Observing the gravity of genuineness in the struggle for justice of Dalit Christians and analyzing the deep need to address discrimination done against Dalits, the Andhra Pradesh State Assembly,on the 25th August 2009 adopted a resolution urging the Central Government to extend the benefits of Scheduled Castes (SC) to Christians and Muslims of Dalit origin. The Chief Minister of the State Dr. Y.S. Rajashekar Reddy, moved the resolution seeking the Center to amend the Constitution by granting Scheduled Caste (SC) status to Dalit Christians and Dalit Muslims, for they have been facing discrimination like other Dalits. All other political parties in the Assembly, including the Telugu Desam Party, the Praja Rajyam Party, the MIM, and the Communists supported the resolution. The BJP and the Lok Satta party who have two members and one member respectively in the State Assembly objected the resolution.
The sensitivity of the Andhra Pradesh Government towards the struggles of Christians and Muslims of Dalit origin deserve appreciations for such a resolution moved by Dr. Reddy would further pressurize the Central Government to act swiftly and prudently in granting Scheduled Caste (SC) status to Dalit Christians & Dalit Muslims. The struggle for justice by Dalit Christians and Dalit Muslims has been a long battle, though several political parties at the Center expressed their deep concern to the cause. Due to lack of political will in taking a decision, justice has been delayed.
Dr. Reddy is the third Chief Minister in India who have moved a resolution in favour of Dalit Christians struggle for justice in a State Assembly. Prior to him, Mr. Laloo Prasad Yadav the former Chief Minister of Bihar was the first one to move a resolution in his State Assembly and later it was Mr. Mulayam Singh Yadav the former Chief Minister of Uttar Pradesh who moved a similar resolution in his State Assembly regarding Dalit Christians. We welcome the move of the Andhra Pradesh State Assembly, and hope that justice is not too far away for Dalit Christians & Dalit Muslims.
These resolutions in the State Assemblies will garnish support for the cause and shall exert pressure on the Central Government to act justly in granting SC status to Dalit Christians & Dalit Muslims. On the sidelines of a Public Interest Litigation hearing in the Supreme Court of India seeking justice for Dalit Christians, and in the light of the recent statement of the Minister of Minorities Mr. Salman Khursheed expressing his willingness to grant SC status to Dalit Christians and Dalit Muslims, it is time for us as Churches to intensifying our advocacy and lobbying for this cause.
In the process of our mission as advocacy, the Churches in India are encouraged to exert pressure on their State Governments to move similar resolutions in their States, and also lobby with the local Members of Parliament to amend the Constitution specially the 1950 Presidential Order. The Church leadership in India owns this issue of justice for Dalit Christians & Dalit Muslims and are committed to strive to achieve it. Justice is triumphant, truly it is!
26th August 2009
Thursday, August 27, 2009
Monday, August 24, 2009
National Kandhamal Day - Challenges
On 23rd August 2008, when some miscreants killed Swami Lakshamananda Saraswathy, it became the occasion for the fundamentalistic forces to take on the Dalit Christians in Kandhamal, Orissa. From the day after, as the news spread, violence spiraled and several Dalit Christians were massacred, their properties were destroyed, their worshipping places dismantled, their livelihoods were attacked, and those fundamentalists were successful in instilling fear among Dalit Christians. Herewith, I bring out few challenges, as we observe this day commemorating the Kandhamal episode last year.
Interfaith Peace Process
The brutal violence and bloodshed for the last one year in Orissa on Dalit Christians, caused in the name of faith, caste, ethnicity, have not gone out of memories in the minds of people. From 24th August 2008, attacks, assaults, massacres on Dalit Christians began and spiraled all along the months in different forms and scores. Some organizations are observing today as National Kandhamal Day by organizing inter-denominational prayer meeting for peace, healing and reconciliation. Thanks for such gestures by all those organizations, in promoting peace and reconciliation. Appreciations to all those organizing this prayer for peace, which is the need of the hour. My only reticence in observing this day as a Christian event, once again makes us parochial, only sensitive to Christian needs. For the last one-year, we Christians cannot forget the solidarity, support and co-operation we received from all corners of civil society. Several responsible citizens came out in public and marched along with us in the journey and demand for justice. The violence in Kandhamal is not just a regional issue, not just a Christian issue but certainly a national issue concerned to all the citizens of India. The violence that spiraled after Kandhamal had several greater effects on the secular fabric of India and on the ethos of community living in India.
Wipe Away the Pages of August 2008
The conditions of people in Kandhamal, still the survivors of that carnage a year ago, are to be resettled, peace & reconciliation are still a distant dream for them, the memory of violence has not passed a year for them, it seems it had happened only yesterday. How would these survivors of violence observe this day? Probably they may not want to think of Aug 23-24, 2008 any longer in their lives, for those days and days after have completely shattered their lives and livelihood. Most of those surviving children will have to grow with memories of pain and bloodshed of their dear ones. Imagine the impact these acts of violence that would have made on the young minds. Fear, conflicts, violence, assaults, injuries, insults, deaths, destructions etc. will all be part of their memory, I bet can never be forgotten in their life time. On what faith can the parents nurture their children in such a context?
A Call for Social Audit
More than just a memory today, I think on this day, the government, the civil society, the inter-faith organizations and the Churches should take a social audit of their peace engagements for the last one-year. What has been their response to the violence, and how have they been channeling peace and reconciliation? How have been the labyrinths of issues addressed? How effective where their advocacy and solidarity roles? Is peace and reconciliation a possibility through their efforts? What have they achieved in countering violence and establishing peace?
Building Peace Communities
This day calls all of us to build communities of peace in our localities. Let each of us give up our exclusivistic claims, and strive for peace and harmony in our area. The Kandhamal is a challenge for all the responsible citizens to be ambassadors of peace. Never ever give up that peace was defeated, that secularism was defeated, but let the challenge be on us to be the channel of peace, building peace communities, where unity in diversity is affirmed. Let us be truthful to our conscience and make peace a reality.
Saluting the Dalit Christian Martyrs
Today, also calls us to salute the Dalit Christian martyrs of Kandhamal, who have been innocently killed, for the sake of affirming their faith openly and freely. These Dalit Christian martyrs will serve as an inspiration, for they as Dalits chose a faith, which was liberating and chose to practice it in all boldness. These Dalit Christians have been massacred for being Dalit and for being Christian. They have left a legacy of liberation and transformation, which I think will have to be carried by us.
Martyr O Dalit Christian martyr,
Your lives were made a satire,
By those with that saffron attire,
For some are killed by fire,
And some made as pyre,
On whom they had to play their lyre,
Of hatred, vengeance, death entire.
You stand as an inspiration,
your faith withstood the intimidation,
by forces of caste and condemnation.
may we carry your spirit of perspiration,
to keep up your aspiration.
Channels of peace we are called,
when Exclusivism is stalled,
And Inclusivism is installed.
Interfaith Peace Process
The brutal violence and bloodshed for the last one year in Orissa on Dalit Christians, caused in the name of faith, caste, ethnicity, have not gone out of memories in the minds of people. From 24th August 2008, attacks, assaults, massacres on Dalit Christians began and spiraled all along the months in different forms and scores. Some organizations are observing today as National Kandhamal Day by organizing inter-denominational prayer meeting for peace, healing and reconciliation. Thanks for such gestures by all those organizations, in promoting peace and reconciliation. Appreciations to all those organizing this prayer for peace, which is the need of the hour. My only reticence in observing this day as a Christian event, once again makes us parochial, only sensitive to Christian needs. For the last one-year, we Christians cannot forget the solidarity, support and co-operation we received from all corners of civil society. Several responsible citizens came out in public and marched along with us in the journey and demand for justice. The violence in Kandhamal is not just a regional issue, not just a Christian issue but certainly a national issue concerned to all the citizens of India. The violence that spiraled after Kandhamal had several greater effects on the secular fabric of India and on the ethos of community living in India.
Wipe Away the Pages of August 2008
The conditions of people in Kandhamal, still the survivors of that carnage a year ago, are to be resettled, peace & reconciliation are still a distant dream for them, the memory of violence has not passed a year for them, it seems it had happened only yesterday. How would these survivors of violence observe this day? Probably they may not want to think of Aug 23-24, 2008 any longer in their lives, for those days and days after have completely shattered their lives and livelihood. Most of those surviving children will have to grow with memories of pain and bloodshed of their dear ones. Imagine the impact these acts of violence that would have made on the young minds. Fear, conflicts, violence, assaults, injuries, insults, deaths, destructions etc. will all be part of their memory, I bet can never be forgotten in their life time. On what faith can the parents nurture their children in such a context?
A Call for Social Audit
More than just a memory today, I think on this day, the government, the civil society, the inter-faith organizations and the Churches should take a social audit of their peace engagements for the last one-year. What has been their response to the violence, and how have they been channeling peace and reconciliation? How have been the labyrinths of issues addressed? How effective where their advocacy and solidarity roles? Is peace and reconciliation a possibility through their efforts? What have they achieved in countering violence and establishing peace?
Building Peace Communities
This day calls all of us to build communities of peace in our localities. Let each of us give up our exclusivistic claims, and strive for peace and harmony in our area. The Kandhamal is a challenge for all the responsible citizens to be ambassadors of peace. Never ever give up that peace was defeated, that secularism was defeated, but let the challenge be on us to be the channel of peace, building peace communities, where unity in diversity is affirmed. Let us be truthful to our conscience and make peace a reality.
Saluting the Dalit Christian Martyrs
Today, also calls us to salute the Dalit Christian martyrs of Kandhamal, who have been innocently killed, for the sake of affirming their faith openly and freely. These Dalit Christian martyrs will serve as an inspiration, for they as Dalits chose a faith, which was liberating and chose to practice it in all boldness. These Dalit Christians have been massacred for being Dalit and for being Christian. They have left a legacy of liberation and transformation, which I think will have to be carried by us.
Martyr O Dalit Christian martyr,
Your lives were made a satire,
By those with that saffron attire,
For some are killed by fire,
And some made as pyre,
On whom they had to play their lyre,
Of hatred, vengeance, death entire.
You stand as an inspiration,
your faith withstood the intimidation,
by forces of caste and condemnation.
may we carry your spirit of perspiration,
to keep up your aspiration.
Channels of peace we are called,
when Exclusivism is stalled,
And Inclusivism is installed.
Monday, August 10, 2009
10th August 1950 An Unjust Story…
Plight History
On the 14th August 1947, India was declared independent free from the union jack, where celebrations waved across India for the freedom it has attained. The Constitution of India came into force on the 26th January 1950, and on the same day was also declared India as a Republic, with the total sovereignty given to its citizens. But freedom for Dalits to choose their own religion to preach and practice has been curtailed with a Presidential Order in 1950.
It was on10th August 1950, the then President of India brought out the list of Scheduled Castes through a Presidential Order, which has been known as Constitution (Scheduled Caste) Order of 1950. Unfortunately the President then included the clause that the Scheduled Castes need to be affiliated with a particular religion to receive such status and provisions. This inclusion of religion clause deters the freedom of religion to its citizens, and after several people’s movements protested, it was in 1956 Sikhism was added and in 1990 Buddhism was added to that order.
Plight Continues
But the plight of the Christians of Scheduled Caste origin and Muslims of Scheduled Caste origins still continue for they have been denied equal status like the other Dalits. The fight has been on and even after 59 years, justice to these our brothers and sisters is unfulfilled and unreachable. The Central Government sponsored National Commission for Religious and Linguistics Minorities (NCRLM) headed by Justice Ranghanath Misra has already submitted its report to the PMO, studying the discrimination done to religious minorities of Dalit origin, and reports confirm that the Commission has recommended to ‘de-link religion in granting Scheduled Caste status’. The Supreme Court is also hearing Public Interest Litigation in this regard and the judgment has been delayed by the delay from the Central Government’s response in delivering its opinion on the issue. The recent dharna for justice in New Delhi has instilled rays of hope for the communities who have been awaiting justice, though we have heard several unfulfilled promises from the politicians and leaders in the ruling parties. For politicians, though they express that this is a genuine struggle for justice, lack of political will on their part, for fear of majority religious fundamentalist forces and for reasons best known for a voices of tiny minorities in India have been going unheard or either told to deaf ears.
Price Paid
However, 61 years of waiting for justice to Dalit Christians and Dalit Muslims was not an easy wait. When most Christians of Scheduled Caste origin were attacked and humiliated in the name of caste they were not protected under the SC/ST Prevention of Atrocities Act for they are not Scheduled Castes according to the Government census. Most Christians and Muslims of Scheduled Caste have not been selected to most of the educational institutions and have been denied promotions in their jobs, because they are do not have a Scheduled Caste certificate like their other relatives, who still have either Hinduism or Buddhism as their religion on certificates.
Prosecuting Justice
At this point it is interesting to note that some of the Christian leaders have told their congregations to openly write as Buddhists or Hindus on the Government issued caste certificates in order to avail the Scheduled Caste status, and are free to attend the Church and participate in its sacraments. On the other hand, there are few Christian Churches, who taught their congregations that to be Christian is to take up our Cross, and therefore not being granted Scheduled Caste status is the will of God on their part and is the Cross, which has to be bore in this world. So a tiny rich Christians are happy that they are not Scheduled Castes, like those others in the Church. These Christians discriminate the Scheduled Caste people within the Church, and proclaim the wrath of God by quoting Jesus’ words “ For whoever is ashamed of me and of my words, of him will the Son of man be ashamed when he comes in his glory and the glory of the Father and of the holy angles.” (Luke 9: 26)
These quoting of Jesus’ words are from the people, who think their citizenship is only in heaven and not here and who are absolutely unaware of the Constitutional rights of citizens in India. This situation brings to the discussion the caste system prevailed within the Churches today. The upper caste rich Christians are self-content and do not have any discrimination or any facilities lacking for they are complacent and can achieve by paying money. Therefore they preach such things and force on the poor Dalit Christians. I really wonder, is fighting for Scheduled Caste status to Christians of Scheduled Caste origin is to be ashamed of Christ’s name? No not at all, on the other way those not fighting for the cause of Scheduled Caste Status for Christians are being ashamed of Christ’s name and the gospel of liberation preached by Jesus Christ.
Proceeding in Hope…
Dharna after dharna, delegations after delegations, several ways of expressing our displeasure against the lethargy of the ruling governments continue and will continue, our peoples struggle for justice will thrive one day, for we are on the constant march towards justice and liberation. We dwell with a hope against hope, yet keeping our fingers crossed some times, holding our grips in tight, we are confident that justice will be triumphant Wherever you are, kindly make sure you shall keep advocating and lobbying for this cause and personally I feel hope is not too far away. Let us take up advocacy for Dalit Christians as a faith issue and justice as a faith issue.
Let us not lose our hope,
Justice spiraled as a rope,
Building trust as we cope,
Victory will never grope.
Advocacy is a way of mission,
Conspiracy is nowhere in session,
Democracy within its vision,
Efficiency in all its commission.
Marching together side by side,
Searching inclusivity far and wide,
Torching rays of hope in stride,
Approaching justice in all its tide.
August 2011
On the 14th August 1947, India was declared independent free from the union jack, where celebrations waved across India for the freedom it has attained. The Constitution of India came into force on the 26th January 1950, and on the same day was also declared India as a Republic, with the total sovereignty given to its citizens. But freedom for Dalits to choose their own religion to preach and practice has been curtailed with a Presidential Order in 1950.
It was on10th August 1950, the then President of India brought out the list of Scheduled Castes through a Presidential Order, which has been known as Constitution (Scheduled Caste) Order of 1950. Unfortunately the President then included the clause that the Scheduled Castes need to be affiliated with a particular religion to receive such status and provisions. This inclusion of religion clause deters the freedom of religion to its citizens, and after several people’s movements protested, it was in 1956 Sikhism was added and in 1990 Buddhism was added to that order.
Plight Continues
But the plight of the Christians of Scheduled Caste origin and Muslims of Scheduled Caste origins still continue for they have been denied equal status like the other Dalits. The fight has been on and even after 59 years, justice to these our brothers and sisters is unfulfilled and unreachable. The Central Government sponsored National Commission for Religious and Linguistics Minorities (NCRLM) headed by Justice Ranghanath Misra has already submitted its report to the PMO, studying the discrimination done to religious minorities of Dalit origin, and reports confirm that the Commission has recommended to ‘de-link religion in granting Scheduled Caste status’. The Supreme Court is also hearing Public Interest Litigation in this regard and the judgment has been delayed by the delay from the Central Government’s response in delivering its opinion on the issue. The recent dharna for justice in New Delhi has instilled rays of hope for the communities who have been awaiting justice, though we have heard several unfulfilled promises from the politicians and leaders in the ruling parties. For politicians, though they express that this is a genuine struggle for justice, lack of political will on their part, for fear of majority religious fundamentalist forces and for reasons best known for a voices of tiny minorities in India have been going unheard or either told to deaf ears.
Price Paid
However, 61 years of waiting for justice to Dalit Christians and Dalit Muslims was not an easy wait. When most Christians of Scheduled Caste origin were attacked and humiliated in the name of caste they were not protected under the SC/ST Prevention of Atrocities Act for they are not Scheduled Castes according to the Government census. Most Christians and Muslims of Scheduled Caste have not been selected to most of the educational institutions and have been denied promotions in their jobs, because they are do not have a Scheduled Caste certificate like their other relatives, who still have either Hinduism or Buddhism as their religion on certificates.
Prosecuting Justice
At this point it is interesting to note that some of the Christian leaders have told their congregations to openly write as Buddhists or Hindus on the Government issued caste certificates in order to avail the Scheduled Caste status, and are free to attend the Church and participate in its sacraments. On the other hand, there are few Christian Churches, who taught their congregations that to be Christian is to take up our Cross, and therefore not being granted Scheduled Caste status is the will of God on their part and is the Cross, which has to be bore in this world. So a tiny rich Christians are happy that they are not Scheduled Castes, like those others in the Church. These Christians discriminate the Scheduled Caste people within the Church, and proclaim the wrath of God by quoting Jesus’ words “ For whoever is ashamed of me and of my words, of him will the Son of man be ashamed when he comes in his glory and the glory of the Father and of the holy angles.” (Luke 9: 26)
These quoting of Jesus’ words are from the people, who think their citizenship is only in heaven and not here and who are absolutely unaware of the Constitutional rights of citizens in India. This situation brings to the discussion the caste system prevailed within the Churches today. The upper caste rich Christians are self-content and do not have any discrimination or any facilities lacking for they are complacent and can achieve by paying money. Therefore they preach such things and force on the poor Dalit Christians. I really wonder, is fighting for Scheduled Caste status to Christians of Scheduled Caste origin is to be ashamed of Christ’s name? No not at all, on the other way those not fighting for the cause of Scheduled Caste Status for Christians are being ashamed of Christ’s name and the gospel of liberation preached by Jesus Christ.
Proceeding in Hope…
Dharna after dharna, delegations after delegations, several ways of expressing our displeasure against the lethargy of the ruling governments continue and will continue, our peoples struggle for justice will thrive one day, for we are on the constant march towards justice and liberation. We dwell with a hope against hope, yet keeping our fingers crossed some times, holding our grips in tight, we are confident that justice will be triumphant Wherever you are, kindly make sure you shall keep advocating and lobbying for this cause and personally I feel hope is not too far away. Let us take up advocacy for Dalit Christians as a faith issue and justice as a faith issue.
Let us not lose our hope,
Justice spiraled as a rope,
Building trust as we cope,
Victory will never grope.
Advocacy is a way of mission,
Conspiracy is nowhere in session,
Democracy within its vision,
Efficiency in all its commission.
Marching together side by side,
Searching inclusivity far and wide,
Torching rays of hope in stride,
Approaching justice in all its tide.
August 2011
Wednesday, August 5, 2009
Rev. John Rangiah, the Unsung Hero of World Missionary Conference in Edinburgh, 1910
According to the recorded statistics of those registered delegates at the Edinburgh World Missionary Conference in 1910, there were about 1,215 delegates participated from across the world. Among them there were about 17 participants from Asia either called as Natives or participants from younger churches. Out of which there were 8 Indians who participated in this conference either as representatives of the mission boards or as guests by the executive committees.
Bishop V.S. Azariah (then a reverend) was one of the prominent delegates who made a famous speech on “Give Us Friends” in the Conference, for which he has been ever cherished and remembered for. Rev. K.C. Chatterjee, the then recently elected Moderator of the Presbyterian Church of India from Punjab, was among the two Asians upon whom an honorary doctorate was conferred upon by the University of Edinburgh then, in 1910. He also led an opening devotion in the Commission IV of the Conference and also explained his experiences as the only Hindu convert among the delegates. Rev. Thang Khan Sangma was the other Indian who attended the conference, and was a Baptist Evangelist from Tura, who was serving the Garo Tribes in Assam (then) in North East India. He was pursuing his higher studies in Newton Theological Institution in Massachusetts, USA. He also made a courageous speech countering the British stance in the discussions on “Missions and Governments.” Twelve of the seventeen delegates from Asia were given chance to speak to the conference.
It has been a known fact that there has been an absence of African delegates in the Conference. However there were some African American Missionaries who attended. Rev. Dr. Alexander Camphor, who was born in Louisiana was serving as a missionary in Liberia was one of them. Besides Camphor, there was also a non-African missionary serving in South Africa who attended the World Missionary Conference, and he is none other but Rev. John Rangiah.
Rev. John Rangiah (1866-1915) was a Telugu Baptist Christian who was sent from Andhra Pradesh, India to Natal, South Africa in June 1903 by Telugu Baptist Home Missionary Society, representing the America Baptist Foreign Mission Society. He was a Headmaster of a girl’s high school in Nellore, Andhra Padesh prior to be sent as a missionary. He was probably the first overseas missionary sent out by any missions of American Baptists. He was sent as a missionary to work among the Telugu immigrants, who were taken as labourers to work in the sugar plantations in Natal, South Africa. The Baptist missionaries felt that this immigrant Telugu community were like a ‘sheep without a shepherd’, and therefore had to sent Rev. John and his wife to serve them. By his pioneering missionary works, he established a first church on 27th December 1903, just after the Christmas celebrations, with about 63 members. It has been recorded that by 1910, Rev. John was pivotal in establishing 10 churches in Pietermaritzburg, Durban and Natal, where a strong Indian Baptist community was established. Rev. John Rangiah attended the World Missionary Conference in Edinburgh as one of the five Asian representatives of the American Baptist Foreign Mission Society. Though he had not made any speech or public contribution at the Conference, but his benign presence had an impact in mutual learning to him as well as to the other missionaries participating there. It was even said that Rev. John Rangiah attended the Conference in Scotland bare-footed, for he has always been a bare-footed missionary, probably bare-footed in every sense of the word. That would have made the other participating missionaries in the Conference to discuss about “mission on bare-foot.”
In a country of ours, where Willaim Carey, Bartholomaus Ziegenbalg, and others are hailed for their contributions, Rev. John Rangiah may not have the sufficient space in the history of missions in India. However, as we gear up towards celebrating the 2010 centenary of the Edinburgh World Missionary Conference, it is time for us Indian Christians to pay rich tribute to these unsung heroes from India who attended the Conference. These heroes history to the mission of the Church would have been unnoticed and neglected, but time is ripe that we need to bring into light their histories, their contributions and need to thank God for their life, witness and mission. Let us draw inspirations from these people of God, and let us dedicate to be the proud heirs of such rich legacy of mission.
O God of our help in ages past
Our hope for years to come,
Come 2010, come to ignite us to be a spark of transformation in our society,
Come 2010, come to involve us to journey with the oppressed and excluded people,
Come 2010, come to invite us to friendship with other people of faith and gender,
Come 2010, come to invigorate us to wake us from deep slumber of complacency,
Come 2010, come to instruct us to widen and deepen the Reign of God here on earth,
Come 2010, come to inspect us to seek our true commitment for mission of God,
Come 2010, come to inspire us to participate vibrantly in the mission of God.
-----------------------------------------------------------------------------
Details collected from Brian Stanley’s book The World Missionary Conference.
Bishop V.S. Azariah (then a reverend) was one of the prominent delegates who made a famous speech on “Give Us Friends” in the Conference, for which he has been ever cherished and remembered for. Rev. K.C. Chatterjee, the then recently elected Moderator of the Presbyterian Church of India from Punjab, was among the two Asians upon whom an honorary doctorate was conferred upon by the University of Edinburgh then, in 1910. He also led an opening devotion in the Commission IV of the Conference and also explained his experiences as the only Hindu convert among the delegates. Rev. Thang Khan Sangma was the other Indian who attended the conference, and was a Baptist Evangelist from Tura, who was serving the Garo Tribes in Assam (then) in North East India. He was pursuing his higher studies in Newton Theological Institution in Massachusetts, USA. He also made a courageous speech countering the British stance in the discussions on “Missions and Governments.” Twelve of the seventeen delegates from Asia were given chance to speak to the conference.
It has been a known fact that there has been an absence of African delegates in the Conference. However there were some African American Missionaries who attended. Rev. Dr. Alexander Camphor, who was born in Louisiana was serving as a missionary in Liberia was one of them. Besides Camphor, there was also a non-African missionary serving in South Africa who attended the World Missionary Conference, and he is none other but Rev. John Rangiah.
Rev. John Rangiah (1866-1915) was a Telugu Baptist Christian who was sent from Andhra Pradesh, India to Natal, South Africa in June 1903 by Telugu Baptist Home Missionary Society, representing the America Baptist Foreign Mission Society. He was a Headmaster of a girl’s high school in Nellore, Andhra Padesh prior to be sent as a missionary. He was probably the first overseas missionary sent out by any missions of American Baptists. He was sent as a missionary to work among the Telugu immigrants, who were taken as labourers to work in the sugar plantations in Natal, South Africa. The Baptist missionaries felt that this immigrant Telugu community were like a ‘sheep without a shepherd’, and therefore had to sent Rev. John and his wife to serve them. By his pioneering missionary works, he established a first church on 27th December 1903, just after the Christmas celebrations, with about 63 members. It has been recorded that by 1910, Rev. John was pivotal in establishing 10 churches in Pietermaritzburg, Durban and Natal, where a strong Indian Baptist community was established. Rev. John Rangiah attended the World Missionary Conference in Edinburgh as one of the five Asian representatives of the American Baptist Foreign Mission Society. Though he had not made any speech or public contribution at the Conference, but his benign presence had an impact in mutual learning to him as well as to the other missionaries participating there. It was even said that Rev. John Rangiah attended the Conference in Scotland bare-footed, for he has always been a bare-footed missionary, probably bare-footed in every sense of the word. That would have made the other participating missionaries in the Conference to discuss about “mission on bare-foot.”
In a country of ours, where Willaim Carey, Bartholomaus Ziegenbalg, and others are hailed for their contributions, Rev. John Rangiah may not have the sufficient space in the history of missions in India. However, as we gear up towards celebrating the 2010 centenary of the Edinburgh World Missionary Conference, it is time for us Indian Christians to pay rich tribute to these unsung heroes from India who attended the Conference. These heroes history to the mission of the Church would have been unnoticed and neglected, but time is ripe that we need to bring into light their histories, their contributions and need to thank God for their life, witness and mission. Let us draw inspirations from these people of God, and let us dedicate to be the proud heirs of such rich legacy of mission.
O God of our help in ages past
Our hope for years to come,
Come 2010, come to ignite us to be a spark of transformation in our society,
Come 2010, come to involve us to journey with the oppressed and excluded people,
Come 2010, come to invite us to friendship with other people of faith and gender,
Come 2010, come to invigorate us to wake us from deep slumber of complacency,
Come 2010, come to instruct us to widen and deepen the Reign of God here on earth,
Come 2010, come to inspect us to seek our true commitment for mission of God,
Come 2010, come to inspire us to participate vibrantly in the mission of God.
-----------------------------------------------------------------------------
Details collected from Brian Stanley’s book The World Missionary Conference.
Thursday, July 30, 2009
Well, come and feel Welcome in the Church!
UK Churches to give special treatment to bald and fat people: A Church of England guidance is being issued suggesting churches should try harder to make bald and obese people feel welcome. (Times of India, Nagpur Edition, 28th July 2009, Pg. 9)
Thank God! neither Paul nor any other writers of Bible had written about baldhead and obesity telling such people will not inherit the kingdom of God, which also made the Church in England to issue a guidance (probably with out any controversy or much debate) in making bald and obese people feel welcomed into the churches. The guidance from the Church comes at a time, when discussions are geared across the globe with greater velocity, whether to accept or condemn people with different sexual orientations.
The bald headed and the obese friends would have had bitter experiences as they come to church, for some giggle at them, some look down upon them and even some mock at their physical appearances. In that backdrop, this guidance from the Church, calls on the Church and its members to be sensitive and make Churches welcome such people. Thanks to the Church of England for being sensitive to the feelings of these our friends. The percentage of population older than fifteen with a body mass-index greater than thirty is 23% in UK, which means almost a quarter of its population. Again according to a finding approximately 25 percent of men begin balding by age 30; two-thirds begin balding by age 60. There is a 4 in 7 chance of getting the baldness gene. Therefore I presume in order not to exclude such a huge population, the Church of England had to issue such a guidance to convey how inclusive is the Church today. Moreover, the gospel is all liberative and inclusive, and therefore the Church needs to welcome all people irrespective of their creed, colour, religion, sex, and even physique.
I was just wondering what does this issuance of guidance by the Church of England mean to the Churches in India? I know both the contexts of England and India are totally different, however when this news has been quoted in the secular print media in India, certainly there is an inclination for the readers of all faiths in India to attempt to imply such a guidance to the Churches in India as well. Should the Churches in India need to work hard to make bald and obese people feel welcome in its Churches? Yes, surely we need to welcome such friends, and Church can no way object them nor deject them for being bald and obese. But the Churches in India have much more pressing needs in India to address within the Church and in the wider society. People with disabilities in some Churches in India have been un-welcomed by the Churches in administering the sacraments, for the Church feels disability is a curse. Women in some Churches have been un-welcomed by the Churches to be ordained, for the Church feels God has ordained only men. People with different sexual orientations in Churches across India have been un-welcomed by the Churches, for the Church feels they are unscriptural and are perverse against the law of creation.
If all these categories of people are at one hand, the plight of a major group who have been un-welcomed by the Church are the Dalits & Tribals. Is it not startling to know that caste, a social hierarchy discriminating Dalits is alive in the Indian Church? But it is a dire reality that still exists, dominates and governs the life of the Church today. 25% of the Indian population consists of Dalits & Tribals, and the Churches in India have been deaf to the plights of these our brothers and sisters. During the times of marriages in the Church, caste plays a vital role, and marriages between caste Christians and Dalit Christians has still been a distant reality. The caste further plays its dirty politics by widening the gap between the sub-castes within the Dalits. During the times of elections within the Church, caste card plays a pivotal role, and people are elected based on their caste identities and affiliations. The plights of Dalit Christians knew no bounds, for they have been discriminated by the Church as well as by the State by not granting them equal opportunities like their other Dalit Hindus, Dalit Buddhists & Dalit Sikhs. The sensitivity of the Churches in India towards Dalits has been so minimal, and yet times even negligible. In most of the Churches, Dalit issue is non-issue and has no space in their mission agendas. Even though Dalit agenda has a space, it has always been an appendix issue or a matter of miscellaneous. When will the Churches in India issue guidance suggesting their local congregations in trying harder to make Dalit people feel welcomed? When will the Churches in India open its doors and arms to Dalits by being their friends? When will the Churches in India journey with Dalits in their struggles for justice and transformation? When will the Churches in India champion the cause of Dalits & Tribals perceiving them as not mere objects of mission but as subjects of mission?
Into that heaven of freedom my father, let my Churches in India wake up!
Thank God! neither Paul nor any other writers of Bible had written about baldhead and obesity telling such people will not inherit the kingdom of God, which also made the Church in England to issue a guidance (probably with out any controversy or much debate) in making bald and obese people feel welcomed into the churches. The guidance from the Church comes at a time, when discussions are geared across the globe with greater velocity, whether to accept or condemn people with different sexual orientations.
The bald headed and the obese friends would have had bitter experiences as they come to church, for some giggle at them, some look down upon them and even some mock at their physical appearances. In that backdrop, this guidance from the Church, calls on the Church and its members to be sensitive and make Churches welcome such people. Thanks to the Church of England for being sensitive to the feelings of these our friends. The percentage of population older than fifteen with a body mass-index greater than thirty is 23% in UK, which means almost a quarter of its population. Again according to a finding approximately 25 percent of men begin balding by age 30; two-thirds begin balding by age 60. There is a 4 in 7 chance of getting the baldness gene. Therefore I presume in order not to exclude such a huge population, the Church of England had to issue such a guidance to convey how inclusive is the Church today. Moreover, the gospel is all liberative and inclusive, and therefore the Church needs to welcome all people irrespective of their creed, colour, religion, sex, and even physique.
I was just wondering what does this issuance of guidance by the Church of England mean to the Churches in India? I know both the contexts of England and India are totally different, however when this news has been quoted in the secular print media in India, certainly there is an inclination for the readers of all faiths in India to attempt to imply such a guidance to the Churches in India as well. Should the Churches in India need to work hard to make bald and obese people feel welcome in its Churches? Yes, surely we need to welcome such friends, and Church can no way object them nor deject them for being bald and obese. But the Churches in India have much more pressing needs in India to address within the Church and in the wider society. People with disabilities in some Churches in India have been un-welcomed by the Churches in administering the sacraments, for the Church feels disability is a curse. Women in some Churches have been un-welcomed by the Churches to be ordained, for the Church feels God has ordained only men. People with different sexual orientations in Churches across India have been un-welcomed by the Churches, for the Church feels they are unscriptural and are perverse against the law of creation.
If all these categories of people are at one hand, the plight of a major group who have been un-welcomed by the Church are the Dalits & Tribals. Is it not startling to know that caste, a social hierarchy discriminating Dalits is alive in the Indian Church? But it is a dire reality that still exists, dominates and governs the life of the Church today. 25% of the Indian population consists of Dalits & Tribals, and the Churches in India have been deaf to the plights of these our brothers and sisters. During the times of marriages in the Church, caste plays a vital role, and marriages between caste Christians and Dalit Christians has still been a distant reality. The caste further plays its dirty politics by widening the gap between the sub-castes within the Dalits. During the times of elections within the Church, caste card plays a pivotal role, and people are elected based on their caste identities and affiliations. The plights of Dalit Christians knew no bounds, for they have been discriminated by the Church as well as by the State by not granting them equal opportunities like their other Dalit Hindus, Dalit Buddhists & Dalit Sikhs. The sensitivity of the Churches in India towards Dalits has been so minimal, and yet times even negligible. In most of the Churches, Dalit issue is non-issue and has no space in their mission agendas. Even though Dalit agenda has a space, it has always been an appendix issue or a matter of miscellaneous. When will the Churches in India issue guidance suggesting their local congregations in trying harder to make Dalit people feel welcomed? When will the Churches in India open its doors and arms to Dalits by being their friends? When will the Churches in India journey with Dalits in their struggles for justice and transformation? When will the Churches in India champion the cause of Dalits & Tribals perceiving them as not mere objects of mission but as subjects of mission?
Into that heaven of freedom my father, let my Churches in India wake up!
Thursday, July 9, 2009
Celebrating Bartholomuas Ziegenbalg, The First Protestant Missionary to India
Bartholomaus Ziegenbalg, the first Protestant missionary to India, despite all his sufferings and ill health, worked day in and day out, in season and off-season for the mission of God in India. It was on the 9th July 1706, Ziegenbalg first landed on the coasts of Tranquebar of Tamil Nadu, and contributed creatively in teaching the Christian faith and gospel to the people of India. 9th July all across our Lutheran Churches in India is celebrated as ‘Mission Thanksgiving Day’, thanking God for the life, witness, and mission of all those faithful men and women of God who were committed to the calling of extending God’s reign here on earth and renewing the mission for our times today.
Ziegenbalg was born exactly the same day 173 years after the famous Protestant reformer John Calvin was born. 10th July 2009 will be celebrated across the Reformed Churches worldwide as the 500th birth anniversary of Calvin’s birth, and the World Alliance of Reformed Churches (WARC) in their news release has called its members to ‘celebrate Calvin as an inspiration and not as a saint’. The same may be true of Ziegenbalg as well. This occasion calls all of us to join the global Reformed Churches in commemorating the birth anniversary of famous Protestant reformer John Calvin, to thank God for his innovative spirit of addressing contextual issues of his times by extending the horizons of theology in the life of the Church.
Born on 10th July 1682, Ziegenbalg as a Danish Missionary to India, lived a very short life of 35 years, 7 months and 18 days, but has made an indelible impression and influence on the Church in India in general and on the Protestant Church in India in particular. His untiring efforts for the extension of God’s reign in India prompted the genesis of the first protestant mission in India, which has now grown to a 300 plus years of history with above 30 million Indian Christians. Ziegenbalg permeates the Christian ethos of India in a way that nothing else does. His passion and zeal for mission can be captured in his own understanding of mission as a ‘service to the soul’ as well as a ‘service to the body’.
On this great historic mission day as we thank God for Ziegenbalg’s arrival to India we need to renew our missiological tasks for our times today. Though our context today is highly volatile, with every new day new issues of prominence prop up, I think we can still take lessons from Ziegenbalg. There are several voluminous contributions of Ziegenbalg, which have had its impact on the life of the Church today, but I would like to bring out three main areas of relevance from the life; witness and mission of Ziegenbalg to the present day Indian Church. These areas epitomize the heart and spirit of Ziegenbalg that continually challenge the Church today.
1.Word Becoming Flesh
Ziegenbalg has preached on several themes from the Scriptures, and has related the Word to the context of his world. Besides preaching, he was the pioneer who translated the Scriptures to Tamil and Telugu. By translating the Bible to the indigenous languages, he has made ‘the Word became flesh’ more relevant and meaningful. Like Martin Luther, he has translated the Bible into the people’s language. It was only about 100 years after his translations of Bible to Indian languages; William Carey translated the Bible to many other Indian languages.
The contextual re-readings of the Scriptures perhaps can be the extension of the translations of the Scriptures to the local languages. The local hermeneutics have been a welcome move in this regard. Imagine the local Tamils, if at all were forced to learn and to read German in order to know the activity of God in the history that was recorded in the Bible, the historical activity of God would not have made any sense to them. Thanks to Ziegenbalg for his efforts in bringing the Word as flesh. Therefore Ziegenbalg’s translation of Scriptures challenges us today, to relate the Word to the local world and to work to bring out the relevance of the Word into our lives. Translations and interpretations of the Scriptures for our times become immanent. Today most people quote Scriptures in countering the life and life-giving activities. Probably I think, Ziegenbalg, as a true disciple of Jesus Christ challenges us to reinterpret our Scriptures in addressing our issues today, and would call on us to allow the fresh revelations of God to happen today.
2.Wider Ecumenism
Ziegenbalg always maintained healthy relationships with all people of faith. In spite of several differences with the Roman Catholics, he appreciated their commitment for the gospel and has adapted several words and phrases developed by Jesuit missionaries by reading their books and manuscripts. Ziegenbalg was also a pioneer in initiating the inter-faith dialogues with other people of faith. He had several discussions with Muslims and Hindus on several theological themes, and worked out the similarities and dissimilarities in their faith convictions and practices. He encouraged inter-cultural learning in their mother tongues. He always maintained high respect for the dialoguing partners and treated them on equal grounds. However, his conviction and faith in Jesus Christ made him to be wide open for new learning and friendship. He also worked for the liberation of the oppressed people who were exploited by the caste system from ages.
In the present context of violence in the name of religion, hatred and mistrust among religions, rise of religious fundamentalism, etc. Ziegenbalg’s relationship with all people of faith is challengingly relevant for our times. A point to note is that, to be an ecumenist one need not dilute or compromise ones convictions. That is what Ziegenbalg reminds us, his firm roots in the faith of Jesus Christ, his grounding in the Lutheran pietism made him to strive for healthy relations with other people of faith. Ecumenism means diluting ones convictions is a misconception that needs to be wiped off. Are our relationships with other denominations and with other people of faith healthy? The local congregations need to make this wider ecumenism (transcending all the boundaries of denominations, religions, regions, classes, caste, genders/sexualities etc.) as its agenda, and strive for the transformation of our creation and make our earth a better place to live in peace, happiness, justice and liberation.
3.Vibrant Missiology
Ziegenbalg’s self-understanding of mission reveals his commitment for the mission of God. For him, Jesus Christ remains the source of mission, Christ always accompanies the missionaries, and missionaries are to engage in four-fold mission i.e. to go out, to teach, to baptize and to make the believers to enjoy the fruits of conversion. Conversion was not satisfactory for him, so he was engaged in translating his faith into actions. He made the gospel to reach to the people in deeds rather in mere words. Besides all his preaching, translations of Scriptures etc. he had established several mission schools, theological seminary, paper mill, and printing press etc. to make the gospel come alive to the people and for a dynamic witness of the gospel. He aimed that education should be given to all classes of people including the girl children and the children from the lower strata of the society.
What is mission today? This has been an old question put in new contexts and is asked from time to time. This questions reveals that since the context of every kairos is dynamic, so also is mission. Mission can never be static, and if it is so, it ceases to be mission. Mission is always vibrant and relevant. Ziegenbalg analyzed his context, and translated his faith to actions accordingly. In our present day context of globalization, oppressions in the name of class, caste and gender, discussions of different sexual orientations, ecological disasters, HIV and AIDS, religious fundamentalism, war and terrorism etc. how can we translate our faith to actions. Being Christo-centric was the key for Ziegenbalg in his mission for God, so also should be for the local congregations today. Sharing and not accumulating, over coming consumerism, liberation, inclusion of all excluded groups, stewarding the creation, caring the positives, establishing peace, inter-faith relations etc. should all be on our congregations mission agenda. Ziegenbalg discerned the signs of his times and acted accordingly, so also should be the church today. Let our churches become sensitive, vibrant and dynamic in the mission of God.
On this mission thanksgiving day, let us all rededicate our call and commitment and strive for justice and transformation of our society. Thanks to the Ter-centenary celebrations of this historic day in 2006, which was celebrated in India that has further stimulated and inspired many young people. Our respects and tributes to Ziegenbalg would be honest only when we can live out our faith and when be becomes witness to the gospel values. Mere celebrations and commemorations will not be sufficient for this day, but a true renewal and revival of our commitment would strengthen the cause. May God grant us all God’s strength to become the proud heirs of Ziegenbalg in carrying along his legacy of vibrant mission to our generations. Jai ho Zeigenbalg!
patta, 09.07.2009
Ziegenbalg was born exactly the same day 173 years after the famous Protestant reformer John Calvin was born. 10th July 2009 will be celebrated across the Reformed Churches worldwide as the 500th birth anniversary of Calvin’s birth, and the World Alliance of Reformed Churches (WARC) in their news release has called its members to ‘celebrate Calvin as an inspiration and not as a saint’. The same may be true of Ziegenbalg as well. This occasion calls all of us to join the global Reformed Churches in commemorating the birth anniversary of famous Protestant reformer John Calvin, to thank God for his innovative spirit of addressing contextual issues of his times by extending the horizons of theology in the life of the Church.
Born on 10th July 1682, Ziegenbalg as a Danish Missionary to India, lived a very short life of 35 years, 7 months and 18 days, but has made an indelible impression and influence on the Church in India in general and on the Protestant Church in India in particular. His untiring efforts for the extension of God’s reign in India prompted the genesis of the first protestant mission in India, which has now grown to a 300 plus years of history with above 30 million Indian Christians. Ziegenbalg permeates the Christian ethos of India in a way that nothing else does. His passion and zeal for mission can be captured in his own understanding of mission as a ‘service to the soul’ as well as a ‘service to the body’.
On this great historic mission day as we thank God for Ziegenbalg’s arrival to India we need to renew our missiological tasks for our times today. Though our context today is highly volatile, with every new day new issues of prominence prop up, I think we can still take lessons from Ziegenbalg. There are several voluminous contributions of Ziegenbalg, which have had its impact on the life of the Church today, but I would like to bring out three main areas of relevance from the life; witness and mission of Ziegenbalg to the present day Indian Church. These areas epitomize the heart and spirit of Ziegenbalg that continually challenge the Church today.
1.Word Becoming Flesh
Ziegenbalg has preached on several themes from the Scriptures, and has related the Word to the context of his world. Besides preaching, he was the pioneer who translated the Scriptures to Tamil and Telugu. By translating the Bible to the indigenous languages, he has made ‘the Word became flesh’ more relevant and meaningful. Like Martin Luther, he has translated the Bible into the people’s language. It was only about 100 years after his translations of Bible to Indian languages; William Carey translated the Bible to many other Indian languages.
The contextual re-readings of the Scriptures perhaps can be the extension of the translations of the Scriptures to the local languages. The local hermeneutics have been a welcome move in this regard. Imagine the local Tamils, if at all were forced to learn and to read German in order to know the activity of God in the history that was recorded in the Bible, the historical activity of God would not have made any sense to them. Thanks to Ziegenbalg for his efforts in bringing the Word as flesh. Therefore Ziegenbalg’s translation of Scriptures challenges us today, to relate the Word to the local world and to work to bring out the relevance of the Word into our lives. Translations and interpretations of the Scriptures for our times become immanent. Today most people quote Scriptures in countering the life and life-giving activities. Probably I think, Ziegenbalg, as a true disciple of Jesus Christ challenges us to reinterpret our Scriptures in addressing our issues today, and would call on us to allow the fresh revelations of God to happen today.
2.Wider Ecumenism
Ziegenbalg always maintained healthy relationships with all people of faith. In spite of several differences with the Roman Catholics, he appreciated their commitment for the gospel and has adapted several words and phrases developed by Jesuit missionaries by reading their books and manuscripts. Ziegenbalg was also a pioneer in initiating the inter-faith dialogues with other people of faith. He had several discussions with Muslims and Hindus on several theological themes, and worked out the similarities and dissimilarities in their faith convictions and practices. He encouraged inter-cultural learning in their mother tongues. He always maintained high respect for the dialoguing partners and treated them on equal grounds. However, his conviction and faith in Jesus Christ made him to be wide open for new learning and friendship. He also worked for the liberation of the oppressed people who were exploited by the caste system from ages.
In the present context of violence in the name of religion, hatred and mistrust among religions, rise of religious fundamentalism, etc. Ziegenbalg’s relationship with all people of faith is challengingly relevant for our times. A point to note is that, to be an ecumenist one need not dilute or compromise ones convictions. That is what Ziegenbalg reminds us, his firm roots in the faith of Jesus Christ, his grounding in the Lutheran pietism made him to strive for healthy relations with other people of faith. Ecumenism means diluting ones convictions is a misconception that needs to be wiped off. Are our relationships with other denominations and with other people of faith healthy? The local congregations need to make this wider ecumenism (transcending all the boundaries of denominations, religions, regions, classes, caste, genders/sexualities etc.) as its agenda, and strive for the transformation of our creation and make our earth a better place to live in peace, happiness, justice and liberation.
3.Vibrant Missiology
Ziegenbalg’s self-understanding of mission reveals his commitment for the mission of God. For him, Jesus Christ remains the source of mission, Christ always accompanies the missionaries, and missionaries are to engage in four-fold mission i.e. to go out, to teach, to baptize and to make the believers to enjoy the fruits of conversion. Conversion was not satisfactory for him, so he was engaged in translating his faith into actions. He made the gospel to reach to the people in deeds rather in mere words. Besides all his preaching, translations of Scriptures etc. he had established several mission schools, theological seminary, paper mill, and printing press etc. to make the gospel come alive to the people and for a dynamic witness of the gospel. He aimed that education should be given to all classes of people including the girl children and the children from the lower strata of the society.
What is mission today? This has been an old question put in new contexts and is asked from time to time. This questions reveals that since the context of every kairos is dynamic, so also is mission. Mission can never be static, and if it is so, it ceases to be mission. Mission is always vibrant and relevant. Ziegenbalg analyzed his context, and translated his faith to actions accordingly. In our present day context of globalization, oppressions in the name of class, caste and gender, discussions of different sexual orientations, ecological disasters, HIV and AIDS, religious fundamentalism, war and terrorism etc. how can we translate our faith to actions. Being Christo-centric was the key for Ziegenbalg in his mission for God, so also should be for the local congregations today. Sharing and not accumulating, over coming consumerism, liberation, inclusion of all excluded groups, stewarding the creation, caring the positives, establishing peace, inter-faith relations etc. should all be on our congregations mission agenda. Ziegenbalg discerned the signs of his times and acted accordingly, so also should be the church today. Let our churches become sensitive, vibrant and dynamic in the mission of God.
On this mission thanksgiving day, let us all rededicate our call and commitment and strive for justice and transformation of our society. Thanks to the Ter-centenary celebrations of this historic day in 2006, which was celebrated in India that has further stimulated and inspired many young people. Our respects and tributes to Ziegenbalg would be honest only when we can live out our faith and when be becomes witness to the gospel values. Mere celebrations and commemorations will not be sufficient for this day, but a true renewal and revival of our commitment would strengthen the cause. May God grant us all God’s strength to become the proud heirs of Ziegenbalg in carrying along his legacy of vibrant mission to our generations. Jai ho Zeigenbalg!
patta, 09.07.2009
Tuesday, July 7, 2009
Human Sexuality: A Gift of God
(Christian Reflections on Different Sexual Orientations)
On the 2nd July 2009, the Delhi High Court pronounced a historic judgement to amend the nearly 150 year-old colonial times law of section 377 in the Indian Penal Code (IPC) and decriminalise private consensual sex between people of the same sex. On hearing the judgement, there has been a mixed reaction from diverse segments of society. Gay rights activists were overjoyed by the judgement and said it is a way forward in their struggle for equality; most religious leaders opposed the move, calling homosexuality “unnatural” and a “mental sickness”; while political parties sang their tunes of expediency by either being neutral or outright opposed to the judgement. The media has aired several discussions and debates on this issue affecting lesbian, gay, bisexual and transgender (LGBT) persons, portraying a diversity of perspectives by celebrities in the film industry, social activists, religious representatives and politicians. Those in favour of the Delhi High Court judgement described the moment as a new beginning for an inclusive community, and those who were against it stuck to their guns using scriptures and notions of the will of God, tradition, culture, morality, religion, anti-creation, etc. In such a situation as this, when so much of the Christian Church has denied the existence of sexual minorities, I wonder: what would have Jesus done? This reflection is from the perspective of a young, pastoral & ecumenical learner. This is purely my own individual position and does not reflect stand or position of any Church in India, neither is reflected to contradict any people or institution’s ideas or ideologies.
Gay and lesbian issues are no longer behind closed doors in India, for these brothers and sisters have come out of culturally imposed closets to profess their sexual orientations and identities. Despite all the opposition, some of the younger generations in our society are slowly accepting the reality of these friends and are able to respect them for who they are. However, such acceptance has been minimal when compared to the resistance these our friends have faced from other quarters. The Indian Union Health Ministry last year even proposed “abolishing homosexuality,” for it claimed that HIV and AIDS was increasing due to homosexuality. The proposal was met with severe criticism from all quarters.
The Church teaches that we must love all human beings, for all are created in the image of God. Yet our same Church has largely been closed and resistant to gay lesbian realities, for it often teaches that homosexuality is unscriptural, unethical, unnatural and un-spiritual. Global Church councils and communions have been divided over the issues raised by the existence of varieties of sexualities, and many try to shy away from addressing them. I also heard someone say, “A homosexual Bishop is too much for a Church to think of.” Is such a statement consistent with God’s command to love and to acknowledge the image of God in all? As Christians are we able to respect our friends in Christ whose sexual orientation and identity may be different from our own? Are we willing to welcome them into our communities and accept their God-given gifts based on our common baptism and oneness in Christ? On the contrary, too often we contribute to discrimination against them, openly criticise their sexual orientations and identities, expose them to public condemnation, allow them to be branded as non-humans, and do not protest when vicious, derogatory remarks are made about them. Is there a way out of claiming a theology of inclusive love while living a theology of condemnation and exclusion? Is there a way forward?
Let us analyse a situation addressed by Jesus in his times, for such an analysis will provide clues for a way forward in the midst of today’s issues arising on different sexual orientations. In John 8:1-11, when a woman caught in adultery was brought to him for judgement, Jesus tells the religious leaders who brought the woman before him to be the first to throw a stone at her if they were without sin. On hearing this, everyone in the gathered crowd turned away, beginning with the elders, who were usually firmly committed to keep the status quo in place. Only Jesus alone stood in solidarity with that woman, for he neither condemned her nor sang the tune of the religious leaders in branding her a sinner. Jesus asked her, “Woman, where are they? Has no one condemned you?” “No one, sir,” she said. "Then neither do I condemn you," Jesus declared. “Go, and do not sin again.”
1.Jesus does not condemn by virtue of one’s body. Jesus could have easily condemned the woman and joined a mob in stoning her to death, for she was caught in an act of adultery. But what if this woman was forced into the act? And why did the religious leaders not also bring before Jesus for judgement and potential stoning to death the man with whom the woman had allegedly had sexual relations? If Jesus had gone along with the testing and goading of the religious leaders, the forces of man’s aggression and patriarchy would have bruised the woman’s body to death. Imagine, this woman would have been battered and utterly traumatized by men and would have experienced unimaginable pain all over her body. Perhaps because Jesus perceived the truth and heart of the matters before him, he did not judge by virtue of the woman’s body, but by virtue of the spirit and context of the situation.
2.Jesus does not condemn by virtue of written letters. When the religious leaders brought the woman before Jesus, they accused her of the crime of adultery and quoted from their religious laws that the penalty for such a crime was to be stoned to death. Jesus could have endorsed the written law by advocating: “Let it be so as it is written in the law.” On the contrary, for Jesus, life and life-giving spirit superseded the written laws of scripture. Jesus, as the Word who became flesh, has come to fulfil the law, all the more for the sake of life and life-enriching experiences. Jesus addressed the situation of the woman cast before him by testy religious leaders ready to condemn her by contextually translating the will of God in a way that was relevant for his times; for he knew that the revelation of God is continuous and dynamic. Moreover, when the religious leaders quoted their ancient, provocative scriptures, Jesus responded by casually scribbling with his finger on the ground, for he knew that the spirit of life- giving is above the letter of the law that would discriminate against and destroy a person.
3.Jesus does not condemn by virtue of the majority views. Although the religious leaders cite Moses’ law – that anyone caught in adultery was to be stoned to death – there is no evidence that such stoning actually took place on a regular basis in Jesus’ day. Nevertheless, it was commonly understood that adultery was a sin. Blanket condemnation for such behaviour was the majority’s viewpoint in Jesus’ time. In addressing the situation of the woman cast before him, surrounded by a crowd in the temple, Jesus was not carried away by the cultural viewpoint of the majority, but was rather the only single man who opposed the majority’s preconceived notions that would have condemned her, though Jewish law also required an irreproachable trial before carrying out any punishment. Jesus was a revolutionary and always took risks to subvert the things that deter life. Perhaps, on that day in the temple, if Jesus would have joined the chorus of the religious leaders’ legalistic, scriptural and political arguments, he would have been a hero in their sight. But rather, he decided to be bold, to be singled out, and to take a stand on behalf of the one who otherwise would have been discriminated against and victimised.
4.Jesus does not condemn the victimised, the discriminated against, and the marginalized, but listens to the most vulnerable and stands in solidarity. When Jesus was left alone with the woman, by asking “Woman, where are they? Has no one condemned you?”, for the first time Jesus invited the bleeding woman to speak. There was no space provided to this woman by the religious leaders for her to express her feelings and pain. Seeing that all who would have condemned the woman - and even killed her – had left the scene, one after the other, Jesus gave the woman the opportunity to speak for herself, building within her a source of tranquillity and trust in relationship to him. When she answered “no one [is left to condemn] Lord”, Jesus assured her that neither did he condemn her. Jesus did not condemn the victimised, discriminated against, and marginalized woman, but invited her to give voice to her own experience and stood in solidarity with her. Listening to those who have been victimised and discriminated against is the strength of Jesus. Perhaps by listening we ourselves may come to know more about the issues of our day and what we learn may allow us to be more open to new light and truth. Jesus strengthened the woman by telling her to go her way and from then on not to sin any more. He wanted her to live a life of dignity in her locality. Jesus respected the image of God in her, equal to that in any other person, and boosted her depressing life by affirming her worth, dignity, self-respect and self-determination to live life in all its fullness.
After carefully analysing this case in point, we draw some implications regarding how Jesus might have dealt with sexually diverse people today. Let me be explicit that I do not want to draw parallels between people of different sexual orientations and identities and the woman caught in adultery in Jesus’ day. Sexual orientation and identity are inherent characteristics of humankind, separate from sexual behaviours. The rationale in choosing this passage from Bible, is the kind of a different situation Jesus addressed, where the religious heads sought a judgement, just like the people seeking judgement on section 377 of IPC.
1.Jesus would not condemn people of different sexual orientations by virtue of their bodies. Bodies are gifts of God to people, temples of the Spirit, and sexuality, including sexual orientation, is an aspect of our God-given embodiment. Heterosexuals and people of different sexual orientations are born with the same gifts from God, all part of the natural diversity of God’s creation that God called “very good.” Scientific studies demonstrate that sexual orientation is an innate characteristic. Persons who discover that they are “naturally” heterosexual are no different than persons who discover an inbuilt gay or lesbian sexual orientation. Just as heterosexual persons have the freedom to self-identify as such, so our LGBT friends know that they have been born the way they are. Surely Jesus would have respected these our friends as people made in the full image of God. Jesus would not condemn people by virtue of their bodies, whether they are born as male, female or otherwise. When 5-12% of people globally are born with sexual orientations other than heterosexual, let us respect them for who they are.
2.Jesus would not condemn people of different sexual orientations by virtue of written scriptures. Most but not all religious communities oppose and condemn people who are not heterosexual by appealing to their beliefs and traditions rooted in their own written scriptures. Yet, for Jesus, scriptures were the record of the experience of God’s activity by particular communities in particular contexts. The gospels are full of accounts of Jesus’ reinterpretations of Jewish scriptures applied to persons and situations he encountered. Therefore, when people of different sexual orientations today share the dire reality of their lives and their contextual struggle for equality, it is easy to imagine that Jesus would have allowed for the fresh revelation of God to illuminate his way in addressing this struggle. It is easy to picture that Jesus would have championed the cause of life and equality whatever personal risk might be required. I believe Jesus would have transcended tradition, culture, religion, etc. and would stand in solidarity with people of different orientations, for he condemns discrimination done to anyone on any account. For Jesus, scriptures are to promote life as he himself did in his preaching, teaching and healing ministries, and scriptures should not be used as a stumbling block to deter life in all its fullness.
3.Jesus would not condemn people of different sexual orientations by virtue of a majority view. Today many of those who oppose and condemn LGBT persons claim that these friends’ self-acknowledged identities are against nature and that the majority of people are opposed to them. It is hard to believe that Jesus would have been carried away by the winds of majority thinking or that he would have condemned sexual minorities on account of popular opinion. When many people argue that LGBT persons’ claims of authentic self-discovery and identity are “unnatural”, against procreation and the laws of life, I believe Jesus would differ from the majority view. For he carefully analyses every situation, deeply knows people and their contexts, and responds accordingly. Even though he may be the only one to do so, Jesus would stand for life and justice.
4.Jesus would not condemn people of different sexual orientations who are victimized, discriminated against, and marginalized, but would listen to them and stands in solidarity with them. Jesus’ primary mission to this world is to stand by the least, the last and the lost in society. He has come to release captives from the prisons of discrimination and oppression. Jesus would have allowed LGBT people to speak up for themselves, for he listens and cares for them. Listening certainly makes Jesus to stand by them. Jesus truly would have stood in solidarity with people of different sexual orientations and identities, even if the Church would not stand with them; even if cultures and traditions would not stand with them; even if politicians would not stand with them; and even if the religions of the world, including Christianity would not stand with them. Jesus would have stood solely and singly with these LGBT persons and would not condemn them on the basis of their sexual orientation or identity. Jesus would embrace them, for he would affirm that they are the ones equally created in the image of God, like him.
Theological Implications for Justice Action
At this point, before we conclude, I would like to explore how we might apply these theological reflections to further strengthen our commitment for the cause of equality among sexual minorities who are gifts to humankind. The whole discussion raises three prominent questions, each of which requires careful attention, for all of them are parts of the theological wrestling within me.
1.Are different sexual orientations a gift of God?
2.How do we understand body theologically?
3.What does it mean, “Do not sin again”?
Due to limitation of space and time, let me just reflect on the third question only.
Do not sin again
On Vidhana Soudha building in Bangalore, it is engraved on the main wall, as “Government’s work is God’s work”. This inscription caught my attention and I find myself reflecting on several implications drawn from it. One such implication is that anything against government is sin, for anything against God is sin. Therefore, any resistance against government’s orders is sin, and people’s movements against government policies are sins. Another implication is that the government’s word is the final verdict on any matter concerning sin. This latter implication in particular helped illuminate for me the scripture passage in John 8:1-11 and what Jesus might have meant when he told the woman to “sin no more.”
In Jesus’ time, the inscription written on Jewish religious people’s hearts was “Mosaic law is God’s law”; anything against it was sin and had to be condemned. When Jesus said to the woman who had been caught in adultery: “Has no one condemned you? Neither do I condemn you. Go, and do not sin again”, Jesus at the end pronounced a judgement. But it likely was not what religious people would have expected him to say. By not condemning the woman according to the Mosaic law, Jesus was, in a way, condemning the crowd of people surrounding him in the temple, including the religious leaders, who were sinning more and more at the expense of vulnerable sexual minorities. By announcing, “sin no more” to the woman, Jesus was confronting the act of adultery, where a powerless woman could easily be forced into it. Sin in Jesus’ times was understood as something against Mosaic law. Therefore, Jesus could have said to the woman: “Even though no one condemned you, according to the law you have sinned, and I shall forgive you.” But Jesus said to the woman “sin no more/ do not sin again.” Jesus gave that woman life which was far above the written laws and written sins.
In today’s context, what is the measure to be used to pronounce what is sin and what is against God? Some religious pundits say “Anything against nature is sin.” But who decides, and how is it determined, what is inherent to nature and what is “against” nature? The questions are ongoing. But Jesus’ words “do not sin again” offered the woman the opportunity to uphold her identity and dignity and opened up life where only the forces of oppression had once been. Jesus neither names the sin nor calls the woman a sinner. Therefore, let no one ever call any one, irrespective of their sexual orientation or identity, a sinner. Let God alone be the judge.
Like Jesus, let us work to be in solidarity with LGBT friends, respect their sexuality, accept them as human beings made in the image of God, and welcome them into our communities. Let us not diminish their self-respect, dignity and self-determination, of which they are in need like anyone else. Let us give up condemning them for, after all, they are our co-human beings created equally in the image of God. I pray that the Church, as the foretaste of God’s reign here on earth, would take the lead in standing for the rights of persons of different sexual orientations and identities, for since they have been excluded by every section of people in the society.
May God, who does not condemn human beings because of their sexuality but who is the giver of the gift, teach us to respect the dignity of our LGBT friends. And may God grant our churches the love and grace to accept them into our communities and to fight for their rights. Just and inclusive communities will still be only a dream if we do not accept people of different sexual orientations and identities into our churches’ fold. Truly, sexuality is a gift of God, distributed to humankind in splendid varieties.
07.07.09
On the 2nd July 2009, the Delhi High Court pronounced a historic judgement to amend the nearly 150 year-old colonial times law of section 377 in the Indian Penal Code (IPC) and decriminalise private consensual sex between people of the same sex. On hearing the judgement, there has been a mixed reaction from diverse segments of society. Gay rights activists were overjoyed by the judgement and said it is a way forward in their struggle for equality; most religious leaders opposed the move, calling homosexuality “unnatural” and a “mental sickness”; while political parties sang their tunes of expediency by either being neutral or outright opposed to the judgement. The media has aired several discussions and debates on this issue affecting lesbian, gay, bisexual and transgender (LGBT) persons, portraying a diversity of perspectives by celebrities in the film industry, social activists, religious representatives and politicians. Those in favour of the Delhi High Court judgement described the moment as a new beginning for an inclusive community, and those who were against it stuck to their guns using scriptures and notions of the will of God, tradition, culture, morality, religion, anti-creation, etc. In such a situation as this, when so much of the Christian Church has denied the existence of sexual minorities, I wonder: what would have Jesus done? This reflection is from the perspective of a young, pastoral & ecumenical learner. This is purely my own individual position and does not reflect stand or position of any Church in India, neither is reflected to contradict any people or institution’s ideas or ideologies.
Gay and lesbian issues are no longer behind closed doors in India, for these brothers and sisters have come out of culturally imposed closets to profess their sexual orientations and identities. Despite all the opposition, some of the younger generations in our society are slowly accepting the reality of these friends and are able to respect them for who they are. However, such acceptance has been minimal when compared to the resistance these our friends have faced from other quarters. The Indian Union Health Ministry last year even proposed “abolishing homosexuality,” for it claimed that HIV and AIDS was increasing due to homosexuality. The proposal was met with severe criticism from all quarters.
The Church teaches that we must love all human beings, for all are created in the image of God. Yet our same Church has largely been closed and resistant to gay lesbian realities, for it often teaches that homosexuality is unscriptural, unethical, unnatural and un-spiritual. Global Church councils and communions have been divided over the issues raised by the existence of varieties of sexualities, and many try to shy away from addressing them. I also heard someone say, “A homosexual Bishop is too much for a Church to think of.” Is such a statement consistent with God’s command to love and to acknowledge the image of God in all? As Christians are we able to respect our friends in Christ whose sexual orientation and identity may be different from our own? Are we willing to welcome them into our communities and accept their God-given gifts based on our common baptism and oneness in Christ? On the contrary, too often we contribute to discrimination against them, openly criticise their sexual orientations and identities, expose them to public condemnation, allow them to be branded as non-humans, and do not protest when vicious, derogatory remarks are made about them. Is there a way out of claiming a theology of inclusive love while living a theology of condemnation and exclusion? Is there a way forward?
Let us analyse a situation addressed by Jesus in his times, for such an analysis will provide clues for a way forward in the midst of today’s issues arising on different sexual orientations. In John 8:1-11, when a woman caught in adultery was brought to him for judgement, Jesus tells the religious leaders who brought the woman before him to be the first to throw a stone at her if they were without sin. On hearing this, everyone in the gathered crowd turned away, beginning with the elders, who were usually firmly committed to keep the status quo in place. Only Jesus alone stood in solidarity with that woman, for he neither condemned her nor sang the tune of the religious leaders in branding her a sinner. Jesus asked her, “Woman, where are they? Has no one condemned you?” “No one, sir,” she said. "Then neither do I condemn you," Jesus declared. “Go, and do not sin again.”
1.Jesus does not condemn by virtue of one’s body. Jesus could have easily condemned the woman and joined a mob in stoning her to death, for she was caught in an act of adultery. But what if this woman was forced into the act? And why did the religious leaders not also bring before Jesus for judgement and potential stoning to death the man with whom the woman had allegedly had sexual relations? If Jesus had gone along with the testing and goading of the religious leaders, the forces of man’s aggression and patriarchy would have bruised the woman’s body to death. Imagine, this woman would have been battered and utterly traumatized by men and would have experienced unimaginable pain all over her body. Perhaps because Jesus perceived the truth and heart of the matters before him, he did not judge by virtue of the woman’s body, but by virtue of the spirit and context of the situation.
2.Jesus does not condemn by virtue of written letters. When the religious leaders brought the woman before Jesus, they accused her of the crime of adultery and quoted from their religious laws that the penalty for such a crime was to be stoned to death. Jesus could have endorsed the written law by advocating: “Let it be so as it is written in the law.” On the contrary, for Jesus, life and life-giving spirit superseded the written laws of scripture. Jesus, as the Word who became flesh, has come to fulfil the law, all the more for the sake of life and life-enriching experiences. Jesus addressed the situation of the woman cast before him by testy religious leaders ready to condemn her by contextually translating the will of God in a way that was relevant for his times; for he knew that the revelation of God is continuous and dynamic. Moreover, when the religious leaders quoted their ancient, provocative scriptures, Jesus responded by casually scribbling with his finger on the ground, for he knew that the spirit of life- giving is above the letter of the law that would discriminate against and destroy a person.
3.Jesus does not condemn by virtue of the majority views. Although the religious leaders cite Moses’ law – that anyone caught in adultery was to be stoned to death – there is no evidence that such stoning actually took place on a regular basis in Jesus’ day. Nevertheless, it was commonly understood that adultery was a sin. Blanket condemnation for such behaviour was the majority’s viewpoint in Jesus’ time. In addressing the situation of the woman cast before him, surrounded by a crowd in the temple, Jesus was not carried away by the cultural viewpoint of the majority, but was rather the only single man who opposed the majority’s preconceived notions that would have condemned her, though Jewish law also required an irreproachable trial before carrying out any punishment. Jesus was a revolutionary and always took risks to subvert the things that deter life. Perhaps, on that day in the temple, if Jesus would have joined the chorus of the religious leaders’ legalistic, scriptural and political arguments, he would have been a hero in their sight. But rather, he decided to be bold, to be singled out, and to take a stand on behalf of the one who otherwise would have been discriminated against and victimised.
4.Jesus does not condemn the victimised, the discriminated against, and the marginalized, but listens to the most vulnerable and stands in solidarity. When Jesus was left alone with the woman, by asking “Woman, where are they? Has no one condemned you?”, for the first time Jesus invited the bleeding woman to speak. There was no space provided to this woman by the religious leaders for her to express her feelings and pain. Seeing that all who would have condemned the woman - and even killed her – had left the scene, one after the other, Jesus gave the woman the opportunity to speak for herself, building within her a source of tranquillity and trust in relationship to him. When she answered “no one [is left to condemn] Lord”, Jesus assured her that neither did he condemn her. Jesus did not condemn the victimised, discriminated against, and marginalized woman, but invited her to give voice to her own experience and stood in solidarity with her. Listening to those who have been victimised and discriminated against is the strength of Jesus. Perhaps by listening we ourselves may come to know more about the issues of our day and what we learn may allow us to be more open to new light and truth. Jesus strengthened the woman by telling her to go her way and from then on not to sin any more. He wanted her to live a life of dignity in her locality. Jesus respected the image of God in her, equal to that in any other person, and boosted her depressing life by affirming her worth, dignity, self-respect and self-determination to live life in all its fullness.
After carefully analysing this case in point, we draw some implications regarding how Jesus might have dealt with sexually diverse people today. Let me be explicit that I do not want to draw parallels between people of different sexual orientations and identities and the woman caught in adultery in Jesus’ day. Sexual orientation and identity are inherent characteristics of humankind, separate from sexual behaviours. The rationale in choosing this passage from Bible, is the kind of a different situation Jesus addressed, where the religious heads sought a judgement, just like the people seeking judgement on section 377 of IPC.
1.Jesus would not condemn people of different sexual orientations by virtue of their bodies. Bodies are gifts of God to people, temples of the Spirit, and sexuality, including sexual orientation, is an aspect of our God-given embodiment. Heterosexuals and people of different sexual orientations are born with the same gifts from God, all part of the natural diversity of God’s creation that God called “very good.” Scientific studies demonstrate that sexual orientation is an innate characteristic. Persons who discover that they are “naturally” heterosexual are no different than persons who discover an inbuilt gay or lesbian sexual orientation. Just as heterosexual persons have the freedom to self-identify as such, so our LGBT friends know that they have been born the way they are. Surely Jesus would have respected these our friends as people made in the full image of God. Jesus would not condemn people by virtue of their bodies, whether they are born as male, female or otherwise. When 5-12% of people globally are born with sexual orientations other than heterosexual, let us respect them for who they are.
2.Jesus would not condemn people of different sexual orientations by virtue of written scriptures. Most but not all religious communities oppose and condemn people who are not heterosexual by appealing to their beliefs and traditions rooted in their own written scriptures. Yet, for Jesus, scriptures were the record of the experience of God’s activity by particular communities in particular contexts. The gospels are full of accounts of Jesus’ reinterpretations of Jewish scriptures applied to persons and situations he encountered. Therefore, when people of different sexual orientations today share the dire reality of their lives and their contextual struggle for equality, it is easy to imagine that Jesus would have allowed for the fresh revelation of God to illuminate his way in addressing this struggle. It is easy to picture that Jesus would have championed the cause of life and equality whatever personal risk might be required. I believe Jesus would have transcended tradition, culture, religion, etc. and would stand in solidarity with people of different orientations, for he condemns discrimination done to anyone on any account. For Jesus, scriptures are to promote life as he himself did in his preaching, teaching and healing ministries, and scriptures should not be used as a stumbling block to deter life in all its fullness.
3.Jesus would not condemn people of different sexual orientations by virtue of a majority view. Today many of those who oppose and condemn LGBT persons claim that these friends’ self-acknowledged identities are against nature and that the majority of people are opposed to them. It is hard to believe that Jesus would have been carried away by the winds of majority thinking or that he would have condemned sexual minorities on account of popular opinion. When many people argue that LGBT persons’ claims of authentic self-discovery and identity are “unnatural”, against procreation and the laws of life, I believe Jesus would differ from the majority view. For he carefully analyses every situation, deeply knows people and their contexts, and responds accordingly. Even though he may be the only one to do so, Jesus would stand for life and justice.
4.Jesus would not condemn people of different sexual orientations who are victimized, discriminated against, and marginalized, but would listen to them and stands in solidarity with them. Jesus’ primary mission to this world is to stand by the least, the last and the lost in society. He has come to release captives from the prisons of discrimination and oppression. Jesus would have allowed LGBT people to speak up for themselves, for he listens and cares for them. Listening certainly makes Jesus to stand by them. Jesus truly would have stood in solidarity with people of different sexual orientations and identities, even if the Church would not stand with them; even if cultures and traditions would not stand with them; even if politicians would not stand with them; and even if the religions of the world, including Christianity would not stand with them. Jesus would have stood solely and singly with these LGBT persons and would not condemn them on the basis of their sexual orientation or identity. Jesus would embrace them, for he would affirm that they are the ones equally created in the image of God, like him.
Theological Implications for Justice Action
At this point, before we conclude, I would like to explore how we might apply these theological reflections to further strengthen our commitment for the cause of equality among sexual minorities who are gifts to humankind. The whole discussion raises three prominent questions, each of which requires careful attention, for all of them are parts of the theological wrestling within me.
1.Are different sexual orientations a gift of God?
2.How do we understand body theologically?
3.What does it mean, “Do not sin again”?
Due to limitation of space and time, let me just reflect on the third question only.
Do not sin again
On Vidhana Soudha building in Bangalore, it is engraved on the main wall, as “Government’s work is God’s work”. This inscription caught my attention and I find myself reflecting on several implications drawn from it. One such implication is that anything against government is sin, for anything against God is sin. Therefore, any resistance against government’s orders is sin, and people’s movements against government policies are sins. Another implication is that the government’s word is the final verdict on any matter concerning sin. This latter implication in particular helped illuminate for me the scripture passage in John 8:1-11 and what Jesus might have meant when he told the woman to “sin no more.”
In Jesus’ time, the inscription written on Jewish religious people’s hearts was “Mosaic law is God’s law”; anything against it was sin and had to be condemned. When Jesus said to the woman who had been caught in adultery: “Has no one condemned you? Neither do I condemn you. Go, and do not sin again”, Jesus at the end pronounced a judgement. But it likely was not what religious people would have expected him to say. By not condemning the woman according to the Mosaic law, Jesus was, in a way, condemning the crowd of people surrounding him in the temple, including the religious leaders, who were sinning more and more at the expense of vulnerable sexual minorities. By announcing, “sin no more” to the woman, Jesus was confronting the act of adultery, where a powerless woman could easily be forced into it. Sin in Jesus’ times was understood as something against Mosaic law. Therefore, Jesus could have said to the woman: “Even though no one condemned you, according to the law you have sinned, and I shall forgive you.” But Jesus said to the woman “sin no more/ do not sin again.” Jesus gave that woman life which was far above the written laws and written sins.
In today’s context, what is the measure to be used to pronounce what is sin and what is against God? Some religious pundits say “Anything against nature is sin.” But who decides, and how is it determined, what is inherent to nature and what is “against” nature? The questions are ongoing. But Jesus’ words “do not sin again” offered the woman the opportunity to uphold her identity and dignity and opened up life where only the forces of oppression had once been. Jesus neither names the sin nor calls the woman a sinner. Therefore, let no one ever call any one, irrespective of their sexual orientation or identity, a sinner. Let God alone be the judge.
Like Jesus, let us work to be in solidarity with LGBT friends, respect their sexuality, accept them as human beings made in the image of God, and welcome them into our communities. Let us not diminish their self-respect, dignity and self-determination, of which they are in need like anyone else. Let us give up condemning them for, after all, they are our co-human beings created equally in the image of God. I pray that the Church, as the foretaste of God’s reign here on earth, would take the lead in standing for the rights of persons of different sexual orientations and identities, for since they have been excluded by every section of people in the society.
May God, who does not condemn human beings because of their sexuality but who is the giver of the gift, teach us to respect the dignity of our LGBT friends. And may God grant our churches the love and grace to accept them into our communities and to fight for their rights. Just and inclusive communities will still be only a dream if we do not accept people of different sexual orientations and identities into our churches’ fold. Truly, sexuality is a gift of God, distributed to humankind in splendid varieties.
07.07.09
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