Conversion as a Transformed Vision of Power and Authority- by Rev. Jacob P.Thomas, Gurukul

Text: Acts 19:1-20

The narration of conversion of Paul is thrice repeated in the Acts of Apostles in chapters 9, 22 and 26. It means that it is an important model event of transformation that runs through the whole Lukan narration of the life and conversions of the early church and gives the reader a vantage point to see how a new power discourse rooted in the divine help the transformation of persons. The Conversion of Paul signifies very clearly a change of perception in the understanding of power. We read in the passage that Saul had secured power and authority to persecute the Christians living in the midst of diaspora Jews in Damascus. Power is an important theme that is substantially dealt within the Lukan writings on the history of early church. There are instances of misunderstanding the divine power in other writings of Luke in Acts. There is mention about a certain Simon the magician in Samaria in Acts 8: 18ff trying to bribe Peter and John to receive the power of God. This perception of commoditized and commercialized power stands against the biblical understanding of power as something coming from God and going back to God. Peter and John are seen rebuking Simeon for reducing God’s power of transformation as something transactional in monetary terms. For young Saul power and authority meant the official consent to destroy that which is different and hence threatening to the homogenized religiosity of Jews. His intention was therefore to manipulate the power entrusted to earthly institutions such as High Priest by God to torture the poor followers of Christ, which was originally meant to exercise its resources and power to the service of the poor and marginalised. The biblical revelation of divine always occurs in the context of persecution due to the hegemonic build up of power dictating the destiny for certain people by tampering with their future that God offers them. The divine revelation to Moses and therefore to the Hebrew people is an instance of a counter discourse of power rooted in the divine to that of the hegemonic power imposed on them by Pharaoh. God intervenes in such situations by blinding those who wield power to destroy people. This blinding is not simply to destroy them but to help them have self reflexive introspection to deconstruct the hegemonic notions of power. If somebody is not able to manage this blindness in creative ways that will lead them to total destruction as it had happened in the case of the Pharaoh. Here in this passage revelation of Jesus, whom Paul was trying to persecute, is the revelation of divine power that would counter the power that destroys the different expressions of faith other than Jewish, in God. The blindness that engulfs Paul is too symbolic that it primarily denotes a divine interference with the power discourses that unmindfully destroys the lives of innocent people. And it also signifies the veiling of common sense perceptions on power as something repressing the differences and the opportunity for self reflexivity and new insights for those who exercise power.

Paul’s conversion ultimately is a change in perception of power that he exercised. He could understand that it is not a license to manipulate situations to push through someone’s selfish agendas. But it is the resourcefulness God entrusts someone to fulfill the divine imperatives that is linked to the building up of lives of the poor and marginalised. Thus Paul a staunch practitioner of Pharisaic faith transforms to the apostle of Gentiles, a servant of God ready to sacrifice his very own life to extend God’s love to the people beyond the boundaries of Palestine to the ends of earth.

Our call as servants of God today involves this aspect of managing the power and authority in the respective responsibilities we undertake or going to undertake. What will be modality in which we are going to deal with such situations of exercising power and authority? Is it the modality of Jesus who had seen his authority as the freedom to cross the repressive boundaries that created and sustained by the hegemonic power discourses of his time and dared to be called the friend of the sinners? Is it the modality of Paul who saw power and authority as the freedom to reach out the people beyond the boundaries of the conventional salvation history in divine compassion and love and dared to be called the apostle of the gentiles? Power is bivalent in the sense that it is both repressive and creative. It is our perception of power that is going to decide how we are going to use power. Are we realizing divine interventions in our midst many a time blinding us so that we may respond with kind and constructive acts rooted in a transformed vision of power and authority that God entrusts us? May the triune God initiate such transformed visions of power and authority in us. Amen.

[Rev.Jacob P.Thomas, the leader of this meditation, is a final year MTh (Missiology) student in Gurukul Lutheran Theological College and Research Institute.]

The fellowshi andFaith that make changes- Rajeev Daniel, Gurukul

Text: St. Mark.2:1-12.

The cover photo of one of the Malayalam journal published recently is able to catch the attention of any person. It portrays an accident scene from the city of Kochi. A young man was met with an accident and is crushed under a lorry and was brutally injured and is dying. The more painful fact in the picture was that a group of young people almost same age of the dying man was taking his photos in their mobile phones. It really shows how insensitive we are to the cries of our fellow beings.

We too live in a society which is comprised of people who are injured or paralyzed physically, mentally, and spiritually. But as the young people in the photo, it is a sad fact that we do not take any effort to hear their pain and sorrow and to help them. These people are looking forward for our care and love. A careful listening will help us to hear their pathetic helpless cries. They expect loving approach from people like us.
It is possible that we may not get time or we may not be able to see the needy and helpless in the midst of our busy scheduled life.

But do we ever think, what happens to these brothers and sisters because of our ignorance and apathy towards their situations.
These needy and helpless people may continue to suffer because of our reactions.
As a faith community gathered here in this Lenten season, What would be our response to such challenges?
Here in this passage, we see a different picture in the approaches of the four persons to the paralytic man.
According to biblical scholars, the Gospel according to St. Mark was written first. The whole Gospel of Mark talk about a Jesus, who is compassionate and kind hearted. He consoled the destitute, healed the sick and liberated the demoniac. Jesus’ optimistic vision and action have given a new meaning to the lives of the people. His life stimulated them to start a new beginning of a better lifestyle.
The paralytic whom Mark is talking about was dependent on others to get his things done. He had to seek others compassion for his daily needs. The fellowship and faith of the four friends have created a miracle in paralytic’s life.
Today I would like to share the quality of the fellowship and faith of the four persons in the given text, which has made a tremendous change in the paralytic’s life.

1. The fellowship and faith that empathizing
The helplessness of the paralytic moves the four friends with compassion. They bring him to the presence of Jesus. These four friends represent a healing community of God which enables people to approach the divine healer, Jesus.
The attitude of the four people is an ideal example to follow in this so called modern, developed, strange and busy society.
Bardev, a Russian theologian defines, a good Christian as follows, I quote, “A Christian is one who is concerned about the other human beings”
The concern of these four people towards the needy made them good Christians according Bardev.
These four people gathered together with compassion to lead someone to healing and a better life. The nature of their gathering was empathizing. This empathizing fellowship helped them to have the fullness in faith. This faith leads them to make unity in decision making.
We can see a see a similar gathering of people in Genesis.11. As we know that the people gathered there was to build a tower to bring glory to their name. As a result they lost their communication and became scattered to different places.
What would be the reasons behind our gathering?
Is it to glorify our own names or to glorify God’s name?
Are we gathering to destroy others or to help others?
Rt.Rev.Dr. Zacharias Mar Theophilos Suffragon Metropolitan’s   book ‘ulkazhchakal’ narrates an incident happened in Mother Theresa’s life.
Once, at midnight the sisters in the convent heard someone knocking at the door. Mother Theresa opened the door and saw a crying boy wearing ragged clothes. He was abandoned by his parents. He did not have any place to go. Mother went and asked him, why he cried. He replied, ’mother, everyone has left me. I do not have anyone. Will you accept me? ‘
Mother smiled, embraced and kissed him. That was the answer for all his worries.
Likewise the church has a responsibility to uplift the problems with paralyzing effect and encourage victims. Let our fellowship and faith be an empathetic and compassionate one.

2.The fellowship and faith that generate creative action
The empathy and the compassion of these four friends were not limited in their words. But they were doing as much as they could. They did not rest until their friend was healed. They were extremely committed to their goal in helping their friend. They could overcome all the obstacles by their fellowship and commitment. Unless the society of righteous believers co-operate with each other, they won’t get a better result.

We should not make ourselves blind infront of the needy ones. So we need to remove all our obstacles, which may be the obstacle of impossibilities and selfishness. The better understanding and real faith in Christ will strengthen us to remove the obstacles. It will help us to make a better relationship with Christ and our fellow beings to have a better life.

The four persons in this text opened their eyes and were ready to take risk. So they brought the paralyzed man into the crowded house. But they could not approach Jesus due to this large crowd. They didn’t return to their way. They removed the roof and brought to Jesus.
If we run away or stand passively at the face of problems, we may not be able to have a creative engagement for the victims who are paralyzed in the society.
Christian ministry is being commercialized these days. We try to find solace in doing service and charity for our name sake. We should be willing to change this attitude and get ourselves into the reality of life. Let our life be filled with sincerity and selflessness.
Let our fellowship and faith is encouraging and helpful to others.

3.The fellowship and faith that initiate healing and transformation
Jesus Christ opens the door of his grace and healing infront of the small community of this four people. We, the believers of Christ must become the part of this healing community by leading others to Christ.
We also read in mark.7.31-37 that a deaf man is healed by Jesus, with the selfless attitude of others by bringing him to Jesus.
Some of us may hide ourselves from the problems. Some others find solutions in alcohol and other addictions. These may result in the destruction of their life.
But here these four peoples presented their needs infront of the real healer and real problem solver. The humble effort enlightens Jesus to heal the paralytic.
St. Augustine who lived before many years told about his transformations like this. ‘The power which prevented me from my filthy ways of life was my mother’s prayer and faith’
A real faith will help us to realize the possibilities of life in the midst of impossibilities. This may be beyond our understanding, but this will lead us to the real experience of healing. This healing touch of Jesus helped him to change his earlier state. The one who trusted his bed became able to carry that bed. One who served by others has become a person who serve others. His witness helped others to glorify the God. thus the faith and fellowship of the four people committed to the cause becomes the agents of transformation in the life of the objectified paralyzed man. 

Let me conclude this
This healing is the outcome of the meaningful fellowship and faith.
What would be our reaction when we see the suffering people?
Are we limiting our empathy only to our words or are we ready to find all possible ways to help the poor and the needy?
Are we able to lead these vulnerable and marginalized people to the real truth?
Doing good things for others are not an easy task. We may have faced so many problems. Many people might have criticized and misunderstood us. But we have to make an effort to be righteous.
Let us dedicate always our lives for leading a better life. Let us not be afraid of the obstacles we have to face in reaching that goal.
Let us explore our possibilities.
May the righteous God help us to lead life of compassion and empathy . Amen

[Rajeev Daniel, the Preacher of this sermon is a first year BD student in Gurukul Lutheran Theological College and Research Institute, Chennai, India.]

Messianic bliss in the new age- Prince John, Gurukul

Text: Isaiah 65:17-25

Here the passage explains the glories of the renewed age mean that the past is completely forgotten and left behind. It will be a time when God will minister through the people.
In today’s text the Lord describes the millennial kingdom and the eternal state (that is the new heavens and a new earth) together. The new genesis will fully display the power, wisdom and glory of its Creator. The new heavens and the new earth will be eternal and in them are safety, permanence, peace and plenty. It is a promise of a fundamental and complete change in the state of things. The former world will be forgotten. The new heavens and earth will be so wonderful that we won’t even remember what was before them. All the ways in which sin has infected this world will not only be wiped away from reality but even from memory. "In Revelation according to saint John, however, the new heavens and new earth (Rev. 21:1) follow the Millennium (Rev. 20:4). Most likely Isaiah did not distinguish between these two aspects of God’s rule; he saw them together as one. The Millennium, though 1,000 years in duration, will be a mere pinpoint of time compared with the eternal state.” God’s new world will be so wonderful that none of the problems of the past will be remembered! And none of the problems of the past will be repeated. In God’s of new world the dark and tragic aspects of our past lives will be transformed by the light of a glorious new reality, filled with gratitude and joy. In God’s new world, there will no more sluggish days, and no more sickness. In God’s new world, there will be no more guilt, no more greed or jealously. In God’s new world, there will be no more crime, no more violence and no more war.
Verse18 indicates that the very nature of life and existence also will be changed and become new. The new creation will share some features with the old. They seem to have both heavens and earth. Their center and capital is the holy city Jerusalem. The need for new heavens and a new earth was suggested in Isaiah 51:6. But the differences are wondrously vast and grand. Notice that God is creating Jerusalem as rejoicing and her people as gladness or joy. Joy will not be simply be an attitude or a characteristic, but part of our new life-purpose! Jerusalem is the place of worship and rule. Rejoicing will be the new purpose of all that happens in Jerusalem and in life; we should realize that we are the New Jerusalem. Verse 19 indicates how different the new creation will be from the old. What a blessed promise is that the Lord Himself also will rejoice over Jerusalem and in His people. Sin, sorrow, and sadness will be vanished. How long God has patiently waited for this day when His people will no longer be a source of disappointment but a cause for rejoicing. From Genesis chapter 3 onward God has been working to bring about this day. What a message of hope for the people of Jerusalem today, where there is so much weeping and crying that is seemingly without a solution or an end. But in the new heaven and the new earth, weeping and wailing will be replaced by joy and rejoicing. Verse 20 begins with some of the characteristics of the messianic age. From here on a change seems to occur. It is a description of the kingdom age when Christ will rule and reign for 1,000 years on earth. Though it is preliminary to the creation of new heavens and earth in (v. 17) for some reason it is presented second. The reason it is not thought to refer the eternal heavens is because sin and death have not yet been destroyed. As the prophets did not delineate precisely between Jesus’ first and second coming, Isaiah here combines the messianic and eternal ages. The protection and safety of infants is characteristic of the messianic age (11:6-9).Today the least safe place for an infant is in her mother’s womb. Violence toward infants will end only when Jesus returns to earth.
UNICEF reports that in the year 2006, 10 million kids worldwide died under the age of five. Four million of these kids died before they were 30 days old. God is saying "That’s not going to happen anymore."
God’s messianic kingdom also brings longevity. He will give folk the opportunity to live out their years. Though death will still be present, life spans will be extended. In the kingdom age, there will be health, peace, and rightness to such a degree that most people will live all the way through the Millennium. God also here promises His people will live as long as trees and they will be productive as trees planted by streams of water. What a great promise. They will have the ability and time to do something right and then the opportunity to enjoy it to the full. Any people who look to God will be blessed by Him, but the fullness of God’s blessings still await us.
The Prophet speaks, not only of long life, but of a peaceful condition of life. It is as if said, "You shall plant vineyards, and shall eat the fruit of them, not only by yourselves, but with your family and children and your children’s decedents. The people will peacefully enjoy both their houses and their productivity and will not be troubled by enemies or robbers that will be the God’s new world.
Once a local preacher picturesquely describe the creation in this way “it was no harder for God to create a world than it is for my son to blow soap bubbles into the air out of his clay pipe”. But we should understand God’s commitment and sacrifice to this creation. We are in the midst of ampleness. In the midst of this ampleness we might not know sacrifice or risk. But concerning God gave His only son Jesus Christ for sacrifice in the midst of ampleness or abundance. So we also ourselves ready to sacrifice for God and realize the identity of God. We as a community are also the participants in the new heaven and new earth. In order to keep the creation good, we should have a relation with God, if we fail in that we are losing to be a good steward. This day we are celebrating as the World Water Day – a day set aside all across the country for people to increase awareness of the crisis that faces our world and threatens the lives of millions of our brothers and sisters in developing countries. 71% of the earth is water which has abundant life in it. Of all the waters in the world including the oceans and seas only less than 0.01% of the world’s water is accessible pure water. Every 15 seconds, a child dies due to Water-related illnesses approach. In spite of this reality, today what we see in our world is the privatization of water resources for profit. It is depriving humanity the basic right to live. A few days before there was news in the paper that after 9 years India will become a water scarce country. In these contexts, can we envision a new heaven and new earth? This is the day to pray for guidance as we struggle to find solutions to the political and economic injustices that render people powerless to lay claim to the natural resources that God intends for them.
This is the day to commit ourselves to act as we are called to do on behalf of the least of this offering, clean water to a thirsty world.
May the Holy Spirit empower us to live with adoration of God’s will. Amen

[Prince John, the leader of this meditation is a final year BD student of Gurukul Lutheran Theological College and Research Institute, Chennai, India.]

Faith of our Mothers- by Lijo Johnson, Gurukul

Text: 2 Tim 1:3-7

Paul had written his second letter to timothy while he was in Rome. The apostle’s main aim was to instruct timothy with regard to the heresies that were multiplying around and within the church, and to encourage him in the midst of all the trials which would come up on him as a Christian and as an official of the church. Our text (2 Tim 1:3-7) is the opening statement of what is entitled Paul's second letter to Timothy. These verses begin with an expression of gratitude for Timothy's faith. This is the kind of greeting with which most Pauline letters open. 

The theme of remembering is strong in these verses, as Paul remembers Timothy's faith and urges him to both remember it and teach it. This is not a casual recall of past information, but the recollection of meaningful stories that have shaped personal and communal identity. The past is made alive and powerful for the present so that it can shape the future. There is intense emotion connected to this act of remembering. Paul prays for Timothy constantly, remembering his tears and longing to see him. Memory and prayer are connected. As Paul remembers Timothy's tears, praying for him constantly, he stands with him, sharing in his suffering before God. He is also described as having a stable faith that goes back to his ancestors. Elsewhere in the Pauline letters, the disconnect between Paul's Jewish past and his Christian faith is emphasized (Gal 2:15-21; Phil 3:4-9). Here the author stresses the stability and the antiquity of Paul's faith and the importance of the Christian household in assuring the transmission of the truth faith.

Paul in vs. 3 reminds timothy about the sincere and unqualified faith of his mother, Eunice and grandmother, Lois that laid the base for Timothy’s faith. In fact Paul reminds timothy that he recognizes the gift of God that timothy had was not just because of the laying of hands during his ordination but also due to the faith that laid the foundation by his mother and grand mother. 

The life of a mother is considered as a high level of spirituality. It is entirely different from the spirituality that men experience. Her body itself is a source for experiencing her spirituality. Dr. Rosy Thampy, a writer and a college professor in kerala , explains the experience of a women in training a child as the most creative effort of a women. Her task is similar to an artist that shapes a sculpture. She has to do the task of transforming a child into a person by giving constant care and love.

Every person has a similar memory to recall about the faith of one’s mother in their life. The transformation of the church father Augustine was influenced by the faith and prayer of his mother Monica. Geevarghese Mar Osthatios, a profound orthodox theologian gratefully remembers poor women with simple faith, who gave money to do his theological studies. In my own personal experience the life of my mother influenced and challenged me. 

But as part of the patriarchal society, we too are reluctant to recognize the role, encouragement of women. Influenced by the dualistic pattern, our theology too is intoxicated with patriarchal nuances. We often remember the church fathers who participated in formulating the theological doctrines in the church councils but we forget or hesitant to remember the contribution of many women in our lives. 

The pidiyari is a practice of voluntary giving in Kerala, where one handful of rice is set apart everyday by the women in a Christian family before the rice is being cooked. These women who consistently reserved one handful of the rice served as the practical theologians who tried to reduce the poverty in Kerala through their simple means. 

From the biblical passage we saw the great transformation caused by women in the life of a God’s minister. Though women are traditionally branded as weak and vulnerable, here their faith, as Paul mentioned, is sincere and strong. It had resulted in the formation of a great leader and a bishop. Does our faith make any change in others? Does our faith cause any transformation in our society? The faith and vision of a simple woman named Agnes who was later fondly called by others as Mother had resulted in the formation of Nirmal Hriday and later the whole order of Missionaries of Charity. 

For many of us Faith has become mere museum pieces impotent to make any fruitful result in our society. Let the signs of our times enable us to transform our faith so that it may became relevant and effective. Amen

[Lijo Johnson, the leader of this meditation is a final year BD student in Gurukul Lutheran Theological College and Research Institute, Chennai, India.]

Jesus, the High Priest- by Liju, Gurukul

Text: Hebrews 5:1-5

Only in the book of Hebrews the term "high priest" is applied to Jesus. The author may intend to convey that Jesus as superior to all other priests, Or he may be using the term because he sees Jesus' saving work as fulfilling all that is signified by the ceremonies of the Day of Atonement.

Within the religion of the Jews, the high priest hold an highly exalted position. And the most important task of the high priest took place on the Day of Atonement.

On this day, he would be arrayed in a white linen robe over which he wore a blue robe, a breastplate with 12 stones, and a golden frontlet. On this day, he would enter into the innermost part of the temple and make a sacrifice for the sins of the nation. On this day, he was the official representative of the people before their God.

The passage is very clear in stating the qualifications as a high priest.

The writer closed the chapter 4 with the statement that we have a high priest in the person of Jesus. The high priest has the quality of A Godly Calling. For every high priest taken from among men is appointed on behalf of men in things pertaining to God.

The main function of a priest was not to teach or preach. His main function was to act as a mediator between human beings and God.

Now, the fact that human need a mediator to approach God implies that there is not anything wrong with human. After all, human were originally created in the image of God. Jesus is also a mediating priest. He has crossed the gap between God and human. He has provided reconciliation between God and human.

Jesus is not only a mediating priest; He is also a GENTLE priest. The reason that He is gentle is because He knows what it is like to be vulnerable. The best kind of comforter is one who has gone through the pain and anguish and who can empathize with us. He understands because He has been there.

We have seen that Jesus is a mediating priest, a gentle priest and an appointed priest. He is also a SUFFERING priest. When we think of the suffering of Jesus, are drawn to the pain of His beatings during the trials, the crown of thorns and the scourging and later the torture of the crucifixion with the nails in His hands and feet.

But the suffering which is viewed in this verse is different. It is not the suffering upon the cross. It is the suffering that preceded the cross. It is the way of his life and ministry which voluntarily took suffering for the noble cause. Although He was a Son; He learned obedience from the things which He suffered.

We have seen that Jesus is a mediating, a gentle, an appointed and a suffering priest. He is also an OBEDIENT priest. A lot of people have a problem being under authority. Jesus has been characterized as a rebel and a revolutionary. But that misses the point that He was one who was obedient to authority. The only question was which authority.

As we all are being the ministers of this high priest in our different realms of life are we ready to mediate between the needy and the god can we became gentile enough to do so. Are we ready to take up the suffering for the cause of justice and peace in a way obedient and disobedient to the authority for the cause of vulnerable human beings. Amen.

[Liju Raju, the preacher of this sermon, is a final year BD student in Gurukul Lutheran Theological College and Research Institute, Chennai, India.]