Resurrection: Liberating the bride and prejudice - Remembrance Day Reflection on Luke 20: 27-38

Last week when the world celebrated Halloween, it was all about “Trick or Treat.” In the gospel texts, there were several instances where people tried to trick Jesus; and he in reply treats them with love and justice. This text is yet another instance of trying to trick Jesus, and for the first time it was by a religious sect called Sadducees, who did not believe in resurrection, and so they were “Sad-you-sees.” They tried tricking Jesus by asking about Levirate Marriage and resurrection. Jesus treated them by explaining the liberative power of resurrection, where all are treated equally.  

In this given text, Sadducees bring to Jesus a riddle which I title it as “One bride and seven brothers” to be solved by Jesus. This riddle explains the world view of the first century community, where women are treated as property, and marriage is built on values of inequality, where men are dominant, and women are powerless. In this riddle, they share about a woman whom I call as the bride and she had to marry seven times to seven brothers. All the 8 of them die at various periods of time. Now in resurrection whose wife will she be is the riddle. In the entire riddle, women or this bride had no power to express her views and none cared for her, for she was treated as a property. What an ordeal it would have been for this bride to marry seven times, cutting the wedding cake seven times with the same family members. There is no space for this bride to express herself and her views on marriage. She was enforced to marry seven times just for the sake of keeping the sanctity of the husband’s family, which was called a Levirate Marriage. And such a practice received Scriptural sanction from the Deuteronomic law. 

The whole riddle was built on several misconceptions. We identify at least three misconceptions and for that matter three wrong conceptions and prejudices in this text.  

1.      Prejudice against women - women is treated as property - no power to make a choice

2.      Prejudice against marriage- it is a mechanical process trying to uphold honour and tradition of the family with no place for love and mutual consent between the partners.

3.      Prejudice against resurrection - resurrection doesn’t exist and how are relationships identified and are they similar to the practices of the world. 

In further exploring this riddle, applying decolonial hermeneutics to the text, I (ad)venture to read this text from the point of view of this one bride on whom marriage was enforced based on scripture and tradition. Here (it) goes: 

“At the age of 18, when I wanted to follow my dreams and adventures in life and pursue a career in community development, a rich man with lots of wealth and a big family met my father and betrothed me to be his wife. Neither my consent nor my choice mattered at this marriage. Against my wishes and my dreams, I went with this stranger as his wife, just to please my father and to keep the honour of the family. Little did I know that he had serious health issues and soon he died when I was 20 years old, leaving me as a young widow. I was looked down on by the society as barren with no children. When I began to look for new life avenues, the family brought forth this concept of Levirate Marriage and I was once again forced to marry the brother of my dead husband. In a span of two years he too died leaving me as a widow for a second time. Never did I think that I had to go through this ordeal of marrying all the rest of five brothers just to uphold the religious, scriptural and traditional values. No one ever asked what did I like, how did I feel and was I prepared for seven marriages. This bride died while she was still living and she also died at the end.”

The riddle as presented by the Sadducees had no voice for the bride and all they had to ask was to whom will she be a wife in resurrection? They were intrigued to know will she be recognised as a wife to the first husband or second husband or the seventh husband in resurrection. Jesus carefully listened to the riddle of Sadducees and spoke about the liberative power of resurrection, liberating the bride from prejudice. Jesus gives a fitting reply to the Sadducees and solves the mystery of this riddle. 

1. Resurrection a liberative space for women: Jesus replies that those who are considered worthy of taking part in the resurrection of the dead will neither marry nor be given to marriage. Jesus thereby affirms that women, like this one bride who was marginalised, will be the ones considered worthy of taking part in the resurrection of the dead. This one bride would have been considered a bad omen for being childless and for being a widow in this world and would have suffered the pain and exploitation of marrying seven brothers, yet she was found to be considered worthy of being part of the resurrection from the dead. So, the message for all those who are suffering and are being exploited - be prepared to receive the hope of resurrection for you will be considered worthy in resurrection. 

2. Resurrection is a liberative space where people are not bound by any relationships for all enjoy freedom and celebrate equality with no power structures. This call is a call to strengthen marriages, for they are liberative spaces to celebrate love and equality, dismantling all power relations between partners in a marriage. Jesus does not limit himself to the sanctions of a literal scriptural text. If he really did, he should have upheld Deuteronomy 25, the Levirate Marriage and should have chosen of the seven brothers for this single bride. Jesus was not limited by a written text, and all the more he transcended it, for he was the living Word himself. 

3. Resurrection is a liberative space where people who have suffered like the one bride are like angels, children of resurrection and children of God, for death can lo longer conquer them.

4. Resurrection a liberative understanding of God, for God is a living God in whose sight both the living and the dead are the same. The theology of this text is that it is the living God who builds living relationships among living people calling them to live out a life following the living God. 

5. Resurrection a liberative perspective for life, for the calling is to celebrate the gift of life, to live a life worthy of our calling from God, bring beauty out of each life and add meaning to the life of the people around. 

Jesus liberates the bride and prejudice by offering resurrection as a space for life of equality and inclusion of all. 

I again imagine, perhaps on listening to this solving of the riddle by Jesus, the bride who suffered to be a victim of patriarchy returns to speak to all people of God to dismantle patriarchy in all forms, and celebrate the mutuality of genders in any relationship. 

On this Remembrance Sunday, it is important to remember several young widows whose husbands died in the war, and whose memory has been forgotten and erased. For God in Jesus remembers all people in his resurrection, especially those who have been suffering in life, for they are considered worthy to be resurrected from the dead. There is a hope in resurrection to become a beloved community of God, where the living God calls people to strive for peace and love in this world. As we gather here on this Remembrance Day, we are called to revisit our memory, to re-member several people who lost their lives at a war, to resist the logic of war, to remember the families, widows & children left behind and to renew our commitment for global peace.

Because Jesus spoke about Resurrection as the liberative space for bride and prejudice in this text, that served as a very good reason for women to be the first witnesses of Jesus resurrection, and the first evangelists of resurrection. Never underestimate the power of common people, in this case the lonely bride for the seven brothers, for she came out liberated by the power of resurrection. 

On a more personal note, today happens to be the day I was ordained 16 years ago into the ministry of God, and I can’t bring to memory of those great moments in my life, where I had submit to the call of God in my life.

When the great British poet Wilfred Owen was to return to the front to give his life in the futile first World War, he recited Indian Nobel laureate Rabindranath Tagore’s parting words to his mother as his last good bye. When he was so tragically & pointlessly killed, Owen’s mother found Tagore’s poem copied out in her son’s hand in his diary:

When I go from hence

let this be my parting word,

that what I have seen is unsurpassable.

I have tasted of the hidden honey of this

lotus, that expands on the ocean of light,

and thus am I blessed

-let this be my parting word.

In this play house of infinite forms

I have had my play

and here have I caught sight of him that is formless.

My whole body and my limbs

have thrilled with his touch who is beyond touch;

And if the end comes here, let it come

-let this be my parting word.

Raj Bharat Patta,

10^th November 2019

The Priority of Prayer: Prayer in Action - Reflection from I Timothy 2:1-7

This week I had four different occasions to sense the priority of prayer and to reflect on prayer.

I was at an interfaith meeting this week and the theme was ‘the power of prayer’ – where each faith representative explained the understanding of prayer from their own religious faith experience. I gathered at that meeting that God doesn’t need our prayers, but we humans need prayers to encounter God. There I also recognised, the kind of God we believe determines the kind of prayer we say, and the kind of prayer we say defines the kind of God we believe.  An interesting experience.

On Friday, I was at the climate strike at St. Peter’s square in Manchester joining the global wave of strikes demanding justice for climate emergencies organised by the Youth strike 4 climate, where tens and thousands of people gathered in solidarity for climate justice. We as faith communities, as Methodists were part of this strike. I have heard the speeches of anger by young people. At the stroke of 1pm – all alarms went off – to symbolise that time’s up – act now for climate – a wake up call for climate emergency. As I reflect on it, I realised that protest as a prayer, which stemmed out of anger against the system and policies – to save the planet. I also realised that prayer is a wake-up call to attend the climate emergency. And prayer is action – for the youth demand “action now.” Yet another interesting experience.

On Saturday in the morning, I attended the Heatons Prayer breakfast – a time of prayer early in the morning at 8am. The leader, who led it divided the time into four slots – asking people to pray in praise of God for the good things, - pray for other churches and the community in Heatons – pray for the government, council and for those in power and authority – and pray for the Christian initiatives in and around Stockport. It was a corporate prayer – a time joining with other Christian believers in prayer – praying for common concerns – praying as a time of fellowship – prayer expressing our Christian commitment. A good experience to join in prayer early in the morning with tea and breakfast.

On Saturday in the evening, I heard a friend of mine Ebi preach at our Indian Christian fellowship – his testimonial – his story – his faith in God – how God listens to his prayers and answered him at every step of his life. For him, if prayer is speaking to God, reading the Word is God speaking to him – and he emphasised that both those are very key for our discipleship. For him in any situation and in every situation – prayer is the priority – and his faith is God answers. Ebi said, if you pray you need to act – demonstrate love in action. It allowed me to reflect on the strength of prayer.

All of these incidents – in line with the lectionary for this week from 1 Timothy 2: 1-7, which again was a passage read at the Prayer breakfast yesterday– is a call for us reminding the priority of prayer for us as a church at a time like this.

1 Timothy 2 is a very contentious chapter in the Bible, which was received by people across the theological spectrum – specially with the leadership of women – but the Church moved on believing in the Spirit of God for God created and called both men and women equally, for which we rejoice and celebrate about.

Paul was writing to young Timothy a pastoral letter with certain guidelines for the life of the church and for his personal spiritual growth. He mentions the priority of prayer : for he begins this second chapter – “first of all” – it is not committee meetings, it is not community work, it is not even preparing a sermon – but urging about the priority of prayer. Many a times we are too busy with the work of church and work at church or busy with our own life issues – work – family – holiday etc. I think this morning it is important to set right the priority which is prayer.

But what is prayer? – According to Rowan Williams – Prayer is connecting to God, a time of pause like in holiday, and body responds differently

From 1 Timothy 2: 1-7

1.      The methods of prayer : there are a varieties of prayer – Supplications, Prayers, Intercessions and thanksgiving (SPIT) – there is no one size fit for all kinds of prayer – These are the terms which were part of the local community who were living under an empire. – a blend of legal and temple terms.

2.      The members of prayer – for everyone – for all – no distinction in prayer – but a special mention of kings and those in power – for in that context they were ungodly and oppressive – whose oppression was unbearable – no peace in that context – persecutions – so by calling on their memory – Paul was trying to express his Christian love by praying for them. He explains the purpose of praying where people can live in peace and harmony.

3.      The mediator in prayer – Jesus Christ – who died as a ransom for all – so that the knowledge and truth may we learn – As an intercessor – Jesus again demonstrates love in action – prayer demands an action –  Jesus was an answer to the groans and cries of all those who were in oppression and in chains as a messiah – who gave himself as a ransom for all. Prayer demands sacrifice – Prayer demands action.

4.      The ministry of prayer – Paul calls himself who is a testimony to the truth of Christ – as a herald, as an apostle and as a truth bearer – those who are in the ministry of prayer – Prayer is a herald – a public proclamation – Prayer as apostolic – as one who was sent – including our story – Prayer as truth bearing – speaking truth to powers

Relevance:

1.      Prayer is a call to action – Put that priority on – demonstrating love – for our prayers have become too wordy with quite a rhetoric

2.      Seek the spark of divine in you for you may be an answer to someone’s prayer

3.      As church we are called to be a herald of prayer, an apostle of prayer and a truth bearer of prayer – Time to act now.

I want to conclude with a prayer written by Paul Coelho – the author of the book “The Alchemist”

Lord, protect our doubts, because Doubt is a way of praying. It is Doubt that makes us grow because it forces us to look fearlessly at the many answers that exist to one question. And in order for this to be possible…

Lord, protect our decisions, because making Decisions is a way of praying. Give us the courage, after our doubts, to be able to choose between one road and another. May our YES always be a YES and our NO always be a NO. Once we have chosen our road, may we never look back nor allow our soul to be eaten away by remorse. And in order for this to be possible…

Lord, protect our actions, because Action is a way of praying. May our daily bread be the result of the very best that we carry within us. May we, through work and Action, share a little of the love we receive. And in order for this to be possible…

Lord, protect our dreams, because to Dream is a way of praying. Make sure that, regardless of our age or our circumstances, we are capable of keeping alight in our heart the sacred flame of hope and perseverance. And in order for this to be possible…

Lord, give us enthusiasm, because Enthusiasm is a way of praying. It is what binds us to the Heavens and to Earth, to grown-ups and to children, it is what tells us that our desires are important and deserve our best efforts. It is Enthusiasm that reaffirms to us that everything is possible, as long as we are totally committed to what we are doing. And in order for this to be possible…

Lord, protect us, because Life is the only way we have of making manifest Your miracle. May the earth continue to transform seeds into wheat, may we continue to transmute wheat into bread. And this is only possible if we have Love; therefore, do not leave us in solitude. Always give us Your company, and the company of men and women who have doubts, who act and dream and feel enthusiasm, and who live each day as if it were totally dedicated to Your glory.

Amen (https://paulocoelhoblog.com/2015/01/01/the-prayer-that-i-forgot-2/)

@rajpatta

22^nd September 2019

To Paul: A Letter from Onesimus - Postcolonial Response to Philemon 1

Dear father Paul,

Onesimus, a liberated person in Christ Jesus, a freed slave from Philemon.

To Paul, my dear father who showed God’s grace to me as a fellow prisoner at Rome – also to Timothy, Epaphras, Mark, Aristarchus, Demas, Luke, to Junia, Lydia, Priscilla, Phoebe, Tabitha, Chloe, and several other women whose names have been forgotten and erased,  who supports Paul and his fellow workers in Christ – and to the house churches that you keep travelling and writing to:

Grace and peace to you from God our liberator and the Lord Jesus Christ, who has freed us from all bondages.

I always thank our God for your passion to the gospel of Jesus Christ. Specially I thank you for your letter to Philemon appealing him in love to seek reconciliation with me. I know your love for Christ, love for church and your love for people. I thank you for building partnerships among people transcending the barriers of class and ethnicity, thereby giving a true meaning to koinonia. Your love and discipleship for Christ has given me great joy and encouragement in strengthening our church for love, because you my father and brother have refreshed and inspired the hearts of God’s people.

Therefore, I prefer to appeal to you on the basis of love as you have appealed to Philemon in my case. It is none other than Onesimus – a man to be judged by the content of the Christian character and not to be judged by the colour of my skin or by the status I previously held as a slave for I am freed from slavery and bondage by Christ Jesus and I remain to enjoy that liberation Christ has granted to me.  I appeal to you my as a son who shared prison and prison experiences with you for we both experienced suffering under the empire and knew what it was to be in chains, although my chains were different than yours. Formerly when I was a slave, I was considered useless, was treated as a property, looked down as a sub-human and was subjected to all kinds of humiliation for I was perceived as a non-person.

As I explained to you the kinds of torture and suffering me and my household had to endure because of slavery. Those sufferings made me strong as a person to resist them and stand for a just system where all human beings are treated equally. For the cause of promoting life, for the cause of envisioning a just society and for the cause of giving a liberative legacy for my children, I had to ran away from Philemon. I was imprisoned for such a cause, and that’s where the love of Christ encountered me through your fellowship.

I specially want to thank you for taking my debt on you and proved how important a Christian value it is to cancel debts on poor people as an important Christian discipleship marker. By taking my debt on you, you have shown me in practice the love of Christ who took my debts on him on the Cross, for I could experience it in my life. Thank you also for writing to Philemon to receive me as he would receive you, once again emphasising the importance of welcome and reception to anyone and everyone by the love of Christ. In that reception as exhorted by you my brother Philemon has received me as a brother, as a member of his family. I knew what it was to be a slave in his household once, and I also have experienced his love as a family member, which was because of the love of Christ. Ever since then Philemon has treated me as a partner in the mission of God for we continued to work together for the realisation of God’s Kingdom here on earth. Many wondered what a beautiful sight it was to see the master and his previous slave work together as brothers and partners, which was just because of the love of and for Christ.

On a final note, dear father Paul allow me to appeal to you to call any practice of any form of slavery as sinful and unchristian, for in Christ we are all one. Any form of racism, casteism, gender discrimination, patriarchy, trafficking, child labour and such other practices, which are modern forms of slavery does not fit into the gospel of Jesus Christ, and therefore we as a Church should resist such forms and stand in solidarity for justice in every given context. Christ has come to set people like me free and I believe and will work to liberate all people who are chained in any form of bondage as a gospel imperative for me.

You are always welcome to come and stay with us and enjoy our African hospitality. My wife and children and all our Churches join me in sending their greetings to you.

The grace of our Lord and Liberator Jesus Christ, the love of God, who calls us to freedom and dignity of all people, and the communion of Holy Spirit who partakes in all our struggles for peace be with us all now and forever.

Your fellow worker in Christ,

Onesimus 

@rajpatta

September 2019

UPROOTED YET SPROUTED: Reflecting on II Kings 5:1-14

Recently, there was a news in the newspaper that two young ones, a brother and a sister of age 13 and 14 went to attend visa interview at the US Consulate. Both of them were uneducated. When asked what’s the reason for their visit to the US, they said that they are going to serve as domestic helpers in their master’s home. Both of them were denied visas. Forced child labour has been increasing in our country. In a recently held survey it says Mumbai is one of the leading cities, where children are taken as forced labour.

In an ILO’s report, India and China suffered from the highest incidence of child labour. Out of  240 million children caught up in child labour, 180 million children are caught in the worst forms of child labour that include child prostitution and trafficking.

Experiences across the world reveal that children and young ones are among the most vulnerable ones. Andhra Pradesh in India, is the state with highest number of child labour. Most of them are school drop-outs and are taken captive into the bonded labour, and their humiliations knew no bounds. These children work for meager wages with poor hygiene facilities. Unfortunately working as labourers has become hereditary. Who will take care of these child labourers? When rest of their friends of their age are going to school and are enjoying their childhood, these child labourers carry huge rocks, and are exploited of their childhood. Who will listen to their cries? Who are responsible for their tears?

The passage read to us from II Kings 5:1-14, is a story which is a well known story right from our childhood. NRSV titles it as “the healing of Naaman”. The other epithets to this passage are “power demonstration narrative” according to Devries, “historical narrative” according to Eissefeldt. For most of us it is Elisha, who is the hero of this passage, or the mighty Naaman the centre of attraction in this passage.  But there is another powerful character in this story, the nameless, the unknown captive, child labourer young girl who introduces Elisha to Naaman and paves the way for liberation. But this little young girl, though brought as captive by the mighty captain Naaman, but still becomes the channel of liberation. This young girl was “UPROOTED YET SPROUTED”.

I would like to divide this passage into three sub-sections :

1.      Deeply rooted in faith

2.      Uprooted from culture

3.      Sprouted in liberation.

1.      Deeply rooted in faith :

Until the young maid was brought captive from her own land,  nation Israel, this young girl had  her grooming and nurture in her home and land. She should have had a strong Faith nurture at her home or she should have been a good Sunday school student. Her deep rooted faith was reflected in a foreign land. In verses 2 and 3, her deep faith is manifested.

a.       Her confidence in the prophet Elisha, the man of God to heal depicts the deep faith she had in the God she trusted and in the prophet she has known. Her deep faith is revealed by her belief that, “God is the healer of any disease, and heals anyone, irrespective of any region and any status, “even the oppressor”. The faith of this little one is worth commending.

b.      Her deep faith is also seen in her love for her oppressor, Naaman, who brought her as a captive. Naaman, with all his power and pride, would have dragged all her people during the war, yet this young girl’s deep faith taught her to love her enemy as herself. She did not want to take revenge on her oppressor, but was kind enough and made herself as the channel of liberation. This shows her deep commitment and faith in her God.

c.       Her deep faith in her God is seen in her service to her mistress. Since she was brought forcefully, she can be arrogant and can be adamant to her mistress. But knowing the dis-easiness her mistress was undergoing because of her husband Naaman’s disease, and the distress her mistress would have been suffering for being barren and childless due to Naaman’s disease. In such a situation, the young girl’s deep faith made her to serve and be comforter to her oppressor mistress.

Thus, this young girl had deep roots in her faith, and such a faith made her to participate in her oppressor’s liberation.

2.      Uprooted from her culture :

Imagine this young girl with her strong faith, I bet would have become a magnanimous prophetess, if she would not have been brought away as a captive to the kingdom of Aram.

This young girl of faith was uprooted from her family, her school, her friends, her relatives, her land and from her culture. In verse 2, it says, in one of their raids, the Armaneans had taken a young girl captive from the land of Israel. This young girl would have been smart, good looking and so the conquerors uprooted her. When she was uprooted forcefully, imagine this little girl, she was totally cut off from her sentiments, her emotions and that would have affected the wholistic growth of this child. The young girl was made a stranger in that foreign land.

When all the friend of this young girl were going to school, she was forced to work as a labourer. When all her friends at home were playing, she has to sweep and serve. Having been uprooted from her land, this young girl was oppressed in every sphere of life. She would have lost her name, which  their parents have given, and I think that’s the reason, there is no mention of a name to her. Her identity is shattered She would have been a poor girl, and her life as a slave would have been made much more poorer. This little girl has to forego her childhood, and was exploited.

But for the invaders, the life of this little girl did not matter. All that mattered was their strength and power and to make slaves and oppress them. For her being uprooted, this little girl was denied life and life in all its fullness. She was made a slave, a bonded labourer and a ‘no people’ in this stranger’s land. She was just made a toy and could not see the person in her.

The Hebrew root for the word ‘raids’ means “to cut” or “penetrate”; and these Armanian troops’ raiding was to cut and separate the people from their families and their land. This young girl’s family was raided and she was uprooted from her culture. She is oppressed and all her visions for a bright future were shattered. The young girl was uprooted from her culture.

3.      Sprouted in liberation

This young girl though uprooted, but because of her deep rooted faith in God, sprouted in and  for liberation. The young girl though was oppressed by her captain master, never thought of taking revenge on him. With her little faith, yet strong faith, the young girl became a channel for liberation to her master, thus a participant in the mission of God.

When Naaman, with all his power and strength would have visited all the hospitals in the country.  All the well-known physicians would have attended to him. But still there was no cure. Added to his disease, his dis-easiness made him much more depressed. The young girl noticed the hopeless condition of her captain and did not curse, “Better this cruel master suffer and die with this disease”. She did not think eye for an eye, tooth for a tooth.  But empathized with her master, and showed the way towards healing. One should also commend her courage. A slave girl has no space to advice or suggest to her mistress and master. But her confidence in her God made her to be courageous. Imagine if Naaman rejected to dip in the river of Jordan, and would have returned unhealed, I am afraid, this young girl would have been hanged to death. Here one should also notice the role of the servants of Naaman in verse 13, who convinced him and became channels of healing.  Thus both the young girl and the servants who were oppressed championed liberation and healing to their master Naaman.

The young girl with her strong conviction in God, and by her strong belief that God can heal  anyone, made her the sprout and blossom liberation to her oppressor.

The passage is silent about what happened to this young girl after Naaman’s healing. If Naaman would have had received total liberation, I think he would have released the young girl and sent her to join her family and land.

Thus the young woman, though uprooted but yet sprouted and became a catalyst in liberating her master.

Application :

What is the relevance of this reflection for us as individuals and as a community? I believe, this reflection has a challenging relevance for us today. Primarily I want to draw out three main lessons for us from this passage :

1.      Let us work towards strengthening our Faith :

The young girl’s faith in God is a challenge to all of us. We should strengthen our faith. Most often our faith is conditioned and yet at times very narrow. We need to be committed to our calling, and it is our faith in God, which should make us to participate in the struggles of the people. We need to guard against  exclusivism, we tend to be with. As P.D. Devanandam says, “it is my faith, which makes me to participate in nation building”. So our faith should be strengthened so that we can be in solidarity with the oppressed. Therefore let us pledge to strengthen our faith and reflect our commitment in God, in all our endeavours.

2.      Let is work towards eradicating the child labour and liberate the bonded  labour.

While slavery persists in our age in various forms, the bonded labour system is considered to be one of the most virulent and the most prevalent contemporary forms of slavery. Besides grinding poverty, unemployment and such other factors, the socio-cultural factors like the abominable caste system etc. are responsible for the perpetuation of this scourge. It is high time for us today to abolish child labour and bonded labour, and make children to enjoy life. With Jesus Christ, as our strength and example let us take up this mission of liberation to children. Specially the empowerment of girl child is the need of the day, for there is a high rate of drop-outs from schools among girls. Swami Agnivesh, the Chairperson of Bonded Labour Liberation Front (BLLF) says, “If we do not eradicate child servitude today, we will be responsible for perpetuating poverty, abject misery and sickness of millions of adults in the world”. Therefore let us abolish child labour and say no to the bonded labour. The Church should take up this challenge seriously, and should join hands with other networking like-minded partners. If at all today’s children be tomorrow’s citizens, let us strive to abolish child labour in India.

3.      Let us work towards a theology of liberation to the oppressor :

The recently held international consultation on ‘Dalit theology and a theology of the oppressed’, came out with a statement, calling churches to develop a theology of liberation for the oppressor that would seek their repentance, reconciliation and removal of systemic and structural practices of caste.

The young girl’s theology can be a starting point in this endeavour. That God is God for the oppressed and the oppressor, and healing or liberation comes from God to all people without any reservations, even to the oppressors. If Jesus’ critique of the social structures of his day or even Dr. B.R. Ambedkar’s Educate, Agitate  and Organise  can be one  methodological dimension in this pursuit, on the other hand, the young girl’s love for the oppressor and even the servants of Naaman and this girl’s courage to tell about  liberation to the oppressor can also be the other methodological dimension in developing a theology of liberation to the oppressor.

As oppressed communities, I think it is not a virtue to take revenge on the oppressor, but rather love the oppressor and tell the oppressor the method of liberation, and be channels of liberation. Jesus’ love for all and the conscientisation to the oppressor like in Luke 19:1-10, can serve as the guidelines in constructing a liberation theology for all. I know this is not sufficient, but let us all work to develop a liberation theology for all both the oppressed and the oppressor. I think this is the greatest challenge for us all as a theological community.

Dear Friends,

-          Let us strengthen our faiths,

-          Let us strive towards abolishing child labour, and

-          Let us work towards developing a liberation theology to the oppressor.

Towards that end, may the good God help us to achieve and work towards the extension of God’s kingdom here on earth.  Amen.

-          Gurukul Chapel – II Kings 5:1-14 (21.11.2004)

Pic courtesy: http://ronkelleher.com/207-can-learn-courageous-slave-girl/

I Didn’t Know You Spoke Arabic...

A Sketch on Pentecost from Acts 2

Narrator: A warm night in Alexandria. A man is sitting on the roof of his villa gazing out to sea beyond the giant pharos, lost in thought. An orange glow is reflected in the water, silhouetting the rows of ships at anchor in the harbour below. A woman’s voice calls him from his reverie.

Phoebe: Jason! Jason! Where are you? (She comes in and sits beside him). I might’ve known I’d find you up here.

Jason: (He takes a cup from her) Thank you my dear.

Phoebe: So, how was your trip?

Jason: I....I, well it...er....

Phoebe: Did you see Clement as planned?

Jason: Not exactly. You see there was a....

Phoebe: But I thought this business meeting you’d arranged was most important. “Sorry, but I’ll have to miss your birthday party”, you said. “He’ll be in Jerusalem for Pentecost so we can finalise the deal there and then”. What happened?

Jason: You wouldn’t believe me if I told you

Phoebe: Let me be the judge of that

Jason: (Pauses) Well, that morning I was making my way up to the Temple. You know, to see the priests offer the wheaten loaves to God as the first fruits of the completed harvest, when I found myself in the middle of a great commotion. A group of people were milling around, crying out in praise of God’s wonderful works. One man near me joked they must be drunk, but I could tell they weren’t. Their voices were so clear and steady.

Phoebe: What’s so remarkable about that? The crowds can sometimes get a bit lively at Pentecost.

Jason: But here’s the thing. These people were speaking in tongues from all over the world, but they were just simple country folk from up North in Galilee. How could they possibly have known all those strange languages from faraway places such as Parthia, Libya, Arabia....?

Phoebe: Are you sure you weren’t drunk? And how do you know Arabic!

Jason: There’s a lot about me you don’t know. My father had some slaves from Arabia when I was a boy. I picked it up from them.  

Then this big chap appeared on the veranda and started to address the crowd, his huge workman’s hands waving around. Firstly he talked about the prophet Joel and how God would pour out his spirit on everyone in the last days. Then he explained how David had prophesied that one of his descendants would be raised up by God to be Lord and Christ.

Phoebe: Not another “messiah” to save us from the Romans!

Jason: A messiah unlike any other though. This descendant was Jesus, a prophet and miracle worker from Nazareth who was crucified by the authorities, yet God brought him back to life again and he appeared to his disciples. He told them to wait in Jerusalem for the coming of the Holy Spirit and this was what we were witnessing at that very moment!

Phoebe: But why would God choose a ragbag of uneducated Galileans to reveal all this, people of little importance? Surely the priests and elders should be the ones to do it?

Jason: Perhaps there’s a lot about God we don’t understand. Knowing many languages helps me to oil the wheels of business of course, but just imagine if there were no languages, no barriers between peoples.

Phoebe: Then this new spirit must be meant for everyone. I can’t wait to tell the women in the synagogue. Prepare to be the centre of attention! They’ll want to know all about this Jesus.

Jason: Anyway by now I’d lost all track of time. A lot of people in the crowd wanted to be baptised with this spirit there and then and by the time I made it to the Temple Clement had left. His secretary told me he’d had to return to Caesarea on some important family matter.

Phoebe: Next time you go to Jerusalem on business you can take me with you. I’ll make sure you’re on time for your meetings, no excuses.

Jason: Dearest, the crossing can be quite rough. You wouldn’t want to be laid low with a serious bout of sea-sickness now would you?

Phoebe: My grandfather was a ship owner. I went on trips to Crete and Macedonia with him when I was a girl. I love travelling by sea.

Jason: I didn’t know you were an experienced sailor!

Phoebe: There’s a lot about me you don’t know. Come on, tell me what you think these Galileans are going to do next .....

(They leave arm in arm, smiling and chatting)

Questions for reflection:

1. But why would God choose a ragbag of uneducated Galileans to reveal all this, people of little importance? Surely the priests and elders should be the ones to do it? What do you understand about the God of Pentecost from this question and what is its relevance for us following such a God?

2. Why do you think the God of Pentecost did not speak the languages of Hebrew (Scriptural language), Latin (empire language) and Aramaic (native language) and chose to speak the language of the then foreigners? What do we gather about Pentecost? How do we celebrate multiculturalism in our context today by speaking and understanding the vernacular of the margins today?

Concept by Raj Patta and Written by Trevor Williams

image courtesy: http://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=48388

A Perilous Parade

A Sketch for Palm Sunday

Jerusalem. The city is overflowing with thousands of pilgrims who are there to celebrate Passover. A crackling tension fills the air as if a storm is about to break and the authorities are fearful that some hotheads could spark a riot or even some kind of revolt. A young woman is standing near the Golden Gate seeking a familiar face amongst the surging mass of strangers. When she finally spots her brother her voice betrays a mixture of relief and reproach.

Ruth: Joshua, where have you been? I’ve been waiting here for ages!

Joshua: Rogues! Swindlers! Robbers!

Ruth: You’re not in one of your moods again?!

Joshua: Those money changers up in the Temple are on the take as usual. They’ve got us all over a barrel. The priests make sure they get their share too. And you know how much I hate crowds.

Ruth: (Sighing) Have you bought the lamb for the Passover meal?

Joshua: Those animal sellers drive a hard bargain, raising their prices every year. But I’ve managed to choose a good one for us.

His face clouded slightly. He recalled that as head of the family he had so much responsibility, so much to do.

Joshua: Well, come on Ruthie. We can’t stand around here all day!

She starts to move, then hesitates.

Ruth: What’s that noise?

Joshua: What noise?

Ruth: Listen. It sounds like people shouting. Or are they singing a psalm? It’s coming from down there in the valley, getting closer by the minute!

They look at each other quizzically. Moments later a large group of people bursts through the gate waving palm branches and crying out, “Blessed is the king who comes in the name of the Lord. Save us!” Ruth strains to see and catches a glimpse of a man riding on a donkey in the middle of the throng, apparently the centre of all the attention. She turns to a bystander. Like everyone else around her he’s cheering wildly.

Ruth: What’s going on? Who’s that man on the donkey? He looks as though he’s been weeping.

Woman: It’s Jesus, the prophet from Nazareth in Galilee. You know, the famous miracle worker. Only the other day he healed a blind man in Jericho. They say he’s our Messiah, going to kick out those Romans.

Joshua: Unlikely. I saw Pilate arrive here, fanfares, horses, elite bodyguard, the lot. Now that’s what I call an army, a show of force alright and a warning to anyone thinking of stirring up any trouble. I bet he hates coming to Jerusalem this time each year. Much rather be relaxing in his nice residence by the sea at Caesarea.

Ruth: I’ve heard that Jesus speaks wisely. Look, some Pharisees are talking to him. They seem worried. I wonder what they’re saying.

She tries to hear, but their words are drowned out by the noise of the crowd. The procession moves on, louder than ever. Jesus looks calmly ahead, unflustered by the increasing turmoil going on all around him.

Ruth: He must be heading for the Temple.

Joshua: Those northerners are real hotheads, always fancying themselves as revolutionaries. But I’d be careful if I were him. I’ve heard that Pilate’s planning to crucify some terrorists he’s caught this week.

Ruth: No, this man is different. There’s something special about him that I can’t explain. I think I’ll go up to the Temple and hear what he’s got to say, see what he does next. Perhaps he will save us.

Joshua: Well, you won’t catch me going up there again. I’ve been pushed and jostled quite enough for one day. I’ll go back when I have to collect the lamb for Passover and that’s it. Anyway, there’s still lots to sort out and they’ll be wondering where we’ve got to. Come on Ruthie.

He grabs her arm, but she pulls away, smiling.

Ruth: Don’t worry about me, Josh. You go. I’ll join you all later.

And with that she picked up one of the palm branches and melted into the crowd as it edged through the streets towards Herod’s great Temple.

Questions to Reflect:

1.   Who you would be in this story? And what would you do?

2.   Would you take this perilous parade with Jesus today? If so, how would you do it?
As you read Matthew 21:1-11, how do you understand being in a procession with Jesus in the context of self-isolation due to Coronavirus today?

Credits: Concept: Raj Patta & Written by Trevor Williams