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Emerging Perspectives on Child Theology: Implications in the Ministry of Indian CAR.

FFRRC Student’s Seminar on January 15th 2013Presented by Fr. Jomon John K. (MTh II- Christian Ministry &

Counseling)******************************************************************1. Introduction Child Theology (CT) is an emerging Theology which has the greatrelevance in the contextual realities of the present and futureworld. Consultations and Conferences on Child Theology are goingon in different parts of the world. As Ministers, Pastors,Counselors or Theologians it is the dire need to have theknowledge of this emerging CT for a better future of theChristian communities and for a better world. Here is an attemptto share a glimpse on the fact specially highlighting itsimplication in Indian CAR (Children at Risk).

2. Why Child Theology?Theologies are not new. But they emerge due to challenges of thecontext. During the early period, heretical interpretations aboutJesus arose and the result was the articulation of creeds.Doctrinal Theology sprouted out of the need for systematizingconcepts and ideas. Contextual Theologies such as LiberationTheology, Eco- Theology, and Dalit Theology etc emerged due tosocio economic changes and identity or cultural conflicts. Theseinsights are discovered from the Scripture, traditions andexperiences and articulated in the form of Theologies. As long asthey grow; they can bring fresh insights and challenges. ChildTheology is also not new, but recovered from the insights of theBiblical teachings on the children.1 It is unique because it is

1 Jesudason Baskar Jeyaraj, “Child in the Midst: Incarnation and Child Theology,” in Children At Risk: Issues And Challenges (Bangalore: Christian Forum for Child Development/ISPCK, 2009), 51.

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based on the biblical teachings and contributes to the holisticdevelopment of children.2 Other ideologies and philosophies alsocontribute to the development of children but they are based on asocial or economic or psychological or cultural basis. They lackthe spiritual dimension which is an important component of ChildTheologies. But Child Theologies for Holistic Child Development(HCD) interpreted by the Church and for the ministry of theChurch include spiritual, social, economic and other dimensionsto meet the demand for the holistic development of children.3

3. Child Theology Movement (CTM)Ministry among children was present in the Church for centuries.Sunday school, Vacation Bible School, Bible Club Movement andScripture Union are working among children, nurturing them inChristian faith and Biblical values. Roman Catholic Churcharticulated their own Infantology of Jesus. However, ‘ChildTheology’ seems to be first used and promoted by Child TheologyMovement. In this new millennium, Haddon Willmer and Keith White,the key theologians in the CTM, have made a valuable contributionof highlighting ‘child’ as an important agenda in theologicalthinking.

4. What is Child Theology?The phrase ‘Child Theology’ is like any other phrase such as‘Liberation Theology’, ‘Creation Theology’ or ‘EcoTheology’.“Child Theology” is not one homogenous articulation.Behind this expression there are some major distinguishabletheologies such as Theology for children, Theology of children,and Theology by children.4 Jeyaraj defines Child Theology as “the

2 Keith White, Theological Foundations for Holistic Child Development (Hong Kong: Compassion International, 2009), 15.

3 Jeyaraj, “Child in the Midst: Incarnation and Child Theology,” 51.4 Roger Gaikwad, “Introductory Reflection: Towards Formulating Child

Theologies,” in Child Theology And Holistic Development, compiled by Thomas Swaroop (Bangalore: Compassion International, 2011), 23.

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theological reflection on the nature, status, role and reality ofchildren, placing the children in the midst, not replacing God toshed light on theological and practical issues and leading us toreceive and work for children”.5

5. Child in the Midst The above definition of Child Theology calls for the articulationof “child in the midst” in biblical context.5.1 Answer from child to the Theological Problem: On their wayto Capernaum the disciples had argued among themselves on thequestion, who is the greatest in the kingdom of heaven? (Mt 18:1-5//Mk 9:33-37//Lk 9: 46-48). The disciples’ continuedmisconception about their role in ministry is repeatedly stated in thegospels. There are two things that need to be noted here. First,there is the disciples’ pride and second there is alsomisconception about the nature of the kingdom of God. They had adeep theological problem since they had the wrong notion about Godand His ways. Therefore in this context we find Jesus taking theopportunity to correct the disciples’ theology as well as theirmind-set.6 The way Jesus corrected the disciples was quiteastounding. The disciples would have never expected Jesus to pickup a child and place the child in their midst to teach a lessonthat disciples need to know. He spoke about the child, about thedisciples and about God. He told them that unless they changedand become like little children they will not enter the Kingdomof God. Jesus was in fact warning them that they were headedtowards the wrong direction in life. Their backs were turned tothe Kingdom due to their wrong conception about themselves. Whatthe disciples saw and heard with regard to ‘the child in their midst’impacted them.7 The child was turned in to an agent of change for

5 Jeyaraj, “Children At Risk And holistic Child Development,” 97.6 Razouselie Lasetso, “New Testament Perception On Children And Its

Implication For Doing Theology,” in Child Theology and Holistic Development (Bangalore: Compassion International, 2011), 30.

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adults. “Child in the Midst” decision of Christ formed the basisof Child Theology.5.2 Jesus always welcomes children. “Let the little children come tome”. The story about the children being brought to Jesus for atouch and prayer is common to all gospel tradition (Mt 19: 13-15/Mk.10: 13-16/ Lk. 18: 15-17). This is one of the loveliestgospel stories because a beautiful story is stated here in thecontext of Jesus heading towards Jerusalem. The cross was infront of him and he knew about it, but here he spends a wonderfulmoment with children. The verses talk of the mother’s action, thedisciple’s reaction and Jesus’ response to the situation. It was customaryfor Jewish mothers to bring children to a famous rabbi forblessing.8 The mothers were truly concerned for the welfare oftheir children. The disciples stopped the children from beingbrought to Jesus because they knew Jesus was tired and neededrest or they had the conception that Jesus’ time was too preciousto be wasted on children. But perhaps there was also theimplication that children… were too young to make a responsiblecommitment. Then there are the innocent children whom thedisciples thought unimportant. Jesus said to the disciples not toforbid them but to bring them to him. Mark goes on to state thatJesus took them up in his arms, laid his hands on them, andblessed them (Mk 10:16). This Markan addition tells of Jesus asthe perfect example. He not only teaches others to do but also heliterally does what he teaches.9 Jesus this attitude towardschildren created the impetus for Child Theology in praxis for theholistic development of the child personality. 5.3 Jesus valued so much about children. The total dependence, theunquestioning trust, the inborn obedience, the attractive spirit

7 Lasetso, “New Testament Perception On Children And Its Implication ForDoing Theology,” 30.

8 Lasetso, “New Testament Perception On Children And Its Implication ForDoing Theology,” 29.

9 Lasetso, “New Testament Perception On Children And Its Implication ForDoing Theology,” 29.

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of forgiving and forgetting and the unpretending helplessness ofchildren make them the perfect citizens of the kingdom.10 Thesevalues of children are used as the perfect example of those whocan enter the kingdom of God. Compared with his contemporaries,Jesus showed a human and tender approach towards children.Children were then not regarded in the society as a person withresponsibility. Thus they were disregarded in many aspects oflife. They were not even numbered or counted as people asevidenced in the feeding miracle (Mt.14: 17-21). But Jesus’approach was utterly different. The “Dignity of Children” is highlightedthrough the Jesus’ act. Hence a value based approach to children,preserving their dignity is used in the method of CT. 5.4 Two injunctions about children were made by Jesus. 5.4.1 Do not forbid them (Mt 19:14/ Mk 10: 14/Lk 18: 16) Jesusbecame indignant with the disciples for restricting the childrenfrom being brought to him. To their surprise Jesus added that thelittle children whom the disciples had little regard in relation totheir mission were the true citizens of the Kingdom.11 They are alsopictured as the representatives of God (Mt 18:5, Lk. 19:48). Childrentherefore have much to offer to the adults. In Mark 10: 13-16, apassage often referred to support infant baptism, tells of theneed for all ‘would be disciples’ of Jesus to receive the Kingdomas a child does. The child in this passage is used as a symbol toconvey two important truths: It tells of the needy persons thedisciples must serve (9: 36-37). It also tells of the type ofpersons the disciples must become to enter into the Kingdom ofGod (10: 3-16). The child in this passage therefore serves as animportant symbol. In attempting to keep away children from Jesusthe disciples revealed that they have modeled their life afterthe rich and powerful in the Greco-Roman world. They have focusedtheir attention to power, glory, and greatness according to the

10 Lasetso, “New Testament Perception On Children And Its Implication For Doing Theology,” 30.

11 Lasetso, “New Testament Perception On Children And Its Implication For Doing Theology,” 31.

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worldly standards. In other sense the role model that they havechosen was a mistake. Here children provide the model. Thus theinjunction is given to the disciples not to forbid the childrenfrom coming to Jesus. The disciples are in ministry to everyonewhere children are also to be the objects of their service.12

5.4.2 Do not cause them to stumble (Mt 18:6/Mk. 9: 42) “Whoeverreceives one child in my name, receives me” (Mk 9:37). Child inthis context is used in a double sense. Literally it means ayoung child but it also means a beginner in the faith.Administering the child with sound teaching, showering love andconcern over them to bring them up in the way he ought to go arethings not only for the sake of the child but also for the sake of JesusChrist Himself.13 If anyone, instead of receiving the child in Jesus’name, causes the child to stumble a stern warning is stated. Itwould be better for that man if a great milestone were fastenedaround his neck and were drowned in the depth of the sea (Mt. 18:6). The child as a person is a power house. There are lots ofpossibilities locked within the child. Therefore unlocking thepossibilities will depend on how the child is taught and trained.The possibilities lock within can be deflected for purposes ofevil if not tapped carefully or trained or taught otherwise.Therefore causing the little ones to stumble is a grave sin. To this littleones a Special protection is provided for by God (Mt 18: 10,14).” Each child had their own guardian angel. This stresses theimportance of a child.14

5.5 ‘The Child in the Midst’ perspective will enable thePriests, Theologians and Missionaries to think theologicallyabout children; their significance, values, dignity and needs. Itwill help them to relate to children as partners in God’s

12 Lasetso, “New Testament Perception On Children And Its Implication For Doing Theology,” 32.

13 Lasetso, “New Testament Perception On Children And Its Implication For Doing Theology,” 32.

14 Lasetso, “New Testament Perception On Children And Its Implication For Doing Theology,” 32.

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mission. Keith J. White, one of the proponents of CT, in his book“Introducing Child Theology” says “CT seeks always to have the Child inthe midst of conversation & reflection as Jesus done. In welcoming children, weare welcoming Jesus”15

6. God placed His Child (Christ) in the midst of people(Incarnation Basis)It is mentioned by the Child Theologians, that the Incarnation ofJesus is the important theological basis and central focal point for CT. Theincarnation of Jesus includes birth, growth, death andResurrection. The glorification of the incarnated child by theangels, shepherds and wise men from the East were interpreted intraditional pattern. But here in CT, the hermeneutics are fromthe perspective of a child; Glorification of God through theglorification of children.

7. Theological view points about children in the Bible7.1 Children as gift of God: The Old Testament presents children as adesirable favor from God to the family (Gen 15:2, 30:1; 1Sam 1:2,Ps 127:3). Children were an integral part in the Abrahamiccovenant and his calling (Gen 12:2, 18:19). This implies thatchildren are not a burden but a blessing. The concept thatchildren are gifts from God implies parental responsibility andstewardship. However, the economic worldview ruled out theconcept of gift and caused parents to use children for their owninterest and self centered preoccupations.16 The concept ofchildren as gift challenges consumerist thinking which seeschildren as products, consumers and burdens. All children are God’s giftnot only to the parents, but also to the community, for they will grow up to be not onlysons and daughters but also husbands, wives, friends, neighbours and citizens.17

15 Keith J. White, Introducing Child Theology (Malaysia: Compassion International, 2010), 9.

16 Annie George, “Child Theology in Holistic Child Development,” in Child Theology and Holistic Development (Bangalore: Compassion International, 2011), 69.

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7.2 Children created in the image of God: This is a commonly neglectedtheme as children are generally understood from the framework ofa developing human. By taking the functional/instrumental view ofthe importance of the child because “our future is in theirhands” has been criticized. “Children should be valued not based on whatthey might do for us in the future, but rather recognized as having value that isintrinsic, given by God.”18 They have worth, dignity and personhood. Forthe Christian value of the child is based upon the fact that theyare created in the image of God, and they should be treated thatthe imago Dei invests, whether or not they contribute to the Churchor society. Thus, even a disabled child or an unborn child is recognized ashaving inherent worth.19 Children are “fully recognized humancreation of God” who deserves respect and empathy from adults.7.3 Children as normal human beings and moral agents: Children areimperfect beings living in a fallen world. There is both thetendency to good and evil. Environment and parental guidance areprimary factors for the child behavior. The view of children asmoral agents calls adults to treat them as subjects not as objects. Thisentails age appropriate transfer of power and responsibility tochildren to make choices and have direction in their lives. Thus,they can be the key agents in withstanding evil.20

7.4 Children need instruction and guidance: The bible clearlyinstructs adults to nurture children, so that they will enjoytheir lives (Gen 1:18, 19; Deut 6:1f, 5; 11: 18-19) The Old andNew Testaments establish the validity of parental discipline andinstruction in nurturing children (Deut. 6:4, 7; Eph 6:4, Col3:21; Pro 3:12). This shows that the Christian traditions saw thecrucial role of adults in the lives of children not only in guiding but alsoin correcting them to directing them in Godly path.21

17 Marcia J. Bunge, A More Vibrant Theology Of Children (Baylor: Centre for Christian Ethics, 2003), 12.

18 Frampton F. Fox, “Eating the Flesh of our Sons and Daughters,” Missiology: An International Review 37/4 (October, 2009): 501.

19 Fox, “Eating the Flesh of our Sons and Daughters,” 501.20 George, “Child Theology in Holistic Child Development,” 70.

21 George, “Child Theology in Holistic Child Development,” 71.

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7.5 Children are presented as spiritual beings: Children have thecapacity to ponder spiritually significant matters (Deut 6:20f)and have the capacity to relate to God. Jesus presented childrenas the co-recipients of the reign of God (Mk 10: 13-16) and are models ofentering the Kingdom (Mt 18:4). Children can know divine secretseven though they are young (Mt 21:14-16).7.6 God as the protector of children and orphans: The Bible continues todepict the God who is the protector of orphans (Ex 22:22-24; Deut10:17; 14: 28-29; Is 10:2). This can be seen with reference tothe biblical sense of justice.22 God expects his people to speakfor those who cannot speak against injustice (Ps 82:3, Pro 31:3; Is 1:17;Jer 22:3; Jam 1:19)

8. Three strands in CTThree strands are mentioned under CT (Child Theology), which havetheir own uniqueness and distinctions and relating to each other:‘Theologies of Childhood’, ‘Child Theology’ and ‘Theologies of Children’ (Children’sTheology).23 Theologies of childhood focus in general on thevarious stages of the growth of a child, theories related tochild development and nurturing the child. Marcia Bunge envisagesthat the “Theologies of Childhood” will provide “sophisticatedunderstanding of children and childhood and our obligations tochildren.”24 She points out that ‘Child Theologies” whichreexamine not only the conceptions of children and obligations tothem but also fundamental doctrines and practices of the Church.Child Theologies will be able to offer new insights to thecentral themes of Christian faith such as God, Creation,Christology, Anthropology, Sin, Salvation, Worship, Sacraments,Missiology and Eschatology. Thus Child Theologies must build onstrong theologies of childhood for a broader scope. The thirdstrand, ‘Theology of a Child’ or ‘Theologies of Children’ refers22 George, “Child Theology in Holistic Child Development,” 71.

23 Jeyaraj, “Child in the Midst: Incarnation and Child Theology,” 50. 24 Marcia Bunge, “Theologies of Childhood and Child Theologies”, Dharma

Deepika, Chennai: DET, July-Dec, 2008: 35.

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to the way children define God and explain their experience. Thiscould be linked to Child Theology.25

9. CT- An Inclusive TheologyCT is not an exclusive theology for one group of children, but aninclusive theology embracing all children irrespective of theircaste, colour and creed, listening to them and working for them.Although the perceptions, attitudes and approaches of children ofthe rich, middle class and poor; and of different castes andraces and religious traditions can differ, the truth that allchildren are created by God in God’s own image challenges thedifferences between children. The Child Theology has a universalapplicability since the Christological basis is universal.However, Child Theology needs to be contextualized to the localcontext taking into account the biblical teachings on children,giving preferential option to children at risk and marginalized,addressing their problems as well as initializing programme andactions for their liberation, protection, welfare andempowerment. CT is not for polarizing and dividing the children.CT has all the ingredients and potentials for uniting children of all communitiesand the parents for their holistic development irrespective ofall the barriers.26

10. Goal of CTThe Holistic Child Development (HCD) is the primary goal of thistheology. Hence here is the integration of theology and praxis,which should not be separated. CT is not a theoretical exercise.It is rooted in the Bible and related to the Church with adimension for mission. Joyce Ann Mercer in her book “WelcomingChildren: A Practical Theology of Childhood,” affirms that CT canoffer an alternative vision of the meaning of childhood, in the

25 Jeyaraj, “Child in the Midst: Incarnation and Child Theology,” 50.26 Jesudasan Baskar Jeyaraj, “Children At Risk And holistic Child

Development,” in Child Theology And Holistic Development, compiled by Thomas Swaroop (Bangalore: Compassion International, 2011), 98.

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world where children are treated as consumers. White mentionsabout the approach in CT which respects the experience and voice of thesubject by letting the child speak, not to do something to or for the child; andthe outcome is always fresh and theological. It is not onlybeneficial for the children but also for the empowerment of theadults. The translation and transformation of Biblical Theologyin to corresponding ideas of modern science (Sociology, Genetics,developmental psychology, etc.) and vice versa is found to be thetask of CT for the holistic development of children.

11. CT- Where in Theology?Some of the Theologians tried to include CT as one of thecontextual theologies. Of course it is emerged in certaincontexts. White always attempts to find the CT foundations inOperative Theology, Historical Theology, Biblical Theology and inSystematic Theology in his book “Theological Foundations forHolistic Child Development. But more than a contextual theologyit can be a part of the Pastoral Theology.27 We can observe theperspectives in CT as pastoral in nature.

12. Children at Risk (CAR)CAR is the abbreviation internationally used to denote Children-at-Risk. An “at-risk” child is one who, while currently healthy, is atrisk of developing learning problems, emotional, behavioral orphysical disabilities in the future. It includes the children whoare abused, disabled, disaster affected, displaced, trafficked,

27 Pastoral theology is the branch of practical theology concerned with the application of the study of religion in the context of regular church ministry. This approach to theology seeks to give practical expression to theology. Normally viewed as an 'equipping' of ministers, practical theology is often considered to be more pragmatic than speculative, indeed, essentiallya practical science. Hence its main interests are in those areas of theology which will aid the clergyman in ministry. Topics tend to include homiletics, pastoral care, sacramental theology, and ethics. http://en.wikipedia.org/wiki/Pastoral_theology.

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in labour, in poverty, in pornography, in juvenile homes, instreets, of broken families, of commercial sex workers, etc.28

Jesus, the incarnated child was at risk at the time of his birth and sought bythe political authorities. This child reminds us of the weak,dependable and powerless nature of children and becomes the hope ofsalvation. The dimension of Jesus’ childhood, vulnerability, hisministry in the temple of Jerusalem in front of the religiousleaders at a young age and relating the Kingdom of God toChildren, forms the Christological basis of Child Theology.29

13. Invisible Children“Invisible Children”, the terminology is used to denote theattitudes and deeds of adults towards children and to denote thestatus of them. Invisible children are of many categories. Somechildren are conceived and grow for a few months in the mother’swomb and disappear due to natural or medical abortion. Theybecome invisible. Some children are born but become invisible thenext day due to infanticide. Some of them are kidnapped formoney, body organs, and for sex-work or for bonded labour, fromtheir families and vanish to an unknown place from where theycannot return. They are alive but uprooted, suppressed and keptunderground, not to be visible. Some other children arecontrolled by rebel armies and trained to be suicide bombers andthus vanish in their young life. Many children exist in front ofour eyes but we do not see them. For many of us, disabledchildren are not important. Some children sit in a lonely placeand shed tears without making their cry audible because they areabused or accused unnecessarily or need some food or financialaid or counseling. Our eyes may notice them but our minds do notperceive them as children in crisis. Some children come to schoolwith sadness and hopelessness. They may not be able toconcentrate on learning in the class room because of their family

28 Ravi Tiwari, “Towards Inclusive Communities: Children at Risk,” Regulations & Syllabus (Bengal: Senate of Serampore, 2010), 295.29 Jayaraj, “Child At Risk and Holistic Child Development,” 98.

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problems. Some teachers do not see their difficulties and shoutat them. Priests/Pastors deliver their sermons without seeing the feelings ofthe children who normally sit nearer to their pulpit. Blind, deaf and lamechildren try to cross the road waiting on the footpath for a longtime but we drive our vehicles without letting them to cross theroad safely. Programs are broadcasting, telecasting or webcastingthrough Media without ‘seeing’ children. Making of laws andgoverning the state without considering the rights of children.Here all, children are ‘invisible’. “Keep listening, but do not comprehend; keep looking, but do not understand. Makethe mind of this people dull, and stop their ears, and shut their eyes, so that they maynot look with their eyes, and listen with their ears, and comprehend with their minds,and turn and be healed” (Is 6:9,10)

14. Indian ChildrenIndia is the home for the second largest child population in theworld. Children constitute more than one fourth of the country’spopulation. Every 1.25 seconds a baby is born in India. Thoughchildren as a category of marginalized in our society is bad andmore bad is the condition of physically or economicallydisadvantaged children. The Convention on the Rights of the Child(CRC), which India has ratified, defines children as below theage of 18 years. However in India there are several definitionsof a child. The census of India defines children as persons belowthe age of 14 years. Most of the government programs are alsotargeted at children below 14 years of age.30 The issues of childrenare very complex in the multi cultural and multi linguistic context of India.

15. Challenges emerging from the Issues of Indian CAR:Implications of CT15.1 Abortions/ Foeticide: In medical usage, abortion means “thetermination of pregnancy before the foetus has attained

30 Elizabeth Giri, “Contextual Realities of Children in India,” in Child Theology and Holistic Development, compiled by Thomas Swaroop (Bangalore: Compassion International, 2011), 37.

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viability”. Some of the causative factors of foeticide aremedical grounds, unwed mother, and couples wanting no morechildren. The surveys by different organizations note that Indiais the most unsafe place among the developing countries for theexistence of a female foetus and therefore being called as ‘theheartland of sex-selective abortion’. Indian Medical Associationestimates recently that 2.5m female fetuses were destroyed inIndia each year even though the Parliament amended the Actbanning Prenatal Diagnostic Techniques for sex determination.31

15.2 Infanticide: Infanticide is the intentional killing of anewly born or less than a year old baby or allowing it to die. InIndia this practice was carried out in certain cultures when theinfant was found weak, starving and difficult to feed or tocarry. This murderous tradition continues specifically in case ofgirls due to the preference for male babies and the low statusassociated with the birth of females or due to the thinking ofdowry burden.32 15.3 Child Beggars: The child beggary points out at least twothings: it is the failure of the children to adjust themselveswith their social milieu and also, it is the ill-organizedsociety that is not able to adjust these kids properly.33 Beggarsare classified as i) the able bodied beggars ii) Sick or DiseasedBeggars iii) Physically or mentally disabled beggars iv)religious beggars (viz. sadhus) v) the able bodied child Beggarsvi) The hereditary beggars. The causes of child beggary are:Problems of families, Poverty, Loss of employment, lack ofcharity system, indiscriminate almsgiving etc.34 Consequences ofChild Begging: Loss of Dignity, Question of Future, Detachment from thesociety, Victims of violence etc. Sabbatical Year, Sharing attitude by31 Giri, “Contextual Realities of Children in India,” 43.

32 Giri, “Contextual Realities of Children in India,” 44.33 G. R. Madan, Indian Social Problems, vol.1 (Delhi: Allied Publishers,

1973), 226.34 Balu Charles, “Child Beggars in India: Towards a Christian Child

Development,” in Children At Risk: Issues And Challenges (Bangalore: Christian Forum forChild Development/ISPCK, 2009), 106.

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the early Christian community, Peter’s concern to the beggar etcare examples of Theological response.15.4 Street Children: There are three categories i) Children onthe street (often work on the street) ii) Children of the street(they see the street as their home when they seek shelter, foodand companionship-Visit their homes occasionally) iii) Childrenin the street (abandoned children- cut off from all ties with thebiological family and are completely on their own). Economicconditions, family issues, alcoholism, sexual abuse, naturalcalamities, war and ethnic conflicts are some of the reasons forit.35 Theology: When Abraham sent Hagar and her son Ishmael outfrom being with him as extended family members, both the motherand child were in the wilderness and roaming till they find aplace to settle and take care of themselves. May be, Ishmael wasa street kid trying to earn food for his mother by hunting andselling animals. When Jacob cheated Esau his brother, Rebeccasent Jacob to Laban (Gen.27:43). Running away from his parentsand spending days on the road for the first time, Jacob felt likea street child. His prayer to God in Bethel for protection, food,and return to his parents safely in future reveal the problem ofa street child.15.5 Child Labour: The working children are mainly classifiedunder four categories: Street children, Bonded children (pledgedby their parents/guardians to work under owners or landlords),working children (working as part of family labour in agricultureand in home based jobs) and working girl children (sowing,weeding, harvesting and in unorganized sector industries such asmatches, coir, carpet, beedi and groundnut shelling, domesticservants, etc).36 God raise children to the right occasions

35 Shanchobeni Yanthan, “Street Children and Christian Response,” in Children At Risk: Issues And Challenges (Bangalore: Christian Forum for Child Development/ISPCK, 2009), 269.36 Solomon Victus, “Child Labour and Biblical response,” in Children At Risk: Issues And Challenges (Bangalore: Christian Forum for Child Development/ISPCK, 2009), 120.

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(Gen.39, Ex 2) and prepare children to teach prophets (1Sam 2, 3)and to replace kings (1Sam 16). A new society is visualized wherechildren are going to be the leaders of the entire creation (Is11). A small girl, the domestic worker of Naman who was a victimof war becomes an instrument of salvation (2Kings 5:1-15). Soalso a girl domestic worker inside the house of apostles havebecome the instrument of good news (Acts 12:12-17). God condemnsthe elders for using children an instrument for collecting firewood in connection with idol worship (Jer 7:18).15.6 Child Marriages: A child cannot be a party to a marriagewhen he/she is unable to understand the nature and consequencesof the marriage. Most village girls enter marriage without theknowledge about their reproductive health, includingcontraception, safe motherhood, and sexually transmitteddiseases. As a child is a dependent, all child marriages areforced marriages.37 Physical and health consequences,Developmental consequences, Psychological and Social consequencesare there.15.7 Child Prostitution: The commercial sexual exploitation ofchildren is now a global phenomenon. Factors contributing tochild Prostitution: Economic, open borders, fear and falsebeliefs, tourism, religious and traditional practices. TheIsraelites in the OT times were surrounded by gentiles among whomprostitution was a common practice and sexual immorality wasrampant (Lev 18) But Israel was chosen out of many nations andthey were given laws, in order to be distinct not only in theirreligious allegiance, but also in their life style.38 TenCommandments, OT penalty for prostitution, Jesus injunctionsregarding Child etc. denote the response to the problem.

37 M. Arulrani, “Child Marriages in India,” in Children At Risk: Issues And Challenges (Bangalore: Christian Forum for Child Development/ISPCK, 2009), 212.38 Angukali V. Rotokha, “Child Prostitution in India: A Theological Response to the Modern Day Slavery,” in Children At Risk: Issues And Challenges (Bangalore: Christian Forum for Child Development/ISPCK, 2009), 184.

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15.8 Sexual Abuse: It is stated as the most pervasive andoffensive forms of child exploitation are the sexual abuse ofchildren by adults.39 Loss of dignity and self esteem, feeling ofpowerlessness, depression, afraid of relationship, hatred towardssociety, mistrust of others and sometimes become sex addicts aresome of the effects. (Ex 20: 14, Deut 22:23, 22:24, Ex 22:16, Lev19:29).15.9 Children in Juvenile homes: Juvenile homes are homesprovided for children in need of care and protection. It isgenerally considered that the children who have been deprived ofparental and societal care and protection in their childhoodwould be led in to the activities that conflict with law.40

15.10 There are other categories of children at risk in Indialike Orphans, Children with special needs, Dalit and TribalChildren, Devadasis and their children, Children with HIV andchildren of HIV patients, Children with ADHD, Children havingLearning Disability, Adopted Children, Children of Divorcedparents, Children of Single Parent, Media addicted Children,Urban Children living in Flats, Children having Malnutrition,Children under terrorists, Children impacted of War and armedConflict, etc. It is the focus of CT to analyze these theologically and to act ministerially.

16. Church and the ministry of Indian CARLast week’s international and local news media focused on thestatement of The Russian Orthodox Church Patriarch Kirill:“There should be no orphans in this country. And it is so important forour people to take orphans to their families with joy, with aspecial feeling of gratitude to God offering them not only

39 Binoy Chacko, “Sexual Abuse of Children and Theological response,” in Children At Risk: Issues And Challenges (Bangalore: Christian Forum for Child Development/ISPCK, 2009), 287.

40 Rohan Gideon, “Children and Prison,” in Children At Risk: Issues And Challenges(Bangalore: Christian Forum for Child Development/ISPCK, 2009), 276.

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shelter and upbringing but giving them love.”41 It can be seen asa model of a Church to act for the community of children in anation. It is the huge task of the Indian Church to care thechildren who are in risk categories. It should include theoutreach and inreach ministry of the Church. CT is the Theologyof responsibility towards Children. We should take intoconsideration about the children’s ministry within the Church.Children’s participation in worship should be active since it waschildren who took active role in the first worship of JesusChrist during Hosanna.

17. ConclusionWounding, hurting, depriving, oppressing, and denying the rightsof a child means damaging the image of God. Doing Child Theologyis caring the Image of God. Hence CT emphasizes a greatertheological and ministerial task for the Church in preserving theImage and Dignity of Children in India. The Church needs an openeye to ‘see’ the ‘invisible’. Proverbs 31:8 says, “Speak up for thosewho cannot speak for themselves.” Child Theology emphasizes thetheologians, ministers and the Church at large to become thevoice of the children in the church and in the society.

41 http://interfax-religion.com/?act=news&div=10183.

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http://en.wikipedia.org/wiki/Pastoral_theology.

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