Rebellious Tears: A Feminist Christology
Violence against women has been there for a long time, what wobbles us all are the various and diverse ways of how these violent activities are carried out against women. The violence against women is not only physical, but also psychological which represses the integrity of a woman. The traditions we embrace and the faith we follow have made us slaves to the ancient ideologies by negating our reason to think. Gender discrimination in the name of purity and pollution has made us blind towards women’s power and perfection.
A Case study
Kovillor[1] is one of the three villages in the Vattavada Grama Panchayat. Lakshmi[2] was born and brought up in this village and she is now 24 years of age. She stays with her parents in a small house; she has one son by the name Shetrian who is 8years old. Shetrian has regular fits from the age of 2 and he is still suffering with it. In our personal encounter with Shetrian we found that apart from fits, he is also mentally imbalanced. Going deeper into the details about the problem of Lakshmi many mind boggling realities came up. In the initial discussion we were told that the husband of Lakshmi died when Shetrian was in the womb and because of this grief Lakshmi’s son is affected by fits. But later when we started enquiring about her, we came to know that Lakshmi became pregnant before marriage at the age of 15 immediately after her first menstruation, by which time, according to her, the father of child had already died. But in reality the man who was responsible for her pregnancy is still alive; he left her when he came to know that she was a pregnant and now this man is married to another woman.[3]
When this case was reported to the Panchyat, an enquiry was held, and the man accepted that the child is his only. Within a couple of days, even before the matter was not fully settled, he fled away from the village. After this the Panchayat asked Lakshmi to go and stay in the house of the man, who fled, but she denied. There was pressure from her parents to abort the child so that they can get her married as soon as possible.[4] But Lakshmi did not agree to this proposal, instead she went ahead with her pregnancy and gave birth to Shetrian.
Under the Child Survival Program (CSP) of the Marthoma church, the child was taken to Trivandrum Medical College for a medical checkup.[5] There the doctors suggested some medicine and asked them to come for regular checkups every six months. But now they have no finances to continue the medicine and visit the doctor again. Now Lakshmi is a single parent taking care of her child, staying in a rented house with her parents. She used to work as a daily wage laborer and in the past year has spent Rs. 20,000 on the treatment of her child, which they have taken for interest. Due to the fear that her child may get the attack of fits, she rarely goes for work, only her parents work regularly. As a result the financial constrain on the family is ever-growing. During our interaction with Lakshmi, she said that the only thing she wants from God is the good heath of her child and the day he gets healed will be the happiest day of her life.
Case Analysis
Social Conditions:
The societal setup of Koviloor has been a significant contributor to the situation of Lakshmi. She finds it difficult to cope up with the societal framework where women are always expected to live in the shadow of Men as a result everybody looks at her with sympathetic eyes, and also because of the improper co-ordination of the village heads, the man had enough time to flee away from the village. The people who were involved in resolving the issue are of no help to her now.[6] They people look down upon at her as she is not staying with her “husband” and that her child is not medically fit.
Apart from this, sometimes girls of very young age have been found to be pregnant. In order to avoid this pregnancy the people use natural medicine without going to proper hospitals or clinics. Lakshmi in the same way was pressurized by her parents to abort the child, but she did not heed to their pressure. She went head with her pregnancy and gave birth to a boy.
Economical Conditions:
The money lenders also are the agents of exploitation for this woman. She has taken an amount of Rs. 20,000 for an expounding interest of Rs 20 per 100. The people of this village do not save their money in banks; they basically lend the money for high interest and try to increase their capital. She also rarely works as a daily wage laborer in the fields for which she gets an amount of rupees fifty per day, which by all means is very less. In this village the time of working of men and women are almost the same but there is a massive gap between the wages of the both. If a man gets 150 per day a woman will get only 60-75 a day[7]. Apart from this the amount of money she spent on the child for the regular medical needs is also very high. They were four people living is a small hut and they got it on lease for three years by paying an amount of Rs 3000.
Legal
The legal system in Koviloor is very interesting and innovative. This village comes under Vattavada panchayat, which is termed as the case less Panchayat in India. This village does not have a police station; they have a village court with five men as its head. When we enquired about Lakshmi’s case, one of the Panchyat head told us that this case was not reported to the police but was brought to the village panchayat. The man accepted in the Panchyat that he is the father of the child of Kamleshwari. When the man fled from the place the Panchayat heads asked Kamleshwari to occupy the house of the man and live there as his wife but she did not agree to it. Later the panchayat heads told that as the man had left the place they can’t do anything[8]. As a result she had to stay in her own house. Women don’t have any space to approach the panchayat and they are not allowed to the panchayat proceedings, all their arguments will be collected before hand from their houses and will be presented by the one of the panchayat members later the decisions will be made known to them.
Caste System:
Caste is a deeply rooted issue in this village and the way the village is stratified depicts this. In the Scheduled Caste class division there are 4 caste people namely Paraiyan, Chakkiliyar, Pallan, and Valluvan. Those who are included in the OBC community are Aasariyar community, Maravar- Saervai- Devar community, Vellalar community, Telugu- Chetitar community Barber community, Nadar community, Muthaliyar community and Muslim and Christian community people. Only the Chakkiliyar community people are living in the colonies and the other community people in their own houses in the village[9]. The Chakkiliyar community people do not have the right to take water from the common tap, so they have to go to separate places to get water. Another thing is that the other community people do not take part in the Chakkiliyar community’s functions or festivals. But this community people will play music instruments in other community programmes and festivals[10]. Kamleshawari belongs to the Maraver caste and the man belongs to Manadiyar which is considered lower to Maraver. This made the family of Lakshmi not to accept their marriage in the first place and in the mean time that man absconded.
Christological Perspective
Human experiences are both the starting point and the ending point of the circle of interpretation[11], herefore Experiences of women are crucial for feminist theologizing. Violence against women has been continuing by various oppressive structures. Here I would like to posit some important questions in front of us, how can Christology from a feminist perspective challenge our faith, what are the implications of this Christology for the church?
In the search for elements of a Christology that would liberate women, feminist theologians strike gold in Jesus' ministry, death, and resurrection. Jesus’ proclamation of justice for all, including women, Jesus’ treating of women with grace and respect and restoration of their identity in the Gospels.[12] Therefore, let us construct a Christology in the light of feminist liberation, a Christology that is contextual meeting the needs and the aspirations of suffering women.
For evolving a relevant and contextual Christology[13] I would like to analyze the case along with two biblical passages. Luke 7:36-50 and John 11: 28-44. Let us analyze the Biblical narratives and the case one by one. In the case of Lakshmi’s tears are the central characteristic of her life. Tears were there when she was narrating her experience. She must have been in tears when the father of child had left her and went away to marry another women. She must have been in tears when the Panchayat was not able to solve the case. She must have been in tears when she was asked to abort the child by her parents. She was in tears when she was narrating about the plight of her child. Her tears narrated to us that how much she loved her son and how desperately she wanted to see him medically fit. Her tears were the sign of submission in a patriarchal world, her tears were the sign of suffering she had gone through, her tears were the sign of her oppressed state, and her tears were the sign of her willingness to be liberated from her exploited state. It was her tears that made Lakshmi to rebel against the existing subordinating structure and go ahead with her life and give birth to her child.
In the light of the suffering of Lakshmi this Lukan narrative Luke 7: 36-50 is of great significance for us as it touches on the relationship between the Christological motivation and a women’s action that is forgiveness of sin and recognizing her service.[14] As far as the women is concerned, the characteristics are gender specific in such a way that they neither weaken nor lighten the gender dimension, but heighten and strengthen it, the women not only failed to fulfill the demands of Pharisees, but was well known as local whore.[15] Luke names the man a Pharisee therefore clearly he is a well respected man who had invited Jesus. Therefore this gender dimension sets its step on the whole story. Jesus had no choice but to protect herself from being touched by her, but Jesus allows himself to be touched by her. She weeps and her tears wash the feet of Jesus and dries his feet with her hair further she anoints Jesus with the ointment. Later Jesus responds to the women and indicates that she shares in salvation.
In the narrative of John we come across two emotions of Jesus, being disturbed in spirit and that of Jesus weeping. Now how should we look upon the anger and tears of Jesus? “Jesus was angry because despite the testimony of the Bible, despite the signs of Jesus wrought among them, which all bore witness to the life of the divine sovereignty that had come into the world through him, and despite the word that he proclaimed, with its emphasis on the promise of life now and hereafter, they mourned, like the rest of people.”[16] It was this unbelief of the people in the presence of him who is the “Resurrection and the Life” (John 11- 17-25) that made Jesus angry. His tears may have been through the grief for Lazarus: his illness and death. It is also possible that the tears were motivated by the unbelief that caused him anger. It is, however, perhaps more likely that they were brought about by the sight of the havoc wrought among people through sin and death in this world. It would be harmonious with what we know of Jesus in this Gospel if anger by reason of unbelief was balanced by grief over the tragedy of the human situation, from which not even the people of God can extricate them.[17]
Let us concentrate on the elements of Christology; what is common in the three narratives is that the central characters of these three narratives ‘wept’ [18] in their situation of hopelessness. Jesus allowed his tears to mingle with that of Mary and Martha when they lost their brother Lazarus.[19] The tears of Jesus were dynamic as it led him into a liberative action, liberation from death. What followed was a life affirming exertion. After weeping Jesus advanced to his tomb to call him out of it.
In the Lukan narrative Jesus did not weep himself but he allowed the tears of the sinful women to mingle with his feet/body. The tears of the woman were the expression of how much she had suffered; as a result he intermingled with the suffering of the women. Her kissing of Jesus’ feet, drying the feet of Jesus with her hair and anointing with ointment, were the signs of her willingness to be liberated from her bondage. Jesus certainly valued her tears and what followed these tears was again a life affirming exertion. The tears of the sinful woman led Jesus into a liberative action. The woman is recognized as an example of faith which is established through the reversal of status between the sinful women and Simon the Pharisee.[20] Tears rather being the symbol of submission became the symbol of liberation.
Tears in patriarchal society are associated with women as they are looked upon as more emotional than men, but the tears here are associated with Jesus. The tears in both the narratives were very unique. In both these narratives tears are rebellious in nature. They were rebellious against the subordinating structures of the society. They were rebellious to what was life-negating; they were rebellious against hegemonic agencies of oppression. There is a need to re formulate the notion of tears being a sign of suffering. Jesus certainly rose above this stereotypical of tears. We should ascend from the stereotypical of tears as a sign of sorrow and suffering. Tears should be seen as agents of rebellion. Jesus valued the importance of tears. It was the tears that drove him for a liberative action. Therefore tears are not passive in resistance they are active as it takes resistance to step further to liberation.
In order to respond to the wants and aspirations of women the church has a greater task at its hand. It needs to identify the tearful Jesus who was rebellious against the subordinating structures of society and who affirmed the dignity of women and restored equal status to them with men. The church has to recognize itself with the tears of women such as Lakshmi which are the consequences of the diverse atrocities carried out on them. In doing so the church will become a part of their suffering and it will become imperative for the church to work for their liberation and see the weeping Jesus as the liberator. Thus the tears which are looked upon as signs of sorrow and suffering in a patriarchal society will be transformed into agents leading to liberation. The tears that are associated with women are associated with Jesus now; as a result the life and ministry of Jesus will become central for women liberation.
In feminist Christology what we need is not the negation of the old but a better reformed and relevant Christology in context. The task of New Testament Christology is hermeneutical key to see Christos.[21] Feminist Christology discovers Jesus as a liberator specifically with regard to the suffering of women. He brings salvation through his life, re-establishing women to full personal dignity in the reign of God, and inspiring their liberation from structures of domination and subordination. This is a challenging Christology, as is every form of liberation theology. It aims at throwing away oppressive structures for the community of equals.
Bibliography
Russell, Letty M. ed. Feminist Interpretation of the Bible. Philadelphia: Westminster Press, 1985.
· Seim, Turid Karlsen, The Double Message: Patterns of Gender in Luke and Acts (Nashville: Abingdon Press, 1994.
Lalpekhlua, L. H. Contextual Christology: A Tribal Perspective. ISPCK: Delhi, 2007.
Evangeline Anderson Rajkumar, “Politicising the Body: A feminist Christology,” Asian Journal of Theology. . April 2004.
Beasley George R., Murray. Word Biblical Commentry: John Vol. 36. USA: Word Book Publishers, 1987.
Webliography
http://www.cta-usa.org/wicl/00femchrist.html.
Interviews:
ü Interview with the health worker of child survival program Shanthamma on 6th September 2007
ü Interview with the village Panchayat head, Mr. Periyadanam on 6th September 2007
ü Interview with the manager of Child Survival Program Mr. Iscaria on 8th September 2007
ü Interview with Mrs. Mercy teacher on 10th September 2007
ü Interview with Anndavan a farmer on 13th September 2007
ü Interview with Mr.Mani belonging to the Chakkiliyar community on 5th September
[1] It is located in Kerela and falls under the jurisdiction of Idukki District
[2] The name has been changed due to security reasons
[3] Interview with the health worker of child survival program Shanthamma on 6th September 2007
[4] Interview with the village Panchayat head, Mr. Periyadanam on 6th September 2007
[5] Interview with the manager of Child Survival Program Mr. Iscaria on 8th September 2007
[6] Interview with Mrs. Mercy teacher on 10th September 2007
[7] Interview with Anndavan a farmer on 13th September 2007
[8] Interview with the village Panchayat head, Mr. Periyadanam on 6th September 2007
[9] A small booklet of report on Vattavada Gram Panchayat.
[10] Interview with Mr.Mani belonging to the Chakkiliyar community on 5th September
[11] Letty M. Russell, ed., Feminist Interpretation of the Bible (Philadelphia: Westminster Press, 1985), 111.
[12] http://www.cta-usa.org/wicl/00femchrist.html. 12-10-2006 , 9:00 Pm
[13] L. H. Lalpekhlua, Contextual Christology: A Tribal Perspective (ISPCK: Delhi, 2007), 3-6. Points out that the need of contextual Christology arises mainly due to failure of existing Christology to meet the needs and the aspirations within the local culture, the failure to respond the suffering of the local people. Therefore for a feminist Christology the sufferings of women and the liberation of women plays an important role, and how the image of Jesus will help us to fight against the injustices done on women.
[14] Turid Karlsen Seim, The Double Message: Patterns of Gender in Luke and Acts (Nashville: Abingdon Press, 1994), 89.
[15] Turid Karlsen Seim, The Double Message…, 90.
[16] George R. Beasley-Murray, Word Biblical Commentry: John Vol. 36 (USA: Word Book Publishers, 1987), 193.
[17] George R. Beasley-Murray, Word Biblical Commentry…, 194.
[18] Kamaleshwari, Sinful women and Jesus.
[19] Evangeline Anderson Rajkumar, “Politicising the Body: A Feminist Christology” Asia Journal of Theology (April 2004): 105.
[20] Turid Karlsen Seim, The Double Message…, 91.
[21] This definition of Christology was given by Dr. David Joy in a class lecture on the task of New Testament Christology at United Theological College
Thursday, November 8, 2007
Monday, November 5, 2007
Christological Thrust of James D G Dunn "Understanding Jesus Today: Jesus’ Call to Discipleship." Socio-Cultural Implications for Punjab
Christological Thrust
James Dunn explores the original meaning of Jesus’ call to discipleship in the early Church and then discusses its implications for Christians today? He states that call to discipleship in the early church was a call to faith in the risen Christ. The author focuses on the preaching of Jesus Christ, and his teachings about the Kingdom of God. This very preaching of him about the Kingdom of God drew the attention of the people towards him. Through his teaching he made evident that the Kingdom of God was active throughout his ministry. Jesus did not come with just a message of future hope rather; it was a message lived out before his eyes. His message about the Kingdom of God heeded attention because he made God’s rule central to his teachings, he lived and acted in such a way that Gods final triumph was evident in his own ministry.
The author states that the call to discipleship begins with the recognition of God’s rule. The author emphasizes that one should not forget that this message was brought by Jesus and it was he who issued the call to discipleship. This call has other implications also, it presses on the fact that this was a call to recognize that God’s rule is a reality pressing upon those who hear the message, beckon urgently to a decision without any delay. This recognition is the beginning of faith and inevitably requires repentance.
After this the focus shifts to whom this call of discipleship was directed and what does it tell about the character of the discipleship which we are called for? In analyzing Luke 6:20 the important features that crop up is that the discipleship of Jesus begins with the poor and the text of the first beatitude describes the first characteristic of discipleship. The word poor have two dimensions to it, it is not only “poor in spirit” but the same word also denotes material poverty. Jesus did not envisage a discipleship that disowns society and separation from real world. What was emphasized by Jesus was the social responsibility towards the poor and re-affirmed his own warnings against the perils of wealth. This implies that the non poor have a responsibility towards the poor. It will be the discharged and the marginalized that will be vindicated rather than the affluent.
In showing an acceptable attitude towards the poor Jesus saw his life and work in a diverse way. His mission was to invite the sinners and the marginalized to the banquet of God’s Kingdom. The contrast between righteous and the sinners is brought in such a way that it highlights the preference of Jesus for the poor. It is because of the reason that the righteous are confident about there status and acceptability but on the contrary the sinners are conscious of their social alienation. As a result the righteous are unlikely to respond as they are satisfied of their needs whereas the sinners are more cautious of their needs. In reaching to the marginalized and the sinners, Jesus breaks boundaries and crosses social and religious boundaries. Sin is not viewed as individual error but a failure to live according to rules defined by the so called righteous of the society. Jesus in his ministry questions these very boundaries, weather these boundaries are defined in terms of social intercourse or religious factor or gender. The discipleship to which Jesus called was discipleship for sinners, a discipleship which is ready to accept and ready to serve rather look to be served.
The focus of the author now shifts from the communal character of discipleship to draft down its main features. Jesus called a larger group to follow him which included the poor, tax collectors sinners and women. He also chooses a small group of twelve out of it and encouraged them to live according to the principles of his own massage. One features that stands out as the feature of discipleship is the centrality of Jesus. It was he only who proclaimed Kingdom of God in the present and operative through his own ministry. The twelve are closer to him and act as his missionaries. Anyone could come to Jesus and when someone even the disciples intervened they were rebuked therefore discipleship directly depends on Jesus rather than through others. The centrality of Jesus, and the immediacy and directness of the relationship of disciples with Jesus is an important feature of the community of disciples. The most striking feature of the community of discipleship was its openness. In this way Jesus widens the circle of discipleship and thus it became one of the most challenging features of Jesus whole ministry. The implication of this openness is that the disciples should be able to recognize and acknowledge the character of other disciples. Another main feature is mission, which is simply that of the testimony of a life, lived for God; a life that brings flavor to what is bland. Suffering was also a part of what mission entailed, Jesus describes it as a part of blessedness of being a disciple, and the way of discipleship is the way of cross. The one who has shared in Christ’s death will share in resurrection also.
In the last part the author comes to the part where he evaluates that how will all this be relevant to disciples of late twentieth century. At a time when Jesus is not around,
how his message and ministry be relevant for today? There is difference made by Good Friday and Easter Day not forgetting the Pentecost. The message of the disciples shifted in focus from Jesus’ proclamation of Kingdom of God to disciples’ proclamation of Jesus, his death and resurrection, and consequent offer of the gift of Spirit. History plays an important role in illuminating the Gospel. The Gospel should be used for the same purpose for which is used for the past nineteen centuries i.e. to provide instruction, illumination and an inspiration for the life of disciples in the present. The discipleship to which Jesus called was practical and which can be lived out. The discipleship was social and not merely spiritual, corporate and not merely for individuals and participation in the life of God’s new people. The discipleship to which Jesus called was both open and committed the discipleship of Jesus had an integrally charismatic character. Openness to others, mission as readiness to serve according to situation and remind that the people of God are pilgrim people.
Implication for Socio-Culture enviornment0f Punjab
The Christological thrust of the book is quiet radical as the author emphasizes on the need on the Gospel to concentrate on the social concerns. In a way I agree with the author in saying that the faith in which we believe is not static but dynamic. For making the faith more relevant what is required of the faith tradition is how it can address the problems that are faced by the common populace here and now. If the Gospel is able to do so then the faith becomes ever-growing, ever-empowering and ever-dynamic.
The Gospels stress of the life, work, death, resurrection and ministry of Jesus Christ and his proclamation for the Justice for all. As a result Jesus becomes a role model for all the faith community. The emphasis is on the Here and now of this world and how can we make it a better place for all. The need of contextual Christology arises mainly due to failure of existing Christology to meet the needs and the aspirations within the local culture.
The most pertaining issue in my place is that of religious pluralism. A state where the Christian population is less than two percent, a place where there are number of Christian institution and in whom more that ninety-five percent are non-Christians. The experience of the place is such that one cannot alienate oneself from the people belonging to other religious traditions. This diverse culture in which society is religiously plural what will be the implications of Christology for the Church and what will be the elements of such a Christology and how will it challenge our faith? These are some of the pressing concerns that need to be addressed.
Adding to that there are pertaining questions to be asked when we deal with religious pluralism. Can the church affirm its faith in Jesus as the universal savior and at the same time be open to other religions and regard them as, in some sense, instruments of salvation? What would such an acceptance mean for the Church's traditional faith in Jesus as the savior of the world? The answers to these questions have an inevitable impact on Christian self-understanding, and the understanding of the person and work of Christ. These questions demand an answer, especially from those who are engaged in witnessing to their Christian faith in multi-religious context.
In a pluralistic society it becomes imperative to have some knowledge about other religious tradition, as our partial knowledge may lead us into misconception or misunderstanding about their lifestyle or belief. Apart from this there are some social problems like AIDS, consumerism, globalization, domestic violence, ecological concerns and so on that pose a threat to all, not just Christians. Therefore rightly S. J Samartha points out that dialogue has three fold purposes[1] Firstly, to remove ignorance and misconceptions Secondly, to co-operate for common purpose in the society, particularly where human rights, social and economic justice, thirdly, to bring to bear deeper resources of religions on the basic problem of human existence.
Since religious Pluralism is inescapable we cannot ignore this fact in our mission. Dialogue is the fundamental part of Christian service within the community. In Dialogue Christian actively respond to the command to ‘love God and your neighbor as your self’, it testifies the love experienced in Christ. God in Jesus Christ himself has entered into relationship with person of all faiths, offering good news of salvation.[2] There is a promise of Jesus Christ that the Holy Spirit will lead us into all truth; therefore dialogue becomes the means of quest for truth because Biblically truth cannot be realized in isolation.[3] Therefore dialogue becomes agent for fostering better relationships between Christians and the people of other faith; in the Love experienced in Jesus Christ.
Dialogue cannot be a matter of academic issue but it is a matter of relationship. In a pluralistic context we are not only called to be the witness of Jesus Christ and to his good news but we are also challenged to get into dialogue with the living faiths and ideologies and see how God is active in our world. James Dunn remarks that Christian Gospel has to do the first and the foremost with God, he does not negate the Christ of the New Testament but is critical about the fact that the worship should not stop at him, and it should pass to God through him.[4] To identify with the people of other faiths, supporting the, suffering and praying for them is the part of Christian mission.
The mission of the church in a pluralistic world is to participate in God’s continuing mission in the world, together with our neighbors of other faiths. Dialogue in this pluralistic world can be recognized as a welcome way of obedience to the commandment of the Decalogue “You shall not bear false witness against your neighbor.” The personal commitment will make our involvement stronger and to enter into a dialogue will become mandatory of oneself. It requires taking of lot of risk, it is a hope towards creating a better human community. We have to risk our faith for our faith itself, because our faith in Jesus Christ is expressed all the way through living in community.
In a pluralistic context we are not only called to be the witness of Jesus Christ and to his good news but we are also challenged to get into dialogue with the living faiths and ideologies and see how God is active in our world. An inter-religious dialogue while affirms the lordship of Jesus Christ helps us to recognize the people of other faith, as our fellow pilgrims, who share the same existential problems as Christians. Therefore it can be said that dialogue is not an alternative to mission, but it is a plan to build and plant a new concept of witness and the new principle of the involvement of church into social realms, of which Christ is the guiding agent.
Pannikar points out that “the poor and the oppressed; two thirds of humanity are suggested to limitless oppression and never ending poverty. These oppressions are transreligious and transcultural.”[5] A dialogical approach will exercise critical scrutiny of the history of every faith recognizing both the positive contribution to the struggle of people for human dignity and negative roles of legitimizing unjust status quo. In every religion, it is possible to identify movements, which supported and revolted against injustice and repression. The Bhakti movement in Hinduism, religions like Buddhism and Sikhism were also the movements which came out against caste very strongly. There are also many negative examples such as the use of Christianity to legitimize feudalism, capitalism, racial discrimination, and sexism or the use of Hinduism to perpetuate the practice of caste discrimination and untouchability.
Therefore inter-religious engagements are not just a concept; it is a bond; it is people sharing the meaning and mysteries of human existence, struggling together in suffering, hope and joy.”[6] In a pluralistic context we are not only called to be the witness of Jesus Christ and to his good news but we are also challenged to get into dialogue with the living faiths and ideologies and see how God is active in our world. Thus we will affirm a Jesus that is open and missionary in nature. In dialogue we widen the circle of discipleship as we are able to understand our fellow human beings and respond to their needs. The missionary Jesus, who lived out his life transforming lives, restoring identity of the socially alienated, uplifting the poor and the needy and addressing social repressive structures, is affirmed.
The discipleship of Jesus teaches us to realize the needs and aspirations of others as a result the Church has greater task at his hand; it has to develop skills that explore implications for common humanity through biblical knowledge. The church has to move towards dialogical theology in which practice of dialogue together with human liberation will constitute both source and the basis of theological framework. The ministry of Church should be directed towards realization of a community that addresses existential problems, only then the discipleship and the missionary nature of Jesus will be put into practice and the Kingdom of God that Jesus was talking about will also be realized in here and now.
[1] S.J. Samartha ed. Faith In Midst of Faiths (Geneva: World Council Of Churches, 1977), 57-58.
[2] S. J. Samartha, Courage for Dialogue: Ecumenical Issues in Inter-Religious Relationship (Geneva: WCC, 1981), 11.
[3] Samartha, Courage for Dialogue …, 11.
[4] James D. J. Dunn, The Christ and the Spirit (Michigan: Wm. B. Edermans Publishing, 1998), 386-387.
[5] Anthoniraj Thumma, Breaking Barriers: Liberation Of Dialogue and Dialogue of Liberation (Delhi: ISPCK, 2000), 117.
[6] D. John Winslow, Dialogue in a Religiously Pluralistic Context (Trivandrum: Bright Printers, 1999), 2.
James Dunn explores the original meaning of Jesus’ call to discipleship in the early Church and then discusses its implications for Christians today? He states that call to discipleship in the early church was a call to faith in the risen Christ. The author focuses on the preaching of Jesus Christ, and his teachings about the Kingdom of God. This very preaching of him about the Kingdom of God drew the attention of the people towards him. Through his teaching he made evident that the Kingdom of God was active throughout his ministry. Jesus did not come with just a message of future hope rather; it was a message lived out before his eyes. His message about the Kingdom of God heeded attention because he made God’s rule central to his teachings, he lived and acted in such a way that Gods final triumph was evident in his own ministry.
The author states that the call to discipleship begins with the recognition of God’s rule. The author emphasizes that one should not forget that this message was brought by Jesus and it was he who issued the call to discipleship. This call has other implications also, it presses on the fact that this was a call to recognize that God’s rule is a reality pressing upon those who hear the message, beckon urgently to a decision without any delay. This recognition is the beginning of faith and inevitably requires repentance.
After this the focus shifts to whom this call of discipleship was directed and what does it tell about the character of the discipleship which we are called for? In analyzing Luke 6:20 the important features that crop up is that the discipleship of Jesus begins with the poor and the text of the first beatitude describes the first characteristic of discipleship. The word poor have two dimensions to it, it is not only “poor in spirit” but the same word also denotes material poverty. Jesus did not envisage a discipleship that disowns society and separation from real world. What was emphasized by Jesus was the social responsibility towards the poor and re-affirmed his own warnings against the perils of wealth. This implies that the non poor have a responsibility towards the poor. It will be the discharged and the marginalized that will be vindicated rather than the affluent.
In showing an acceptable attitude towards the poor Jesus saw his life and work in a diverse way. His mission was to invite the sinners and the marginalized to the banquet of God’s Kingdom. The contrast between righteous and the sinners is brought in such a way that it highlights the preference of Jesus for the poor. It is because of the reason that the righteous are confident about there status and acceptability but on the contrary the sinners are conscious of their social alienation. As a result the righteous are unlikely to respond as they are satisfied of their needs whereas the sinners are more cautious of their needs. In reaching to the marginalized and the sinners, Jesus breaks boundaries and crosses social and religious boundaries. Sin is not viewed as individual error but a failure to live according to rules defined by the so called righteous of the society. Jesus in his ministry questions these very boundaries, weather these boundaries are defined in terms of social intercourse or religious factor or gender. The discipleship to which Jesus called was discipleship for sinners, a discipleship which is ready to accept and ready to serve rather look to be served.
The focus of the author now shifts from the communal character of discipleship to draft down its main features. Jesus called a larger group to follow him which included the poor, tax collectors sinners and women. He also chooses a small group of twelve out of it and encouraged them to live according to the principles of his own massage. One features that stands out as the feature of discipleship is the centrality of Jesus. It was he only who proclaimed Kingdom of God in the present and operative through his own ministry. The twelve are closer to him and act as his missionaries. Anyone could come to Jesus and when someone even the disciples intervened they were rebuked therefore discipleship directly depends on Jesus rather than through others. The centrality of Jesus, and the immediacy and directness of the relationship of disciples with Jesus is an important feature of the community of disciples. The most striking feature of the community of discipleship was its openness. In this way Jesus widens the circle of discipleship and thus it became one of the most challenging features of Jesus whole ministry. The implication of this openness is that the disciples should be able to recognize and acknowledge the character of other disciples. Another main feature is mission, which is simply that of the testimony of a life, lived for God; a life that brings flavor to what is bland. Suffering was also a part of what mission entailed, Jesus describes it as a part of blessedness of being a disciple, and the way of discipleship is the way of cross. The one who has shared in Christ’s death will share in resurrection also.
In the last part the author comes to the part where he evaluates that how will all this be relevant to disciples of late twentieth century. At a time when Jesus is not around,
how his message and ministry be relevant for today? There is difference made by Good Friday and Easter Day not forgetting the Pentecost. The message of the disciples shifted in focus from Jesus’ proclamation of Kingdom of God to disciples’ proclamation of Jesus, his death and resurrection, and consequent offer of the gift of Spirit. History plays an important role in illuminating the Gospel. The Gospel should be used for the same purpose for which is used for the past nineteen centuries i.e. to provide instruction, illumination and an inspiration for the life of disciples in the present. The discipleship to which Jesus called was practical and which can be lived out. The discipleship was social and not merely spiritual, corporate and not merely for individuals and participation in the life of God’s new people. The discipleship to which Jesus called was both open and committed the discipleship of Jesus had an integrally charismatic character. Openness to others, mission as readiness to serve according to situation and remind that the people of God are pilgrim people.
Implication for Socio-Culture enviornment0f Punjab
The Christological thrust of the book is quiet radical as the author emphasizes on the need on the Gospel to concentrate on the social concerns. In a way I agree with the author in saying that the faith in which we believe is not static but dynamic. For making the faith more relevant what is required of the faith tradition is how it can address the problems that are faced by the common populace here and now. If the Gospel is able to do so then the faith becomes ever-growing, ever-empowering and ever-dynamic.
The Gospels stress of the life, work, death, resurrection and ministry of Jesus Christ and his proclamation for the Justice for all. As a result Jesus becomes a role model for all the faith community. The emphasis is on the Here and now of this world and how can we make it a better place for all. The need of contextual Christology arises mainly due to failure of existing Christology to meet the needs and the aspirations within the local culture.
The most pertaining issue in my place is that of religious pluralism. A state where the Christian population is less than two percent, a place where there are number of Christian institution and in whom more that ninety-five percent are non-Christians. The experience of the place is such that one cannot alienate oneself from the people belonging to other religious traditions. This diverse culture in which society is religiously plural what will be the implications of Christology for the Church and what will be the elements of such a Christology and how will it challenge our faith? These are some of the pressing concerns that need to be addressed.
Adding to that there are pertaining questions to be asked when we deal with religious pluralism. Can the church affirm its faith in Jesus as the universal savior and at the same time be open to other religions and regard them as, in some sense, instruments of salvation? What would such an acceptance mean for the Church's traditional faith in Jesus as the savior of the world? The answers to these questions have an inevitable impact on Christian self-understanding, and the understanding of the person and work of Christ. These questions demand an answer, especially from those who are engaged in witnessing to their Christian faith in multi-religious context.
In a pluralistic society it becomes imperative to have some knowledge about other religious tradition, as our partial knowledge may lead us into misconception or misunderstanding about their lifestyle or belief. Apart from this there are some social problems like AIDS, consumerism, globalization, domestic violence, ecological concerns and so on that pose a threat to all, not just Christians. Therefore rightly S. J Samartha points out that dialogue has three fold purposes[1] Firstly, to remove ignorance and misconceptions Secondly, to co-operate for common purpose in the society, particularly where human rights, social and economic justice, thirdly, to bring to bear deeper resources of religions on the basic problem of human existence.
Since religious Pluralism is inescapable we cannot ignore this fact in our mission. Dialogue is the fundamental part of Christian service within the community. In Dialogue Christian actively respond to the command to ‘love God and your neighbor as your self’, it testifies the love experienced in Christ. God in Jesus Christ himself has entered into relationship with person of all faiths, offering good news of salvation.[2] There is a promise of Jesus Christ that the Holy Spirit will lead us into all truth; therefore dialogue becomes the means of quest for truth because Biblically truth cannot be realized in isolation.[3] Therefore dialogue becomes agent for fostering better relationships between Christians and the people of other faith; in the Love experienced in Jesus Christ.
Dialogue cannot be a matter of academic issue but it is a matter of relationship. In a pluralistic context we are not only called to be the witness of Jesus Christ and to his good news but we are also challenged to get into dialogue with the living faiths and ideologies and see how God is active in our world. James Dunn remarks that Christian Gospel has to do the first and the foremost with God, he does not negate the Christ of the New Testament but is critical about the fact that the worship should not stop at him, and it should pass to God through him.[4] To identify with the people of other faiths, supporting the, suffering and praying for them is the part of Christian mission.
The mission of the church in a pluralistic world is to participate in God’s continuing mission in the world, together with our neighbors of other faiths. Dialogue in this pluralistic world can be recognized as a welcome way of obedience to the commandment of the Decalogue “You shall not bear false witness against your neighbor.” The personal commitment will make our involvement stronger and to enter into a dialogue will become mandatory of oneself. It requires taking of lot of risk, it is a hope towards creating a better human community. We have to risk our faith for our faith itself, because our faith in Jesus Christ is expressed all the way through living in community.
In a pluralistic context we are not only called to be the witness of Jesus Christ and to his good news but we are also challenged to get into dialogue with the living faiths and ideologies and see how God is active in our world. An inter-religious dialogue while affirms the lordship of Jesus Christ helps us to recognize the people of other faith, as our fellow pilgrims, who share the same existential problems as Christians. Therefore it can be said that dialogue is not an alternative to mission, but it is a plan to build and plant a new concept of witness and the new principle of the involvement of church into social realms, of which Christ is the guiding agent.
Pannikar points out that “the poor and the oppressed; two thirds of humanity are suggested to limitless oppression and never ending poverty. These oppressions are transreligious and transcultural.”[5] A dialogical approach will exercise critical scrutiny of the history of every faith recognizing both the positive contribution to the struggle of people for human dignity and negative roles of legitimizing unjust status quo. In every religion, it is possible to identify movements, which supported and revolted against injustice and repression. The Bhakti movement in Hinduism, religions like Buddhism and Sikhism were also the movements which came out against caste very strongly. There are also many negative examples such as the use of Christianity to legitimize feudalism, capitalism, racial discrimination, and sexism or the use of Hinduism to perpetuate the practice of caste discrimination and untouchability.
Therefore inter-religious engagements are not just a concept; it is a bond; it is people sharing the meaning and mysteries of human existence, struggling together in suffering, hope and joy.”[6] In a pluralistic context we are not only called to be the witness of Jesus Christ and to his good news but we are also challenged to get into dialogue with the living faiths and ideologies and see how God is active in our world. Thus we will affirm a Jesus that is open and missionary in nature. In dialogue we widen the circle of discipleship as we are able to understand our fellow human beings and respond to their needs. The missionary Jesus, who lived out his life transforming lives, restoring identity of the socially alienated, uplifting the poor and the needy and addressing social repressive structures, is affirmed.
The discipleship of Jesus teaches us to realize the needs and aspirations of others as a result the Church has greater task at his hand; it has to develop skills that explore implications for common humanity through biblical knowledge. The church has to move towards dialogical theology in which practice of dialogue together with human liberation will constitute both source and the basis of theological framework. The ministry of Church should be directed towards realization of a community that addresses existential problems, only then the discipleship and the missionary nature of Jesus will be put into practice and the Kingdom of God that Jesus was talking about will also be realized in here and now.
[1] S.J. Samartha ed. Faith In Midst of Faiths (Geneva: World Council Of Churches, 1977), 57-58.
[2] S. J. Samartha, Courage for Dialogue: Ecumenical Issues in Inter-Religious Relationship (Geneva: WCC, 1981), 11.
[3] Samartha, Courage for Dialogue …, 11.
[4] James D. J. Dunn, The Christ and the Spirit (Michigan: Wm. B. Edermans Publishing, 1998), 386-387.
[5] Anthoniraj Thumma, Breaking Barriers: Liberation Of Dialogue and Dialogue of Liberation (Delhi: ISPCK, 2000), 117.
[6] D. John Winslow, Dialogue in a Religiously Pluralistic Context (Trivandrum: Bright Printers, 1999), 2.
- Bibliography
Ø Dunn, James D. J. The Christ and the Spirit. Michigan: Wm. B. Edermans Publishing, 1998.
Ø Samartha, S. J. Courage for Dialogue: Ecumenical Issues in Inter-Religious Relationship. Geneva: WCC, 1981.
Ø Samartha, S.J. ed. Faith In Midst of Faiths. Geneva: World Council Of Churches, 1977.
Ø Thumma, Anthoniraj. Breaking Barriers: Liberation Of Dialogue and Dialogue of Liberation. Delhi: ISPCK, 2000.
Ø Winslow D. John. Dialogue in a Religiously Pluralistic Context. Trivandrum: Bright Printers, 1999.
Wednesday, August 22, 2007
Holding Gender in Balance
Text Luke 20: 27-36: Holding Gender in Balance
There is one gateway of India in Mumbai which all of us know and historically there is one place in India which is often called the gateway to India, that place is Punjab. It is called the gateway to India particularly because of the number of outside invasions from it. The disturbed history of Punjab has had its effect on life of its inhabitants and continues to influence in the present. For today I want to bring in front of you and reflect on one aspect of life that has evolved out of its history. The thought which considers the birth of a girl child as a bad investment, leading to horrid practices like female infanticide and feticide. The contrast to the image of the wealthiest state in India, Punjab is also to be No.1 in the practice of female infanticide and feticide.
Firstly, The World in which Jesus ministered was a male dominated world
Firstly, The World in which Jesus ministered was a male dominated world
The world into which Jesus came was not just Jewish; it was Greeko-Roman- Oriental which was male oriented. The text for us today represents this culture; it presents an account of Sadducees embarking upon Jesus on the question of resurrection, Dialogue here is concerned with marriage, death and offspring.
It was a culture where house was a decisive point of reference for a women’s life. Women found fulfillment in the company of children and other women. The girls were restricted to only home education. The custom of giving commodities in marriage was set down in writing before marriage. The societies were restrictive; variations did exist from place to place or city to city. Women were confined at some places and at some they were free. Small trading activities in cities offered women the opportunity to live more extrovert life. As for men the public sphere was reserved for him and in the private sphere as he was the lord of house. This is attested by The controversy regarding marriage, which was based on the practice of levirate marriage which is found in (Deut 25:5) which reads, when brothers reside together, and one of them dies and has no son, the wife of the deceased shall not be married outside the family to a stranger, her husbands brother will go into her, taking her in marriage, and performing a duty of a husbands brother to her. Therefore, the public and private sphere of women’s activity did no coincide; even in their house they could not play an active role.
A woman was a provision to ensure posterity for a man who died without having children. A woman without man was without status, without social security, and without identity. This is reflected explicitly in the Sadducees exposition of the problem in verse 28. The order of the house was a structure of subordination exercising control and creating silence.
Secondly In that World Jesus was sensitive
A woman was a provision to ensure posterity for a man who died without having children. A woman without man was without status, without social security, and without identity. This is reflected explicitly in the Sadducees exposition of the problem in verse 28. The order of the house was a structure of subordination exercising control and creating silence.
Secondly In that World Jesus was sensitive
The question put up by the Sadducees was a well thought off. The Sadducees try to trap Jesus and expose the belief in resurrection as absurd, because they themselves did not believe that there was resurrection.
The questioned was aimed at destroying Christ influence with the multitude and placing him and his supporters in an unpleasant position. Because For a Rabbi to be seen speaking to women in public was an end to his reputation. The strict Rabbis forbade a Rabbi to greet women in public; he will not speak to his own daughter, wife or sister in public. They women are incapable of receiving any real teaching and said “better that the words of the law should be burnt than to deliver it to women”.
Jesus was sensitive to the social and religious handicaps with which women had to struggle. By Rabbinic standards Jesus could hardly do anything more shattering unconventional talk about women as he did in this passage. The question on resurrection here was based on the materialistic view of resurrection. Jesus removes this erroneous bias and shows that the question is futile; the skepticism of Sadducees about resurrection is corrected by Jesus. This correction was carried out in a specific way in which Jesus crashed many barriers.
Thirdly In that world Jesus was affirmative.
Here was Jesus breaking down barriers, his cultural rules and Here he broke it in a very specific way.
He broke culture by speaking on behalf of her, Jesus’ answer rejected the claim that the example of Levirate marriage represented a relevant objection to the faith in future resurrection in which marriage was instituted for mans procreation and to ensure his after life through his children.
Jesus broke culture by bringing her to the level of men, A different nature of resurrected life is emphasized in which Immortality is considered more essential than sexuality in heavenly life, the need of marriage ceases when resurrection is promised implying that a woman no longer belongs to any man. As a result Jesus’ reply broke the tradition where women was considered as mere objects or instrument
Jesus broke culture by affirming her worth in society, Instead of Sadducees making Jesus absurd, Jesus revealed to the people their ignorance and blundering. Jesus reply to Sadducees suggested that participation in future life is no more dependent of procreation as a result patriarchal intentions in marriage can be abandoned. The reply of Jesus positively promoted liberation of women where it gave them the possibility of power and an opportunity to move outside gender determined roles given by society.
The story of Jesus as it has come to us is inspiring in our quest for gender equality. He was on the side of women, where they were sign of weakness. Jesus spent time on question regarding women which viewed women almost on the level with possessions; Jesus showed favor, love and respect for women, he gave them moral activity. Jesus Christ raised women above the condition of mere slaves. He certainly broke his tradition and tried to reform it for the benefit of all.
Our Present responsibility
As we look at the passage there is a need to highlight the plight of the women, weather the women is silent or she is silenced? How can we make the women speak? The passage suggests that the women was indeed silenced, silenced by the patriarchal setup of the family. She is portrayed as a victim who is passed on from one husband to another with no chance to express her will. Let us reverse the situation here, what if the woman rejects all her husbands? Will she be resurrected? This was primarily the concern of Jesus, the way in which he replied was like providing voice to the women.
Let us see the problem to which I referred in the beginning. Census of 2001 reveal that female ratio in Punjab is 794/1000 men. The choice to have a baby or not are imposed on women, and it happens in a society where women are socialized to subordinate their interest to those of men. The availability of sex detection tests creates a situation where women are forced to undergo the test either by external pressure from family or by internalized social values. Sex determination tests are seen as providing a ‘reproductive choice’ - a choice to decide to have a boy or a girl. Deep-rooted prejudice and discrimination against girl child, which has been there down the centuries, are found to begin in the womb itself. The girl child in the womb faces the peril of pre-birth elimination i.e. female feticide. If the female foetus is lucky enough to survive till her birth then she faces the peril of elimination in infancy by female infanticide. The laws for sex determination tests have not been successful. The presence of paintings on the walls of hospitals against female feticide, attests of its active presence in the society.
On comparing the culture of Jesus’ time and now show that women at public sphere played a significant role, similarly in my ecclesial setup women are highly respected at ministerial level. But still the private sphere of women is identical; they live a life of subordination right from the birth. The husbands in the story represent structures of subordination through history. Due to the disturbed history of Punjab subordinating are represented through preference of a son by family, daughters as unable to provide social security to parents, daughters as economic burden, Escalating demands of dowry, having sons entailing high social status.
He broke culture by speaking on behalf of her, Jesus’ answer rejected the claim that the example of Levirate marriage represented a relevant objection to the faith in future resurrection in which marriage was instituted for mans procreation and to ensure his after life through his children.
Jesus broke culture by bringing her to the level of men, A different nature of resurrected life is emphasized in which Immortality is considered more essential than sexuality in heavenly life, the need of marriage ceases when resurrection is promised implying that a woman no longer belongs to any man. As a result Jesus’ reply broke the tradition where women was considered as mere objects or instrument
Jesus broke culture by affirming her worth in society, Instead of Sadducees making Jesus absurd, Jesus revealed to the people their ignorance and blundering. Jesus reply to Sadducees suggested that participation in future life is no more dependent of procreation as a result patriarchal intentions in marriage can be abandoned. The reply of Jesus positively promoted liberation of women where it gave them the possibility of power and an opportunity to move outside gender determined roles given by society.
The story of Jesus as it has come to us is inspiring in our quest for gender equality. He was on the side of women, where they were sign of weakness. Jesus spent time on question regarding women which viewed women almost on the level with possessions; Jesus showed favor, love and respect for women, he gave them moral activity. Jesus Christ raised women above the condition of mere slaves. He certainly broke his tradition and tried to reform it for the benefit of all.
Our Present responsibility
As we look at the passage there is a need to highlight the plight of the women, weather the women is silent or she is silenced? How can we make the women speak? The passage suggests that the women was indeed silenced, silenced by the patriarchal setup of the family. She is portrayed as a victim who is passed on from one husband to another with no chance to express her will. Let us reverse the situation here, what if the woman rejects all her husbands? Will she be resurrected? This was primarily the concern of Jesus, the way in which he replied was like providing voice to the women.
Let us see the problem to which I referred in the beginning. Census of 2001 reveal that female ratio in Punjab is 794/1000 men. The choice to have a baby or not are imposed on women, and it happens in a society where women are socialized to subordinate their interest to those of men. The availability of sex detection tests creates a situation where women are forced to undergo the test either by external pressure from family or by internalized social values. Sex determination tests are seen as providing a ‘reproductive choice’ - a choice to decide to have a boy or a girl. Deep-rooted prejudice and discrimination against girl child, which has been there down the centuries, are found to begin in the womb itself. The girl child in the womb faces the peril of pre-birth elimination i.e. female feticide. If the female foetus is lucky enough to survive till her birth then she faces the peril of elimination in infancy by female infanticide. The laws for sex determination tests have not been successful. The presence of paintings on the walls of hospitals against female feticide, attests of its active presence in the society.
On comparing the culture of Jesus’ time and now show that women at public sphere played a significant role, similarly in my ecclesial setup women are highly respected at ministerial level. But still the private sphere of women is identical; they live a life of subordination right from the birth. The husbands in the story represent structures of subordination through history. Due to the disturbed history of Punjab subordinating are represented through preference of a son by family, daughters as unable to provide social security to parents, daughters as economic burden, Escalating demands of dowry, having sons entailing high social status.
Present Responsibilty
Our present responsibility is to denounce these subordinating structures. Expression in verse 35 makes clear that both ‘that age’ and the ‘resurrection from the dead’ belong to the future. This is not a simple form of realized eschatology, Luke here brings out eschatological teaching in such a way that the attention is transferred from future to the present and how decisively it is important to live aright in anticipation of the eschaton. The time and the hour of resurrection, weather it is early or late is of less importance, but the point is to be prepared through the right conduct of life. Resurrection is not resuscitated human life but transformed, transfigured existence. The expression of eschatology in the present is the praxis of those who will be counted to attain it one day. This represents a way of keeping expectations alive, warm and credible in the present life.
The resurrection of here and now as implied by Luke hold a great importance for us, for a lot of us we are comfortable in being a part of a culture that that promotes gender discrimination, we remain the same, as it has been our comfort zones. There is a need for us to live a resurrected life, a life which is resurrected from the discriminating structures of society. We have as our role model in Jesus who dared to be himself. We must take this freedom into our lives and relationships. We honor all women by showing them the same love and respect that Jesus showed to women.
What does it mean for us to have balanced gender voices in our midst? What is the difference? This is the beauty of Jesus’ reply to the Sadducees; we are free, free to be different, free to exist in tension. We are free to be liberators in times of gender oppression. We are part of a divine partnership. Our relationships are an expression of divinity. We should celebrate this divine balance of different human energies that makes us who we are. We are free to explore gender balance, both within ourselves and as a group. In doing this we will all be part of a movement that includes but transcends feminism. It will be a movement for gender liberation.
May the Good lord help us in our ministries and grant us courage in setting up right standard of relationships among gender.
The resurrection of here and now as implied by Luke hold a great importance for us, for a lot of us we are comfortable in being a part of a culture that that promotes gender discrimination, we remain the same, as it has been our comfort zones. There is a need for us to live a resurrected life, a life which is resurrected from the discriminating structures of society. We have as our role model in Jesus who dared to be himself. We must take this freedom into our lives and relationships. We honor all women by showing them the same love and respect that Jesus showed to women.
What does it mean for us to have balanced gender voices in our midst? What is the difference? This is the beauty of Jesus’ reply to the Sadducees; we are free, free to be different, free to exist in tension. We are free to be liberators in times of gender oppression. We are part of a divine partnership. Our relationships are an expression of divinity. We should celebrate this divine balance of different human energies that makes us who we are. We are free to explore gender balance, both within ourselves and as a group. In doing this we will all be part of a movement that includes but transcends feminism. It will be a movement for gender liberation.
May the Good lord help us in our ministries and grant us courage in setting up right standard of relationships among gender.
Friday, July 13, 2007
Worship Order for Gender Relation
The United Theological College, Bangalore
Order of Worship, 21st June 2007
Theme: Holding Gender in Balance
(Let us silently prepare ourselves for worship)
Call to worship:
Friends, welcome to this time of worship. We all are one in God as God has made us in God’s likeness; therefore let us worship God together with our hearts and minds open to respond to the challenges of gender discrimination in the society.
Opening Prayer:
Lord our God we thank you for granting us a new day in our lives. Today as we worship you and hear about the indifferences towards gender in our society, inspire us through the power of your son Jesus Christ to be sensitive towards these discriminations. Grant us the power through your Holy Spirit to restore gender equality in the society, through our deeds, words and thought, in Jesus name we pray Amen
Praise and Thanksgiving (All standing)
L: Lord our God we praise you
All: For the different personalities that you have given us.
L: Lord our God we praise you
All: For the intelligence and strength you have given us.
L: Lord our God we thank you
All: For your son Jesus Christ who valued women in his ministry
L: Lord our God We thank youAll: For granting us wisdom through the works of Jesus Christ, who broke barriers against women and showed their worth in society, honoring them as human beings, persons and children of God.
Affirmation of faith (in Unison- Standing)
We believe in God, the source of all creation, who created both man and woman equally, both bearing God’s own image. We believe in Jesus Christ, who raised the station of women, showed love and respect for them in various aspects of life, and demonstrated their equality and self worth through his actions. We believe in the Holy Spirit who empowers us, enables us, and inspires us to break subordinating structures of society. We believe in the Holy Catholic Church which is called to carry out acts of liberation, which instigates us to put into practice the love shown by Jesus Christ for the oppressed in the community and become agents of new humanity. Amen
Scripture Reading: Luke 20: 27-36
Sermon: Jesus as a Model for Gender Relations
Confession
L: Lord our God we truly confess that
All: We have remained part of traditions that are not sensitive towards equality of sexes and have not worked towards its transformation.
L: Lord Our God we truly confess that
All: Either we have remained silent or have not been spirited in raising our voice against gender discrimination in the society.
L: Lord our God we truly confess that
All: We have often failed to understand the liberating message of your word for women
L: Lord our God we truly confess that
All: We have not shown the love that you showed toward women through Jesus Christ, thus failing to affirm the dignity and self worth of women.
Absolution
God is compassionate, if we have truthfully confessed; let us be assured of God’s forgiveness. May God help us to be responsible beings on earth, and strengthen us to follow the pathway of Jesus Christ to challenge the existing subordinating structures of the society. Amen
Special Song
Lord we come unto your feet for worship; we keep in front of you all those things that divide us. You have created us equal so let equality for others be visible in our lives. Through the power of the Holy Spirit inspire us to walk on the path of Life. Save us through Christ and grant us salvation in the present life.
Aie Khuda Tere Chrno Main Ham
Aaradhana Karthe Hai Ham
Jo Batathi Hai Baatain Hamain
Tere Sanmuk Laate Hai Ham
Aradhana Aradhana Aradhana Aaradhana - 2
1) Prem Pyar Aur Sammmantha Se
Ham Sab Mai Thu Hi Dikhey
Tere hi Roop Mai Ham Dale
Yeh Hi Dua Ham Karain
Aaradhana Aaradhana Aradhana Aradhana- 2
2) Atmaa Ke Vardhan Se Hamain
Jivan Ki Raah Par Chalaa
Dwara Masih Ke Bacha Hamain
Jivan Main Mukti Dilla
Aaradhana Aaradhana Aradhana Aradhana - 2
Intercession
L: God of Love, we pray for all our fellow human beings and for our life on earth. Make us an indispensable part of human project in which no one remains isolated, suffering and uncared.
All: Let us love one another, because love is from God, everyone who loves is born of God and knows God. (I John 4:7)
L: Compassionate God, we pray for our churches, enable the churches to respond and do whatever is in their power so that the profound renewal of gender equality will happen.
All: There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of us are one in Christ Jesus. (Gal: 3:28)
L: We pray to you O God of just relationships; help us to be true in our relationships with one another. Transform us, our institutions to envision a new humanity that is liberated through the motivation of the Holy Spirit.
All: To set the mind on flesh is death, but to set mind on Spirit is life and peace. (Romans 8:6)
Closing prayer
Lord our God the feminist challenge to us is a radical one, it posits in front of us questions that are existential, ethical and intellectual. Through the power of the Holy Spirit help us to respond to these challenges through the thorough inner transformation of our teaching and practice, in Jesus’ name we pray. Amen
Lord’s Prayer in unison
Our God in Heaven, Hallowed be your name, your kingdom come, your will be done, on earth, as it is in heaven. Give us today our daily bread, forgive us our sins as we forgive those who sin against us, lead us not into temptation, but deliver us from evil, for yours is the kingdom the power and the glory, forever and ever. Amen
Benediction
As we depart from this place, may the strengthening grace of our Lord Jesus Christ, the Visible love of God and the inspiring fellowship of the Holy Spirit be with us and help us all in setting a right standard of relationships among gender. Amen
Order of Worship, 21st June 2007
Theme: Holding Gender in Balance
(Let us silently prepare ourselves for worship)
Call to worship:
Friends, welcome to this time of worship. We all are one in God as God has made us in God’s likeness; therefore let us worship God together with our hearts and minds open to respond to the challenges of gender discrimination in the society.
Opening Prayer:
Lord our God we thank you for granting us a new day in our lives. Today as we worship you and hear about the indifferences towards gender in our society, inspire us through the power of your son Jesus Christ to be sensitive towards these discriminations. Grant us the power through your Holy Spirit to restore gender equality in the society, through our deeds, words and thought, in Jesus name we pray Amen
Praise and Thanksgiving (All standing)
L: Lord our God we praise you
All: For the different personalities that you have given us.
L: Lord our God we praise you
All: For the intelligence and strength you have given us.
L: Lord our God we thank you
All: For your son Jesus Christ who valued women in his ministry
L: Lord our God We thank youAll: For granting us wisdom through the works of Jesus Christ, who broke barriers against women and showed their worth in society, honoring them as human beings, persons and children of God.
Affirmation of faith (in Unison- Standing)
We believe in God, the source of all creation, who created both man and woman equally, both bearing God’s own image. We believe in Jesus Christ, who raised the station of women, showed love and respect for them in various aspects of life, and demonstrated their equality and self worth through his actions. We believe in the Holy Spirit who empowers us, enables us, and inspires us to break subordinating structures of society. We believe in the Holy Catholic Church which is called to carry out acts of liberation, which instigates us to put into practice the love shown by Jesus Christ for the oppressed in the community and become agents of new humanity. Amen
Scripture Reading: Luke 20: 27-36
Sermon: Jesus as a Model for Gender Relations
Confession
L: Lord our God we truly confess that
All: We have remained part of traditions that are not sensitive towards equality of sexes and have not worked towards its transformation.
L: Lord Our God we truly confess that
All: Either we have remained silent or have not been spirited in raising our voice against gender discrimination in the society.
L: Lord our God we truly confess that
All: We have often failed to understand the liberating message of your word for women
L: Lord our God we truly confess that
All: We have not shown the love that you showed toward women through Jesus Christ, thus failing to affirm the dignity and self worth of women.
Absolution
God is compassionate, if we have truthfully confessed; let us be assured of God’s forgiveness. May God help us to be responsible beings on earth, and strengthen us to follow the pathway of Jesus Christ to challenge the existing subordinating structures of the society. Amen
Special Song
Lord we come unto your feet for worship; we keep in front of you all those things that divide us. You have created us equal so let equality for others be visible in our lives. Through the power of the Holy Spirit inspire us to walk on the path of Life. Save us through Christ and grant us salvation in the present life.
Aie Khuda Tere Chrno Main Ham
Aaradhana Karthe Hai Ham
Jo Batathi Hai Baatain Hamain
Tere Sanmuk Laate Hai Ham
Aradhana Aradhana Aradhana Aaradhana - 2
1) Prem Pyar Aur Sammmantha Se
Ham Sab Mai Thu Hi Dikhey
Tere hi Roop Mai Ham Dale
Yeh Hi Dua Ham Karain
Aaradhana Aaradhana Aradhana Aradhana- 2
2) Atmaa Ke Vardhan Se Hamain
Jivan Ki Raah Par Chalaa
Dwara Masih Ke Bacha Hamain
Jivan Main Mukti Dilla
Aaradhana Aaradhana Aradhana Aradhana - 2
Intercession
L: God of Love, we pray for all our fellow human beings and for our life on earth. Make us an indispensable part of human project in which no one remains isolated, suffering and uncared.
All: Let us love one another, because love is from God, everyone who loves is born of God and knows God. (I John 4:7)
L: Compassionate God, we pray for our churches, enable the churches to respond and do whatever is in their power so that the profound renewal of gender equality will happen.
All: There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of us are one in Christ Jesus. (Gal: 3:28)
L: We pray to you O God of just relationships; help us to be true in our relationships with one another. Transform us, our institutions to envision a new humanity that is liberated through the motivation of the Holy Spirit.
All: To set the mind on flesh is death, but to set mind on Spirit is life and peace. (Romans 8:6)
Closing prayer
Lord our God the feminist challenge to us is a radical one, it posits in front of us questions that are existential, ethical and intellectual. Through the power of the Holy Spirit help us to respond to these challenges through the thorough inner transformation of our teaching and practice, in Jesus’ name we pray. Amen
Lord’s Prayer in unison
Our God in Heaven, Hallowed be your name, your kingdom come, your will be done, on earth, as it is in heaven. Give us today our daily bread, forgive us our sins as we forgive those who sin against us, lead us not into temptation, but deliver us from evil, for yours is the kingdom the power and the glory, forever and ever. Amen
Benediction
As we depart from this place, may the strengthening grace of our Lord Jesus Christ, the Visible love of God and the inspiring fellowship of the Holy Spirit be with us and help us all in setting a right standard of relationships among gender. Amen
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