ThehumanspiritiscreatedinboththeimageoftheuniverseandtheimageofGod,theview frombelowandabove.Aspersons,withamirrorimagerelationtotheuniverse,andthispoints (cf Torrance) to a personal Author of the universe. The divine image is to be seen in the uprooted and disoriented human spirit that will do art, science, religionuntil it finds an adequategroundforitselfasspirit.

TheologicalReflection
ThereisonereferencetolifeafterlifeexperienceintheNT(IICorinthians:12),butPaulsreal lifeexperienceenrouteforDamascusisrecountedthreeorfourtimes.TheSpiritualPresence of Christ was thoroughly embodied and seeks to create his body the church in and for the world.Salvationisnotoutofthisworldorforadisembodiedspirit.TobeinChrististobein whatheisdoingtotransformallcreationintoconformitytohisnature(thisistransformational, notadaptational). Paul Anderson compares John 6: 1621 to Mark 6:4552 (Jesus walking on the water): the theophanyactuallyalteredthephysicalreality.ThisisaparadigmforhowtheSpiritualPresence ofChristworksintheformationandtransformationofabeliever.Ratherthanusbeinghelped toadapttothisworld:itisthroughthepowerofourfaiththatthecreatedorderistobecome adapted to him. Embodiment is decisive for us in fulfilling Christs purposes, but it is the transformed,transfigured,resurrectedandglorifiedbodytowardwhichtheCreatorSpiritpoints us.Wedonotseekprimarilyapersonalheavenlyreward,butratherthefinalconsummationof allthingsinChrist. Theconclusionofourlifeisthejoyfulcompletionoftheprocessofdevelopmentbywhich the human spirit, in final agreement with the Creator Spirit, has put death to death, so that Christmaybeallandinall.AlifetimeisintendedtobeaworkofGodslove:deathcompletes thecircleinreturningGodslove,butalsointhateachofusisreturnedinjoyfulreuniontoGod. Alifetimeissetbetweentwoabsurds.ThisisallinKierkegaardsknightoffaithwherethe knightistakenupintothepositiveabsurd(Godbecameaparticularmantotransformallthings

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and all time according to his nature and purpose). The knight lives in the seacrossing theophany: every particular is an embodiment of the universal, without losing its uniqueness; every event and interaction is a gift that is unique, but embodies eternity; everything is truly possiblebutnothingisnecessary.Bysuchfaith,deathitselfmustyield.Thechapterendswitha quotationfromKierkegaardsFearandTrembling,page49ffdescribingtheknightoffaithand thewayhelives.

CONCLUSION
(Pages339342) ThisbeginswithaquotationforIIPeter3:8:onedayislikeathousandyearsandathousand yearsarelikeoneday. The human sciences have traditionally studied and evaluated the human life as it unfolds throughtime.Thisbookhasrespectedthat,butitinsiststhatclocksandcalendarscannotsupply adefinitiveframeforthestudyofahumanlife.Byusingatheologicalviewtohumansciencewe haveseenthetransformationthataccompaniesdevelopmentfrombirth:withthehumanspirit continually thrusting into the flow of clock time, new orders of meaning and being. These emerge,eruptandreconfigureallthatdevelopsaccordingtolinearviewsofthelifespan.Soin additiontothequestionaboutwhereapersonis(whatstageshehasreachedatwhatage),we askwhereisthetransformationalpotentialmanifestingitself. Thelogicofthehumanspiritis the heart and centre of every lifetime, where Kairos and the fullness of time reshape chronos, as the human spirit seeks ultimate agreement with its eternal ground in the unity of the innerlifeofGod. Theologicallyallviewsoftimecomeundertheperspectiveof eternity as it is shown to us in transforming moments. Such momentsencompassthecompletebreathoftimeinthefullness ofthepresentandsoredefinealloflifeforus:lifeisasasingle day.TograspthisisagiftofGodsSpiritarticulatedinChristwho appearsinhistorytoredefinehistoricaltime.

Alifetimeis anunfinished actofGods love.

Thisbookhasfocusednotonlyontheuniquenessoflifeandlogicofthehumanspirit,but on the pervasive negation of life that relentlessly haunts us. This is why Ecclesiastes is in the canonofScripture:itisnottheworkofoneindepressionordespair.Ratheriscontainsaclear headeddeclarationofwhatactuallyis.Webegintodiethemomentweareborn;wecherish life,butthisendearmentisshroudedbytheoutcomeindeath. In this context the staggering (absurd) claims of the Creator Spirit mediated through Jesus Christ, take up both the affirmation of life, and its inevitable annihilation in the cross and the resurrection:thisistheultimatetransformation.InChristdeathisputtodeath.Thefaithfuldie, butdeathdoesnothavethefinalword:infactdeathcontributestothedeclarationofthepower ofGodsWordspokenintheresurrectionofJesusChrist. Ifinthecourseofalifetimeonerecognizesthelogicofthespiritasitcutsacrossourlinear account of things, and draws on powerful resources hidden both in creation and Creator to reconstructalifetime,theultimateresolutionbywhichdeathisnegatedisnosurprise.Death only shocks or depresses the chronological mindset. Those who see spiritual transformation discover the analogy between individual transfiguration and the resurrection and redemption forallcreationbeyondtimeandhistory. Inactualityhumandevelopmentisneverexperiencedasacycleorsequenceaseachperson searchesforeternalintimacyofalovegrasped(thoughtthroughaglassdarkly)inthefaceofa belovedcaretaker. At threemonthsofagetheprototypeofthe faceisset down. Evenin its 205

absencethelongingpersists.Thisanticipationcannotbefulfilledinhumanterms:indeedevery attemptonlyintensifiesthedifficulty.WhenthelongingissatisfiedbytheSpiritualPresenceof Christ,theFaceofGod,thentheanswerstoourbasicquestionsmaydawnonus. A lifetime is an unfinished act of Gods love; it is intended that we complete that act by returning ourselves to God, directly and through others, in love. We are not only alive and developing,incredibleproductsoftheuniversethatittakestocreateasingleperson.Ratheras each life unfolds, gets torn open, stripped of its survival techniques and its passing pleasures, anddiscoversitselfasspirit,thenitappearsfromunderthesurfacethatwehavebeencreated fornothinglessthanthepureloveofGod,whoseuniverseisourhome.

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(5.4)AnIntegratedTypology
TOWARDSANINTEGRATEDBIBLICALANDTHEORETICALTYPOLOGY OFCHILDRENSNEEDSANDGROWTH

Background
ThistypologyhasbeendevelopedoveraperiodoftwentyyearsinthecontextofMillGrove,a Christian residential community caring for children at risk. It draws from the crosscultural experiences of this community and from the major insights of psychoanalysis and psychotherapy,andusestheframeworkofBronfenbrenner(SeeCelebratingChildren,Chapters 1, 6). But it also draws from theological insights, notably the work of Loder, and can be illustratedallthroughbybiblicalmaterial.Thefivekeywordshavebeenchosendeliberatelyin ordertofacilitatethecrossfertilisationbetweenpedagogyandtheology. It could be argued that what follows is an exposition of what the Gospel is, and what it means:humananddivineinterventionandactioncombinetorealisethegoodnewsinachilds life. In 1999 this typology was adopted by the Cutting Edge Conference Child Development Groupasastandardforassessingthequalityofmodelsofintervention. Itisthebasisofthebook,TheGrowthofLove.

Love:TheOverridingDesire,NeedorHunger
Theoverridingandoverallneedofeverychildistogiveandreceivelove.InChristiantermsthis is rooted in the nature of God (who is love) revealed in and through Jesus Christ. Children normallybeginexperiencingsomethingofthisloveandreciprocalprocessthroughoneormore significantadults.Thefiveneedslistedcanbestbeseenaselementsoraspectsofthisprocess andrelationship.Theydonotpretendtoconstituteanexhaustiveormutuallyexclusivelist,and thereisanawarenessofthedifficultiesinherentinthenotionofneedasadefiningcategoryfor humanbeings. If one or more is not met the capacity of any child to experience and express love will be impaired.Ifnonearemetoverasubstantialperiodofachildsearlyyearsthelikelihoodisthat thechildwillbeemotionallyscarredandimpaired. Ifachildhaslost,orisatriskoflosing,consistentdailylinks,contactandbondswithhisor herownbirthfamilyandkinthefollowinguniversalneedsmustbeparamountinassessingthe mostappropriatepotentialsettingtosatisfyasmany,ifnotall,oftheseneeds.

FiveNeedsthatmustbeaddressedifLoveistoGrow
1.Security
Thisistheprimalneed.Withoutsecuritythereisnosafebaseforexploration,relationships,play and development, and dysfunctional defence mechanisms will develop that prevent the experiencingoflove. Inbiblicaltermswenotethatasafeplace(fromEdentotheArk,thePromisedLandandthe NewJerusalem)isthemostfundamentalimageofsalvation.Igotoprepareaplaceforyou. Nointervention,howeverwellintentionedorresourced,willbegintohaveanyeffectunless childrenknowthattheyaresafe.

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 Thissafetycanbemetinmanydifferentways.AtMillGroveitisrepresentedbyanactual placethathasremainedconstantfor100years,andbypeoplewhoprotectthechildrenastheir own. InpsychotherapeutictermsthisisBowlbyssecureplace.Ithasdifferentmanifestations.

Allalternativesto,andsubstitutesforafamilymustprovidesuchsecurity.Itispossibleinall settings, adoptive, foster and residential. However the security of children in these Microsystems will be jeopardised if there are poor meso, exo and macro systems. It is also possible for each of these Microsystems to be dysfunctional because of internal conflict or inadequacies.Noonetypeofsettingisaguaranteeofsecurity.

2.Boundaries
Everychildandhumanbeingneedsboundariesiftheyaretofeelsafe,andtorelatetoothers anddevelopappropriately.Somethinkofrules,disciplineorvalues.Alloftheseareembraced bythisterminsomemeasure. BiblicallyweseethewayinwhichGodprovidesboundariesforHispeoplesothattheycan thrive.Therearemany:physical,moral,practical,sexualandspiritual.Theirpurposeisthatwe might live with the grain of Nature, and be at home in Gods world. They provide a healthy settingforthedevelopmentofnotonlyindividualsbutcommunities. In child care terms the place of firm and consistent boundaries is universally recognised. Theycanberepresentedindifferentways.AtMillGrovewefindthatthebestboundariesare livedones,andthattheyareappreciatedandrespectedbychildrenofallages,backgrounds andfaiths. Therelevanceofsuchboundariesappliestoeachalternativeformofcareforchildrenatrisk. Itisimportanttorealisethatexternalboundaries,likerulesandregulationsarenosubstitutefor lived boundaries. The adults and peers in the childs life will communicate consistent moral andemotionalboundariesbythewaytheylive.Itiswelltobealerttothemanywaysinwhich boundaries can be transgressed consciously and unconsciously. Peer group bullying is one commonexample,andeverpresentinlargegroupcaresettings.Changesofcarerarelikelyto confuseboundariesinachildsmind.Continuityofboundarybetweenthebirthfamily,culture, tradition,andthenewsettingisimportant.Achangeofculture,languageandnormsislikelyto bedetrimentaltoachildsdevelopment.

3.Significance
Childrenarepeople.Theyareindividualsandcannotbetreatedordealtwithasiftheywerea group, numbers or statistics. Vital to their development and wellbeing is the assurance that theyareinfinitelypreciousaspeople,notbecauseofsomethingtheyhavedoneorachievedbut because of who they are. They need to know that at least one adult is committed to them unconditionally.Thismeansthatthisadultispreparedtobetheirsforlife,andpossiblyevento laydownhisorherlifeforthem. InbiblicaltermsthisisawonderfuldimensionofthewholeexperienceofGodandHisgrace described throughout the Scriptures. God is personally interested in us, not because of our meritsorpotential,butbecauseofHisheartandcovenantlove.TheI/Thourelationshipisof eternalsignificance.ItisattheheartoftheGospel.Itistheultimateexpressionofunconditional commitment,inthatJesusChristsealedthecovenantbyandthroughHisdeath. Intheoreticaltermsthisistheessenceofchilddevelopment.Theexistenceofacommitted significant other is the sine qua non of good enough parenting and on the quality of this relationshipdependstoalargemeasuretheemotionalhealthofthechild. 208

 Inchildcaretermsitmeansthatinstitutions,systems,rotasandtrainingcountfornothing unlessthereistheperson,andthisrelationship.ThewholedynamicandstructureofMillGrove revolvesaroundthisaxis.Asaconsequenceitisquitedifferentfromnearlyallotherresidential establishmentsforchildrenintheUK. Thechallengeofidentifyingoneormoreadultsunconditionallycommittedtoachildisthe primarytaskofanyintervention,anditsdifficultycannotbeunderlinedtoomuch.Thisiswhy separationfromnaturalfamilyissothreateningtoachildswellbeing.Itisforthevastmajority of children, parents and kin who are committed in this way. The very existence of a lifelong familynameisrecognitionofthisbond. An obvious response is adoption. But it is problematical in certain ways. Crosscultural adoptionoftenleadstodifficultiesofidentity,andinmanypartsoftheworldpotentialadoptive families are scarce. Assessment is crucial and timeconsuming. Adoptive families needs supportivemesoandexosystemsandshouldnotbeassessedinisolation. Foster care is increasingly popular worldwide, but there can be breakdowns and serial placements. Only rarely does fostering build in an unconditional commitment. (It is most appropriate when there is the prospect of a child being reunited with his or her own family.) Unlessthereisapermanentfosteringarrangement(unusualanddifficult)fosteringisbestseen astemporary,orasacomplementtootherinterventionsandsystems. Residential settings are many and varied. Large establishments such as refugee camps, asylums,boardingschools,willbeunabletoprovideunconditionallycommittedcarerswhocan function in the place of parents and family. However, smaller places (like Mill Grove, for example)maybeabletodoso.Theirstrengthdrawsfromthesupportofsystemsandnetworks ofwhichtheyareapart. Theroleofthelocalworshippingfaithcommunityisavitalelementofthepersonalsupport systemforallofferingunconditionalcommitment.

4.Community
Biblicallythereisarecognitionthatwearemadeforcommunityandforrelationships.Families areourstartingpoint,butthenormistofindandmakebondsbeyondkithandkin.Thebiblical storyisofacommunity,orpeople,ofGod. In child care terms the importance of peer groups, play, neighbourhoods is often under estimatedinBritain,forexample,wheretheindividualchildtendstobeseeninabstractionor simply as part of a family. Children need to be and to feel part of accepting communities, especially faith communities. Child care cannot be divorced from the wider world of social relationships.Schoolsareaverysignificantaspectofcommunityforchildren. Thecriticalelementhereisthequalityofthelinksbetweenthechildsmicrosystemandthe exoandmesosystems.Itispossibleforthesubstitutecaringsystemtobeseparatedfromthe widercommunity.Thedangerisprobablygreatestinlargeresidentialestablishmentswhichcan tendtobecometotalinstitutionscutofffromtheoutsideworld.Onceagainfaithcommunities areavitalresourcebecausetheylinkandsupportthedifferentsystems Thequalityofthepolitical,militaryandeconomicconditionsofthemacrosystems,isafactor determiningthenatureofthecommunity,associationsandrelationshipsthatareavailabletoa child.Streetchildrenworldwideshowhowthedesireforcommunitycanleadtodysfunctional ordangerousrelationshipsdeveloping.

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5.Creativity
Childrenareessentiallycreativeandcreators.TheyaremadeintheimageofGod.Iftheyareto fulfiltheirpotentialtheymustbegivenopportunitiesandencouragementtocreate,tomake,to shape,todance. The Scriptures testify to this aspect of humanity. We are to express ourselves with joy, variety,inmovement,music,workandplay. Inchildcaretermsthisisonethemosthelpfulindicationsofachildsemotionalandmental state,andofthegroupofwhichthechildisapart.Itcanoftenbeunderestimatedbyadults. Institutionalisationisoneofthebigstumblingblocksinthewayofcreativity,asarepoverty anddeprivation.Educationshouldnotbeconceivedwithoutreferencetoplayandspontaneity. Oneofthereadiestmeasuresofthequalityofanychildcareistheproclivityofthechildto play and create. It is important that routine care and organisation do not stifle play and self expression.Thisdesireorneedcaneasilybechannelledintodangerousanddestructiveplay andbehaviour.Childrenmaybeattractedtowarandprostitution,forexample,unawareofthe largermeaningandimplicationsoftheiractions. Creativityfindsisultimateexpressioninlovingandbeingloved!

Summary
These needs are universal although the way they are expressed and addressed will vary from culture to culture and place to place. There is no panacea, or single model of intervention guaranteedtomeetthem. They can be used as a form of standard against which to assess the effectiveness of any proposedorexistingformofchildcare.Itispossibletolinkthemspecificallywith theoretical frameworks,andalsototheunderstandingoflaypeoplefromdifferentfaithperspectives.This sectionhasbeenspecificallywrittenwithreferencetotheChristianfaith,butthisisindicativeof howtheprocesscanwork,notanexclusiveprescription.

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(5.5)ChildrenandChurch:AnExerciseforChurches
Thisisanattempttodotheologystartingwithdrawingandusingothermaterialsratherthanwords. Webeginwithsigns,andthenmoveontotheologyinwords.

StageOne
Discusshowyouwouldlikechildrentobepartofyourchurch. Usingthepaperandmaterialsprovidedfindawayofrepresentingaformofbeingchurch where children and young people are happy, feel relaxed and at home, and are right at the centreorheartofthings. Howwouldyoushowchildrenplaying,relating,worshipping,participating?

StageTwo
Readthefollowingpassagestogetherinyourchurch: Isaiah9:17 Isaiah11:19 Isaiah65:1725; Zechariah8:112; Revelation21:17 Revelation22:16.

StageThree
Withoutusingwordsonyourpaper,makeapictureofyourdreamofhowthecitiesandplaces youknowwouldlookiftheyweretransformedintosomethinglikethebiblicalvisionsofthecity ofJerusalemandthenaturalworld.(Dontforgetdetailsoftexture,colour,light,music,dance, animals,play)Youmayfindthatyoucanadaptyourfirstpicture(ofthechildfriendlychurch), oryoumayliketostartagain.

StageFour
Discuss and make a note of the factors that have led to the disruption of Gods creation and human cities. How has sin worked against these biblical visions? (In doing this think both globally,andalsolocally;thinkspiritually;thinkpolitically,socially,andeconomically.)Youcan decidehowtomakethislist:inwords,oralsousingpicturesandsymbols.

StageFive
What are the resources for recreating a childfriendly world? (Think personally, spiritually, theologically,creatively!)Youarethinkingaboutchurch,community,nationandnature.

StageSix
What strategies and priorities would you recommend for putting a recreating plan into action?(Onceagainthinkcreativelyasyouhavebeendoinginthepreviousstages.)Thisstage bringsthewholeexercisetoacloseforyouasagroup,butitisintendedtohelpeachstudent develop strategies for their own lives, families, churches, projects and organisations. It is a foundationforhelpingchoosethetermpaperthatwillbedoneafterthecourseteachingisover.

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Appendices
APPENDIX1:VISIONSOFHOPEINTHEBIBLE
ThepassagesfromIsaiah(9,11&65),Zechariah(8)andRevelation(21&22)arebutfragments ofvisionsofhope;ofanewcreation;anewwayoflivingthroughouttheBible.Herearesome examplesfrompartoftheOldTestamentthatyoucanreadandaddtoinyourowntimewhen thecourseisover. Isaiah,aNewJerusalemandpeaceablekingdom(Isaiah2;4;9;11;35;401;42;49;51; 52;53;54;55;56;60;61;62;66). Psalms(seeabove,David),thereignofGod(Psalm22;23;24;etc.etc.). Nehemiah,apeopleandaplace(Nehemiah1;9). Solomon,theTemplerepresentingGodskingdom(1Kings8;2Chronicles67). David,athroneandkingdomforever(2Samuel7;1Chronicles1617). JoshuaandthePromisedLand(Joshua1;23). Mosesandthelandflowingwithmildandhoney;chosenpossessionofGod(Exodus3; 6;19;32;34;Deuteronomy6;11;29). Joseph:burialofhisfatherinthepromisedlandandGodspromise(Genesis50). JacobatBethel:allnationstobeblessed,andaland(Genesis28;35). Abrahamandthestarsandsand,thatallnationswouldbeblessed,andaland(Genesis 12;15;22). Noahandtherainbowpromise(Genesis8:22). TherearethecursesonAdam,Eveandtheserpent,therealityoftheTowerofBabel, andthenpromisesandvisionsthatthesecurseswillbeoverthrown.

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APPENDIX2:ADEVOTIONFROMTHEPHILIPPINES
TwoVisionsfromtheJewishScriptures
IinviteyoutoconsiderwithmetwogreatOldTestamentvisions.Aswepausetoallowthemto inspireusperhapswewillcomparethemwithexistingmissionstatementsweknow. YouwillnoticewhenyoulookatIsaiah11that: Therearenoadults(orareweallseenaschildren?). Thereiscompleteharmony(shalom)inthenaturalworld. Childrenhaveaspecialroleincaringandleading. Thechildisexploringandtakingrisks. Playisoneofthemainactivities.

YouwillnoticewhenyoulookatZechariah8that: Oldmen,womenandchildrenarementionedtogether. Itisanurbancontextinwhichtherearesmilesandplay. Childrenareplaying.

Puttingthetwotogetherwehavecomplementaryvisionswiththecommonfeaturesbeing thoseofchildren,playandharmony. (ThestoryoftheretreatofthechurchfromCambridgeUKfocussedonchildren.Entering the Holy of Holies and what happened next. The one day when children play safely on the streetsofJerusaleminmoderntimes:YomKippur.) So we need to rediscover Shabbat; Sunday as the one day in the week when children can play safely in the urban streets? Would adults consider it, or has the market taken over completelywithitsdemandfor24hour,7dayaweekceaselessactivity,especiallythroughthe media?

VisionBuilding
Wemusthavevisionsforourcommunities,churches,citiesandworld.Otherwisetheplansand intentionsofotherswillholdsway.Wewill,inshort,sellchildrenshort,andleavethemvictims ofthemarketandofthosewhowouldshapethemintheirownimagesratherthantheimageof God. Iinviteyoutoconsiderhowfaryouhavegotinyourorganisationsandchurcheswithvision buildingforachildfriendlyworld. The UK Christian Child Care Forum has a vision at the core of its ministry: a vision of contemporarysocietyinwhichchildrenandyoungpeoplehavearightfulplace TheProphetsSpeechisavisionofGlasgowinScotlandinspiredbyRevelation21&22(See below). The HCD Masters Course in Holistic Child Development worked on this and the women producedamemorablevisionofachildfriendlyworldinwhichcrocodileswerethemainformof rivertransportforchildren:polite,punctualandcompletelysafe! We must go beyond statistical targets (e.g. so many children out of poverty; so many per centliterate)andworktowardsatransformingvisionforourcommunities,churchesandcities.

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 In the process of vision building children are a treasured resource (dont forget Acts 2:17 18).Encouragedrawing,poemsandmusic.E.g.APlaceforUsandhowthetitlecamefroma tunefromWestSideStory. Let us remind ourselves that all through the Old Testament the people of God and their leaderswereinspiredbyvisionsofwhatGodwaspreparingforthem,andwhereHewasleading them. There was the Promised Land, flowing with milk and honey; then the vision of a New Jerusalem;ofarenewedcreation. WithoutthesevisionsthecommunityofGodwouldhavedisintegratedandgivenuphope.

TheNewTestamenthasasitsdrivingvisiontheSecondComingofJesus;aNewJerusalem andaNewCreation. We have inherited this twinvision, which is, in essence the same, and we are called to developvisionsinthelightofitforourownday,cultureandcitiesandvillages.

ClosingReflections
ManywillrecallthegreatvisionofMartinLutherKing:IHaveaDream.Thathasinspiredusat MillGrove,andwehaveproducedourownvision. Life is ordinary, sometimes strained and tearful. Yet some have seen in the community a foretasteofHeavenitself. Isthatsosurprising?IsntthatwhattheChurchiscalledtobe? Letsbegindreamingdreamstoday!

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APPENDIX3:ANEXAMPLEFROMGLASGOWUK
HereishowonepersonappliedthesevisionstothecityofGlasgowinScotland,UK. (ForreferenceNecropolisisahighpointfromwhichyoucanseemostofthecity;Bearsdenisa rich suburb, and Drumchapel is a poor, downtown area (a scheme); and the Clyde is the river runningthroughthecity.)

TheProphetsSpeech
IsawavisionitwaslastThursdayatelevenoclockinthemorning.

IwasstandingontheNecropolis,lookingdownoverthecity Andthecold,blueautumnskybrokeopenovermyhead AndtheSpiritofGodbreathedonmyeyesandmyeyeswereopened:

IsawGlasgow,theholycity,comingdownoutofheaven Shininglikeararejewel,sparklinglikeclearwaterintheeyeofthesun Andallthesicknesswasgonefromthecity Andtherewerenomoresuburbsandschemes, NodifferencebetweenBearsdenandDrumchapel.

IsawtheClyderunningwiththewateroflife, Asbrightascrystal, Asclearasglass ThechildrenofGlasgowswimminginit

AndtheSpiritshowedmethetreeoflife GrowingonGlasgowGreen

Ilookedoutandtherewerenomorehomelesspeople Therewerenowomenworkingthestreets Therewerenomorejunkiesupthecloses HIVandAIDSwerethingsofthepast Therewerenomoreracistattacks Nomoreattacksongaypeople Nomorerapists Nomorestabbings NomoreProtestantsandCatholics NomoreIRAgraffiti,nomoreOrangemarches Becausetherewasnomorehate. AndIsawwomenwalkingsafeatnight Andthemenwerefullofpassionandgentleness Andnoneofthechildrenwereeverabused Becausethepeoplessexwasfullofjusticeandjoy.

Isawanoldwomanthrowbackherhead Andlaughlikeayounggirl Andwhentheskyclosedbackherlaughterranginmyhead Fordaysanddays Andwouldnotgoaway.

ThisiswhatIsaw,lookingovertheGallowgate, Lookingupfromthecityofdeath AndIknewthenthattherewouldbeadayofresurrection. AndIbelievethattherewillbeadayofresurrection.

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APPENDIX4:ANEXAMPLEOFTHEPROCESSOFCHILDTHEOLOGYINHCD
ThisexampleisbasedonacoursetaughtattheAllianceGraduateSchool,ManilaPhilippines 1620thOctober2006,withvariationsfromacoursetaughtinMindanao,Philippines2327thOctober2006.

Whatfollowsisadiarykeptbythefacilitator(Keith)ofthiscourseconcentratingonthedetails oftheprocess.

Day(Section)One:OperativeTheology
(ReflectingTheologicallyonPractice) 8.30a.m.WelcomefrommemberofAGSFaculty Theroomwassetupforaformallecturewiththeassumptionthatthestudentswouldsitin rowsfacingalecturer.Keithandthestudentsrearrangedtheroomtoformacircle.Keith introduced the course by saying that the way we do things is as important as what we say.Heinvitedthegrouptopayattentiontoprocessallthrough,andtoreflectonevery aspectofthewaythecoursewasrunaswellasthecontent. For the next hour students arrived in twos or threes. Each time new students arrived thecirclewaswidened.Thefinalgroupsizewasapproximately30students.) Thecirclewasmaintainedthroughoutthemorning.

A timekeeper, administrator and carer for the lecturer were appointed and relevant authoritydevolvedtothem. Inpairsaroundthecirclethestudentswereaskedthefollowingthreequestions: Whatcontactdowehavewithchildrendaybydayandinwhatcapacity? Whatpowerfulmemorydowehaveofourownchildhood? WhatisourstoryofmeetingandfollowingJesus? Pairswereinvitedtosharesomeoftheirconversationsandanswers,butcarewastaken to reassure every person that nothing would be shared unless they were willing for their contributions to be passed on to the whole group. (The boundary between what is personal(private)andwhatitavailabletobesharedwiththewholegroupmustbeclearto allandmaintainedthroughout.Suchboundariesarevitalinanyministrywithchildrenand youngpeople.) Twentyminutesbeforetheendofthissessionthegroupwasaskedwhattheywouldlike to know about the lecturer. (So the students had begun to function as a group, and had experienced something of how the course was structured: they could now from that vantagepointreflectonwhattheywantedtoknowaboutthefacilitatoroftheprocess.) Wecompletedthissessionwithinformationabouttheshapeoftheweekandthework expected of them, notably the course Outline, and the Reaction Papers. (The process of welcomingstudentsandgroupformationhadcomebeforethecontentofthecourse.) 10.0010.30a.m.CoffeeBreak Keith introduced the thought that as followers of Jesus Christ, we are all theologians. TheologyisspeakingaboutGodandthiswedosometimesbyword,andoftenbyourlives andthewaywedothings.(StFrancishadtalkedofpreachingatalltimes,usingwordsonly ifyouhadto!)Wetriedtotakethefirststepsinidentifyingouroperativetheology.(This istryingtoworkoutfromhowwelive,whatwedo,ourpriorities,ourrelationships,whatis the theological framework underpinning everything. It is not to be confused with the formalstatementsofbeliefbyourorganisationsordenominations.MuchofourOperative Theologymaybecompletelyunconscioustous:seenbetterbyothersthanbyourselves.If 216

wecanidentifyatleastsomeofthistheologythenitcanbeexposedtothelightofGods word,inthehopethatbyHisHolySpirititcanbereformedsothatitconformsmoreclosely toHiswayofdoingthingsasrevealeduniquelyinJesusChristHisSon.) The pairs were asked to share where they thought that they had got most of their theologyfrom.Thisledtoalivelydiscussionofchoruses/songs/hymns;family;picturesand art; literature; nature; theological books; sermons; people and their questions; children; TheBible. The CD, I Dream of Peace by Adrian Snell introduced and put on quietly as the group splitintopairs.(Allthroughthecourseappropriatemoodmusicaccompaniedsomeofthe processes.Partoftheintentionofthisistofreeupdiscussion,andtominimisethesenseof beinginaninstitutionofformallearning.) The Cutting Edge Questions were then introduced: every student had a complete set, and students underlined the questions that were most relevant to them. The morning closed at 12.00 noon with every student being invited to consider praying one of the CuttingEdgequestionsastheirownprayer. 12.00noon1.30p.m.Lunch 1.30p.m.Thewholeclasshadmovedtoanewandlargerclassroom. Fivetableswereplacedintheroomandthefivechurcheswereformed.Theywereeach given photocopies of Chapter Five, Unfinished Business, and asked to read through them andconsiderapossiblenamefortheirgroup.Thechurcheswereinformedthatlaterinthe weektheywouldbeaskedtoworkoutavision/missionstatementforthechurchandthen alogo. These groups (churches) become the primary settings for the learning process throughoutthecourse.Somechurchesformintorelaxedandcomfortableworkinggroups without much effort. Others struggle. It is important to see that this mirrors real life, in thatweareoftenpartofgroupsorteamsthatdonotfinditeasytofunctioneffectivelyor creatively.(Althoughstudentsareencouragedtoworkitoutifatallpossible,thefacilitator mustreservetherighttomovestudentswhofindthattheyarebeingundulymarginalised, orthosewhodominateagroupinsuchawaythatothersfeeltheyarebeingbullied.) The groups reported to each other (for the first time) and this gave Keith the opportunitytoaffirmthesignificanceoflisteningasamodeofacceptanceandaffirmation. (The facilitator must model listening attentively and actively throughout the course. An importantwayofdoingthisistoencouragestudentstolistencarefullyandrespectfullyto eachotherasindividualsandgroups.Sotheteacherwillneverinsistthatstudentslistento him/her,butrathertodemonstratetheprimacyoflisteningtostudents.) 2.30p.m.(InChurches) The facilitator asked the students to find a way of sitting comfortably in their groups, so that they could listen to a story read out aloud. So the groups as well as the individuals neededtoadjusttheirseating.Itwaspointedoutthatthesewererealchurches,notjust role models. This was because they were made up of followers of the risen Lord, Jesus Christ,whowaspresentwheretwoorthreeweregatheredtogetherinHisname. Keiththenreadourloudchapters16and17ofISamuel:thestoryoftheanointingof the boy David by Samuel, and the battle between the boyking and the adult warrior, Goliath.(Wehavefoundthatthisisthefirsttimealmostallthestudentshaveeverlistened tothiscompletesequenceofthestory.) Thegroupswerethenaskedtodiscussthestorytogetherandtosuggestthemainpoint ofthestory.Thisistheultimategoalofexegesis. 3.00p.m.CoffeeBreak 217

3.30p.m. Keithinvited the churchestoconsider thestoryas awholegroup,poolingwhatthey had discovered,andaskingforhelpwheretheyneededit.(Theprocessofexegesisisofcourse critically important.) First they shared what background they had about context and history.ThenhewentthroughthestoryusingthenotesintheReader,butnotavailableto thestudentsasyet(becausethecoursereaderwasstillbeingphotocopiedduringtheday). Howfar,andinwhatways,doesthestoryinformourOperativeTheology? 4.45p.m. Thethreeeveningassignmentsofthestudentswereconfirmed: Reactionpaperofnotmorethanthreepointssummarisingthemaininsightsofthe day ReadingMarciaBungesIntroductiontoTheChildinChristianThought; ReadingKeithJ.WhitespaperALittleChildShallLeadThem 5.00p.m. The end of the day was called by the timekeeper. (The boundary of timekeeping is an importantone.Althoughmanyofthestudentshadarrivedlateforthestartoftheday,the facilitatorsetanexampleofkeepingcarefullytotheagreedframework.) Materialshandedoutduringtheday: CourseOutline CuttingEdgeQuestions(andalsotheScriptureVerseslistedatthesame conference) MarciaBungesIntroductiontoTheChildinChristianThought KeithJ.WhitesALittleChildShallLeadThem.

Day(Section)Two:HistoricalTheology
8.30a.m. ReactionPapersweregatheredin(Keithreadeachofthemduringtheday,madepersonal commentsoneachone,andreturnedthemtothestudentsbytheendoftheday.) SomelettersfromChildrensLetterstoGodwerereadtotheclass.

Keith also announced an art exhibition at an SM Mall with a picture, Jesus with the Children, by Josey Velazco. (This attention to what is happening locally, informed by the studentsispartoftheprocessofcontextualisation.) Thechurcheswereinvitedtoreflect togetheron thepreviousdayandtoprayintheir churches simultaneously. (Keith played the piano quietly while this was happening.) The wholegroupjoinedtogetherintheLordsPrayerinourownlanguages. 9.00a.m. ThegroupworkedonaTreeofChristianity,usingthewhiteboard.Thereferencematerial includedapaperbyKeithJ.WhiteandasectionofA.McGraths,ChristianTheology.When wecametotheendoftheworldpicturewethenfocussedonthePhilippinesandthegroup was invited to contribute from personal learning. (During the next break a student volunteeredtogetbooksfromthelibraryonFilipinochurchhistoryandthesebookswere offeredasaresourcetothestudentsthroughouttheday.) 10.00a.m.10.30a.m.CoffeeBreak

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10.30a.m. The churches were invited to imagine where and how children fitted into the story of Christianity,usingMarciaBungesIntroduction(readlastnightaspartoftheassignment) asaresource.Itprovokedlivelydiscussioninthegroups,andaquestionsummedupthe wholesession:Whatexactlyarewelookingforwhenwelookforchildreninthestoryof Christianity? The whole group pondered this. Comments included the fact that the histories of Christianity were being rewritten with a child in the midst; Bible translations andcommentarieshadmarginalisedchildren,andtherewasatasktobedonetoremedy this. 11.00a.m. There was an exegesis of Matthew 1621. This was aided by a map on the white board. Keith then went through the story inviting the group to walk with Jesus in their imaginations all the way from Hermon to Moriah. (Resource material: Keith J. Whites A WalkwithJesus.) 12.00noon1.30p.m.LunchBreak 1.30p.m. StudentswereinvitedindividuallytoreflectonthewalktheyhaddonewithJesus,andto dwellatoneplaceandtoexperiencethepresenceandleadingofJesus.Thechurcheswere asked to remain silent during this time so as to make space for this personal (Ignatian) meditation. 2.00p.m. Eachchurchwasaskedtocontinueworkonitsvision,missionstatementandlogo.(Music fromAdrianSnellduringthissession.) 2.45p.m. The evening reading assignments were given out. (The material was all by Asians: Mahathir;HwaYung;Amirthan.) 3.00p.m.3.15p.m.CoffeeBreak 3.15p.m. KeithtoldthestoryofRamabai. 4.35p.m.Ashortbreak 4.45p.m. AtimeforquestionsaboutRamabai(thiswasfullofquestions,andclearlyRamabaitouched theheartsofFilipinosasshehasdoneotherAsians).

Day(Section)Three:BiblicalTheology
8.30a.m. Keith read further from Childrens Letters to God and drew attention to the book, Doing Theology in the Philippines with its first chapter stressing that all Filipino Christians are theologians.Thiswasconfirmationofoneofthepointsmadeonthefirstdayofthecourse. 8.45a.m. Studentsledthewholegroupinthesingingofthreehymns,HowGreatThouArt,Greatis Thy Faithfulness and Blessed Assurance followed by a prayer. Reaction papers were handed in. (Keith read all of these and handed them back during the afternoon. One studentwasconcernedthatnoonehadrepliedtothequestion:Tobecomeacommitted

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followerofonereligionwasitnecessarytocutoffalllinksfromotherreligions?Keithdid notidentifythestudentbutraisedthepointfurtherduringtheday.Itwasaquestionthat aroseinAsia,anddeservedmuchcarefulthought.) The groups were asked to discuss the most important insights gained, or questions arising, from the evening reading assignment for Day Two. These were relayed to the wholegroup.ThegeneralthemeoftheseresponseswasthatAsianChristiansandchurches hadnotmanagedtodevelopsufficientlyindigenouswaysofdoingthings. 9.45a.m. Keith introduced the paper: Outline for an Exploration of Hermeneutics, linking the first part of the paper with the tree of Christianity, and emphasising that different churches aroundtheworldhaddifferentperspectivesontheinterpretationofTheBible. 10.00a.m.10.30a.m.CoffeeBreak 10.30a.m. We continued and completed the paper on Hermeneutics. The passage used to demonstratehowtheprocessworkedwasPsalm23. 11.15a.m. Thegroupswereaskedtoread,ponderanddiscussPsalm8usingtheprocessoutlined.It was pointed out that this was not a randomly chosen Psalm, but contained the passage referredtobyJesusattheendofHiswalkfromCaesareaPhilippitoJerusalem.Keiththen walked through some of the challenges of the Psalm with them including the meaning of verse 2, and Calvins commentary on it. We linked this with the popular song, I Believe, whichcontainsthewordsEverytimeIhearanewbornbabycrythenIknowwhyIbelieve. 12.00noon1.30p.m.LunchBreak. (SomegroupselectedtostaytogethertocontinuediscussionofPsalm8.) 1.30p.m. ThegroupselectedoneoftheirmemberstorepresentthemovementandthemeofPsalm8 withasinglelineorshape. ThecourserequirementswerecirculatedtothestudentsandKeithwentthroughthem tocheckthateveryoneunderstoodwhattheymeant. 2.00p.m. We went through some of the events, stories and themes involving children in the Old Testament,usingthepaperOldTestamentandChildren.Itwasstressedthatthereare many hard questions arising from these (for example Abraham and Isaac; the book of Joshua where God orders that all people in certain cities, including children should be killed). It was also noted that the children of Israel include those of all ages. (The studentshadalreadyreadthepaperALittleChildShallLeadThem,andthosewhohad attendedDanBrewstersclasshadexploredsomeofthechildrenintheBible.) 2.30p.m. WethenlookedbrieflyatsomethemesintheNewTestamentusingthepaperJesusand Children,notingsomeofthematerialintheletterswherechildrenandchildbirthprovided important metaphors or examples (adoption; creation groaning in travail like a woman in labour). 3.00p.m.3.15p.m.CoffeeBreak

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3.15p.m. KeithreadJohnChapter6:171.Hethenaskedthegroupstodiscussandenterintothe story by identifying with the boy who offered the loaves and the fishes to Andrew. He provided a map on the whiteboard to assist in reconstructing where the boy might have comefromandwhyhemightwellhavelistenedtotheconversationaboutthebreadoflife thenextday. 4.30p.m. The churches were given time to complete their work on their logos, mission statements andstraplines. 4.55p.m. TheeveningreadingassignmentswereconfirmedasGundryVolfandDawnDeVries. 5.00p.m.Close

Day(Section)Four:SystematicTheology
8.30a.m. Oneofthechurches(Koinonia)ledatimeofdevotionandworshipwithsongs,readingand prayer. 9.00a.m. The churches discussed the reading material from last night and summarised the main pointsforthewholegroup.ThequestionaskedwasWhendidthelightcomeonasyou readthetwowriters?Ithasbecomeclearthatnoteverystudentcompletesthereading each evening, and those who have not tend to rely on those who have. One of the emergingthemeswashowspecialchildrenwereinthelifeandteachingofJesusandhow blindChristianshadbeentothis.Keithcommentedthathehadbeenreadingforthefirst time some works by Filipino theologians, and although they stressed context, there was usuallynomentionofchildrenatallintheirsystematictheology. 9.45a.m. Keithintroducedsystematictheologybysayingthatitwasconcernedwiththosetruthsthat came out of a sustained and careful study of the whole of Scripture in the light of contemporary knowledge and context. We began our scanning of the work of Stanley GrenzwithathoughtaboutGodassubject,ratherthanobject.Thismeantthatwemust takeourshoesoff,andkneelsowebecamesmalllikeachild.Wewereonholyground. 10.00a.m.10.30a.m.CoffeeBreak 10.30a.m. FortherestofthemorningwewentthroughthesummaryofGrenzallthetimeintroducing children into the equation: God, Creation, Anthropology, Fall, Christology, Redemption. Examplesweregivencontinuouslyandtherewaslivelyattentionandinteraction. 12.00noon1.30p.m.LunchBreak 1.30p.m. (Pine Gutierrez joined us for much of the afternoon and was invited to share about the workoftheChristiannetworkconcernedwithchildreninthePhilippines.) KeiththenintroducedtheIntegratedFrameworkasthefirststepinapplyingtheologyto oureverydaylivesandwork.TheFrameworkwasanattempttobringtogethersystematic andbiblicaltheologyontheonehandwithchilddevelopmenttheoryandpracticeonthe other.Byusingtwohandsitwaspossibletomakeitmemorableandpractical. 221

3.00p.m.CoffeeBreak 3.20p.m. Allthechurchesbynowhadproducedexcellentlogosandvisionstatements.Thesewere displayedonthewalls(andKeithtookphotosofeach). The exegesis in this session broke new ground for the course. The groups were each givenapassageofScripturedealingwiththebirthorboyhoodofJesusandaskedtoread andponderthepassagewiththequestioninmind:WhatdoesthistellusaboutJesus,the Christ? It was pointed out that this was an exercise in Christology. Because the groups weredealingwithdifferentpassages,butthesamequestion,therewaslivelyinterestinthe feedbacktothewholegroup. 4.30p.m. KeithexplainedwhatCreativeExegesiswasaspreparationforthiseveningstask.Wealso wentthroughthecourserequirementsagainforclarification. 4.45p.m. More course material was handed out and the students now have nearly all the Reader. (Thishasbeenamammothtaskfortheadministrationoftheseminaryandtheyhaverisen toitadmirably.)WitheachsectionKeithgaveabriefintroductiontoanyspecialfeatures (e.g. by Asian women; the copy of an actual page from Ramabais own book with here underlining,theillustrationsinKoyama). 5.05p.m.Close

Day(Section)Five:ApplyingTheology
8.30a.m. MenchitWongjoinedthecourseandwaswelcomedintooneofthechurchesfortherestof theday(shewasthesecondvisitorintheweek).Oneofthechurchesledatimeofworship anddevotion.Keiththeninvitedthewholegrouptoconsiderwhethereachpersonwould bewillingtopraySpiritoftheLivingGod,fallafreshonme.Meltme,mouldme,fillme, usemeThiswasessentialifweweretochangeandbecomelikelittlechildren.Buthe warnedagainstsingingthesewordslightly.Hethenledthosewhowishedtosingitfrom thepiano. ReactionpapersandtheCreativeExegesiswerehandedin.DuringthedayKeithmade commentsoneachofthereactionpapersandreturnedthemtothestudents.TheExegesis paperswerepassedontotheAGS. Keith thenexplainedhow important thisfinaldaywas.Without itwewould bedoing parttheology.ThiswasthelinkbetweenreadinganddigestingtheScripturesandapplying whatwewerelearninginourdailylives.HequotedRomans12:1&2.Inviewofallthis (i.e.allthatwehavebeenprivilegedtolearnofGodsholiness,loveandmercy)Ibeseech youtopresentyourbodiesandsoulsasalivingsacrificetoGodforthisisyourreasonable service(i.e.whatyouareordainedtodo,justaslittlechildrenareordainedtopraiseGod, Psalm8:2).HealsodescribedhowtheLatinMassendedwiththewords,Ite,MissaEst, and suggested that the best way of understanding them was thus: Go, for the real mass will now take place in your daily lives as you present your bodies as living sacrifices. (Several times he reminded the group of Day One and prompted people to consider how muchtheirinsightsandthinkinghadchangedinaweek.) 9.00a.m. Thechurchesweregiventheirfirsttaskoftheday.Onthisoccasionitwasnottodiscuss theirovernightreadingorexegesis,buttoconsiderthequestionWhatisChildTheology? 222

The groups put their thoughts on to paper for Keith and also selected the key points to sharewiththewholeclass.Mostoftheelementsinthedefinitioncontainedinthereader were mentioned except the emphasis on the way of doing things (the process). So we reflected on the way we had been doing things during the week and the distinguishing characteristicsofthecourse. 9.30a.m. The start of the main set of tasks for the day was to portray in pictures (or any other medium except words) a childfriendly church, based on the theology of each of the five (distinctive)churches.(Thistaskisdescribedinfullonthepage,ChildrenandtheChurch.) Before the students started Keith read from Exodus 12: 2128. In the Jewish tradition children are not only present at times of worship, family and community, but also key playersintheceremonies.Whenyouchildrenaskyou,Whatdoesitmean?tellthem Materials had been made available by the seminary including Manila paper, crayons, scissors,glueandstickytape.Somechurchessupplementedthesematerialswithwhatthey hadbrought. 10.00a.m.10.30a.m.CoffeeBreak (Mostchurcheschosetocontinuewiththeirtaskduringthisbreak:thetaskwasbeginning toconsumethem.) 10.30a.m. Astheworkcontinued,withincreasingjoyandanimation,individualstudentscametosee Keithtoclarifyandagreethetitleandshapeoftheirtermpaper.IneachcaseKeithsought tocheckwhattheologicalreadingwouldinformthepaper,andhowtheinsightswouldbe appliedinpractice.(Thepictureswereallcreativeandwarm,butKeithnoticedanabsence ofthenaturalworldinchurch.) 11.00a.m. Withtheartworkonthetablesthechurcheswerethenaskedtocommencethetasksset out in the paper Toward a Child Friendly World. This began with each group doing an exegesis of the three passages (from Isaiah, Zechariah and Revelation). They were then asked either to introduce into their picture of church aspects of these eschatological visions,ortostartanewsheet.Groupsdifferedinthecourseofactiontheytook.These visionsbegantobringanimals,water,trees,birdsandmorecolourintothepictures. 11.30a.m. Thegroupswerethenaskedtoconsiderhowsinhaddisruptedchurchandtheworld,and to make a list of the ways in which it had done so. Having done this, the churches were askedtorethinkthislistfromachildspointofview.Whatweretheconcreterealitiesfor children (rather than general terms like violence or poverty)? Then the churches were askedtosaywhattheyfeltwastheugliest,mostterribleeffectofsin.Mosttalkedofforms of child abuse or trafficking. At this point the task should have been to represent the disruptionofsinbyaddingtheseontheemergingpictures,butthechurcheshadcometo value their work so much that they were resistant to this. Why spoil such hard and beautifulwork? 11.55a.m. AtthispointKeithsuddenlyaskedthewholegrouptoconsiderwhetherthisveryreaction helpedthemtounderstandbetterhowGodfeltaboutsinanditseffectsontheworkofart thatHehadcreated.AndjustbeforethelunchbreakKeithreadMatthew18:19,leaving nothingoutandtryingtoimaginehowJesusspokethehardwordsaboutcuttingofflimbs, andluckingouteyes. 12.00noon1.30p.m.Lunch 223

1.45p.m. Itwastimetoworkfromwhereweweretothepointwherewefinallysaidgoodbye.The churcheswereaskedwhatresourcesthereweretodosomethingaboutthedisruptionof the world, and beginning the process of recreating it in the image God intended as portrayedthroughtheprophetswehadread.Heaskedwhetherthegroupshadincluded theBibleasaresource.Significantlytwohadnotdoneso(despitetheworkofthewhole week) and none had listed the Ten Commandments. Keith shared how he had tried to persuadechurchesintheUKtoreadthe10Commandmentstothechildrenatleastonceor twice a year, but had not yet convinced a single church to do so regularly! We underestimatedtheresourcesGodhasentrustedtous. 2.15p.m. Theremainingsetsofmaterialweregivenoutalongwithpagestohelpdividethematerial into five sections. The time came for the final Reaction paper. Rather than reflect on a single day, this one was an opportunity to ponder the whole course, and students were invited to consider how they would respond to the question What strategies would you recommend for changing the world into the likeness of the new creation? Keith asked everypersontorespectthesilenceandspaceofeveryoneelse.(Hedrewattentiontothe fact that there was silence in heaven for half and hour!) He said that he would be undertakingthesameexercise,becauseChildTheologywasaneverendingprocess. 2.40p.m. TheReactionpaperswouldnotbepassedtoKeithonthisoccasionbutwerebetweenhe individualstudentandGod.Studentswereencouragedtokeepthepapersandtousethem asarecordofwhattheyhadpromisedorpledgedattheendofthiscourse.Therewasa timenowwhenwewentroundeachofthefivechurcheslookingatthepictures,logosand missionstatementstheyhaddone(somecontinuedtoworkontheirpicturesrightthrough theday!).Wealsotookphotosofeachchurch.Therewasthenagroupphotoarounda picture of three children on Smokey Mountain, Manila (borrowed from AGS main hall for theday!). 3.00p.m. ThestudentsorganisedatimeofcelebrationaboutwhichKeithknewnothing.Therewere songs,gamesandsomewonderfulfood.Certificatesofattendancewerehandedout.The Academic Dean of AGS came into the class to thank Keith, and the class gave Keith a present.Keiththankedthethreemembersofthegroupwhohadvolunteeredtohelphim allthroughtheweek,asadministrator,personalhelperandtimekeeper.Healsothanked Beth on behalf of the class for her remarkable work during the week to provide every studentwithareader/coursebookfromscratch. 4.30p.m. Keiththankedeverystudentforcontributingsoenthusiasticallytothecourse.Therehad beengenuinerespectforeachotherandthatwouldbecriticalinapplyingChildTheologyto our engagement with children from this moment on: every child was (like the one lost sheep)sovaluablethatiftheygotlostitwasworthleavingeverythingelseuntiltheywere foundagain. 4.50p.m. Keithsentthestudentsoutintotheirdailylivesagainfirstwithanacteddramainwhicha personcameintothechurchleavingtheirburdensoutside,andthencollectingthematthe endoftheservice:nothinghadchanged.Thiscontrastedwithapersonwhobroughttheir burdensintotheserviceandleftthematthefootofthecross.WorshipshowedthatJesus hadtakenourburdensontoandintoHisbodyonthecross,soevenifnothinghadchanged

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inthe world outside,we hadbeenchangedbyrealisingHeknew,Hecared, Hehaddone something,andHewaswithusandwouldneverleaveus. He finished with two readings. The first was from John 17 where Jesus prays for His disciples.KeithemphasisedthatthesewerethewordsofJesusbutsaidthatastheteacher fortheweekthiswasalsohisprayerforthestudents.Thesecondwasfrom1Thessalonians 5:1224.Keithnotedthatthiswasthebenedictionusedattheveryfirstgraduationservice ofHCDstudentsinPenang.Andthenhesaid,Ite,MissaEst. 5.00p.m. Thecoursewasover.Thepicturesweretakendownandweretobestoredordisplayedat the Compassion Office in Manila. (The storage of the students work is an important reminderforourworkwithchildren:drawingsarenotjustaboutamusingourselves:they representsomethingofourselves,andsometimeshavegreatsignificance.)

Variations:OneExampleinPhilippines(Mindanao)
ThegroupinMindanaowasthebiggestevertotakethecourse(seventy).Thismeanttherewere differentdynamics,anddifferentchallengesandopportunities.Thereweresevenchurches(yes: seven,thesamenumberasthechurchesinthebookofRevelation!).Thesmallestchurchhad seven members and the largest twelve. We were at the limits of communication within each churchgivensoundandspace.Weneededtouseamicrophoneforthefirsttime. Wemetinahotelandtheroomwasalsousedasourrestaurant(thismadeforsomefine interaction over meals and meant that there was no rigid distinction between work and breaks).Wehadtomovefromoneroomafterthreedaystoasmallerroom. There were three administrators assigned to help during the course, and the worship sessionsinthemorningwereorganisedwithoutreferencetoKeith.Becausedynamics(theway we do things) are so important in this course it is important to consider what the maximum/ optimumsizemightbe. ThematerialsprovidedforthedrawingsessionsweremuchsuperiortothoseinManilaand thisallowedmuchgreaterexpressionandcreativity.ButwefollowedthesamecourseandKeith usedthedetailednotesfromManilaashismainguide.Theyprovedinvaluable.

DayOne
The programme started in the afternoon, and so the days work had to be compressed. Therewasonequestionofintroduction:whatmemorydowehaveofourownchildhood? Therestofthedaywaspossibletofollowwithonlyminorvariations.

DayFour
The Christology session was much better than in Manila. There were seven passages from theNewTestament,oneforeachchurch.InadditiontotheGospelstherewereColossians1: 123andHebrews1:114. Thechurcheswereaskedtowritelettersaddressedtoalltheotherchurchesbasedon themainpointofthereadingtheyhadasitconcernedthepersonandnatureofJesusthe Christ. They were also asked to put the main point into some tangible form using the materials provided. The groups loved this task, and one church accompanied their picture withaChristmasCarol.

DayFive
ThechurchwasaskedtoextenditsrepresentationofchurchtoincludethevisionsofIsaiah etc.,ratherthandrawaseparatepicture.ThefinalReactionpaperwasintheformofaletter toGod.Thiswaspersonaltothepersonwritingtheletter,andwasthereforenotshownto thefacilitator. 225

APPENDIX5:ASSESSMENTMODELFORMARKINGCHILDTHEOLOGY(HCD)
Therearefiveelementstotheassessmentofthiscoursemodule,assetoutintheAssessment FrameworkSheet.

CourseParticipationandReactionPapers
Bytheendoftheweekthestudentswillhavecompletedtwoelements,courseparticipationand reaction papers, produced each day. On the basis of what I have seen, I would be happy to recommendthateachstudentbeaccreditedwiththemaximumpercentagesforbothofthese.I havebeenimpressedwiththelevelofindividualparticipation,thewillingnessandabilitytowork in groups, the level of notetaking and informed interaction during the classes. I have also marked the reaction papers (pass/fail) each day. A tick on the relevant sheet denotes a pass. (20%combinedtotal.)

ReviewofBooks/Papers
Thetaskisclearlysetoutintheassessmentframeworksheet.Therewillbetworeviews,ora comparativereviewoftwopapers/theologians.Isuggestamaximumof1,000wordsforeach review, or a total of 2,000 words for a comparison. Each student has a copy of the relevant sourcematerial.Theymustshowafairandworkingknowledgeof: thepaper(s)theyareevaluating thetheologicalcontext(withparticularreferencetotheologicalandhermeneutical issuescoveredinthemodule) howsuchinsightscanbeused,orneedtobemodified,inparticularculturalcontextsof ministrywithchildren.(20%combinedtotal.)

CreativeExegesis
See Section 1.5. Students need to demonstrate an ability to set their story in the biblical context.TheyarefreetochooseanystoryintheBiblethatincludesachildasaprimaryactoror agent.(Total20%.)

TermPaper
Thisrequiresthestudentstodoreading/literaturesearchesbeyondtheirreader.Theyneedto showagoodgraspofthemaintheologicalinsightsofatheologian,orgroupoftheologians(e.g. womenwritingonchildren;blackwritersetc.),andtodemonstratehowthis/thesewriter(s)add to our theological awareness. The subject will have been chosen because it relates to concerns/workofthestudent,andwillberelatedtothisministry.Theremustbeanevaluation ofthetheological,socialandculturalrelevanceofthematerialbeingreviewed.Inshort,itisthis termpaperthatwillgivetheclearestindicationofthestudentsabilitytounderstandtheological foundationsforchildrensministry,andtheworkofoneofthemajorcontributorsinthisfield.I suggestamaximumof3,500words.(Total40%.)

Summary
The whole module has been geared to this assessment framework, and students have been giventhetoolstodothejob.Theymustnotduplicateworkdoneinclass(e.g.passagesalready workedontogether).

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APPENDIX6:EVENINGASSIGNMENTS
Each evening there will be a brief reaction paper that highlights the three main points of relevance to the student from the days study. There is also some assigned reading for the evening,oranothertask.Thepaperslistedbelowaremerelysuggestions.Thereactionpapers willbehandedinatthebeginningofthenextday,andthereadingwillbediscussedingroups thefollowingday.Thepapersarepersonalandbelongtothestudent.

AssignedReadingandTasks(fromthefollowing):
Monday(OperativeTheology)
KeithJ.White,ALittleChildWillLeadThem. CuttingEdge2001Questions(Explainwhyyoupersonallyfindthesequestionssoimportant inyourlifeandwork.) MarciaBunge,IntroductiontoTheChildinChristianThought.

Tuesday(HistoricalTheology)
DrMahathir:WemustbemorecriticalofideasfromtheWest. Amirtham:NewEmphasesinTheologicalEducationatArasaradi. HwaYung:MangoesorBananas?Chapters3and4.

Wednesday(BiblicalTheology)
JudithGundryVolf:ToSuchbelongstheReignofGod;TheLeastandtheGreatest. DawnDeVries:TowardsaTheologyofChildhood.

Thursday(SystematicTheology)
V.Fabella(ed)WeDaretoDream:DoingTheologybyAsianWomen(p.363). HyunKyung,Chun:StruggletobetheSunAgain(p.4773) Creativeexegesis:WriteyourownversionofJoshsstory(Seeseparateassignmentsheet.)

Friday(Applied/PracticalTheology)
Thereactionpaperattheendofthecourseisyouropportunitytoreflectonthewholeof thecoursesofar.Whatarethemainnewinsightsandchallengestoyourwork?Thispaper istobehandedinbeforeleavingtheclassroom.Timewillbemadeavailableforthisduring theafternoonclass.

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COURSETEXTS
It is recognised that many students will not be able to purchase, or in some cases even read these texts in libraries. This list is therefore indicative of the textbooks that accompany and informthecourse.Areaderwillbeprovidedforeachstudentwithmaterialthatisadequateto fulfilthecoursereadingrequirements.TheChildTheologyMovementiscommittedtoproviding reportsandbookletsascheaplyaspossibleworldwidetoenableallparticipantstoobtainsource materialotherthanthereader.

ChildTheologyMovementReports
PenangOneReportofConsultation(2002) CapeTownReportofConsultation(2004) HoustonReportofConsultation(2004) PenangTwoReportofConsultation(2004) CambridgeReportofConsultation(2004) Prague(Praha)ReportofConsultation(2005) PenangThreeReportofConsultation(2006) SaoPauloReportofConsultationPortugueseandEnglish(2006) PenangThreeReportofConsultation(2006) AddisAbabaReportofConsultation(2006) AustralasiaReportofConsultation(2007) NepalReportofConsultation(2008) SouthAsiaReportofConsultation(2008)

ChildTheologyMovementBookletSeries
Tan,Sunny.ChildTheologyfortheChurchesinAsia:AnInvitation.TheChildTheology MovementLtd.,2007. White,KeithJ.andHaddonWillmer.AnIntroductiontoChildTheology.UK:TheChild TheologyMovementLtd.,2006. Willmer,Haddon.ExperimentingTogether:OneWayofDoingChildTheology.UK:TheChild TheologyMovementLtd.,2007.

GeneralPublications
Bunge,Marcia(ed).ChildrenintheBible.GrandRapids:Eerdmans,2008. Bunge,Marcia(ed).TheChildinChristianThought.GrandRapids:Eerdmans,2001. Collier,John(ed).ToddlingtotheKingdom.Penang:CTM,2008. Grenz,Stanley.TheologyfortheCommunityofGod.Nashville:BroadmanandHolman, 1994. Loder,JamesE.TheLogicoftheSpirit:HumanDevelopmentintheologicalPerspective. SaFrancisco:JossyBass,1998. McGrath,Alister.ChristianTheology:AnIntroduction.Oxford:Blackwell,2001. Sanneh,Lamin.DisciplesofAllNations:PillarsofWorldChristianity.Oxford:OUP2008. White,KeithJ.TheGrowthofLove:FiveEssentialElementsofChildDevelopment. Abingdon:BRF,2008. Yung,Hwa.MangoesorBananas?Carlisle:RegnumBooks,1997.

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COURSEREADER
SectionOne:OperativeTheology
Bunge,Marcia.IntroductiontoTheChildinChristianThought,pages128

SectionTwo:HistoricalTheology
DrMahathir.WemustbemorecriticalofideasfromtheWest,TheStar,4June2003 Yung,Hwa.MangoesorBananas?Chapters3,4and8 Amirtham,S.SomeNewEmphasesinTheologicalEducation,Sugirtharajah,pages1423 Slater,T.E.KeshabChandraSenandtheBrahmoSamaj,pages1003,Appendix45

SectionThree:BiblicalTheology
Kirk,Andrew.ADifferentTask;AnEvangelicalView Harvey,Anthony.AnAlternativeTheology? Gregorios,P.HermeneuticsinIndiaToday Green,L.TheologicalReflection Carroll,J.ChildrenintheBible Pitkin,Barbara.Psalm8:12 GundryVolf,J.ToSuchBelongstheReignofGod:JesusandChildren;TheLeastandthe Greatest:ChildrenintheNewTestament DeVries,D.TowardaTheologyofChildhood

SectionFour:SystematicTheology
QuotationsfromtheLionEncyclopaediaoftheBible,LionCDRom1998 Koyama,Kosuke.WaterbuffaloTheologyChapters1,4;NoHandleontheCrossChapters 1,4 Fabella,V.,ed.WeDaretoDream:DoingTheologybyAsianWomen,pages363 HyunKyung,Chun.StruggletobetheSunAgain,pages4773 Moltmann,J.ChildandChildhoodasMetaphorsofHope Maas,Robin.ChristastheLogosofChildhood White,KeithJ.JesusCalledaLittleChildandHadHimStandintheMidst MillerMcLemore,Bonnie.LettheChildrenComeRevisited

SectionFive:ApplyingChildTheology
Caldwell,E.Zechariah8:18. Miles,Glenn.TheDevelopmentofChildrenintheirFamiliesandCommunitiesCelebrating Children,pages3339 Andersen,W.etalTheologyofChildhood:aTheologicalResourceFramedtoguidethe PracticeofEvangelisingandNurturingChildrenJournalofChristianEducation,Vol.46, No3,December2003

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BIBLIOGRAPHY
This is a list of some of the main texts in the area of Child Theology. They are not required reading for all students, but it is important that students are aware of this growing body of literature. AsianTheologicalSeminary.DoingTheologyinthePhilippinesManila:OMF,2005. AsianTheologicalSeminary.NamingtheUnknownGodManila:OMF,2006. Bakke,O.M.WhenChildrenBecamePeople:theBirthofChildhoodinEarlyChristianity. Minneapolis:Fortress,2005. Bauckman,R.TheBibleinPolitics.Cambridge,England:SPCK,1989. Buber,Martin.IandThou.NewYork,NY:CharlesScribners,1958. ConsultativeGrouponMinistryamongChildren.UnfinishedBusiness:Children&the Churches.Cardiff,Wales:CCBI,1996. Costas,OrlandoE.ChristOutsidetheGate.Maryknoll,NewYork:OrbisBooks,1982. Couture,PamelaD.SeeingChildren,SeeingGod:APracticalTheologyofChildrenand Poverty.AbingdonPress,2000. Fabella,V.WeDaretoDreamOrbisBooks.1990. Freire,Paulo.PedagogyoftheOppressed.NewYork,NY:ContinuumPublishingCorp., 1981. GeneralSynodBoardofEducation.ChildrenintheWay:NewDirectionsfortheChurchs Children.London:NSPRE,1988. Hample,S.ChildrensLetterstoGod.London:KylieCathie,1992. Harvey,Anthony.TheologyintheCity.London:SPCK,1989. Hendriks,WilliamL.ATheologyforChildren.Nashville,TN:BroadmanPress,1980. Herzog,Kristin.ChildrenandourGlobalFuture:TheologicalandSocialChallenges. Cleveland:ThePilgrimPress,2005. Kinsolving,Carey.KidsTalkaboutGod.Minneapolis:Nelson,2000. Kirk,Andrew.LiberationTheology.London:MMS,1976. Kirk,Andrew.WhatisMission?TheologicalExplorations.Minneapolis,Minn.Fortress Press,2000. Koyama,Kosuke.MountFujiandMountSinai.London,England:SCMPress,1984. Koyama,Kosuke.NoHandleontheCross.Maryknoll:SCMPress,1976. Koyama,Kosuke.WaterbuffaloTheology.London,England:SCM,1974. Kyung,C.H.StruggletobetheSunAgain.OrbisBooks,1991. Lane,E.SpecialChildren:ATheologyofChildhood.London:GracePubs.,1996. MagdalenSister.ConversationswithChildrenEssex.UK:StavropegicMonasteryofStJohn theBaptist,2001. Marty,Martin.TheMysteryoftheChild.GrandRapids:Eerdmans,2007.

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McConnell,D.etal.UnderstandingGodsHeartforChildren:TowardaBiblicalFramework. ColoradoSprings:Authentic,2007. Mercer,J.A.WelcomingChildren:APracticalTheologyofChildhood.St.Louis:Chalice,2005. Miguez,J.B.DoingTheologyinaRevolutionarySituation.Philadelphia:FortressPress, 1975. Miles,G.andJ.Wright,ed.CelebratingChildren.Carlisle:PaternosterPress,2003. MillerMcLemore,BonnieJ.LettheChildrencome:ReImaginingChildhoodfromaChristian Perspective.SanFrancisco:JosseyBass,2003. Moltmann,J.ChildrenandChildhoodasMetaphorsofHopeinTheologyToday(January 2000):592. Northcott,M.UrbanTheology:AReader.London:CassellPublishers,1998. ShierJonesA.ChildrenofGod:TowardsaTheologyofChildhood.Peterborough:Epworth, 2007. Sugirtharajah,R.ReadingsinIndianChristianTheology.Cambridge,England.Societyfor PromotingChristianKnowledge,1993. Tano,R.D.ThisComplicatedandRiskyTask:SelectedEssaysonDoingContextualTheology fromaFilipinoEvangelicalPerspective.QuezonCity:Centralbooks,2006. Thomas,M.M.,ed.TowardsanIndianChristianTheology.C.C.S.,1998. Velasco,JoeyA.TheyHaveJesus:TheStoriesoftheChildrenofHapag.Philippines:Kenosis, 2006. Weber,HansRuedi.JesusandtheChildren:BiblicalResourcesforStudyandPreaching. Geneva:WCC,1979. Zuck,RoyB.PreciousinHisSight:ChildhoodandChildrenintheBible.GrandRapids:Baker, 1999.

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INDEX
Abuse,81 Anthropology,6,15,136,139,221 AppliedTheology,15,16,25 AsianPerspective,116 Babies,98,102 BiblicalTheology,6,15,16,219,229 BirthandCreation,148 Child,4,6,7,8,9,10,11,12,13,14,16,17, 18,19,20,21,22,23,25,27,38,50,58, 75,81,82,83,93,99,100,101,103,106, 109, 111, 113, 118, 121, 122, 123, 124, 125, 126, 127, 128, 131, 134, 138, 139, 146, 154, 156, 157, 158, 159, 160, 161, 164, 165, 207, 209, 213, 216, 218, 220, 222,223,224,226,227,228,229,230 ChildDevelopment,207,213,228 ChildintheMidst,122 ChildTheology,4,6,7,8,9,10,12,13,14, 16,17,18,20,21,22,23,25,58,83,100, 101, 109, 113, 121, 122, 123, 124, 127, 128, 134, 138, 139, 158, 159, 160, 161, 164, 165, 216, 222, 224, 226, 228, 229, 230 Childhood,28,31,105,118,120,121,123, 125,127,229,230,231 Children,6,9,11,19,21,22,27,28,29,32, 34,35,36,39,44,45,46,47,57,79,80, 81, 82, 83, 84, 93, 97, 98, 99, 101, 102, 103, 106, 107, 108, 117, 118, 119, 120, 121, 123, 124, 127, 130, 134, 135, 137, 145, 147, 149, 150, 152, 153, 156, 157, 158, 161, 163, 207, 208, 209, 210, 211, 213, 218, 219, 220, 223, 228, 229, 230, 231 Christ,3,8,10,12,15,17,18,19,21,25,27, 31,32,33,34,35,37,45,46,48,49,51, 52,53,57,66,67,68,69,70,71,76,78, 79,80,81,87,91,95,97,100,101,122, 123, 127, 133, 137, 141, 143, 158, 160, 167, 168, 170, 171, 172, 173, 174, 176, 179, 180, 181, 183, 184, 187, 189, 193, 194, 195, 197, 198, 199, 200, 201, 202, 203, 204, 205, 206, 207, 208, 216, 217, 222,225,229,230 232 Christology,6,77,137,139,221,222,225 Church,9,11,15,16,18,21,22,23,27,32, 35,37,46,47,49,50,52,53,55,57,75, 76,77,78,79,81,82,84,89,95,96,97, 100, 101, 102, 106, 107, 108, 109, 112, 116, 120, 121, 123, 127, 145, 158, 159, 160, 161, 163, 164, 165, 211, 214, 223, 230 Community,6,89,133,135,136,146,209, 228 CompassionInternational,7,17,22 Consumerism,103 Created,47 Creation, 6, 10, 12, 15, 23, 115, 127, 129, 131, 135, 136, 139, 140, 141, 142, 143, 144, 145, 146, 147, 148, 149, 150, 151, 152,155,156,157,158,165,221 CreativeExegesis,26,63,64,222 Culture,87,89,149 CuttingEdge2001,118,227 Families,45,83,103,164,209,229 Family,45,161,164,165 Fundamentalism,105 God, 3, 4, 5, 6, 8, 9, 10, 11, 12, 13, 14, 15, 16,17,18,19,20,21,22,23,25,27,28, 29,30,31,32,33,34,35,36,37,38,39, 40,41,42,43,44,45,46,47,48,49,50, 51,52,53,54,55,56,57,58,59,60,61, 62,64,65,66,67,68,69,70,72,73,79, 80,81,82,83,84,85,86,91,92,93,95, 98,99,100,101,102,103,108,109,111, 112, 113, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 129, 130, 131, 133, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 146, 147, 148, 149, 150, 151, 152, 153, 155, 156, 157, 160, 163, 164, 165, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 183, 184, 185, 186, 187, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 202, 204, 205, 206, 207, 208, 209, 210, 211, 212, 213, 214, 215, 216, 218, 219, 220, 221, 222, 223,

224, 225, 227, 228, 229, 230, 231, 234, 235 Hermeneutics,112,113,129,220,229 HistoricalTheology,6,15,16,218,229 Holistic,18,213 HolySpirit,8,16,47,54,55,58,67,68,120, 122, 133, 140, 146, 158, 168, 170, 171, 172, 173, 175, 176, 179, 195, 196, 198, 201,217 Human,99,124,137,228 IdentificationwithCreation,154 Images,45,77,118 Incarnation,32,33,139,156 IndigenousTheologies,78 Jesus,3,4,5,8,9,10,12,14,15,16,17,18, 19,20,21,22,23,25,27,29,30,31,32, 33,34,35,36,37,38,41,42,43,44,45, 46,47,49,50,52,55,57,60,61,62,63, 64,65,66,68,69,70,71,72,75,78,79, 80,81,82,83,84,85,87,91,95,97,98, 100, 101, 104, 106, 107, 108, 109, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 133, 134, 135, 137, 138, 139, 141, 142, 143, 145, 156, 157, 159, 160, 164, 165, 168, 170, 171, 172, 173, 174, 179, 180, 181, 182, 183, 184, 186, 187, 189, 190, 194, 195, 196, 197, 198, 200, 201, 202, 204, 205, 207, 208, 214, 216, 217, 218, 219, 220, 221, 222, 223,224,225,229,231,234 KingdomofHeaven,4,8,13,17,22,23,27, 29,30,31,41,51,65,79,80,83,84,98, 100, 107, 120, 122, 124, 126, 127, 142, 145,148,149,159,161 LiberationTheology,78,113,115,137,230

MillGrove,4,80,81,82,145,164,165,207, 208,209,214 Mission,9,15,16,17,18,19,22,27,29,32, 33,34,35,36,37,59,75,79,80,82,84, 85, 88, 92, 96, 99, 100, 101, 106, 107, 108, 111, 121, 122, 124, 127, 145, 160, 230 Models,124,164 NewCreation,131,140,143,144,214 OperativeTheology,6,14,16,62,216,218, 229 Pandita Ramabai, 6, 75, 86, 87, 88, 94, 95, 96,112,116 Process,5,99,216 Redemption,6,15,127,137,139,148,221 RediscoveryofChildren,36 Sin,6,15,23,77,78,99,127,136,137,139, 159 Suffering,47 Systematic Theology, 6, 15, 16, 77, 126, 133,135,138,159,221,229 TheologyofChildhood,123,227,229,230, 231 TheologyofCreation,149 TreeofChristianity,15,16,75,76,218 Trinity,45,68,77,121,135,138,140,142, 143,146,189,199 Typology,163,207 VisionsofHope,212 Welcome,216 WesternTheology,112

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ABOUTHOLISTICCHILDDEVELOPMENT
In the year 2000, Dr Bambang Budijanto and Dr Dan Brewster of Compassion International visited Malaysia Baptist Theological Seminary, Penang to discuss the possibility of offering a masterallevelprogramtoequipchildrenatriskworkersinAsia.Theysharetwoconcerns:the needtoprovideatheologicallybasedtrainingprogramforthoseworkingwithchildrenatrisk, and the need to equip pastors and church leaders with knowledge on Gods perspective of childrensothatchurchesmaybemobilizedtorespondtothemanysufferingchildreninAsia.Dr JohnOng,thePresidentofMBTS,ledthefacultytoacceptCIsproposalashesawtheprogram asinlinewiththerecentlyadoptedMBTSvisionofbeingacentreforequippingGodsPeople forMissionsinAsia. TheMasterofArtsinHolisticChildDevelopmentisofferedasaprofessionalprogramwith aninterdisciplinaryapproachbasedonatheologythatisformulatedonGodswayoflookingat children. The theological formulation is vital and it defines what holistic child development meansfortheprogramasofferedatMBTS.ByGodsprovidence,DrKeithWhitewasintroduced to MBTS to provide the first course on the theological foundations for HCD. It is a fascinating storyofhowvariouseventsintersectedresultinginthebeginningofChildTheologyinPenang itselfundertheleadershipofDrWhite.ItisnowsevenyearssinceMA(HCD)hasbeenoffered andseveralhundredsofstudenthavetakeneitherthewholeprogramorselectedcourses.To date,twentythreestudentshavegraduatedwithafullMAHCD.Theprogramandthecourses, however, are being reviewed regularly as the aim is to make HCD a truly theologically based integratedprogramthatwillhelpGodsPeopleseechildrenasJesussawthem,thatis,assign ofGodswayonearth.ChildrendohaveaspecialplaceinGodsMissiononearth. TheMA(HCD)atMBTSisofferedonceayearinthemonthofJune.Studentscomeforfour weeksofintensivestudiesandtakehometherequiredassignments.Theycomefor3modules altogether, one module each year, and complete the program by writing a major paper. The courses are taught by qualified facilitators from different countries; and coordination of the programiscarriedoutbytheHolisticChildDevelopmentInstitute,adepartmentofMBTS(and sponsored by CI). The Institute is part of the Global Alliance which seeks to encourage and support the establishment of HCD programs in theological schools around the world. MBTS HCDIhasaspecialroletoplayinprovidingamodel,andalsointhedevelopmentofmaterials and the training of HCD facilitators. Please contact Dr Rosalind LimTan, the director for HCDI (hcd.institute@gmail.com), if you are interested in being part of this exciting and challenging adventureofequippingtheChurchtoletchildrencarryouttheirspecialroleinGodsMission. DrSunnyTan AcademicDean,MBTS

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ABOUTMALAYSIABAPTISTTHEOLOGICALSEMINARY
TheMalaysiaBaptistTheologicalSeminarylocatedinPenang,Malaysiabeganoperationin1954 throughthecooperativeeffortsofthelocalMalaysiaBaptistConventionandmissionariesfrom theSouthernBaptistConventionofU.S.A.ThestatedpurposewastoequipGodcalledmenand women for fulltime Christian vocation, especially for the pastoral ministry. In 1997, the SeminaryexpandeditsvisionandsawitselfashavingastrategicroleinequippingGodspeople for the work of crosscultural missions in Asia. Hence, in addition to programs on pastoral training, a wide range of programs are now available to assist committed Christians to serve both people inside and outside the Church. Students can now major in Pastoral Ministry, Missions,MinistriestoChildrenandYouth,andCounselling. MBTS is a small seminary; but it is able to offer a wide range of programs because of its commitment to networking and to having partners. Through partnership, MBTS is blest with a regularflowofvisitingprofessorswhospecializeinvariousfieldsandhaveaccesstoresources necessarytoprovidequalityacademicprogramsandcourses.Throughpartnershipalso,MBTSis inapositionofferacademicprogramsinthreelanguages:English,Mandarin,andMalay;andto offer awards and degrees from the Bachelor to Masteral and also Doctoral levels. These programsareofferedthroughfulltimeresidentialandparttimemodularstudies. MBTS is accredited by the Asia Theological Association and is a founding member of the Malaysian Association of Theological Schools. The Seminary also works with other seminaries andconsortiumstoofferhighertheologicaldegrees.Pleasevisitthewebsite,www.mbts.net.my formoreinformationontheschoolandtheprograms.MBTSiscommittedtoprovideaholistic approach in theological education: equipping the students in the three areas of head, heart, and hands in the programs they are enrolled in. It also seeks to form every student into a pastoralandmissionalperson.MBTSwelcomesthosewiththesameconvictionthattheWord of the Cross is the Power of God to be its partners and students in the buildingup of Gods PeopleandthefulfilmentofGodsMissionthroughtheologicaleducation. DrSunnyTan AcademicDean,MBTS

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ABOUTCOMPASSIONINTERNATIONAL
Childrenage15andundercompriseonethirdofourworldssixbillionpeople.Indevelopingcountries, children make up nearly half the population. For many children in America and in developed countries around the world, the future looks bright. Their education is secure. Their health is usually sound, and doctors are rarely more than a phone call away. Technology promises to bring children to greater achievementsthanwecouldeverdream. Butwhataboutthechildrenwhosedailyneedsarenotbeingmet?Thesechildrenwillalsobecome tomorrowsparents.Ifweinvestinthem,theyalsocanbecometomorrowscommunityleaders,health workers,teachers,pastors,andbusinesspeople. Ifignored,manywilldieastheylivevictimsofpovertyandpractitionersofanythingelseittakesto survive. Jesustoldhisfollowersthatthepoorwouldalwaysbeamongus.Healsomadeitclearthatwemust dowhatwecantoaidthem,inaccordancewithDeuteronomy15:11:Forthepoorwillneverceasetobe intheland;thereforeIcommandyou,saying,Youshallfreelyopenyourhandtoyourbrother,toyour impoverishedandpoorinyourland. As Christians, the staff of Compassion believe that ministry to the poor must address a complete rangeofconcernsthatfacethepoor.Weknowthatpovertystrikesonmanylevelsandinseveralways. Povertys message is, There is nothing you can do to change your situation. This sense of powerlessness chips away at selfesteem in the poor. If one repeatedly faces a life seemingly without options,andtimeandagainhearsthatheorshecannotdoanythingaboutit,hopeisabandonedanda spirit of fatalism sets in. Poverty is a thief of hope. Therefore, ministry to the poor must counteract fatalismandprovidehope. Effective ministry with the poor will equip them to become powerful instruments against poverty. Theyknowwhattheirproblemsare.Theyunderstandbetterthanmosthowtobuildtheirfutures.Andthe poorhavetoldus,timeandagain,thatthebestinvestmentwecanmakeinthebattleagainstpovertyis aninvestmentintheirchildren. Why does Compassions ministry have a special focus on children? Two reasons: First, God deeply valueschildren.Second,childrenarehighlyeffectiveagentsofchangeinalmosteverysetting. FartoomanyofustakeacasuallookattheBibleandassumethatchildrenarehelplesspawnswith littlepracticalvalueeventoGoduntiltheyareadults.Nothingcouldbefurtherfromthetruth. WhatsetschildrenandyouthapartintheeyesofGod?PerhapsitisthesimplefaithandtrustinGod they exhibitundercircumstances that seem impossible to adults.Butwhatever thecase, it isclear that childrenareconsideredaresource,notaliability,inGodseconomy. In Gods sight, there arenodisposable children. Thechallenge, then, is to help eachchild even thoseinthemostdifficultcircumstancesfulfillhisorherGodgivenpotential.Godsheartforchildren compelsustopracticalactionontheirbehalf.ThiscreatesChristianchilddevelopment.Andthatperfectly describestheministryofCompassion. We believe children are a valuable resource. Children are teachable and open. They have a tremendousinfluenceontheirfamilies,churches,andcommunities. Children even children in need have not yet given in to the fatalism that often comes with adulthood.Childrenstillbelievetheycanmakeadifference.Becausetheybelievetheycan,theyoftendo. ItisnotunusualforCompassionassistedchildrentolearnhowtoreadandthentoteachtheirentire families to read. We hear of children who establish a relationship with Jesus Christ and then lead their ownfamiliestoHim.Manyofthenonformaleducationskillsthatapplytotheworkplaceorthefamily farmaretakentherebychildrenandadoptedbytheadultsintheirlives. Compassionviewschildrenasthefocusofourministry.Weintendtoequipthemtoinfluenceother peopleastheybecomefulfilledChristianadults.Theirinfluence,eventoday,isofprofoundvalue. (AdaptedfromtheCompassionpublicationGodsMandate,OurChallenge) CompassionInternationalexistsasaChristianchildadvocacyministrythatreleaseschildrenfrom spiritual,economic,socialandphysicalpovertyandenablesthemtobecomeresponsible,fulfilled Christianadults.FoundedbytheRev.EverettSwansonin1952,CompassionbeganprovidingKorean Warorphanswithfood,shelter,educationandhealthcare,aswellasChristiantraining.Today, Compassionhelpsmorethan1millionchildrenin25countries.

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Child Theology is an investigation that considers and evaluates central themes of theology historical, biblical and systematic in the light of the child standing beside Jesus in the midst of the disciples. The child is like a lens through which some aspects of God and his revelation can be seen more clearly. Or, if you like, the child is like a light that throws existing theology into new relief.
Child Theology Movement
A WORKING DEFINITION OF CHILD THEOLOGY