Vocation in Christ: Naga Christian Theology in Conversation with Karl Barth
The second chapter presents a brief historical account of the origin and the socio-cultural life of the Nagas. This chapter also provides a glimpse into the changes that followed with the coming of the British colonial rule, the advent of the Christian missionaries and the eventual struggle for independence post 1947. In studying this history, Jamir also attempts to trace the root source of some of the contemporary issues/attitudes that are faced in professing and practicing the Christian faith in contemporary times.
The third chapter is the result of the qualitative research done among five Naga churches – two located in the state capital at Kohima, and three in Dimapur, the commercial hub of Nagaland. The qualitative research is done in through interviews and group Bible studies and focuses on understanding how “Naga Christians interpret scripture, and appropriate it to their own socio-political and religious context in light of their civic vocation” (49). While the participant churches are not obscure churches, the results portray the sad reality of the divorce between faith and practice.
The fourth chapter, one of the theoretical chapters of the book, presents Barth’s understanding of vocation. The views of Martin Luther, John Calvin and Dietrich Bonhoeffer on vocation which influenced Barth are also briefly discussed. What is noteworthy in this chapter is the Barth's understanding of “vocation” and “calling” derived from his understanding of I Corinthians 7:20. In Barth’s understanding “vocation” is understood as one’s station in life – the situational condition or profession that one is found in (I Cor. 7:20). On the other hand “calling” refers to the “divine summon” to render obedience to God. In short, this call to obedience is lived out within the context of one’s vocation, be it sacred or civic. The notion of “calling,” then, is not limited only to those within “full-time ministry” but extended to all. Thus, the sense of being called becomes a priority – the vocation being the context in which the calling is lived out.
The fifth chapter is the other theoretical chapter which deals with Barth’s hermeneutic of the Scripture. The chapter presents the approach of Barth by looking at selected sections of Barth’s work and the influence of his pastoral experience at Safenwil. Barth’s struggle and desire to connect the world of the “newspaper and the New Testament” guided him to formulate a hermeneutical approach that moved away from “historical-critical hermeneutics.” In his thoughts, the scripture is a “witness to God’s revelation” and it does not necessarily contain an inherent revealed nature (as is traditionally held in relation to the doctrine of inspiration and revelation). It becomes the Word of God as its truths are appropriated by a reader within his or her context. While this view may not be affirmed alike by all, Barth confers the potential vitality/life contained in the scripture to the movement of God (in making His words come alive) rather than to a doctrinal affirmation. Jamir also does well to point out Barth’s own peers who had refuted such an approach and Barth’s own defense of such.
The sixth chapter combines the findings of the qualitative research and the two theoretical chapters and implications are drawn in the seventh chapter. In the local context, where the issue of corruption is rampant and the clean election campaign has been shouldered by various tribal church associations (including the apex Nagaland Baptist Church Council, NBCC), this book is timely in starting a good conversation on more intentional Christian living in the context of the profession one engages in. While discipleship in the local context is an issue, Jamir rightly states that the Barthian understanding of “vocation” and “calling” can provide a theologically corrective principle for not just reading the Scripture but for actually living out our faith. The author aptly points to various social issues that persist, a dualistic lifestyle dichotomized between the sacred and the profane: the lack of social concern (of expressing love towards our neighbours); instead, adopting a judgmental attitude towards those who are foreign, socially stigmatized and exploited.
So then, how are we to navigate faith in Christ and be truthful in our vocations? Jamir responds by proposing a community of hermeneutics be formed, one that reads the scripture as a community; such will also be characterized by an in-depth study of the Word of God rather than preaching alone; understanding that engaging in our vocations in obedience is a “social analogy to the kingdom of God,” one where we become “voice to the voiceless, stand up for justice, strive toward righteousness and not remain silent spectators or conform to the status quo” (171). Finally as Christian citizens of the world, we live out the principle of loving others.
The book, though, engaging with the thoughts of Barth, a Western scholar, deals with a very pertinent contextual subject. It provides the initial steps for formulating a contextual framework for everyday living both within the church and outside, keeping in mind our relationship with God and letting that influence our workplace and societal relationships. In terms of its research, it is noteworthy that the transcripts of the qualitative research data/responses are provided in the appendix section, providing a reader to cross-check and read up the actual full response. While this book is written mainly for the academia (and should be thoroughly discussed within it), the discussions of the book itself should be recommended and find its niche in the marketplace discussion. In doing so, the relevancy of the subject will be underscored and a wider and varied participation can be drawn in the discussion of this topic. Through such a possibility, deeper, committed and transforming conversations can emerge and be engaged in by whole community of faith (rather than be confined within an “elite” group).
Thank you for your time,
kk
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