Tuesday, October 7, 2008
Saturday, September 13, 2008
Tuesday, August 19, 2008
John 2: 13-22 Reformation Day Sermon
John 2:13-22 is the Gospel Reading for The Third Sunday in August, 2008. It is a familiar passage about the cleansing of the Temple by Jesus. The significance of the Johannine text is that it alters the synoptic chronology and places this episode at the very beginning of Jesus’ ministry, after the wedding at Cana. John emphasizes the wedding incident as the first of the signs of Jesus. That sign showed God’s concern at the need of a family in their most important occasion in life. Jesus is making use of the water for purification, which was kept outside of the house for outward cleansing into something that empowers inwardly and the most important part of the feast. Rather than fulfilling the requirements of some age old cultural rituals, in the name of religion, as if to serve the glory of God, Jesus has shown that God is glorified when people are served, when their needs are fulfilled. Same thing he does with the temple cleansing. He starts cleaning up the temple so that it may serve the purpose for which it has been provided, a “prayer house for all nations, ” not a market place,” “a den of robbers,” to serve the vested interests of a privileged few in the name of religion and God. To the Jews who demanded a sign for his authority, Jesus said: Destroy this temple I will raise it in three days. Here God’s temple which was being built up for the last [46] many years beginning from 19 BCE)and continued to build (till CE 63) had been declared by Jesus to be necessarily destroyed. Speaking against temple, which was considered to be the dwelling place of God on earth, has been viewed as the highest form of blasphemy, a kind of terrorist act of inciting people against the highest religious symbol. To those who said, “we have one father, God himself, Jesus answered, “if God were your Father, you would love me. You are from your father the devil, and you choose to do your father’s desires” (8: 41-44) Jesus plainly accused that in depriving the people of all nations their rights and dignity the Jewish leaders were engaged in the business of their father, the devil, which is attested by their religious rituals and activities in the temple.
All the Gospels agree that Jews were much offended by Jesus’ temple criticism. It was the major accusation raised by them against Jesus, which led to his crucifixion. The synoptics placed this event at the end of the life of Jesus, as an immediate provocation for Jesus’ crucifixion, but John seized its theological significance and placed it at the beginning of Jesus’ ministry. The whole ministry of Jesus was a criticism of the Jewish religion, the Temple being its hub. We see the boy Jesus first in the Temple. At the death of Jesus the Temple curtain was torn apart in the middle, a symbol of what Jesus has accomplished through his ministry. Mark gives a significant place to Jesus confrontation with the Pharisees over the question of forgiveness of sins in the first paragraph of Chapter 2. ( See Sam P.. Mathew’s , Temple Criticism in Mark’s Gospel: The Economic Role of the Jerusalem Temple during the First Century C E, Foreword by Gerd Theissen , ISPCK, Delhi,1999). The Jewish leaders insisted that forgiveness of sins is a divine prerogative and the humans attain it by sin offerings, which has been the major source of income of the Temple. Jesus' action of separating the forgiveness of sin from the ritualistic act of sacrifice has actually undermined the powers and privilege of the temple and thus deprived its major source of income. People’s desire to be forgiven or to be reconciled with God was made in to a profitable business , comfortably done within the temple precincts. Plotting against Jesus started on the day he challenged the ritualistic practices that exploited the poor in the name of God. Jesus criticism of Sabbath laws was also challenging the custodians of the Law, the Scribes, who were also the beneficiaries of the temple money. Jesus’ parables of the tenants and the King’s wedding feast as well as many of his comments were understood as criticisms against the Temple. Jesus’ comment on the offering of the two pennies by the widow was a sarcastic remark on the way the temple deprived even the poorest of the poor their very meager means of subsistence. It was immediately after that event in Mark 13 Jesus declared the destruction of the Temple.
Paul in his first letter Corinthians 3: 16 tells the members of the church that they are the temple of God. People are the Temple of God. The temples that raised of stone or marbles smell the exploitation of the poor which are detested by God. To find glory and satisfaction in such magnificent edifices built up at the expense of the poor is devilish and no stones of such a temple “ will be left on one another, [but ] all will be thrown down (Mark 13:1-2). Invest not in buildings but on people, is the exhortation of Paul. God’s temple is God’s people. God starts counting God’s people beginning from the lost and the least; God starts building God’s temple from the stone that was thrown away by builders, making it the corner stone. The primary concern of any church must be God’s concern for the world which God so loved and others rejected or exploited. Any movement will turn to an institution with in fifty years has become an accepted maxim. God wanted the Great Day of Atonement to be proclaimed in every fifty years, the Jubilee year (Lev. 25, Deut.15). Atonement is the restoration of people’s right and dignity, liberation from their slavery, restoration of their land rights, and liberation of those who are imprisoned; that is the year of the Lord, the Day of the Lord (Luke 4:16-19; Matt. 25 31-44).
August third Sunday is the Reformation Day in the Mar Thoma Calendar. The basic reformation principle is that it is the people who matter. Translating the Bible or liturgy into vernacular was the first thing reformers in general and Abraham Malpan in particular did. Reformation should happen every day, every Sunday, every seven years and every seven into seven years, and the Fiftieth year must be the Great Day of Atonement (Deuteronomy 15). Every Jubilee year must be a Day of Atonement, restoration of the people’s rights and dignity.
Chuck Warnock , a Baptist minister, redefines the future "church": "Church will no longer be the place we go. Church will be the people we share faith with. Churches will still meet together for worship at a central time and location, but that will become secondary to the ministry performed during the week. Church buildings will become the resource hub in community ministry, like the old Celtic Christian abbeys. Church impact will replace church attendance as the new metric. Churches will focus outwardly on their "parish" more than inwardly on their members. Church staff will become more community-focused rather than church-program focused and become team leaders in new missional ventures. There will be a refocus of Church from institution to inspiration. There will be less emphasis on the "church" and more on how the church enables its adherents to live their faith. Church ministry has to focus on engaging people in meaningful ways that enable their spiritual journeys. Declining church attendance is not a crisis of faith. It's a crisis of delivery. In a world in crisis, people are looking for something to believe in as institution after institution crumbles. If banks, businesses, and whole countries fail, where can we put our trust? Church should have the answer 24/7, delivered like everything else is delivered now--when people want it, at their convenience, and in a way that is one way of making the Church relevant."
Jesus' principle that the church should be relevant to the needy, the poor, the marginalized, the oppressed. The Church knows how to be relevant to the needs of the rich and powerful. What it needs to learn from Jesus is to be relevant to the poor and the marginalized. Yes, we have to think of ways of reforming the church as Jesus did with the Temple.
All the Gospels agree that Jews were much offended by Jesus’ temple criticism. It was the major accusation raised by them against Jesus, which led to his crucifixion. The synoptics placed this event at the end of the life of Jesus, as an immediate provocation for Jesus’ crucifixion, but John seized its theological significance and placed it at the beginning of Jesus’ ministry. The whole ministry of Jesus was a criticism of the Jewish religion, the Temple being its hub. We see the boy Jesus first in the Temple. At the death of Jesus the Temple curtain was torn apart in the middle, a symbol of what Jesus has accomplished through his ministry. Mark gives a significant place to Jesus confrontation with the Pharisees over the question of forgiveness of sins in the first paragraph of Chapter 2. ( See Sam P.. Mathew’s , Temple Criticism in Mark’s Gospel: The Economic Role of the Jerusalem Temple during the First Century C E, Foreword by Gerd Theissen , ISPCK, Delhi,1999). The Jewish leaders insisted that forgiveness of sins is a divine prerogative and the humans attain it by sin offerings, which has been the major source of income of the Temple. Jesus' action of separating the forgiveness of sin from the ritualistic act of sacrifice has actually undermined the powers and privilege of the temple and thus deprived its major source of income. People’s desire to be forgiven or to be reconciled with God was made in to a profitable business , comfortably done within the temple precincts. Plotting against Jesus started on the day he challenged the ritualistic practices that exploited the poor in the name of God. Jesus criticism of Sabbath laws was also challenging the custodians of the Law, the Scribes, who were also the beneficiaries of the temple money. Jesus’ parables of the tenants and the King’s wedding feast as well as many of his comments were understood as criticisms against the Temple. Jesus’ comment on the offering of the two pennies by the widow was a sarcastic remark on the way the temple deprived even the poorest of the poor their very meager means of subsistence. It was immediately after that event in Mark 13 Jesus declared the destruction of the Temple.
Paul in his first letter Corinthians 3: 16 tells the members of the church that they are the temple of God. People are the Temple of God. The temples that raised of stone or marbles smell the exploitation of the poor which are detested by God. To find glory and satisfaction in such magnificent edifices built up at the expense of the poor is devilish and no stones of such a temple “ will be left on one another, [but ] all will be thrown down (Mark 13:1-2). Invest not in buildings but on people, is the exhortation of Paul. God’s temple is God’s people. God starts counting God’s people beginning from the lost and the least; God starts building God’s temple from the stone that was thrown away by builders, making it the corner stone. The primary concern of any church must be God’s concern for the world which God so loved and others rejected or exploited. Any movement will turn to an institution with in fifty years has become an accepted maxim. God wanted the Great Day of Atonement to be proclaimed in every fifty years, the Jubilee year (Lev. 25, Deut.15). Atonement is the restoration of people’s right and dignity, liberation from their slavery, restoration of their land rights, and liberation of those who are imprisoned; that is the year of the Lord, the Day of the Lord (Luke 4:16-19; Matt. 25 31-44).
August third Sunday is the Reformation Day in the Mar Thoma Calendar. The basic reformation principle is that it is the people who matter. Translating the Bible or liturgy into vernacular was the first thing reformers in general and Abraham Malpan in particular did. Reformation should happen every day, every Sunday, every seven years and every seven into seven years, and the Fiftieth year must be the Great Day of Atonement (Deuteronomy 15). Every Jubilee year must be a Day of Atonement, restoration of the people’s rights and dignity.
Chuck Warnock , a Baptist minister, redefines the future "church": "Church will no longer be the place we go. Church will be the people we share faith with. Churches will still meet together for worship at a central time and location, but that will become secondary to the ministry performed during the week. Church buildings will become the resource hub in community ministry, like the old Celtic Christian abbeys. Church impact will replace church attendance as the new metric. Churches will focus outwardly on their "parish" more than inwardly on their members. Church staff will become more community-focused rather than church-program focused and become team leaders in new missional ventures. There will be a refocus of Church from institution to inspiration. There will be less emphasis on the "church" and more on how the church enables its adherents to live their faith. Church ministry has to focus on engaging people in meaningful ways that enable their spiritual journeys. Declining church attendance is not a crisis of faith. It's a crisis of delivery. In a world in crisis, people are looking for something to believe in as institution after institution crumbles. If banks, businesses, and whole countries fail, where can we put our trust? Church should have the answer 24/7, delivered like everything else is delivered now--when people want it, at their convenience, and in a way that is one way of making the Church relevant."
Jesus' principle that the church should be relevant to the needy, the poor, the marginalized, the oppressed. The Church knows how to be relevant to the needs of the rich and powerful. What it needs to learn from Jesus is to be relevant to the poor and the marginalized. Yes, we have to think of ways of reforming the church as Jesus did with the Temple.
Tuesday, June 3, 2008
Church's Mission for Unity in Diversity devotions
Church's Mission for Unity in Diversity
Introduction
During World War II, Hitler commanded all religious groups to unite so that he could control them. In any authoritarian system unity may become a dangerous means for absolute control control. The Tower of Babel is the best example of such a unity. Pentecost on the other hand serves as a model for unity which recognizes individual freedom as well as mutual agreement. In a pluralistic world the church can offer its vision of unity based on trinity --coinherence or mutual dependence, a unity that recognizes distinction and differentiation.
Monday
All may be one
Text: John 10: 15-18
"There are other sheep ... that are not in this sheepfold" (16)
Only by acknowledging the differences true unity can be achieved. True unity is not eradicating differences but overcoming differences by way of mutual acceptance. Unity can be achieved at different levels and various dimensions. Trying to bring everyone under one purpose may not be unity but uniformiity. Jesus said, In may father's house there are many mansions. True unity does not insists on sharing a megastory, but accepting the provision of many mansions, many stories. Jesus who prayed that all may be one is inviting us to inherit the many and varied heavenly mansions and stories where all beings with their varied live-experience may not feel discriminated or forced to one unitary vision.
Different expressions of faith are valid as they help their adherents to experience the sacredness of life, and be more respectful to other paths which differ from theirs. The church, therefore, has a double function to perform in the contemporary world with regard to its vision of unity: to overcome division within and to unite a world divided culturally, religiously, linguistically, ethnically, ideologically and geographically. The mission of the Church includes a search for acknowledging differences of people and cultures.
Prayer
Lord, remind us that we are redeemed to enjoy life in you along with all of your creation.
Further reflection/action: How can the idea of uniqueness of the Church be reconciled with the truth claims all religions?
Tuesday
The City of the Lord
Revelation 21: 22-27 “ And I saw the holy city, the new Jerusalem, coming down out of heaven from God … I saw no temple in the city….” (2, 24).
Canon Marilyn McCord Adams, in a lecture articulated the view that the best model for the Church is not the organic body, but the secular state. The book of Revelation conceives the future as a heavenly city which comes down from heaven. The gates of the city are always open. The city is in the service of all people who are in need. In the city there are provisions to feed all people and heal every nation. The kings of the nations will bring their glory into the city.
In the heavenly city there is no temple other than Lord God the Almighty and the Lamb who takes way the sin of the world. The Lamb takes away the root cause of all pain and suffering, injustice, cruelty and lovelessness in the world. The mission of the church is to welcome the contribution of the nations as they bring their glory to the Kingdom of God (Rev. 21:24).
Prayer
Jesus, help us to be open to the nations of the world as we all together form the body of Christ.
Further reflection/action: Church is the acknowledged symbol of unity as the body of Christ which is eager to gather the whole creation together in the Kingdom of God, not eliminating the nations and their cultures but by enabling them to grow to their fullness.
Wednesday
Organic Unity?
Text: 1 Corinthians 12: 12-20
“…there are many members, yet one body” (20).
There is an old saying: “There can be union without unity: tie two cats together by their tails and throw them over a clothesline.” One hundred pianos all tuned to the same fork are automatically tuned to each other. So one hundred worshipers meeting together are in heart nearer to each other than they could possibly be. The unity of all is the will of God. Division openly contradicts the will of Christ. Divisions in the Church creates a stumbling block to the world, and inflicts damage on the most holy cause of proclaiming the Good News to every creature. Unity implies a living fellowship, a living communion, a symbol of fullness of reconciliation.
As the body of Christ, the Church continues the incarnation. But body is not an insular entity. It exists only in relation to factors that exists outside itself that defines its body. Therefore the body of Christ means the Church in the world, not the church in itself. St Paul applied the organic model not only to a cosmic context, but also to the co-operation of different talents in the day-to-day practical life of the Church. Organic unity cannot be taken as undifferentiated unity..
Further reflection/action: Baptism makes members all nations the Body of Christ, a body where there is visible communion.
Prayer : Lord, make our experience of union dynamic, active and all embracing, redeeming and sanctifying all of your creation.
Thursday
Conciliar Unity
Text John 17: 10-16 “All mine are yours, and yours are mine; and I have been glorified in them” (10).
Conciliar view of the Church is the Trinitarian view of the Church. In Trinity one exist is in the other, glorified in the other. Concilar model of the Church emphasizes consensus rather than dominance of one person or view over the other. In the church there is a place for Peter, Paul or Apollos; Corinthians, Galatians Ephesians and Thessalonians. But one person does not hold the truth, One ecclesiastical group does not rule over the other. One does note eclipse the other, but glorifies the other.
In the conciliar view, the Church, is neither a mystical body nor an historical institution. Rather, it is an incarnational reality, an embodiment of the triune God, set in order by the Holy Spirit. The Church is constitutive of Christian faith precisely because of, relational nature. Human life in the image of God is life in relationship: relationship with the world, other people, and God. Human spiritual fulfillment is not a moral attainment or accomplishment; it is a way of being in relationship. The Church is the place where such relational fulfillment is (or should be) most realized.
Prayer: Lord, let our councils guided by your wisdom
Further reflection/action
Conciliar theory begins by seeing the Church itself as council, just as the Greek word “ekklesia” literally means synod or council. “The Church’s synodal structure is a constitutive principle, which is of divine origin, essential and irreplaceable .
Friday
Communion of Churches
Text: Ephesians 2: 13-22 ”For he is our peace;…[he] has broken down the dividing wall…that he might create in himself one new humanity…” (14-5).
Humans are naturally fellowshiping beings, with other beings and with God . The doctrine of the imago Dei means that God created human beings in divine image in order to have fellowship with them. The image of God also means that only in relationship with God and others that we become truly human. The network of existence need to become the common ground between people, defined by way of religions, ethnicity, race, language or gender. In the postliberal, perspective of cultural pluralism Christian community exists alongside other communities. Each community has its own rules of discourse and linguistic conventions. True communion means binding people with love , even beyond their faith and cultural background. Churches preach the love of Christ. Yet they exclude one another from communion; they mutually excommunicate. In order to be Church churches need to be in communion with other churches. In order to be Church, churches need to be in communion with the world which God loves (John 3:16).
In India caste and historical traditions are the dividing walls between churches and communities. The churches primary mission is to continue Christ’s work of breaking down the walls of hostility to bring peace between communities.
Prayer: Lord, teach us to be in communion, to communicate your love with everyone created in your image.
Further reflection/action: How can we overcome the practice of mutual excommunication by the churches.
Saturday
Minority Church and Mission to Unity
Text Luke 12:32-38 “Do not be afraid, little flock, for it is your Father’s good pleasure to give you the kingdom” (32).
Minority consciousness of the Indian church has prevented it from entering into a wider unity, of all peoples. To identify the Church or any group as minority is a political act. Any Church which considers itself as minority is a political church and no more the body of Christ. The self consciousness of being minority suggests that one ought to take group action to remedy one's situation, calling attention to a self-defined deprivation. By doing this we have created Jesus Christ in our image of the Church implicating our own limitations, our political, economic and sociological weakness and helplessness upon him. The true church, which is the body of Christ, is necessarily a minority Church, like salt or leaven. Being a minority is to be taken as the strength of the church to function as the voice of God challenging the human made barriers in the construction of a genuine human community of all peoples and castes, religions and gender. Our identity as minority is to be acknowledged as a divine will, as an effective instrument for creating unity in a context hostilities. Where two or three are gathered in name of Jesus the Church is there It is God who works out God’s purpose in us.
Prayer
Lord, give us the strength to be a minority for your sake.
Further reflection/action
Unity sought for political ends is not Christian.
Sunday
Post pluralism and wider ecumenism
Text: Colossians 3:11-17 “… clothe yourselves with love, which binds everything together in perfect harmony” (14).
The Second Vatican Council defined the Church as a sacrament of ultimate union with God and of the unity of humankind. Uppsala assembly of the World Council of Churches also saw Church as the sign of the coming unity of humankind. Contemporary ecumenism is open to the unity of the whole inhabited world with its living and nonliving beings, ideologies, technologies and faith systems. Christians in India must go beyond pluralism, ideology that accept that there is ultimately the same to that of post pluralism, a concept that accepts differences as part of the wholeness, acknowledging differentiation as the nature of God's creation, divinity itself differentiated as plurality in terms of Trinity. The unity the Church preaches is the unity of the cross, not something organic, but a constructed, acknowledging the various experiences of peoples and cultures.
Pluralism accepts plurality but envisages a fundamental oneness behind all plurality. Post pluralism on the other hand recognizes the differences as real. This is in accordance with the contemporary world view which is multiversical rather than of uni-verse. We need not reduce reality into oneness. The Christian theology views reality as Trinitarian rather than monistic. The string theory of the universe also supports a postpluralistic concept of reality.
Prayer: Lord, bring us together as your people in our differences
Further reflection/action.: How can we Christians really be plural in a society which wants to overcome plurality?
Introduction
During World War II, Hitler commanded all religious groups to unite so that he could control them. In any authoritarian system unity may become a dangerous means for absolute control control. The Tower of Babel is the best example of such a unity. Pentecost on the other hand serves as a model for unity which recognizes individual freedom as well as mutual agreement. In a pluralistic world the church can offer its vision of unity based on trinity --coinherence or mutual dependence, a unity that recognizes distinction and differentiation.
Monday
All may be one
Text: John 10: 15-18
"There are other sheep ... that are not in this sheepfold" (16)
Only by acknowledging the differences true unity can be achieved. True unity is not eradicating differences but overcoming differences by way of mutual acceptance. Unity can be achieved at different levels and various dimensions. Trying to bring everyone under one purpose may not be unity but uniformiity. Jesus said, In may father's house there are many mansions. True unity does not insists on sharing a megastory, but accepting the provision of many mansions, many stories. Jesus who prayed that all may be one is inviting us to inherit the many and varied heavenly mansions and stories where all beings with their varied live-experience may not feel discriminated or forced to one unitary vision.
Different expressions of faith are valid as they help their adherents to experience the sacredness of life, and be more respectful to other paths which differ from theirs. The church, therefore, has a double function to perform in the contemporary world with regard to its vision of unity: to overcome division within and to unite a world divided culturally, religiously, linguistically, ethnically, ideologically and geographically. The mission of the Church includes a search for acknowledging differences of people and cultures.
Prayer
Lord, remind us that we are redeemed to enjoy life in you along with all of your creation.
Further reflection/action: How can the idea of uniqueness of the Church be reconciled with the truth claims all religions?
Tuesday
The City of the Lord
Revelation 21: 22-27 “ And I saw the holy city, the new Jerusalem, coming down out of heaven from God … I saw no temple in the city….” (2, 24).
Canon Marilyn McCord Adams, in a lecture articulated the view that the best model for the Church is not the organic body, but the secular state. The book of Revelation conceives the future as a heavenly city which comes down from heaven. The gates of the city are always open. The city is in the service of all people who are in need. In the city there are provisions to feed all people and heal every nation. The kings of the nations will bring their glory into the city.
In the heavenly city there is no temple other than Lord God the Almighty and the Lamb who takes way the sin of the world. The Lamb takes away the root cause of all pain and suffering, injustice, cruelty and lovelessness in the world. The mission of the church is to welcome the contribution of the nations as they bring their glory to the Kingdom of God (Rev. 21:24).
Prayer
Jesus, help us to be open to the nations of the world as we all together form the body of Christ.
Further reflection/action: Church is the acknowledged symbol of unity as the body of Christ which is eager to gather the whole creation together in the Kingdom of God, not eliminating the nations and their cultures but by enabling them to grow to their fullness.
Wednesday
Organic Unity?
Text: 1 Corinthians 12: 12-20
“…there are many members, yet one body” (20).
There is an old saying: “There can be union without unity: tie two cats together by their tails and throw them over a clothesline.” One hundred pianos all tuned to the same fork are automatically tuned to each other. So one hundred worshipers meeting together are in heart nearer to each other than they could possibly be. The unity of all is the will of God. Division openly contradicts the will of Christ. Divisions in the Church creates a stumbling block to the world, and inflicts damage on the most holy cause of proclaiming the Good News to every creature. Unity implies a living fellowship, a living communion, a symbol of fullness of reconciliation.
As the body of Christ, the Church continues the incarnation. But body is not an insular entity. It exists only in relation to factors that exists outside itself that defines its body. Therefore the body of Christ means the Church in the world, not the church in itself. St Paul applied the organic model not only to a cosmic context, but also to the co-operation of different talents in the day-to-day practical life of the Church. Organic unity cannot be taken as undifferentiated unity..
Further reflection/action: Baptism makes members all nations the Body of Christ, a body where there is visible communion.
Prayer : Lord, make our experience of union dynamic, active and all embracing, redeeming and sanctifying all of your creation.
Thursday
Conciliar Unity
Text John 17: 10-16 “All mine are yours, and yours are mine; and I have been glorified in them” (10).
Conciliar view of the Church is the Trinitarian view of the Church. In Trinity one exist is in the other, glorified in the other. Concilar model of the Church emphasizes consensus rather than dominance of one person or view over the other. In the church there is a place for Peter, Paul or Apollos; Corinthians, Galatians Ephesians and Thessalonians. But one person does not hold the truth, One ecclesiastical group does not rule over the other. One does note eclipse the other, but glorifies the other.
In the conciliar view, the Church, is neither a mystical body nor an historical institution. Rather, it is an incarnational reality, an embodiment of the triune God, set in order by the Holy Spirit. The Church is constitutive of Christian faith precisely because of, relational nature. Human life in the image of God is life in relationship: relationship with the world, other people, and God. Human spiritual fulfillment is not a moral attainment or accomplishment; it is a way of being in relationship. The Church is the place where such relational fulfillment is (or should be) most realized.
Prayer: Lord, let our councils guided by your wisdom
Further reflection/action
Conciliar theory begins by seeing the Church itself as council, just as the Greek word “ekklesia” literally means synod or council. “The Church’s synodal structure is a constitutive principle, which is of divine origin, essential and irreplaceable .
Friday
Communion of Churches
Text: Ephesians 2: 13-22 ”For he is our peace;…[he] has broken down the dividing wall…that he might create in himself one new humanity…” (14-5).
Humans are naturally fellowshiping beings, with other beings and with God . The doctrine of the imago Dei means that God created human beings in divine image in order to have fellowship with them. The image of God also means that only in relationship with God and others that we become truly human. The network of existence need to become the common ground between people, defined by way of religions, ethnicity, race, language or gender. In the postliberal, perspective of cultural pluralism Christian community exists alongside other communities. Each community has its own rules of discourse and linguistic conventions. True communion means binding people with love , even beyond their faith and cultural background. Churches preach the love of Christ. Yet they exclude one another from communion; they mutually excommunicate. In order to be Church churches need to be in communion with other churches. In order to be Church, churches need to be in communion with the world which God loves (John 3:16).
In India caste and historical traditions are the dividing walls between churches and communities. The churches primary mission is to continue Christ’s work of breaking down the walls of hostility to bring peace between communities.
Prayer: Lord, teach us to be in communion, to communicate your love with everyone created in your image.
Further reflection/action: How can we overcome the practice of mutual excommunication by the churches.
Saturday
Minority Church and Mission to Unity
Text Luke 12:32-38 “Do not be afraid, little flock, for it is your Father’s good pleasure to give you the kingdom” (32).
Minority consciousness of the Indian church has prevented it from entering into a wider unity, of all peoples. To identify the Church or any group as minority is a political act. Any Church which considers itself as minority is a political church and no more the body of Christ. The self consciousness of being minority suggests that one ought to take group action to remedy one's situation, calling attention to a self-defined deprivation. By doing this we have created Jesus Christ in our image of the Church implicating our own limitations, our political, economic and sociological weakness and helplessness upon him. The true church, which is the body of Christ, is necessarily a minority Church, like salt or leaven. Being a minority is to be taken as the strength of the church to function as the voice of God challenging the human made barriers in the construction of a genuine human community of all peoples and castes, religions and gender. Our identity as minority is to be acknowledged as a divine will, as an effective instrument for creating unity in a context hostilities. Where two or three are gathered in name of Jesus the Church is there It is God who works out God’s purpose in us.
Prayer
Lord, give us the strength to be a minority for your sake.
Further reflection/action
Unity sought for political ends is not Christian.
Sunday
Post pluralism and wider ecumenism
Text: Colossians 3:11-17 “… clothe yourselves with love, which binds everything together in perfect harmony” (14).
The Second Vatican Council defined the Church as a sacrament of ultimate union with God and of the unity of humankind. Uppsala assembly of the World Council of Churches also saw Church as the sign of the coming unity of humankind. Contemporary ecumenism is open to the unity of the whole inhabited world with its living and nonliving beings, ideologies, technologies and faith systems. Christians in India must go beyond pluralism, ideology that accept that there is ultimately the same to that of post pluralism, a concept that accepts differences as part of the wholeness, acknowledging differentiation as the nature of God's creation, divinity itself differentiated as plurality in terms of Trinity. The unity the Church preaches is the unity of the cross, not something organic, but a constructed, acknowledging the various experiences of peoples and cultures.
Pluralism accepts plurality but envisages a fundamental oneness behind all plurality. Post pluralism on the other hand recognizes the differences as real. This is in accordance with the contemporary world view which is multiversical rather than of uni-verse. We need not reduce reality into oneness. The Christian theology views reality as Trinitarian rather than monistic. The string theory of the universe also supports a postpluralistic concept of reality.
Prayer: Lord, bring us together as your people in our differences
Further reflection/action.: How can we Christians really be plural in a society which wants to overcome plurality?
Wednesday, May 21, 2008
Rev 21:22-27:Our World Is Not for Sale
Rev 21:22-27
Our World Is Not for Sale
I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb (22).
Francis Fukuyama’s theory holds that we have arrived at “the end point of [hu]mankind's ideological evolution and the universalization of Western liberal democracy as the final form of human government." On the other hand , the advocates of the World Social Forum crticizes this ideology and affirm that another and better world through nonviolence criticizes the market ideology of globalization declare that “Our World Is Not for Sale.”
The book of Revelation, gives us a picture of new heaven and new earth, which is not controlled by any particular brand of civilization, but initiated by God and in whose light all people on earth will rejoice, where no evil and darkness have any place and all people will contribute their best towards the future world that God creates. God is against any kind of monopolization of the heaven and earth by any group and the temple of God, the divine being itself, will remain the focus of power and glory. The gates of the new world will be open always as it is no longer a prison, but a free world.
● Let us find shalom in you, Lord, our source of comfort and power, our temple and our city.
●Let us build a new world, not by might, but in the spirit of the Lord.
Our World Is Not for Sale
I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb (22).
Francis Fukuyama’s theory holds that we have arrived at “the end point of [hu]mankind's ideological evolution and the universalization of Western liberal democracy as the final form of human government." On the other hand , the advocates of the World Social Forum crticizes this ideology and affirm that another and better world through nonviolence criticizes the market ideology of globalization declare that “Our World Is Not for Sale.”
The book of Revelation, gives us a picture of new heaven and new earth, which is not controlled by any particular brand of civilization, but initiated by God and in whose light all people on earth will rejoice, where no evil and darkness have any place and all people will contribute their best towards the future world that God creates. God is against any kind of monopolization of the heaven and earth by any group and the temple of God, the divine being itself, will remain the focus of power and glory. The gates of the new world will be open always as it is no longer a prison, but a free world.
● Let us find shalom in you, Lord, our source of comfort and power, our temple and our city.
●Let us build a new world, not by might, but in the spirit of the Lord.
Rev 18:10-20: Globalization of Terrorism
Rev 18:10-20
Globalization of Terrorism
Alas, alas, the great city, Babylon, the mighty city! For in one hour your judgment has come (10).
Alexander Hislophas in his book, The Two Babylons, refers to the Babel of Genesis and the Babylon of Revelation. In the book of theRevelation, “Babylon the Great " appears as the originator of all the evil and falsehood and the attempt to gain earthly honour by means of religion, economics and politics is denounced as "Mystery Babylon" which inevitably invites its own destruction.
The dominant powers today tend to support globalization as a way to increase the ambit of their influence, expand trade and gain economic advantage, co-opt new citizens and possibly show the advantages of their own pax. The advocates of globalization are generally not sensitive to the way it affects the less privileged majority of the world and less concerned about how their mercantile policies and designs of empire building. This in turn generates violent reaction to global market strategies invites resistance in the form of global terrorism, which threatens the world with destruction. The terrorists all over the world are mainly targeting economic centres of power and the book of Revelation anticipates such a danger as a consequence of unbridled business passions.
● Lord, give us the wisdom to change the things we can change.
● ●Terrorism is the bye-product of marginalization and poverty, and marginalization and poverty the products of globalization.
Globalization of Terrorism
Alas, alas, the great city, Babylon, the mighty city! For in one hour your judgment has come (10).
Alexander Hislophas in his book, The Two Babylons, refers to the Babel of Genesis and the Babylon of Revelation. In the book of theRevelation, “Babylon the Great " appears as the originator of all the evil and falsehood and the attempt to gain earthly honour by means of religion, economics and politics is denounced as "Mystery Babylon" which inevitably invites its own destruction.
The dominant powers today tend to support globalization as a way to increase the ambit of their influence, expand trade and gain economic advantage, co-opt new citizens and possibly show the advantages of their own pax. The advocates of globalization are generally not sensitive to the way it affects the less privileged majority of the world and less concerned about how their mercantile policies and designs of empire building. This in turn generates violent reaction to global market strategies invites resistance in the form of global terrorism, which threatens the world with destruction. The terrorists all over the world are mainly targeting economic centres of power and the book of Revelation anticipates such a danger as a consequence of unbridled business passions.
● Lord, give us the wisdom to change the things we can change.
● ●Terrorism is the bye-product of marginalization and poverty, and marginalization and poverty the products of globalization.
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