For someone to come and show me the way: Faith conversations from Cold Play’s ‘We Pray’

https://www.youtube.com/watch?v=62QAZotpBNk&ab_channel=MajesticSounds

ColdPlay, the decorated British alt-rock music band, debuted their new song “We Pray” at Glastonbury 2024. Ever since the song was released, it got the attention of the public sphere with hashtag #Wepray. Cold Play brings together four amazing artists to perform it. British rapper Little Simz, Nigerian singer Bruna Boy, Palestinian-Chilean singer Elyanna and Argentinian singer TINI featured in this song, bringing in a global multi-cultural flavour to this ‘We pray’ number. It is modern, rhythmic, very catchy and groovy. Through their singing of this song, the group is praying, or to put it in other way, the strength of prayer is in singing it in a group, in and with a global multi-cultural group.

This contemporary song prayer doesn’t speak about whom to pray or how to pray, rather is about what to pray, which offers important insights about prayer. I have always affirmed that our prayer reflects the kind of God we believe and the kind of God we believe is known by the prayer we do. In view of that, Cold Play’s “We Pray” doesn’t name the kind of God they believe, but communicates that the God to whom they are praying is about care, help, shelter, and as. someone demonstrating love in action. From my Christian subjectivity, I cannot but resonate the Christian understanding of God whom I have known in Jesus Christ being reflected in and through this song. Prayer is not an abstract theory filled with words and rhetoric, rather is about “for someone to come and show me the way” in people’s need and is about offering love to one another, which Jesus Christ has demonstrated in action through his life, ministry, death and resurrection. “We Pray” also reflects the context today as “though I am in the valley of the shadow of death” from Psalm 23, informing that from God the shepherd there is comfort and care, for prayer is about love.

 

Praying about “Virgilio” and “Baraye” in the song, brings out the very essence of praying for the people and movements seeking justice in our world today. “Virgilio” is an immigrant who was wrongly accused of killing a police officer in the US and “Baraye” which in Farsi means “Because of" is a song in the context of a woman who was unjustly sentenced for wearing hijab wrongly in Iran shows their sensitivity and longing for a just world. Perhaps prayer is about grounding and working with struggles of justice for liberation. Prayer is about joining with the God of liberation for justice in our world today.

 

“We pray” is also a bold attempt to communicate that life is all about living it well with confidence, striving for a world well lived with respect, with dignity and with love. For it is about living well until the “end of the day” and waiting in hope for an unknown future where there is no pain and is so amazing. Prayer is about a realistic hope that comes at the end of the day.

 

Let us join in singing with Coldplay “We Pray” praying that “for someone to come and show me the way, for some shelter and records to play, we’ll be singing ‘baraye’, and pray that we make it to the end of the day. Thanks to Cold Play for bringing in the importance of prayer into the public sphere. May this song help us to prayerfully listen to it so that we can listen God's voice and become an answer to someone's prayer.

 

@rajpatta,

29.09.2024

Does Jesus haunt you? Reflecting on ‘Jesus the haunting John’ from Mark 6:14-29

 In my childhood, many ghost stories were taking rounds in our locality, for it was said that people who have died with their desires unmet would come as ghosts and haunt people who have ill-treated them when they were alive. I am not sure of the authenticity of ghosts moving around, but it was strongly believed in the community that they haunted people. Back in our village I remember some people cook the favourite food of their dear ones who have died on their death anniversary, and place a bowl of that food near their photo with a belief that they come and taste it, in a way to say that they are still with them and celebrate their presence around them.

The text this week from Mark 6:14-29 is one such passages, where king Herod was haunted by the memories of John, and eventually identifies Jesus as the risen John, whom he beheaded and is now raised. This is the only text in the New Testament where a birthday of a person is mentioned, which was the birthday of king Herod. This again explains the colonial trappings of that context, for only kings afforded to celebrate birthdays, for only such people’s lives mattered and their births were deemed important. It was only the birthdays of the powerful people that the communities are called to remember and therefore Herod’s birthday party is recorded here in this text. It might not be out of context here to mention how the wedding celebrations of a son of one the richest persons in the world are being celebrated with pomp, glamour and glitters where celebrities from across the world are attending now in India. These lavish weddings are to demonstrate the wealth and power these rich families hold in the world, for they are displaying that they can buy anything and everything with the power of money they have. The jarring opulence of the billionaire Ambani wedding for his heir signifies the rise of oligarchs in the world, and how the world’s powerful people fall at their feet exhibiting the inequality in India.[1] It is sickening to read the news about their filthy rich weddings as headliners on major national and international media, in a context where majority of the world’s poor are being exploited in India.

Herod throws a birthday banquet for his court officials, and when Herodias daughter dances and pleases his guests, Herod offers this girl to ask anything as a gift, even half of his kingdom to give. Herodias uses her young girl to ask for the head of John the baptiser on a platter as a gift, for John spoke truth to the powers (18v), for which Herodias hated John for. Herod yields to it and beheaded John and gave it to her on a platter.

Against this backdrop, when Jesus’ name was spreading across the region for his transformative powers and works among the people, Herod and his court officials on hearing about Jesus, tried to identify who this Jesus was. There were at least four different identifications made at Herod’s court on learning about Jesus.

Firstly, some said that John the baptiser has been raised from the dead; and for this reason, these powers were at work in Jesus (14v). Raising from the dead was not a new concept in the religious world view of those times in Palestine, and so when Jesus was performing his works of healing and speaking truth to the powers, they thought that either Jesus was the new John, or Jesus had the spirit of John in him and so was able to do the kind of works that he was doing.

Secondly, some others said that Jesus was Elijah (15a), who was one of the prominent prophets of the Hebrew Bible, who did not see death as he was ascended into heaven. Perhaps the wisdom of Herod’s court believed that Jesus was that Elijah who again descended into their midst to perform powerful acts of healing and transforming their communities.

Thirdly, others said that Jesus is a prophet, like one of the prophets of the old (15b) who continued his prophetic ministry of teaching, healing and contesting the powers and principalities of his times.

Fourthly, when Herod heard of Jesus, he was haunted by the memories of John the baptiser, and particularly how he cruelly beheaded him and said Jesus was “John, whom I beheaded, and has been raised” (16v). For Herod, Jesus is the haunting John, bringing him those memories of arresting John, binding him and putting him in the prison and even reminding him of the guilt of beheading John for speaking truth to his wife Herodias.

Mark also records that Herod feared John for he was a righteous man, and whenever he heard the prophetic voice of John, though he was perplexed but always like to listen to him (20v), which is to say that in that being haunted by John, Herod felt challenged. So this episode of Herod being haunted by John in Jesus has theological and missiological implications for us today in our Christian discipleship.

“Jesus, the haunting John” is not the affirmed Christological titles of Jesus Christ that the church recognises today. But on reflecting this text, I recognise the need for this title to be acknowledged and celebrated in our contexts today. For “Jesus the haunting John” challenges those in power to know that the risen Jesus is like a mirror granting people an opportunity to reflect the historical and contextual injustices offering a space to seek forgiveness and in striving for justice as a way forward. “Jesus the haunting John” acts like a scale for people in being accountable to the kingdom of God, where truth, love and justice thrives. “Jesus the haunting John” also informs the faith communities that there is a continuation of God’s mission from John to Jesus and even forwards where you and I are called to carry it forward again in the interest of the kingdom of God.

Unfortunately, Herod though recognised that Jesus is the haunting John in his life, who has come back to life from the death, continued his life in collaboration with the colonial powers without any repentance in his life. Herod for the lust of his power played a huge role towards the crucifixion of Jesus as a public criminal.

On recognising “Jesus as the haunting John,” Herod recognised that Jesus has come as a new-being, continuing the mission of John the baptiser, in fact with more power, which includes contesting the colonial powers, healing and loving people. John the baptiser said about Jesus at his baptism, that the one coming after him is more powerful, and to that extent Jesus carried on more powerful acts of mission, preaching, inaugurating and practising the kingdom of God over against the kingdom of Rome. Jesus’ mission of contestation can also be understood in the way he was critical of Herod and even using the ‘f’ word which was “the fox” (Luke 13:32).[2]

“Jesus as the haunting John” is also a title that reminds the listeners that prophets keep haunting people & communities who are engrossed in doing unjust acts. Jesus has come to make this world a better place, a transforming place and a ‘new creation’, by speaking truth to the powers and by being prophetic, which is ‘good news to the poor as bad news to the rich.’ Christian discipleship is all about grace, and it is grace that calls people to repentance and to walk humbly with God, which is to get busy in doing acts of love and justice.

“Jesus the haunting John” also serves as a precursor to discuss Jesus’ resurrection, for Herod recognises that ‘Jesus is the risen John’ who has come back to life from the dead. For this very reason, I think there is no mention of Jesus appearing to the powerful people after his resurrection, including Herod, for to Herod Jesus always remains to be haunting John. Perhaps that could be the reason that Herod played his part to get rid of Jesus who was haunting John, by playing his role in the criminal execution of Jesus on the cross.

The relevance of this text is that Jesus is the one who exposes one’s unjust acts, and the name of Jesus is the name that haunts people till they seek forgiveness and turn away from evil doings. The name of Jesus is the haunting Grace that haunts us to lead a just life, overcoming injustice, inequality and indignity. The name of Jesus haunts us till we deliver justice. At the General Synods and Conference meetings of the churches, they have come forward to express ‘full and unreserved apology’ to all the past historical mistakes they have made including the past safeguarding cases of abuse, for the experiences of racism, for exclusion of people in the name of caste, colour, gender, sexuality in the church etc. which is invoking the name of Jesus into the life of the church.

In such a context what is the meaning of the name of Jesus today? A mere apology is not sufficient, for the name of Jesus calls for action, calls to exercise justice. The name of Jesus is a name of love, grace, hope, justice, equality, peace and at the same time the name of Jesus is also contesting and defeating hate, injustice, inequality, prejudice, pride, privilege, exclusion, and discrimination. Is Jesus haunting us in your faith? If yes, Jesus is inviting us to grace by overcoming complacency and evil deeds which we succumb to, and drives you to work for peace, love and justice in every way possible.

If Jesus is the haunting John, the significance of this title for us today is to be inspired for us to be haunting Jesus to people & communities around. As churches are we named, branded called and lived as “Church, the haunting Jesus” in our communities today? This text challenges us to be “Christians, the haunting Jesus” where we haunt the world around us with the values, life, mission and ministry of Jesus Christ and strive for a transformed planet.  

On this second Sunday in July which we observe as ‘Action for Children’ Sunday in the Methodist church in the UK, the name of Jesus is haunting us to recognise that there are many vulnerable children across the world, and we are called to join in addressing their needs in ensuring life in all its fullness. The name of Jesus should inspire us to work towards addressing hunger and thirst in our world and strive for a just world. In the context of growing caste oppression and increasing religious fundamentalism, we are called to be and become people of God haunting in the name of Jesus, challenging the oppressive structures and strive for the liberation of all. In the context of displaying opulence and wealth at the expense of exploiting the poor, the name of Jesus will continue to haunt the rich and greedy people to give up their privilege and share their resources in building a just society. Does Jesus haunt you?

May the name of Jesus haunt each of us to do justice, to love mercy and to walk humbly with God. Jesus is the haunting John, and the risen Jesus is the haunting grace in the Holy ‘ghost.’ Amen.

 

Raj Bharat Patta,

12th July 2024

In the context of the ongoing war in the land of the Holy-One, which side do you support?

When nearly 9000 people are killed in this brutal war,

Which side do I support? 

When civilians, hospitals and places of worship, churches are attacked,

Which side do I support?

 

When one million people have to be displaced from their homes,

Which side do I support?

 

When only crumbs of humanitarian aid have reached the affected,

Which side do I support?

 

When truck load of food, fuel, medicines and essentials are blocked at the borders,

Which side do I support?

 

When biblical texts are used, misused and abused blaming the ‘other’ as people of darkness,

Which side do I support?

 

When powers use ‘just-war’ theories to justify their violence on the vulnerable,

Which side do I support?

 

When people are living in the fear of the bombshells,

Which side do I support?

 

When people are mourning the death of their dear ones,

Which side do I support?

 

When the heart-broken people are calling their faith leaders to stop praying for them,

Which side do I support?

 

When international diplomacy is failing for a cease fire,

Which side do I support?

 

My faith calls me to stand for justice,

My inter-faith involvement invites me to strive for peace,

My humanity calls for an urgent release of the humanitarian aid to reach people in need,

My Bible-reading calls me to resist misusing the texts in sanctioning violence,

My prayer inspires me to advocate for the rights of the vulnerable,

My spirituality resists hatred of all forms on all sides for love alone thrives,

My politics calls for a total ceasefire and to stop the war

My God weeps with me and works with me for the cause of love, peace and justice,

 

For I support and stand with the weak, the oppressed, the powerless, the vulnerable

For I support and stand for the safety and security of life,

For I support and stand for just-peace & I stand for life and love.

Stop war, seek peace and save life.

 

@rajpatta,

27th October 2023

Stephan Lawrence Day – 22nd April 2023 - Prayer

Challenging Spirit of God,

In our white middle-classed neighbourhood,

There isn’t anything to do with race,

I haven’t seen any form of racism in my place,

I haven’t noticed any racial violence on any one’s face,

So then, what’s this Stephen Lawrence day to do with me & my faith?

What am I to pray about, Oh God?

 

Liberating Spirit of God,

On this 30th anniversary of Stephen Lawrence’s brutal killing by the cruel forces of racism,

We pray Lord, have mercy on us,

Forgive us of our privileges,

Forgive us of our prejudices,

Forgive us of our complacency,

Forgive us of our supremacy,

Forgive us of our insensitivity to the racial discrimination in the world,

Forgive us for being narrow in our vision of the world around us,

Forgive us for being untouched by the injustice of racism happening in our world,

Forgive us for being silent spectators to racial attacks on our sisters and brothers,

Forgive us for compromising our Christian discipleship which affirms on racial justice,

Forgive us for normalising oppressive status quos and for the division of ‘us’ and ‘them.’

 

Empowering Spirit of God,

Stephan Lawrence was an 18-year-old student who was studying for his A levels,

We pray for the pedagogy of the oppressed,

Help our education systems to provide fair, inclusive, safe spaces for young people.

 

Stephan Lawrence dreamt of becoming an architect,

We pray for our dreams for a just world,

Help us to dream and strive for a world, where equality, peace, love and justice will thrive.

 

Stephan Lawrence’s murder investigation by the police was infamous and scandalous,

We pray for the public institutions, civil society, faith communities and for churches,

Help us to affirm transparency & accountability for justice in all cases and at all times. Help us to realise that injustice anywhere is a threat to justice everywhere.

 

Stephen Lawrence’s family’s tireless campaign for justice brought a change to the double jeopardy laws and also resulted in the establishment of Racial Justice Sunday,

We pray for advocacy and campaigns for justice to our creation today,

Help us as faith communities to be prophets of justice, to be forerunners of inclusion, to be champions of love, to be practitioners of compassion and to be channels of life in all its fullness. May your courage lead us and strengthen us in this our commitment for peace & justice. Amen.

 

@rajpatta, 22nd April 2023

Jesus Wept : John 11:35

One of the shortest verses in the Bible is John 11:35, which is “Jesus Wept.” However, though it is the shortest verse in the Bible, it is one of the verses in the Bible with a profound theological depth. When Jesus’ friend Lazarus has died and was buried for four days, having encountered the weeping sisters and their consoling friends, Jesus was deeply moved in his spirit, greatly troubled and then wept.   

When reading this story, how often have we thought “Jesus wept” as part of Jesus’ humanity, masking Jesus’ divinity at this point and even discounting it. In fact, the sisters Martha and Mary when saying to Jesus, “Lord if you had been here, my brother would not have died” (John 11:32), they both were acknowledging the divinity of Jesus and were speaking to the divine Jesus. All I want to say is that it is the divine who is weeping on hearing the death of his friend and on meeting the weeping family and friends.

 

So, when “Jesus wept” it is the divine who is weeping, and the questions that come to the front are can the divine weep? And what is the relevance of God’s weeping ?

 

The divine whom we know in Jesus is a God who has tears, who gets moved by people’s grief and by the creation’s groans, and weeps with them in solidarity.

 

The divine whom we know in Jesus is a God who knows what it means to weep, and so never disrespects nor discards tears, but joins with us in our weeping offering hope and consolation.

 

The divine whom we know in Jesus when wept with Mary, Martha and their friends for the death of Lazarus was not questioning why death nor was consoling the family “don’t worry Lazarus is in a better place” but genuinely joined with them in facing the reality of death by weeping with them in their loss.

 

Though statics have proven that there is 100% success rate of certainty of all human beings dying, there is a sense of fear in facing death for humanity. However, the divine whom we know in Jesus when wept for the death of Lazarus is calling us to face death in all courage and is inviting us to get busy living, knowing Jesus is the resurrection and life.

 

As followers of Jesus Christ, let us learn to weep with the weeping, knowing God weeps with us to support us in those moments of grief & trouble. Weeping is spiritual, weeping is Christian, weeping is divine, weeping is human and weeping is sensible. If we have lost heart for weeping, perhaps it is time to reclaim that calling asking God to ‘melt our cold hearts and let tears fall like a rain.’

 

@rajpatta

26th March 2023

 

 

The ‘mothering parenting’ of a healed man who was born blind in John 9:18-23

The Jewish authorities wanted to confirm the healing of a man who was born blind by Jesus, and summoned his parents and enquired them. These parents demonstrate some key mothering qualities that are relevant for us today. They in fact exemplify ‘mothering parenting.’ Based on the text here are the characteristics of ‘mothering parenting.’

 

1. The mothering parents always know their children and acknowledge openly the ‘sights’ and (in)sights of their children.

2. The mothering parents always protect their children, like the hen gathers her chicks under her wings, sheltering them from all dangers and traps of the society.

3. The mothering parents celebrate the confidence of their children, respect their views and reviews and allow them to speak for themselves when they come of age.

4. The mothering parents break open all power imbalances among them and their children, recognising children as equal partners, by listening to them and caring for them in love.

5. The mothering parents are farsighted, providing a cover to their children and preparing them to face the realities of their world and times courageously.

6. The mothering parents reiterate to their children to stand up for their rights, to speak up against any form of injustices and to celebrate the gift of life in all circumstances.

 

‘Mothering parenting’ is about being guided and led by the Mothering God in nurturing and caring for those seeking love in life. By which, I mean to say that mothering is not just limited to a particular gender, nor is a virtue that comes with biological child birthing, but it is about celebrating the mothering qualities in human beings and in the creation. 'Mothering parenting' also invites us to be sensitive to those who have lost their mothers & spouses, those who are single, and to those who are struggling to make a home and a living for their dear ones. ‘Mothering parenting’ also contests all attempts that commercialise ‘Mother’s Day’ and calls us to celebrate the gift of love that binds all relationships.

Let us also be mindful for Mothering Sunday can be a difficult day for some people and uphold them in prayer.

Today let us give thanks to all who have a mothering presence in our lives and may the Mothering God empower each of us to love one another and make our world a better place to live.

 

@rajpatta

19.03.2023

Mothering Sunday 2023

 

Pic courtesy: https://mothership.sg/2023/03/botanic-gardens-hen-protecting-chicks-rain/

The Woman's Water Jar at the Well

 "Then the woman left her water-jar and went back to the city" John 4:28

 

The unnamed woman from the city of Sychar in the region of Samaria, who came to draw water from the well of Jacob, having met Jesus went home leaving her water jar.

 

Leaving the water jar at the well is a sign that informs the disciples that, having encountered Jesus, this unnamed woman of Samaria went home quenching her thirst for life with the living waters of Jesus.

 

The woman’s water jar that was left at the well is a symbol testifying that Jesus, the saviour of the world has broken down the barriers and divisions created in the name of gender, ethnicity, religiosity, and tradition, for Jesus builds inclusive communion driving away all forms of exclusion & discrimination.

 

Leaving the water jar at the well is a sign to inform Jesus and the disciples that she will come back to collect it. And in a short while she came back to the well, inspiring many of her city folk to come, meet and listen to the prophet Jesus Christ.

 

The woman’s water jar left at the well, is to symbolise that her vocation from then on has changed, for she found a new purpose to her life, for she was now called to quench the thirst of her city, for she was ordained to share the good news of Jesus. Mind you, if anyone still oppresses women and doesn’t believe in the equality of woman in the church and society, then this woman’s encounter with Jesus and her proactive proclamation to her city informs us that this woman was the first ever messenger of Jesus’ prophetic ministry, proclaiming that Jesus is the Messiah. In the eastern Orthodox tradition she was believed to be later baptised and named as St. Photini, which means 'the enlightened one.'

 

The woman’s water jar left at the well challenges us to celebrate the ministry of women, to celebrate the ordination of women, to celebrate the gifts of women and to open our hearts and minds to listen to the voices and perspectives of women particularly about faith and Jesus. Come let us join together in defeating patriarchy and misogyny.

 

The woman’s water jar left at the well is a gift of this woman to help Jesus and his disciples to draw water from the well and quench their thirst. Having received the living waters in her life, the woman began her journey into her city by sharing her resources with others.

 

The woman’s water jar left at the well is a call to the world to leave behind all the prejudices that people have against women and is an invitation to embrace equality and equity of all people.

 

The woman’s water jar left at the well with Jesus is a reminder to Jesus that there are many more in the world who are thirsty searching for a drink. It is a call to the readers of this text, and to the followers of Jesus Christ to join with him in quenching their thirst for life.

 

The woman’s water jar left at the well is a symbol of women’s empowerment, a symbol about how Jesus liberated her from the kinds of exploitation that she was facing under the rubric of patriarchy and misogyny. Perhaps the water jar domesticated this woman to subjugation of male domination, and when she had left her water jar and went away to her city, it stood as a symbol of her liberation and freedom from all bondages she was enduring.

 

The woman’s water jar left at the well is an offering for us to go to Jesus and draw the waters of living waters from him, quench our thirst and offer ourselves to share those living waters to flow down like an ever-flowing stream watering the world with peace, love and justice.

 

“We have the ‘treasure in the (water) jars of clay’ so that it may be made clear that this extraordinary power belongs to God and does not come from us” (2 Corinthians 4:7)

 

(St. Photini)

 

@rajpatta

11th March 2023