The church: An agent for transformation

Published Date: 23 Mar 2015 Last Modified: 24 Apr 2017

Introduction

With an overwhelming reality with regard to orphans and vulnerable children (OVC) in South Africa there is an urgent response needed to assist these children. According to various authors the local church does possess the potential and mandate to be a key role-player and catalyst in creating sustainable livelihoods. Such an involvement could assist in improving the quality of life for the communities and its children in question (Makoko, 2007; Mitchell, 2001; Singletary, 2007).

According to the Bible (Matthew 28:18, 19; Matthew 22:37-39), the mission of the church is to declare and demonstrate the gospel to a sinful and a suffering world, with the primary aim to build the Kingdom of God. Perkins (1995:111) refers to a time when the church was the primary source of care and help for the needy of society and concludes that the church surrendered this role to government agencies and welfare programmes. He makes a profound statement by stating that "Today, in many ways, the lost world does a better job of caring for the needy than the church does." (1995:111)

Within this chapter, a theological perspective and foundation for the church's mandate to be involved in the community and the lives of orphans and vulnerable children (OVC) will be investigated. Secondly the church's potential and call towards a holistic, integrated missional approach for effective community development will be explored. Thirdly, the church's methodologies and approaches within their current praxis of community involvement as well as possible shortfalls will be considered.

This investigation will be based on a literature study, primarily using the work of Kysar (1991) which is acknowledged as a relatively old source, but used due to the large extent of his work in both Old and New Testament literature relating to the mandate of the church for social ministry. Other authors such as Kumalo (2001), Liebenberg (1996), Mathole (2005), Myers (2004) and Myers (1999a) will be consulted and reflected in this chapter and used to evaluate Kysar (1991). Due to the limitation of this study, no exegesis will be done. The sources used in this study will be compared in order to identify similarities and contradictions in order to formulate a theological foundation.

a theological perspective and foundation for the church's mandate to be involved in the community and the lives of orphans and vulnerable children (OVC)

The church's involvement in the community has been motivated from various authors' viewpoints (August, 1999; Dreyer, 2004; Hessel, 1992; Kumalo, 2001; Liebenberg, 1996; Mathole, 2005; Myers, 1999b; Myers, 1999a; Mitchell, 2001 Perkins, 1995; Pierce, 2000; and Vilanculo, 1998). Various conclusions have been made, but primarily it has been stated that the church has a responsibility and not merely an option to be involved in the lives of the local community. The focus of this study is not the church as such, and therefore this chapter will be directed towards the role and mandate of the church's involved in the marginalized and poor. The primary purpose of this discussion serves as an understanding of firstly, the revelation of God's concern regarding the poor and marginalized and secondly the mandate and role of the church.

Firstly, we need to explore the biblical imperatives for the involvement of the church in the lives of the poor, suffering people and marginalized of society with the aim to establish a perspective for a theology of development. This will be done by establishing a basic overview for understanding some of the biblical images and attributes of God as well as some of Jesus' teachings in this regard. Secondly, biblical imperatives for the involvement of the church specifically towards orphans and children will be explored.

Due to the limitation of this study, the overview and discussion provided within this section are by no means comprehensive and are primarily focussed on the attributes of God as revealed in both the Old and New Testament as a means to understand the divine concern relating to the reality of the poor (poverty).

Various Old Testament attributes of God

Kysar (1991:7) calls for phrases such as 'images of God' and 'attributes of God' to be understood as at best, "a human perception of a reality that lies beyond the boundaries of language and conception". To Kysar, all the ways in which God is referred to, represent efforts to understand the absolute unknowable in terms of the known. The images of God in Scripture are mere metaphors as they attempt to speak of the divine reality parallel to the human reality.

For Kysar (1991:8), Mathole (2005:70) and Van Til (2004:444) within the interpretations of the images and characteristics of God, there is a remarkably consistent theme of the biblical God who cares passionately about the total welfare of all human beings. These images of God will be shortly discussed and evaluated in light of other authors in order to establish a perspective for a theology of development for the individual Christian and the church in general.

God the Creator

Kysar (1991:8), Myers (1999a:25) and Van Til (2004:444) refer to Genesis 1 and 2 that endorse the image of the Creator God who forms reality through the power of divine word or act, or as explained by Myers (1999a:25) "making something out of nothing." God is depicted as the Creator of this materialistic matter (creation) and included in it, is the human being that is created to the image of God (Befus & Bauman, 2004; Gordon & Evans, 2002:17; Kysar, 1991:8; Myers, 1999a:25, Van Til, 2004:444). Both Kysar and Myers (1999a:26) confirm the origin of the human reality as revealed in Genesis 1 and 2, as from the craftsmanship of God. They further consider the creation stories as honouring and celebrating the physical realm as a result of such a divine creative act. To them, the image of God portrayed in these stories of creation is that of a Creator who is in a continuing relationship with creation. Within this creation, human beings are placed in a system of relationships: with God, with self, community and the environment. God defines the physical dimension of life and existence for people in the calling to be fruitful and productive stewards of God's creation (Myers, 1999a:25). God is presented as one who is concerned for the full range of human life including the physical welfare of all people (Kysar, 1991:8; Myers, 1999a:26).

According to Kumalo (2001:133) at the centre of a theology for development lies "the truth that every human being is made in the image of God". This promotes the task of a theology of development to restore and recover God's image in humanity by helping each other to reflect 'human wholeness' or 'image of God'. For him, this 'human wholeness' implies a concern for life that includes all aspects of human existence, the spiritual and physical dimensions.

Kumalo (2001:134) defines a theology of development as the 'comprehensive progression' and well-being of individual humans as well as of the whole of creation, to include the 'immanent needs' for human survival and well-being, the 'transcendent needs' of human beings (the right to existence and empowerment in order to find meaning in one's life); and a personal relationship with God. This is within the understanding that salvation presupposes human needs. With a holistic understanding of salvation it implies that the well-being of creation is central to a theology of development (Kumalo, 2001:134).

God of the Exodus

Both Kysar (1991:10) and Myers (1999a:31) refer to the course of history as altered by the intervention of God through the prophetic agent Moses. For Kysar, the ultimate revelation of the God of Israel is a historical one and it means that God attends to the historical conditions for humans. These historical realities of human existence are precisely where humans encounter God - the material reality of time and space becomes the medium through which an encounter with God is experienced. According to Myers (1999a:30), the divine revelation experienced by Israel in the exodus is typical of the way in which God works in human life. To him, the exodus is more than a past event; it portrays a model for how God always and everywhere acts for human well-being on a multiple level. Firstly, on a spiritual level, God is revealing himself and demonstrating his power in order for Israel to have faith and be faithful. Secondly on a socio-political level, it is the "moving from slavery to freedom, from injustice to a just society, from dependence to independence". Thirdly on an economic level, moving from land owned by somebody else, to freedom in their own land and fourthly on a psychological level it is about self understanding as enslaved people and discovering the inner understanding that with God's help, they could be free people and become a nation (Myers, 1999a:31).

With the understanding of the role of the church as an agent for change and transformation, a theology of development includes the church that understands and fulfils the realities of human existence. This would imply the active role of the church within the understanding that human well-being is enhanced through God's involvement on a multiple level (spiritual, socio-political, economic and psychological level), through the dynamics of the church's involvement.

The Passionate God

According to Kysar (1991:12) and Myers (1999a:31), Moses is called to the task of being the human agent in God's liberation and the words and language of God. Kysar refers to Exodus 3:7 - 12 and 6:2 - 8 where we find attributes of God in human perception and emotions which portray an important image of the divine God. The verbs used are filled with sensitivity to the conditions of the people: 'observed', 'heard', 'known' and 'come down' and the implications of these verbs reveal a God that is moved by the plight of the people. To him these verbs also suggest God's attentiveness to human welfare, and that God is moved by the physical, (social, economic and political) conditions of the people.

Kysar (1991:12) refers to the Hebrew verb yadah used and interpreted as 'know' in this text that means more than knowing in the sense of a cognitive perception. The Hebrew verb means to know in the sense of sharing in the reality of the known. In 'knowing' the suffering of the people, God is quickened to declare that the divine reality participates in their life conditions. The image of God is not portrayed as a passive figure but of a God who is moved by the plight of people and He declares the intention to act on behalf of the people (Myers, 1999a:31; Kysar, 1991:12). The act of God to free Israel is designed with one purpose in mind, namely to change the conditions of the people. The mode of this action is through human agency when Moses is sent to execute God's plan of action. The passionate God acts through humans who are commissioned to represent the divine will (Myers, 1999a:31; Kysar, 1991:12).

With the understanding of the role of Moses as a human agent in God's liberation, it affirms the vital role to which humans are enlisted for the liberation cause to assist others for the sake of their own liberation. A theology of development includes the awareness of God's understanding of the plight of people and his declaration and intent to act on behalf of the people through humans who are commissioned to represent the divine will.

Advocate of Justice

Kysar (1991:18), Donahue (2006:1) and Van Til (2004:449) refer to the justice of God for human welfare as being evident in many ways in the Old Testament legal materials, but state that it is nowhere more radically portrayed than in the provision of the sabbatical and jubilee years. The sabbatical and jubilee years are related traditions in the Hebrew Scriptures to be found within the covenant code in Exodus 21 - 23 and in the Deuteronomic code (Deuteronomy 15). To Kysar, Donahue and Van Til, within the Sabbath year God is pictured as the monarch of the people and as their social liberator. There are a number of provisions within the legislation for the seventh year. Slaves are to be released along with their families (Exodus 21:2 - 6). The land is to be given a sabbatical rest by leaving the fields fallow and any spontaneous produce during this year could be harvested by the stranger or the poor as in Exodus 23:10 - 11. Within the Deuteronomic code there is provision for the care of the poor (Deuteronomy 15:1 - 18) which includes the cancellation of all debts, lending to the poor and the freeing of Hebrew slaves (Kysar, 1991:18; Van Til, 2004:449).

Van Til (2004:449) reflects on the covenant code and the laws, and concludes that "one senses a special concern for those who experience the greatest need - the widow, the orphan and the alien" - as a number of laws are enacted to provide for them. He refers to Deuteronomy 15:4 - 5 as evidence that if the commandments concerning the provision for the poor were kept, the absence of poverty would result. He also relates this as the mandate that God's people "must serve the neediest among them by keeping the laws" that relate to the covenant legislations of the Pentateuch. These were provided as laws, and not as options for compassion. He also refer to Thethe keeping of these and other covenant stipulations that would result in blessings for the whole nation of Israel, including material prosperity and the failure to keep them would result in a series of curses (2004:452). While the means for these principles and responsibilities differ from society to society, they are still valid and ongoing as they demonstrate the just and merciful character of God (Van Til, 2004:452).

The God of the law that stands in solidarity with the poor and insists on their rights and dignity is portrayed through the legislations of the Old Testament law (Van Til, 2004:452). God speaks in this legislation as one who identifies himself with the poor, the enslaved, and the dispossessed, as well as one who is concerned for the welfare of the natural environment. It can be interpreted as God's way of indicating indebtedness and responsibility towards the poor and assistance that needs to be provided by the church to free them from poverty or to liberate (Kumalo, 2001:134).

Within this understanding of God's attribute, a theology of development should be people-centred, based on their needs and dependent on human resources. Within God's concern for social justice, a responsibility and bias is implied towards the suffering, the marginalized and the poor; with the coexistent task of restoring their 'human wholeness'. For Kumalo it is imperative to have a focus and bias towards the poor within a people-centred theology of development (2001:314).

God of the Prophets

Kysar (1991:20) and Donahue (2006:3) refer to the classical prophets' concurrence through their insistence that God's rule of Israel encompasses the social life of the people. Demands for the just treatment of the needy, the obligations of the leaders of the nation for justice, the interrelatedness of worship and social morality, and the inclusiveness of God's care for humans are among the prominent themes of the prophets. According to Kysar and Donahue, the prophets offer us an image of a God whose rule extends to the social realm. They further refer to the importance of this social rule of God that the prophets are forthright in declaring that the violation of that rule can only result in the punishment of the people. Hence, the prophets of the eighth and sixth centuries understood that the exiles of both the northern kingdom of Israel and the southern kingdom of Judah are the direct consequences of social injustice (Amos 3:1 - 2). To them, the violation of God's will for social relationships is a matter of utmost significance. Its punishment arises from the very nature of God, for whom societal structures are of paramount concern.

Kumalo (2001:135) emphasizes the role of the church as the voice of the poor and to speak on their behalf to government and society. He relates this to the role of the prophets, and it means that the church might at times be unpopular within the wider society or powerful, but it should not discourage, as a theology of development includes the voices of the poor to be echoed in public policy for justice and the responsibilities of government towards the poor and marginalized.

God of the psalmists and Proverbs

The social concern of the God of the Hebrew Scriptures is further confirmed by the informative nature of the wisdom literature, where it is clear that it is in worship that people give clearest expression to their image of God (Kyser 1991:23) How worship is done tells us something vital about people's understanding of the one to whom worship is addressed (1991:23). For him, within the variety of themes and moods depicted in the Psalms there is a consistency in the portrayal of God, which in turn fits the pattern of the images mentioned above.

He (1991:23) refers to the God addressed in the psalms as frequently represented as an advocate for and a rescuer of the poor. He emphasises passages such as God rising up the needy (107:41) and him being the saviour of the poor (34:6). Also, the afflicted are defended by God (140:12); he is present with the needy (109:31); he reverses the human conditions of want and deprivation (113:5 - 9) and he rescues the needy (149:5 - 9).

According to him (1991:23) the psalmists who address God in these hymns repeatedly portray themselves as poor (9:9-10; 86:1 - 2, 7). The Psalms are the petitions of the afflicted (25:16), the needy (35:10), the lowly (147:6), the downtrodden (74:21), the orphans and widows (68:6), the children (116:6), and the barren woman (113:9). For Kysar, the impression one gains from this overview of the self-identification of the psalmists is that God is one who hear the cries of the needy and the oppressed (1991:23). Indeed, it is God of the exodus, who declares in Exodus 3:7 - 8: "I have observed the misery of my people…and have heard their cry…I know their sufferings, and I have come down to deliver them…" (NLT:1996).

For Myers (1999a:33) the literature from the Proverbs and Psalms is also a summary of learnings and wisdom of God's faithful people concerning "right and just relationships" and demonstrates these people's experiences of God's rule as the absolute. Social relationships reflected as God's concern, surface throughout the Psalms and Proverbs. It demonstrates God's interest in the everyday things of life such as eating, drinking, playing, crying and laughing. The human inability to see God as being active and interested in daily life is referred to by Myers (1999a:33) as "a serious weakness, it is as if we believe that God is absent from or disinterested in this part of life". He further refers to this inability as a cause of a serious blind spot that is often reflected in the church's practice and interpretation of development.

For Kumalo (2001:136) a theology of development must generate a spirituality that encompasses the total human existence, which further brings hope, strength and power to the people and marginalized within the understanding that God is involved and interested in the everyday things of life. The attributes of God in the development of spirituality should stress issues such as freedom, love, holiness, dignity, power and creativity; as these elements are all part of human existence and should be the basis of all people's lives (Kumalo, 2001:136).

The attributes of God, revealed by the life and teachings of Jesus Christ

According to Kysar (1991:31), within the New Testament, the dynamics of the Old Testament attributes of God are enhanced by the life and teachings of Jesus Christ. Jesus' whole earthly existence echoed his and his Father's love and care for the poor and needy, which included children. For Kysar, the attributes of God revealed through Jesus Christ' teachings and primary concerns, directly relates to God's concern for humanity. For Kysar, the nature of Jesus' ministry, further relates to the nature of God's mission in the world.

Kysar (1991:32) reflects on the ministry of Jesus, as a revelation of the attributes of God and believes that when seen in its totality, it is a clear expression of God's concern for the whole human existence. Both Kysar and Myers (1999a:35) reflect on Jesus' actions and words which addressed every aspects of human life, which made it a holistic mission.

Kysar primarily seeks to confirm three aspects within the New Testament. These aspects are firstly the God who cares for the whole person, secondly the God who cares for all persons and thirdly, the God who identifies with suffering humanity. Due to the inter-related nature of these aspects, they will not be separately discussed, but be referred to within an overview of the life and teachings of Jesus Christ and the attributes of God evident from it.

A concern with humanity's physical welfare

Jesus' concern for the physical welfare of people is considered by Kysar (1991:32) and Mathole (2005:92) in light of the numerous healing stories, which dominate the Gospels both in number and strategic locations (Mark 1:21 - 2:12). These healings ranged from a fever (Mark 1:30 - 31) to the raising of the dead (John 11), which according to Kysar suggests that any physical affliction evoked the attention of Jesus.

Further to the healing stories Kysar (1991:32) considers the accounts of Jesus feeding the multitudes, recorded by all four Gospels (Matthew 14:13 - 21, Matthew 15:32 - 37, Mark 6:30 - 44, Mark 8:1 - 10, Luke 9:10 - 17 and John 6:1 - 13). He acknowledges that these accounts have meaning beyond the satisfying of hunger, but appeals for the primary meaning not be lost and refers to these accounts as demonstrating Jesus' care for the fulfilling of a basic human need (1991:33). To both Kysar (1991:35) and Mathole (2005:92) this reveals God as centrally concerned with the physical conditions of humans and further reveals God's acting to reverse bodily suffering.

A concern with humanity's emotional welfare

Kysar (1991:35) relates God's care for the emotionally afflicted to the several acts of forgiveness (Luke 7:36 - 50). According to him, the forgiveness of sin is addressing the emotional affliction of guilt (1991:36).

He also considers Jesus' acts of exorcism as emotional healing and interprets these as neurosis or psychosis (1991:36). He refers to the physical affliction demon possession could have, such as infliction of wounds (Mark 5:5), the loss of basic skills such as speech and hearing (Matthew 12:22), seizures and convulsions (Luke 4:35; 9:42), and multiple personalities (Mark 5:9). Due to the limitation of this study, Kysar's interpretation of exorcism and demon possession will not be elaborated, but primarily considered in light of the pain and suffering demon possession entailed both physically and emotionally.

Both Kysar (1991:36) and Mathole (2005:92) concludes that through Jesus' acts of exorcism he expressed God's concern for emotional health in the same way as he offered the message of the Kingdom of God to pitiful and hopeless people. It meant healing, forgiveness, acceptance and hope for people that were entrapped by their emotional conditions and societal standards.

A concern with humanity's economic welfare

For Kysar (1991:37) Jesus' attention to the poor, relates to the expression of God's care for afflictions that resulted from impoverishment. Both Kysar (1991:37) and Mathole (2005:75) mention that Jesus spent a lot of time among the common people of Palestine (Luke 6:17) which was according to Kysar, considered a land with vast numbers of poor residents. Secondly, Kysar considers that Jesus spent much of his time with the poor, as reflected in the way Jesus spoke of poverty through the parables. To him, these parables were very believable as they were realistic pictures of the common life and clearly understood by his audiences. Such parables would include the parable of the tenants (Matthew 21:33 - 43), the lost coin (Luke 15:8 - 9) and the figure of Lazarus as a common sight of such a pitiful creature (Luke 16:19 - 31).

While Kysar (1991:38) acknowledges other teachings of Jesus that relate to poverty and health, both Donahue (2006:5) and Kysar emphasise Luke's presentation of Jesus. For them, Luke's account reflects Jesus' extensive attention to questions such as the dangers of wealth (Luke 12:13 - 21), the proper use of riches (Luke 19:1 - 10) and the call to surrender possessions for the kingdom of God (Luke 18:18 -23).

While acknowledging the controversial debate over Jesus' own background of poverty, both Kysar (1991:38) and Mathole (2005:74) considers Jesus' shared solidarity with the poor of his time, in light of his ministry as "a ministry for the poor by the poor." They relate this to their understanding of Jesus' and his followers lives of poverty during his time of ministry and promote them as a group that depended upon each other for shelter and sustenance (Luke 8:1 - 3). Kysar refers to Walter Pilgrim while Mathole refers to Padilla who considered Jesus and his disciples as belonging to a group in society that did not produce their own economic sustenance, but lived from the respect, gratitude and charity of others. Van Til (2004:452) does not consider Jesus and his disciples amongst the poorest, as he reflects on the fishermen of Galilee as business owners, and Jesus and his disciples giving alms, rather than receiving them. While no clear conclusion in this regard could be drawn, the primary message of all the authors considered, referred to Jesus' total solidarity with the poor. In the work of Carillo (2008:n.p), he relates the ministry of Jesus to the ethos of the way in which Jesus lived his life. Carillo (2008:n.p) considers the poor "the hallmark of his true identity" as the healing, feeding, preaching to the poor was prophesied by Isaiah as evidence of God's presence.

For Kysar (1991:39) and Mathole (2005:91) the message of Jesus had a particular relevance to the poor. To both, the establishment of the Kingdom of God meant transformation and implied a time of prosperity and abundance as the reign of God in the world was believed to bring changes in society. The message of hope related to the poor as a change in their circumstances and was perceived as the 'good news' for the poor (Luke 7:22). Kysar concludes that the attributes of God reflected in the ministry of Jesus are one who cares for the economic welfare of the people (1991:39). To Kysar, Mathole and Van Til (2004:452) the outpourings of God's heart that feels the pain of entrapment of poverty is evident in Jesus' words and deeds.

A concern with humanity's social welfare

For Kysar (1991:40) and Mathole (2005:93), the social implications of sickness and demon possession, and the social integration as a result of Jesus' healings and exorcisms, represented God's concern for the marginalized of society. Both Kysar and Mathole refer to the practice where physically afflicted persons were removed from mainstream society which was due to legislation regarding holiness and cleanliness. Accounts reflecting Jesus' acts of healing that resulted in social integration are the leper (Mark 1:40 - 44) and the woman with the flow of blood (Mark 5:25 - 34), to name but two. Both Kysar and Mathole conclude that Jesus' healings besides being physical, also represented God's concern for the marginalized of society and "embodied God's actions to liberate humans" (Mathole, 2005:92).

Kysar (1991:40) also considers the implications of Jesus' persistent failure to observe social custom as he generally acted in ways that contradicted the social divisions of his society. Both Kysar and Mathole (2005:93) emphasise this by referring to accounts such as Jesus touching the leper (Mark 1:41) by which he violates the social and religious law regarding leprosy. Furthermore they refer to Jesus using a Samaritan as the hero of his parable (Luke 10:30 - 37) and Jesus' conversation with a Samaritan woman (John 4: - 26) which in essence challenged the hatred of the Jews and Samaritans of one another. To Kysar and Mathole Jesus brought down a social barrier by having dinner with people that were questionable in their religious purity which could endanger Jesus' own purity (Mark 2:15 - 16), he treated women with dignity, respect and equality and included them among his disciples (Luke 8:1 - 3).

Kysar (1991:46), Gordon and Evans (2002:7) reflect on the inclusive behaviour Jesus revealed by ministering to all and his affiliations with those that are excluded by society due to political, religious and social reasons. Kysar refers to Jesus being called "a glutton and drunkard, a friend of tax collectors and sinners" because of his free associations with social outcasts (Matthew 11:19; Luke 7:34). In their understanding of this, Kysar, Gordon and Evans consider accounts that reflect Jesus spent a good deal of his time with the despised class of workers. These included Jesus calling such to take a place among his followers (Matthew 10:3), he associated himself with those labelled as sinners (Mark 2:15 - 17, Luke 7:38; 15:1) and with the tax collectors which was despised and hated in the first-century Palestine (Matthew 9:10 - 11; 10:3). Over and above this, Jesus advocated for a prostitute (Matthew 21:31) and accepted the love and gratitude of such (Luke 7:37 - 50).

Kysar (1991:46) considers Jesus' advocacy on behalf of women in Luke's account of Jesus' rejection of the custom of divorce of his time (Luke 7:37 - 50) and Jesus' protest against the inhumane treatment of women in the divorce process (Mark 10:2 - 9, Matthew 19:3 - 8). He considers this not just as a mere rejection of the common view of women, but as acts in protest against it.

By no means are these a comprehensive overview, but they are considered sufficient accounts for Kysar (1991:50), Gordon and Evans (2002:7) to reveal the inclusive nature of Jesus' ministry. For Kysar and Mathole (2005:93), the understanding of the inclusive nature of Jesus' ministry relates to the nature of God, as a God who is concerned with all persons, regardless of their social, moral, religious, economic, or ethical standing. Through these accounts, Jesus demonstrated God's divine solidarity with humanity and which also confirms Kysar's aspect of a God who cares for all human beings.

Kysar (1991:51) and Mathole (2005:93) also consider these same accounts as evidence of Jesus' identification with the poor and a demonstration of his solidarity and identification with those he served. For Kysar and Mathole, Jesus illustrated with his own life what is meant by being a servant of others (Mark 10:42 - 45) which also confirms Kysar's aspect of a God that identifies with the suffering of humanity.

The metaphor 'father' for God as used by Jesus, was according to Kysar (1991:41) considered as an assault on the authority and role of fathers in the structure of the household. He refers to Jesus' statement in Matthew 23:9 "And don't address anyone here on earth as 'Father', for only God in heaven is your spiritual Father" (NLT:1996). For him, the attribute of God invoked by this statement was a direct denying of the absolute authoritative role and power of the father in the basic unit of a family. This held the promise of liberation for women and children and their oppression from an absolute patriarchal figure of their time. Kysar (1991:51) refers to this same metaphor of 'father' in Jesus' invitation to address God with this intimate term (Luke 11:2) as an indication of a God who identifies with human needs and therefore also relates to Kysar's aspect of a God who identifies with the suffering of humanity.

Kysar (1991:41) concludes Jesus' role as social protester with many implications for Christians today, but primarily reveals God as obsessed with the welfare and social conditions of humans.

A concern with humanity's political welfare

For Kysar (1991:42), Jesus' revelation of God's passionate devotion to the social welfare of humans, is parallel to the political welfare of humans. He refers to the Gospels' portrayal of Jesus who taught and modelled a freedom from political restraint. He further reflects on Jesus' teaching that did not include any political theory, program or advocacy for a political rebellion. While he acknowledges a sense of political consciousness in Jesus' ministry, he states that Jesus did not mix religion and politics. He also refers to Jesus' sense of freedom from political oppression, and a life that defies any political power that inhibited him. Jesus showed contempt for the power of Herod Antipas (Luke 13:31 - 33), he refused to submit to the intimidation of Jerusalem authorities (Mark 7:1 - 8) and he refused to cooperate with the authorities that held the power of life and death over him - even in his own trial (Mark 14:61; 15:15). For Kysar, the image of the silent lamb that is led to its slaughter (Isaiah 53:7) which is generally associated with Jesus' refusal to defend himself at his trial, also reflects Jesus' silence as an expression of protest against all political oppression.

Kysar (1991:42), Gordon and Evans (2002:7) refer to Jesus' call for servanthood as an eroding of a political system built on absolute and oppressive authority. For Kysar, Jesus' ministry was the beginning of a countercultural movement that systematically "dismantled the social barriers that had been erected in the name of religion and social order". Jesus' radical teachings on service and humility challenged the social authority which threatened "the fabric of the social system with all its oppression and injustice" (Kysar, 1991:41). Referring to Jesus' statement "Give Caesar what belongs to him. But everything that belongs to God must be given to God" (NLT:1996) (Matthew 22:15 - 22, Mark 12:13 - 17, Luke 20:20 - 26), Kysar (1991:42), Gordon and Evans promote Jesus not as sanctioning the political order, but consider it as Jesus' recognition for the place of political order and proper loyalty and support for such an order. For them, Jesus' reply asserts one's ultimate loyalties to God and not the political system. In this, Jesus "denies the political chief the main ingredient" as he only "gets the leftovers", due to Jesus' acknowledgement of "the political order only insofar as it executes the will of God" (Kysar, 1991:43). For Kysar, Jesus' response is an opposing response to "a political order that fails to perform its rightful service to humans" and compares it with the Sabbath, "The Sabbath was made to benefit people, and not people to benefit the Sabbath" (NLT:1996) (Mark 2:27).

In light of this, Kysar concludes the life and teachings of Jesus as reflecting God as one that cares for the political welfare of humans. He considers God's acknowledgment of "political order as a means towards human fulfilment", and that humans are to be free from oppressive political orders. He understands this freedom as revealed and lived by Jesus, in spite of the political system of his time (1991:43).

Jesus' teaching on his own mission

Donahue (2002:4) and Myers (1999a:35) refer to Luke 4:18 - 19 "The Spirit of the Lord is upon me, for he has appointed me to preach Good News to the poor. He has sent me to proclaim that captives will be released, that the blind will see, that the downtrodden will be freed from their oppressors, and that the time of the Lord's favour has come" (NLT:1996). For Myers, within this statement of Jesus, we discover his mission as a holistic mission to the poor. Kysar (1999a:33) refers to this as Jesus understanding his ministry to be the fulfilment of God's concern to alter the physical conditions of the people.

Donahue (2006:4), Gordon and Evans (2002:7) interpret this scripture in light of the kingdom of God and Jesus' direct relation to his ministry of preaching the good news to the poor and their understanding of the kingdom of God. To them, at the heart of the good news and kingdom of God are the following aspects:

1. Reconciliation with God;
2. Social justice (the year of the Lord's favour);
3. Freedom from oppression, to bring political liberation;
4. Healing; and
5. Creation is redeemed for its original purposes (Revelation 11:15).

While only briefly referring to the intellectual needs of humans and the spiritual needs of humans arising from their relationship with God, Kysar (1991:44) refers to specific teachings of Jesus in this regard (Matthew 5 & 6:5 - 6). He further reflects on Jesus' ministry as holistic that included the fulfilment of physical, emotional, economic, social, political, intellectual and spiritual needs. The human being in his or her total existence is considered as the object of God's love as manifested through the words and actions of Jesus. He concludes the attributes of God revealed in the life and teachings of Jesus, as a God who is concerned for the whole life and one who is "passionately devoted to human welfare in all its various dimensions and components" (1991:44). This confirms Kysar's aspect of the Jesus revelation of God who is concerned for the whole person.

Jesus' teaching on the law of love

Myers (1999a:35) promotes right and just relationships from Jesus' response when he was asked what must be done in order to inherit eternal life as found in Luke 10:25 - 29: "You must love your God with all your heart, all your soul, all your strength, and all your mind. And Love your neighbour as yourself" (NLT:1996).

Gordon and Evans (2002:11) also refer to this scripture in their understanding of God's commands and laws as a reflection of his character loving God implies being changed to become more like him (adopting his character) and having his heart. They consider Jesus' use of the parable of the Good Samaritan to demonstrate what such love looks like (Luke 10:25 - 37) while Myers (1999a:35) refers to this scripture as a commandment about relationship, not just a law to abide to. Myers further promotes this commandment as the framework for any approach to transformational development as it should be the motive for helping the poor, and 'right and just relationships' to be the point of departure for a theology of development.

Jesus' teaching in Matthew 25:42-46

We read in Matthew 25:42 "'For I was hungry, and you didn't feed me. I was thirsty and you didn't give me anything to drink. I was a stranger, and you didn't invite me into your home. I was naked and you gave me no clothing. I was sick and in prison and you didn't visit me'. Then they will reply, 'Lord, when did we ever see you hungry or thirsty or a stranger or naked or sick or in prison, and not help you?' And he will answer 'I assure you, when you refused to help the least of these my brothers and sisters, you were refusing to help me'. And they will go away into eternal punishment, but the righteous will go into eternal life'" (NLT:1996).

For Kysar (1991:52) this scripture is the most vivid representation in which Jesus identifies himself with the needy. He primarily refers to Jesus' response "I assure you, when you refuse to help the least of these my brothers and sisters, you were refusing to help me" as an explicit identification of Jesus with the needy. For him, "my brothers and sisters" refers to humans in general and not only Christians. Jesus has entangled his life with the lives of those who suffer, need and want as he feels their pain end experiences their loss. Such an identification of Jesus with the suffering humans, then relates to God himself, which confirms Kysar's aspect of a God that identifies with the suffering of humanity.

Kumalo (2001:73) and Liebenberg (1996:92) however refer to a different perspective or interpretation as Jesus Christ teaches his followers that a service to the poor is a service to him. This is confirmed in Kumalo's understanding of helping the poor as God's will and is understood as a means to serve God, "because He is with them in their plight…where the poor are there is God, so when we serve the poor we are serving God" (2001:73).

Myers (2004:n.p) also reads this teaching of Jesus as a future gathering and separation of all nations according to very simple criteria: the provision of food, water, clothes and medical care to "the least of these." To him, in essence one of the imperatives for the church and his followers in serving Jesus Christ is providing basic assistance to the poor and needy. This is not implied as an option, but as a command which is affirmed by the reference to eternal punishment or reward to such (Carillo, 2008:n.p; Dube, 2002:537; Myers, 2004:n.p; Kysar, 1991). This further implies that the way of life for such followers of Jesus Christ is not merely based on spiritual action that is unrelated to the service of compassion, "but a practical mandate for social consciousness and concern" for the total human being (Liebenberg 1996:92). This is also confirmed in Dube's (2002:537) understanding of the text as a call for people-centred mission, and her consideration of it as Jesus' underlining of care as the core business of the Christian.

Dube also reflects from this text that the Greater Commission is more than mere evangelism and conversion to the Christian faith and calls for a re-reading of the Great Commission which includes a call for solidarity with the poor. While Dube primarily relates this text in light of the HIV and AIDS epidemic, she concludes a practice of people-centred mission not as optional for Christian believers (2002:537).

For Dube (2002:539), the good news relates to the Christian church proclaiming the Gospel of life in order for "the dying to die with hope and love and dignity" which entails a challenge to the church of embodying and representing Christ. Dube considers God and life manifested to humanity "that is suffering and hopeless, when the Christian church takes up the challenge of being in solidarity with them." She also confirms the thinking of Kumalo (2001:73) and Liebenberg (1996:92) that a service to the poor is a service to him, which will lead to God's revelation to the church in "the face of the sick, the suffering and the poor" (Dube, 2002:539).

The kingdom of God

According to Dube (2002:546), the main theme of the message of Jesus' ministry on earth was the kingdom of God. Jesus taught the kingdom of God as being present and he also taught his followers to pray for the coming of the kingdom of God (Matthew 6:10). For Gordon and Evans (2002:6) Jesus began his public ministry by announcing in Mark 1:15: "the kingdom of God is near" (NLT:1996) , but to them Jesus never defines the kingdom aside from his statement in the Lords' prayer "May your Kingdom come soon, may your will be done here on earth just as it is in heaven" (Matthew 6:10) (NLT:1996). Dube interprets 'the kingdom of God' as "the reign and rule of God", while Mathole (2005:86) promotes an interpretation of it in light of Jesus' life, ministry, death and resurrection.

For Dube (2002:547), Gordon and Evans (2002:6) through the healing of the sick, casting out of demons, feeding the hungry and cleansing lepers, Jesus' ministry attested the presence of the kingdom of God. For Gordon and Evans, Jesus himself related these signs "then the Kingdom of God has arrived" (Matthew 12:28) (NLT:1996). Jesus' coming brought the coming of the kingdom of God in person; through the signs, obedience and ultimately through his death and resurrection, he is the Good News which brought salvation to earth (2002:6).

They further relate the bringing of the 'Good News' to God's continuance restoration of creation to how God intended and redeemed it for its original purpose. For them, the kingdom of God is considered 'Good News' to the poor and followers of the King received the command to work with him in bringing it to all people and following God's heart for the poor (Gordon & Evans, 2002:6). Donahue (2006:5), Gordon and Evans consider the good news primarily as good news for the poor, as they have suffered the most and redemption will be holistic - economic, social, political and spiritual life. This redemption however will only be partially fulfilled on earth as the final consummation thereof will be with Jesus' second coming.

Dube (2002:547) reflects on Luke 7:18 - 23, the account of the imprisoned John the Baptist that sent messengers to Jesus to ask, "are you the Messiah we've been expecting, or should we keep looking for someone else?" (NLT:1996). For Dube, this reflects towards Jesus being the Messiah, "was he the messenger sent by God to redeem Israel from its oppression". Jesus' response is revealing as the evidence provided, he is indeed the Messiah. "Go back to John and tell him what you have seen and heard - the blind see, the lame walk, the lepers are cured, the deaf hear, the dead are raised to life, and the Good News is being preached to the poor" (NLT:1996). For both Dube and Kysar (1991:33) the presence of these acts and solidarity with the poor is considered as a manifestation of God's reign and presence on earth.

In light of Jesus' crucifixion and resurrection, as an understanding of God's means to restore the 'human wholeness' that was intended in his divine creative act, "the promotion of the kingdom of God" is very important for the risen Jesus (Dube, 2002:546). For Dube, this is evident in his commandments to the disciples to "teach these new disciples to obey all the commandments I have given you" (NLT:1996) (Matthew 28:20). After the resurrection, Jesus did not stay on earth to see his mission through, but spent forty days teaching about the kingdom of God and announced that the disciples would be the witnesses to the ends of the earth, once they received the power of the Holy Spirit (Acts 1:8) and thereby establish the kingdom of God on earth (Dube, 2002:546). Myers (1999a:37) further refers to the day of Pentecost as the reversal of the story of Babel in order for those present to hear the wonders of God in their own tongues. From that day onwards, the followers of Jesus Christ became the ongoing work of Christ in this world, also referred to as his body on earth.

For Gordon and Evans (2002:7) the kingdom of God is characterised by 'shalom' that includes social justice, peace and personal integrity and is "based on 'love and grace', 'submission and service'". For them, the kingdom brings about a total new order where "the first will be last and the last first", and "the rich will find it hard to enter and there is a special place for the poor". Van Til (2004:457) promotes this understanding of 'shalom' and states that there is no shalom without justice that relates to more than mere distribution of basic need supplies. For him, the full result of the presence of 'shalom' results in "wholeness throughout all of life" relating to renewal of relationships among people and God, God and humanity, and humanity and creation.

Gordon and Evans (2002:8) summarise the kingdom of God as brought about by Jesus Christ through his obedience to God's rule, his life, death and resurrection. The kingdom of God can only be entered by acceptance of Jesus Christ as Lord and is present "where God freely reigns, and his reign is freely acknowledged". The coming of the kingdom is the start of God's work of redemption. To restore, relates to more than just salvation, and is characterised by restored relations, social justice, peace and personal integrity, which will only come to final consummation with Jesus' second coming. To them the visible sign of the kingdom is the church, which is the gathering of the people of God, called out of the world and gathered together "to work with God to fulfil his purpose in fulfilling his Kingdom" (Gordon & Evans, 2002:8). For Mathole (2005:101) "the church has a God-given mandate to contribute towards making society a model of the kingdom values of justice, peace, love and joy".

Myers (1999a:39) calls for any development work to be seen as the context of the church to establish and promote the kingdom of God, to witness about Christ and to do his work. Blackman (2007:8) affirms this statement: "the church is called to demonstrate the kingdom of God as a visible sign of his kingdom in the world" and because of this, concludes that "the church should influence situations for the better, preserve good things and bring healing".

The crucifixion of Jesus

For Kysar (1991:52) and Mathole (2005:94), God's identification with suffering humanity is most evident in the cross. For Mathole the Gospel of the kingdom of God is Christ sacrificing his life for humanity. To him, Christ identified with the poor to the point of death in seeking deliverance from their suffering. In other words, the commitment of God to deal with human suffering was revealed in the crucifixion of Jesus Christ.

According to Kysar (1991:53) the death plot against Jesus was in part due to his identification with the poor and social outcasts as well as the threat such identification posed for political and religious order. He refers to Mark 11:18 as a clear statement, and Luke 19:47 - 48 as suggesting that the death plot against Jesus was a direct result of the cleansing of the temple. For him the cleansing of the temple and driving out of the money exchangers was an expression of Jesus' close association with the poor. He interprets this as "an act of protest against the abuse of the poor" by the establishment of the temple.

He (1991:53) refers to two kinds of Christian witness to Jesus' death. The first is found in the Gospels of Matthew 27:46 and Mark 15:34, according to which Jesus cried out: "My God, my God, why have you forsaken me?" (NLT:1996). For him, this cry of Jesus means "that Jesus in the cross has so identified himself with the human experience of suffering that he senses the abandonment of God". Both Kysar (1991:53) and Mathole (2005:95) consider the identification with human suffering as complete and solidarity that is perfected as in his death, Jesus experiences the anguish of isolation considered as a common experience of suffering. He wrote, "God is known in the reality of suffering, because God has become identified with the suffering of Jesus" (Kysar, 1991:54).

The second witness of the meaning of the cross is found in other New Testament literature. Kysar refers to the Pauline view of the cross as Jesus taking on the nature of the human condition on behalf of humanity (2 Corinthians 5:21; Galatians 3:13). According to him, Paul's view is a reflection of Christ becoming fully identified with humanity which included the dimension of suffering (1991:54). The efforts to reveal the identity of God with Christ and Christ with humanity need to be explored in light of Philippians 2:5 - 11. Within this scripture, Christ is viewed as equal to and in unity with God, but he emptied himself in order that he might be fully identified with humanity. For him, this process led to the death on the cross which is not just Christ alone, but Christ in his divinity that suffers and dies (1991:54).

He (1991:54) further includes the Johannine way of expressing Jesus' identification of Christ with God, and Christ with humanity: "In the beginning the Word already existed. He was with God, and he was God. He was in the beginning with God. He created everything there is. Nothing exists that he didn't make. Life itself was in him, and this life gives light to everyone. The light shines through the darkness, and the darkness can never extinguish it" (John 1:1 - 5) (NLT:1996). "So the Word became human and lived here on earth among us. He was full of unfailing love and faithfulness. And we have seen his glory, the glory of the only Son of the Father" (John 1:14) (NLT:1996). "We have all benefited from the rich blessings he brought us - one gracious blessing after another. For the law was given to Moses; God's unfailing love and faithfulness came through Jesus Christ. No one has ever seen God. But his only Son, who is himself God, is near to the Father's heart; he has told us about him" (John 1:16 - 18) (Kysar, 1991:54).

For Kysar, the opening verse makes Christ's identification of God absolute while verse 14 "So the Word became human and lived here on earth among us" is the Johannine way of expressing Jesus' identification with humanity. Further, verse 18 declares the human Christ as the manifestation of the nature of God. For him the book of John is a narration of the story of Jesus that reveals the heart of God, "which concludes the affirmation that God is made known in the event of the cross in which Christ suffers death and at the same time assumes his throne as king" (1991:54).

He (1991:54) concludes the aspect of a God that identifies with the suffering of humanity, in light of the New Testament thought that the cross is God's identification with the suffering of humanity through the suffering of the Son. For him, "God is found revealed in the suffering common to human existence" which suggests that we will meet God in the suffering of humans. This thought is also confirmed by Kumalo (2001:73) and Liebenberg (1996:92) that a service to the poor is a service to God in their interpretation of Matthew 25:42.

Old Testament imperative to serve orphans and vulnerable children (OVC)

As previously mentioned, God's attributes as seen in the numerous accounts in the Old Testament, reflects his heart for the welfare of the poor, but also for orphans and children. While it is by no means comprehensive, this section will emphasise an understanding of God's heart for children, especially orphans and vulnerable children (OVC).

Father to the fatherless

For Garland (1994:29), Unruh and Sider (2005:69), the Biblical imperative, whether it relates to the individual or the church to serve orphans and vulnerable children (OVC) stems from a biblical interpretation of one of the many attributes of God presented in Psalm 68:5. "Father to the fatherless, defender of the widows - this is God, whose dwelling is holy" (Psalm 68:5) (NLT:1996).

Other Old Testament reflections

When investigating the various Biblical references to orphans or 'the fatherless', God's concern for their well-being and his objective to do well unto the orphan, the widow and the foreigner are apparent (Garland, 1994:29; Unruh & Sider, 2005:69). While by no means comprehensive, the following Old Testament scriptures are referred to by various authors in their emphasis towards the understanding of God's attribute towards orphans:

• Deuteronomy 10:18 "He gives justice to orphans and widows. He shows love to orphans, the foreigners living among you and gives them food and clothing" (Gordon & Evans, 2002:11) (NLT:1996).
• Deuteronomy 14:28 - 29 "At the end of every third year bring the tithe of all your crops and store it in the nearest town. Give it to the Levites, who have no inheritance among you, as well as to the foreigners living among you, the orphans, and the widows in your towns, so they can eat and be satisfied. Then the Lord your God will bless you in all your work" (Van Til, 2004:449) (NLT:1996).
• Deuteronomy 16:14 "This festival will be a happy time of rejoicing with your family, your servants, and with the Levites, foreigners, orphans and widows from your towns" (Van Til, 2004:449) (NLT:1996).
• Deuteronomy 24:19 "When you are harvesting your crops and forget to bring a bundle of grain from your field, don't go back to get it. Leave it for the foreigners, orphans, and widows. Then the Lord your God will bless you in all you do" (NLT:1996). (Also 24:20, 21 to include olives and grapes of the harvest to be left out for the foreigners, orphans and widows) (Van Til, 2004:449 ).

Kysar (1991:18) refers to strong similarities to the expressions in the Old Testament of God's wrath upon those that exploit (Exodus 22:22 - 24) and are unjust (Deuteronomy 27:19) to orphans, widows and foreigners; and the judgements Jesus makes in Matthew 18:6. But apart from God's wrath upon those exploiting, being unjust or misleading them, there lies a promise of God's blessing to those that do uphold God's calling of doing good towards; and serving the orphan, widow and foreigner (Kysar, 1991:18).

New Testament imperatives to serve orphans and vulnerable children (OVC)

For Gecaga (2007:152) the life and ministry of Jesus reflects his love for children, and their wellbeing. She understands Jesus to love them and enjoy being with them (Mark 10:14) as well as performing miracles of healing to give them life (Matthew 15:21 - 28; Luke 9:37 - 42).

Jesus' actions and teachings relating to children

'Let the children come to me…'

While Garland (1994:32) refers to Mark 10:13 - 16, and Makoko (2006:205) refers to Luke 18:18 - 16 one reads the account regarding Jesus' discontent with his disciples' behaviour towards the children. The Disciples told the parents not to bother Jesus after their request for Jesus to touch and bless their children. "He said to them, 'Let the children come to me. Don't stop them! For the Kingdom of God belongs to such as these. I assure you, anyone who doesn't have their kind of faith will never get into the kingdom of God.' Then he took the children in his arms and placed his hands on their heads and blessed them" (NLT:1996). Both relate this incident as a clear indication of the special role and place in the ministry of faith, Jesus considered for children.

'Anyone who welcomes a little child…'

Further to this, both Dube (2002:540) and Gecaga (2007:15) refer to the incident when the disciples quarrelled about being the most important in the Kingdom of Heaven, and Jesus' response confirmed his heart towards children. We read in Mark 9:36 - 37 "Then he put a little child among them. Taking the child in his arms, he said to them, 'Anyone who welcomes a little child like this on my behalf welcomes me, and anyone who welcomes me welcomes my Father who sent me" (NLT:1996). In Matthew's (18:6) version of this exact question of the disciples, another dimension of Jesus' view of children is observed, when he says: "But if anyone causes one of these little ones who trusts in me to lose faith, it would be better for that person to be thrown into the sea with a large millstone tied around the neck" (NLT:1996) (Dube, 2002:540). For both Dube and Gecaga, these profound statements of Jesus affirm the importance of children in the Kingdom of God.

Dube's reflection on Mark 9:36 - 37 and Matthew 18:6, leads her to promote a challenge to the church to remember Jesus' statements and getting involved in the lives of children. To Dube, the call towards children is a call to reflect Jesus' behaviour and concern for children (2002:540). For Garland (1994:32) these two references of Jesus using children to communicate radical challenges to adults, was a means to transform social structures so that the smallest become the greatest. These incidents were used by Jesus to put children in the centre of his teachings in order to teach the way God wants people to order their lives with one another.

Historical setting of the value of children

This is further highlighted by Garland (1994:31) and Gecaga (2007:151) in their call for the understanding of the New Testament people's view of children as it reflects that children often had little or no worth. Garland refers to the Roman practice that would abandon unwanted children by leaving them in the garbage dumps of the city to die. While the Jewish culture never adopted the Roman practice, the children were considered as 'second-class' citizens as they were considered very low on the social ladder until they had grown up to be productive and protective of their parents (Garland, 1994:31). Within the fact that Jesus took time to be with children, Garland and Gecaga both consider Jesus' statements in Mark 10:13 - 16 and Luke 18:18 - 16 as very dramatic, as it was regarded a waste of time for a scholar to spend time with children outside the setting of formal instruction.

Concluding thoughts

Both Kysar (1991:7) and Kumalo (2001:134) build the rationale of the church's support and assistance to the poor for the purpose of transforming their realities on the understanding that God demonstrates solidarity with the poor. Kumalo concludes that "the theology of development is built on the belief that God is on the side of the poor and oppressed and wants to see them delivered from their plight" and; the privileged have to assemble with the poor and assist them (2001:134).

He further refers to the poor people as God's special instruments when referring to God's preference to use the poor instead of the rich as they seem ready to listen to him when considering God's history with mankind as depicted in the Bible. God's preference to use the poor is a strong depiction of God's attitude towards the poor as it indicates his love for them and it challenges the church to adopt a similar attitude towards the poor (Kumalo, 2001:73).

Individual followers of Jesus Christ, as well as the church as institution, are bound by their worship of God, who is the God that hears the cries of the needy and the oppressed. According to the psalmist he is a God who declares in the exodus, "I have observed the misery of my people…and have heard their cry…I know their sufferings, and I have come down to deliver them…" in Exodus 3:7 - 8 (Kyser 1991:23). He is also the God who has sent his Son Jesus Christ who instructs his followers to establish the kingdom of God through the body of Christ, the church, instructs that a service to the poor is a service to Him (Kumalo, 2001:73) & Liebenberg, 1996:92). These followers are to uphold God's views of humanity and his command to love and serve the poor. According to Liebenberg (1996:95), this is not an option, but an integral part of what practical Christianity should entail. This is also the foundation when considering Community Development as a means to this imperative.

For Dube (2002:540), Kysar (1991:55), Gecaga (2007:15) and Garland (1994:32) the mandate for the church's involvement in the lives of the needy and poor is founded in the life and teachings of Jesus as revelation of the attributes of God as well as confirmation of the Old Testament images God. Kysar refers to the persistent biblical image of God as one that is "passionately concerned for and identified with the suffering of humanity." For him, this attribute of God should be the motive and driving force for the church into meeting the needs of humanity.

the church's potential and call towards a holistic-, integrated missional approach for effective Community Development

"Religious Institutions often play a crucial role" in promoting social change, according to Hoff (1998:237) and is based on his inter-disciplinary research in community work. Her advice to inter-disciplinary agents of social change, is to not ignore FBO's as they are considered an important sector of society. This is due to their often shared social values that promote coherence in a community and group. They are also considered as valuable partners as they often contribute with much needed material resources and skills (Hoff, 1998:237).

Unruh and Sider (2005:73) reflect on people of faith that are involved in social action, that often regard God as the primary change agent working in and through individuals, neighbourhoods and in society as a wh