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The Deceptive Notion of Self-Reliance: A Spiritual Critique

July 5, 2024 Fr Dr Saji K Mathew2 Comments

This blog critiques the modern concept of ‘self’ which has created a misleading sense of assurance for success. The popular motivational slogan, “Believe in yourself”, has attempted to capture the minds of the present generation to believe in individualistic pursuit as the primary pathway to success. This perspective has been widely propagated by the secular motivational school of thought, resulting in a proliferation of audiovisual and printed materials as a source of discouragement for people from depending on the grace of God.

Distractions from divine grace and agape-oriented fellowship have driven people towards individualistic self-oriented philosophies. This trend manifests in the popularisation of self-help ideologies and the emphasis on personal affirmations like “I can”. The “Golden Rule” as stated in (Matthew 7:12) In everything, do to others as you would have them do to you has been reinterpreted to focus inward: ‘Do to yourself as others would do to themselves’. This reinterpretation alienates individuals from Christ-centered fellowship, placing the responsibility of personal growth and success solely on the individual. Consequently, many find themselves compelled to emulate the worldly definition of success and those who embody it.

The protestant work ethic heavily influenced by the Calvinist doctrine of ‘predestination’, has significantly impacted Western civilization’s understanding of salvation and success. This interpretation diverges from the Christian teaching of “salvation to all” through Jesus Christ. The Biblical teaching of the oneness of humanity in Christ Jesus (Galatians 3:28) was obscured by the creation of two distinct classes: those predestined for salvation and those required to earn it through diligent effort. This doctrine was subsequently used to promote the idea that success is directly and exclusively correlated with individual effort and self-improvement. The protestant work ethic became a powerful motivator for individuals to pursue material success. Consequently, salvation for the less privileged was reframed as a human endeavour, diminishing the significance of the grace of God. The doctrine of predestination shares some similarities with the Buddhist doctrine of Nirvana, which requires individuals to work tirelessly towards personal salvation through cycles of rebirth.

Both Calvinist and Buddhist ideologies emphasise individual effort in achieving spiritual or material success, albeit through different doctrinal frameworks. These teachings contrast with the Biblical teaching of salvation as a gift of God (Romans 3:24). Saint Paul further elaborates this in Ephesians 2: 8-9 For by grace you have been saved through faith, and this is not your own doing; it is the gift of God – not the result of works, so that no one may boast. This spiritual discourse challenges the notion of self-glorification and self-reliance often promoted in contemporary culture. Further, it should be discerned as a deceptive attempt to capture the minds, by the powers of darkness (see Ephesians 6:12). Thus there is a constant tension in the realm of mind between worldly reasoning and faith in Christ Jesus who has already won this battle on the Cross. Hence, the only one on whom humankind can confidently depend is not the self, but the winner, Jesus Christ. Saint Paul acknowledged this human limitation and the necessity of Christ’s help to win the battle (Romans 7:25). This underscores the Christian belief that ultimate reliance should be on Jesus Christ rather than individual capabilities.

This said, while acknowledging the importance of humility and faith, it is crucial to maintain a balanced perspective on self-worth and avoid falling into destructive patterns of guilt and low self-esteem. “Lest we forget”, human beings are created in the image of God, and the image of God cannot be imperfect. However, imperfections were introduced by sin. Hence the challenge lies in reconciling the inherent worth (image of God) with the reality of human fallibility. The understanding of the ‘self’ detached from a spiritual foundation is misleading and harmful. Instead, a more nuanced understanding of self-worth, grounded in faith and balanced self-reflection is advisable. Hence, Saint Paul exhorts not to think beyond the fact: For by the grace given to me I say to everyone among you not to think of yourself more highly than you ought to think, but to think with sober judgement, each according to the measure of faith that God has assigned (Romans 12:3).

The concept of an independent (of God) self is misleading and limited in scope. This narrow perspective, confined to worldly parameters, fails to encompass the broader spiritual dimensions of human existence. This shortfall is evident in the history of human failures, and as pointed out by Saint Paul: None of the rulers of this age understood this; for if they had, they would not have crucified the Lord of glory (1 Corinthians 2:8). Saint Paul’s statement illustrates the limitations of human wisdom and self-sufficiency when divorced from spiritual insight.

The pursuit of worldly self-actualisation, as often promoted by motivational speakers and self-help advocates, may lead to financial success for these proponents. However, their followers, in their quest to establish their own sense of self, might ultimately find themselves disillusioned and abandoned. In contrast, those who choose to follow a spiritual path discover the amazing and profound grace of God. Consider the example of Saint Thomas Aquinas, one of the most influential theologians. During the final days of his life on earth, when his companion Father Reginald, urged him to complete his magnum opus, “Summa Theologica”, Aquinas responded, “I can do no more; such mysteries have been revealed to me that all that I have written seems to me as so much a straw”. This statement demonstrates Aquinas’ willingness to set aside his life’s work and personal achievements in humble submission to the grace of God. Similarly, In Philippians 3:8-9 Saint Paul declared….I regard everything as loss because of the surpassing value of knowing Christ Jesus my Lord. For His sake I have suffered the loss of all things, and I regard them as rubbish, in order that I may gain Christ and be found in Him, not having a righteous of my own that comes from the law, but one that comes through faith in Christ, the righteousness from God based on faith. Both Saint Paul and Saint Aquinas exemplify a profound reliance on God’s grace through faith in Jesus Christ, rather than on personal accomplishment and worldly success could be witnessed. Their experiences highlight the potential spiritual fulfillment found in surrendering one’s ego and embracing a higher purpose.

In contrast to Saint Paul and Saint Thomas Aquinas, who placed their trust in the grace of God, adherents of the ‘believe in the human self’ philosophy often find themselves ensnared in a cyclical pattern of biological birth and rebirth (Buddhist doctrine of Nirvana). Many followers of this self-centric ideology may experience feelings of inadequacy and self-reproach when their efforts to achieve personal growth and success fall short, despite the guidance of self-help proponents. Noteworthy here is Saint Peter’s counterpoint: I have no silver or gold, but what I have I give you (Acts 3:6). Saint Peter did not advise the crippled person self-belief as a means of healing. Instead, he introduced the grace of God through Jesus Christ as the sole dependable and trustworthy path to salvation and transformation.

Grace is not merely an option for salvation; it is the sole means by which one can succeed and be saved. Grace manifests when human attempts at self-actualisation reach an impasse. It involves a complete submission and surrender to the divine, acknowledging one’s complete helplessness while simultaneously hoping for the grace of God. The body of Christ (the Church) experiences the grace of God through the holy sacraments. Some may argue that physical participation in the holy sacraments aligns with the ‘you can do it’ mentality. Saint John Chrysostom’s explanation of the sacrament dispels this potential misconception. He advocated for the Orthodox Church’s understanding of sacraments as a mystery, stating, ‘What we see is inferior or less comprehending in comparison to the invaluable internalised spiritual experience’. This Orthodox teaching on the mystery of sacraments is rooted in Romans 8:24 which clearly distinguishes between visible and invisible hope. The realisation of the unseen is experienced through faith in God’s grace, setting it apart from a worldly perspective that relies solely on physical and mental strength and effort.

A rational mindset can often lead individuals to develop an inflated sense of worth and independence, only to subsequently experience failure or setbacks. When such events occur, these individuals may find themselves confronting an existential void, accompanied by profound feelings of isolation. For example, prophet Elijah, when fleeing from the death snares of Jezebel, maintained a strong sense of self-importance, asserting that he alone remained faithful to God while all others had abandoned their faith (1 Kings 19:14). However, in the following verses we read that God corrected Elijah’s overestimation stating, Yet I will leave seven thousand in Israel, whose knees have not bowed to Baal, and every mouth that has not kissed him. (1 Kings 19:18).

Elijah’s feeling of profound isolation and loneliness led to his encounter with God in the gentle whisper of a breeze. Similar to Saint Aquinas, Elijah’s preconceived notions about God were challenged and dismantled when he failed to see God in the great wind, earthquake and fire (1 Kings 19:11-12). This narrative illustrates how the inflated sense of self often crumbles, leading individuals to the humbling realisation of their dependence on divine grace. Jesus Himself cautioned against self-reliance, stating …Apart from me you can do nothing (John 15:5). The experience of inner void and solitude often marks the nadir of those who have lived with excessive self-confidence, pomposity and arrogance. These moments of vulnerability can serve as critical junctures for spiritual growth and self-reflection. Saint Paul, recognising the dangers of such overt self-assurance, found solace in God’s assurance that God’s assurance of grace was more than sufficient to be powered in his weakness (2 Corinthians 12: 9).

The preceding discussion leads us to recognise the limitations of our self-worth without falling into self-condemnation. The prevalent messages encouraging self-belief, asserting “you can do it” and “nothing is impossible with willpower”, echo the temptation Eve faced in the Garden of Eden. Post-fall, humanity’s only source of pride lies in the Cross of Jesus Christ (Galatians 6:14). Saint Paul delineates the spiritual mind from a worldly, animalistic mindset in 1 Corinthians 2:14-15. As we read, only a spiritually-oriented individual can truly yearn for God’s grace whereas the carnal mind pursues sensual pleasures, self-gratification, and self-glorification.

In conclusion, the question “Can I do it?: can be answered affirmatively, but with the crucial caveat: not without the grace of God. Similarly, self-belief is valid but must be grounded in the recognition that What I am is the grace of God (1 Corinthians 15:10). The carnal mind prompts decisions that disregard the grace of God, leading to isolation. However, the Holy Spirit intervenes and rescues me from it. Our spiritual journey could be likened to the “highway to Zion” (Psalm 84:5), representing a path of spiritual growth and divine connection. Therefore, committing one’s life to the love of God, as experienced through Christ Jesus and His atoning sacrifice on the Cross, becomes a profound spiritual experience.

From Left to Right – A Great Lent Meditation

February 10, 2024 Fr Dr Saji K MathewLeave a comment

As we stand at the doorsteps of the Great Lent of 2024, let us submit ourselves to a transformative journey of spiritual growth. This sacred Lent is a divine blessing to immerse ourselves in contemplation, traversing the path of Christ’s suffering for our redemption. As we humble ourselves in fasting, prayer, prostration, and meditation throughout the Lenten season, we are beckoned to chronicle the transformation unfolding within our physical, emotional, and spiritual realms.

Transformation denotes an essential alteration. In spiritual terms, it represents metamorphosis within an individual’s life, signifying a pivotal shift towards the divine. Within the framework of Orthodox Church tradition, transformation is not a static event but rather an enduring journey. To symbolise this, the Orthodox Church fathers instituted the practice of making the sign of the Cross, employing the foremost three fingers of the right hand – namely, the thumb, index, and middle finger—joined in unison. The sequence of this sign, moving from the forehead to the midpoint of the chest and then from the left shoulder joint to the right, symbolises the descent of God from heaven to earth (vertical) and the subsequent transformation of the individual from the fallen state symbolised by the “left hand side” to one represented by the “right hand side,” newness in God (horizontal).

It is pertinent to underscore the significance of being aligned with the “right hand side” from a Biblical perspective. For instance, in Matthew 25: 34 we read: Then the king will say to those at his right hand, Come you that are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. Jesus is glorified as seated at the right hand of God, as we read in Matthew 26:64; Mark 16:19; Acts 2:33 & 7:55; and Hebrews 12:2. The Old Testament also refers to the right-hand side as an honour (Genesis 48:14; Exodus 15:6; 1 Kings: 2: 19; Isaiah 41:10 & 45:1; and Psalm 110:1). The Rabbinic tradition establishes hell to the left hand side of God whereas the heaven to His right hand side (Midrash Psalm 90:12). In Plato’s “Republic”, the just soul travels upwards to the right hand side whereas the unjust souls take the left hand side and downwards.

Having said, the delineation between the right hand side and the left hand side is not to be interpreted in a strictly literal manner, but rather as symbolic representations serving to demarcate the realm of evil from that of the divine. With this understanding in mind, let us return to the discourse on the process of transformation as a transition from a state associated with the “left hand side” to one characterised by being recognised as God’s children on His “right hand side.”

To commence, let us examine the anatomy of the human brain which is divided into a left hemisphere and a right hemisphere. There are two primary rationales for delving into the anatomy of the brain: firstly, the brain serves as the corporeal locus for the operations of the mind, encompassing faculties such as cognition, emotion, and physical action; and secondly, the Word of God exhorts the renewal and transformation of the human mind as a prerequisite for attaining communion with God. Romans 12:2 says Do not be conformed to this world, but be transformed by the renewing of your minds, so that you may discern what is the will of God – what is good and acceptable and perfect. Building upon this verse, this blog represents a humble attempt to explore the optimal utilisation of our cognitive faculties in facilitating spiritual transformation.

Each hemisphere of the brain embodies unique cognitive functions. Those who predominantly rely on the left hemisphere exhibit traits of dominance, pragmatism, and utilitarianism, prioritising logic over emotion. These individuals, characterised as utilitarians, prioritise their own happiness, often at the expense of others, viewing both people and objects as mere instruments to serve their selfish desires. Their pursuit of self-interest is marked by aggression and a willingness to bulldoze any obstacles, including familial ties, relationships, friendships, and even their connection with the divine. While they may superficially excel in relationships through displays of affection, flattery, and generosity, their intentions are ultimately poisoned by self-serving motives, as illustrated in biblical passages such as Proverbs 5:3; 7:21; and Psalm 55:21. Moreover, they are quick to discard relationships and partnerships when they no longer serve their interests. In essence, such individuals are failures in maintaining stable relationships and lack the capacity for lasting friendships or life partnerships – divorce is their hobby.

The manifestation of aggression inherent in the excessive utilisation of the left hemisphere of the brain is exemplified in biblical narratives such as the account of Jezebel, wife of King Ahab, who orchestrated the murder of Naboth to seize his vineyard (1 Kings 21:8-14). Similarly, in the New Testament, we encounter Simon the sorcerer, whose left-brain tendencies led him to attempt to purchase divine power from Saint Peter and Saint John (Acts 8:18). These instances parallel unfortunate phenomena observed within certain facets of our church life. Echoing the narrative in Acts chapter 8, Simon the sorcerer commodified his acquired skills to cultivate social status, fame, and influence, thus wielding power over the local people. Analogously, individuals akin to Simon often infiltrate the church with malicious intentions, seeking to leverage their platform for fame and popularity. Disguising themselves as pious, and devout worshippers, they gradually attract the attention of fellow congregants and their praises. Simultaneously, they garner favour from the church leadership through their generous donations, mirroring the tactics employed by Jezebel. As an expression of gratitude, church leadership may publicly acknowledge and commend such individuals as esteemed figures, directly feeding their unending craving for fame.

Individuals like Simon, driven by the dominance of their left hemisphere, are primarily attention seekers. In the realm of physical existence, such individuals may engage in flirtation and vanity, while in the digital sphere of social media, they incessantly update their profiles and statuses to accrue praise. One can only speculate on how the immoral Jezebel employed similar tactics to exert control over others. Despite the prevalence of left-brainers, the Bible narrates instances, wherein the boundless grace of God shielded Prophet Elijah from Jezebel’s influence, and safeguarded Saint Peter and Saint John from the machinations of Simon.

The essence of the aforementioned examples serves as a cautionary reminder regarding the perils associated with an unchecked dominance of the left hemisphere, as evidenced by Satan’s attempt to tempt Jesus. In Matthew 4:3, Satan tempted Jesus to employ his divine power to turn stones into bread, appealing to a logical perspective rooted in worldly principles that deems starvation as folly, particularly when one possesses the ability to turn stones into bread. Saint Peter’s reliance on the left hemisphere was rectified by the Lord through a revelatory trance, as narrated in Acts 10:9-16. His self-imposed constructs of morality and discipline were dismantled by divine intervention, wherein God unequivocally conveyed that anything that God has blessed, permitted and purified should not be evaluated using worldly standards.

The right hemisphere of the brain is the area of (divine) consciousness, emotions, holistic processing, spatial awareness, creativity and imagination, intuition and insights- all positive aspects that facilitate connection to the divine. As articulated by Saint Paul in Ephesians 3:18-19, the indwelling of Christ within us transcends the confines of man-made moral codes and ethical frameworks (left brain), manifesting through a faith rooted in the boundless love of Christ that surpasses worldly knowledge (right brain). Jesus’s response to Satan, “One does not live by bread alone” (Matthew 4:4), underscores the importance of not assigning undue significance to the dictates of the left hemisphere, and a faithful reliance on the right brain.

The journey from the left hemisphere to the right hemisphere represents a profound transformation that necessitates the renewal of the mind. In the narrative of a saint’s spiritual journey, the transition from an excessive reliance on the left hemisphere to the activation of the right hemisphere can be likened to a tectonic shift. An illustrative case is found in the life of Saint Paul, who was deeply entrenched in Jewish dogma until the moment his right brain was awakened at the gates of Damascus (Acts 9:3). In his subsequent declaration, …it is no longer I who live, but it is Christ who lives in me (Galatians 2:20), Saint Paul articulates a profound transformation wherein the “I” symbolises the left hemisphere he has relinquished, opting instead for “He” (Christ) demonstrating alignment with the right hemisphere. Indeed, the union with the divine may be conceived as the restoration and sustenance of connection to the right hemisphere, embodying a state of sublime spirituality.

This restoration is facilitated by the grace of God, who descended to effect a permanent shift from the left to the right. The disciples (except Judas), and the saints were able to maintain this shift, remaining steadfast in their reliance on the right hemisphere of the brain. They resisted the temptation to regress. Despite the inherent human nature to fall back as lamented by Saint Paul (Romans 7:14-25), their faith in the grace of God empowered them to overcome this inner conflict between the left and right hemispheres of the brain, in terms of its properties. Noteworthy here are the hymns of Saint Ephraim the Syrian (c.306 -c.373 AD), which implore the grace of God to prevent a regression to the dominance of the left brain.

The teachings of Jesus are directed towards effecting a transition from the left to the right hemisphere of the brain. For example, as we approach the Great Lent, it is profoundly beneficial to contemplate Matthew 5: 23-24: …when you are offering your gifts at the altar, if you remember that your brother or sister has something against you, leave your gift there before the altar and go; first be reconciled with your brother or sister, and then come and offer your gift. In these verses, Jesus emphasises not if we hold something against someone, but if someone holds something against us. This highlights instances where our relationships have faltered due to our failure to engage with others using the empathetic and compassionate nature inherent in the right brain. Jesus instructs us to rectify this error, recognising that such reconciliation necessitates a shift from the dominance of the left brain to the realm of the right, characterised by love, forgiveness, and positive emotions.

Great Lent presents an opportunity for us to transition our reliance from the attributes of the left hemisphere to those of the right hemisphere. The Orthodox Church emphasises devoted attention to the Word of God and meditation on the Word (see Psalm 1:2) during the Lenten season. Whereas the left hemisphere governs an individual’s acquired skills, the right hemisphere is associated with mystery and prompts towards spiritual renewal. Therefore, as we approach the Great Lent, we do so not with reliance on our acquired abilities, but with a spirit of submission and receptivity to the divine, facilitated through reading and meditation. This approach reflects the principle articulated by Jesus in Matthew 4:4, emphasising our dependence on the Word of God for sustenance rather than acquired skills and abilities. Engaging in meditative reflection on the Word of God enables us to dismantle the barriers separating the self (ego) from the divine (left from the right), as elucidated by Saint Paul in Ephesians 2:14 wherein he describes how Christ has broken down the dividing wall. Through this process, we are united with God, as articulated in Ephesians 2:16, echoing Jesus’ confident declaration in John 10:30: The Father and I are one. This sense of connectedness can only be experienced upon transformation from left to right.

The Orthodox Church fathers faithfully ascribe the focus on Christ, His Cross, and reading and meditating the Word of God during the Great Lent as a pilgrimage towards the primal, unfallen state of mankind. In the pristine Garden of Eden, the first man and the first woman possessed a healthy and harmonious connection between their right hemisphere of the brain and the divine. In this state of purity, they beheld nothing but the Creator in all things. However, this state of purity and holiness was disrupted when Eve was deceived by the devil to perceive an alternative deity in the forbidden tree, a clear manipulation of the left hemisphere of the brain. Thus the devil succeeded in disrupting the equilibrium of the human brain’s perfection, shifting its balance from the dominance of the right hemisphere towards the left.

In conclusion, it would be erroneous to deem the left hemisphere of the brain as inherently devoid of value. On the contrary, this aspect of cognition, like all creations of God, possesses intrinsic goodness. However, it has been subjugated by the devil to exert control over humanity, overshadowing divine influences. While God’s creation is inherently good, He also bestowed upon us responsibilities and guidelines. Adam and Eve were entrusted with instructions encompassing both directives and prohibitions. Regrettably, Satan led the first humans astray towards the path of prohibition, thereby ensnaring them within the dominion of the left brain, as evident from Satan’s conversation with Eve. The harmonious equilibrium that existed between the left and right hemispheres of the brain was disrupted by the ‘fall’. Consequently, God descended from heaven to restore this equilibrium, liberating the left brain from demonic colonisation, which had previously stifled, oppressed, and usurped the rightful influence of the right hemisphere.

The purpose of the descending of God was the restoration of humanity to the pre-fallen state wherein a harmonious balance between the left and right hemispheres of the brain prevailed. Several instances from the gospel narratives elucidate this principle. For instance, Jesus’ response to the devil’s temptation – One does not live by bread alone, but by every Word that comes from the mouth of God” (Matthew 4:4) – epitomises this perfect equilibrium. Furthermore, Jesus’ admonition to His disciples : See, I am sending you out like sheep into the midst of wolves; so be wise as serpents and innocent as doves (Matthew 10:16) underscores the nuanced role of the left brain, albeit subordinate to purity and holiness, as symbolised by innocence. Despite the acknowledged role of the left hemisphere in language and logic, Jesus cautioned against sole reliance on it, as evidenced in Matthew 10:19: When they hand you over, do not worry about how you are to speak or what you are to say; for what you are to say will be given to you at that time. Here, Jesus advocates for trust in the guidance of the right hemisphere, which leads to a state of renewal – a divine gift bestowed from above.

Jesus descended to liberate us from the depths of the corrupted left brain, leading us towards the realm of renewal embodied by the right brain. May this Great Lent serve as an opportunity for us to restore and reforge our connection with “the right.” The Cross is our way to achieve this transformation. As said in the beginning, the Cross represents the descend of the Lord to transform us from left to the right.

As Saint Paul said, May I never boast of anything except the Cross of our Lord Jesus Christ, by which the world has been crucified to me and I to the world (Galatians 6:14).

Amen!

Coming of the Lord: On time or delayed?

May 28, 2023June 15, 2023 Fr Dr Saji K Mathew6 Comments

The delay in God’s manifestation as the Messiah may raise questions among the faithful regarding God’s planning, particularly in the modern conception of time, where the delay may seem excessively prolonged. Even within the biblical discourse, prayers in Psalms 22:19, 40:17, and 70:5 express the desperate need for God’s swift arrival, highlighting human limitations in understanding God’s timing. St. Peter acknowledges this human constraint in 2 Peter 3:8. While King David implores the Lord for immediate intervention, we also encounter the patience of individuals like Simeon and Anna, who awaited the Lord’s arrival and were blessed to witness it before their departure from the world (Luke 2:25, 36).

To comprehend this delay in human terms, it is helpful to discern God’s planning, even though it remains incomprehensible to humans. Understanding God’s action becomes apparent when individuals surrender or find themselves utterly helpless. A paraphrased expression of this truth is the saying, “God begins when man has given up.” Exploring this statement further reveals that God allows humans to exercise their free will and strive to accomplish as much as they can, rather than fostering a parasitic dependence on Him.

This expanded understanding of time incorporates God’s independent planning and its integration with human planning, aided by the free will bestowed upon them. Both the Old and New Testaments discuss human free will at length. The Talmud, a compilation of ancient Jewish teachings, incorporates human free will in God’s plan and teaches that humans have the ability to influence events through their actions. The mystical Jewish text, Zohar, also emphasises the role of human free will in God’s plan. Christian philosophers and theologians, including early church fathers like Origen and Saint Augustine, subscribed to this Jewish teaching. Saint Augustine, in the 4th century, emphasised in his teachings the unavoidable role of human beings in God’s plan. They taught that while humans are responsible for their actions, God works through these actions to accomplish His desired ends.

These references highlight the role and responsibility of human beings in bringing salvation to the fallen world through their actions. The formative evolution of a particular civilization, God’s chosen people, was driven by this mission in alignment with God’s plan. Isaiah’s love song (Isaiah 5:1-7) articulates the appointment and role description, which ends in disappointment, lamenting the failure to achieve expected outcomes. This crisis deepened over time, as evidenced by King David’s lamentation of a critical skills shortage (Psalm 53:2) and God’s own plea for willing workers, Whom shall I send and who will go for us (Isaiah 6:8). As we experience even today, there was no quantitative shortage of (religious) workers in those days either, but the crisis was in terms of qualitative (spiritual) workers. As a matter of fact, Jesus Christ too expressed His concern on this crisis when He said, The harvest is plentiful but the labourers are few (Matthew 9:37).

From Adam to Jesus, the performance of humankind can be summarized as a net failure, with occasional attempts by appointed individuals to awaken the human soul throughout history, from Noah to the major and minor prophets. Despite being granted an extended span of time, human performance declined precipitously. If represented on a graph, while the quantitative representation of religious leaders increased, the qualitative representation, as mentioned earlier, declined significantly, particularly toward the end of the Old Testament period. Jesus exposed the full performance history of these so-called religious leaders in Matthew chapter 23 and symbolically cursed the fruitless fig tree (Matthew 21:18-19) as a manifestation of their underperformance.

Therefore, a comprehensive understanding of time encompasses both God’s plan and human free will. As the fathers of the BC and AD era emphasized, human free will should never be independent of God’s will, which constitutes His plan. Ideally, there should be a harmonious integration of God’s will and human free will. Unfortunately, this integration did not occur, and the first sign of disintegration was witnessed in the Garden of Eden. Connecting it to the notion of performance, the clear explanation for the failure can be traced back to the disobedience of our ancestors, Adam and Eve. This seemingly insignificant act (yet of paramount significance in accordance with divine law) laid the foundation for the amplification of transgressions throughout subsequent generations, marked by the first notable offense of murder committed by Cain (Genesis 4:8). From that point onward, the Old Testament appears to present a historical account encompassing a multitude of transgressions, including adultery, deceit, idolatry, and acts of violence.

The inception of the world witnessed a harmonious integration of divine will and human free will within the confines of the Garden of Eden. This state of harmonious coexistence and communion is delineated in Genesis 3:8. However, this harmonious relationship was abruptly disrupted by the initial act of disobedience, commonly referred to as the ‘first disobedience.’ Renowned German philosopher Heidegger (AD 1889-1976) characterised this event as the “loss of our authentic being in the world.” Both Saint Irenaeus (AD 130-202) and Saint Augustine (354-430) emphasized the detrimental impact of this fall, highlighting the corruption it introduced into the human condition. Subsequently, it becomes increasingly apparent that the loss of an “authentic self” and the ensuing corruption gradually permeated human performance, as evidenced by the historical accounts of the Old Testament.

The rupture in the divine-human relationship resulted in a profound separation between heaven and earth, as conveyed by Abraham’s explanation to the rich man (Luke 16:26). From a spiritual standpoint, this chasm proved insurmountable for any fallen individual to bridge. The formidable determination of the devil, vehemently opposing any form of reconciliation, exacerbated this predicament. Consequently, humanity found itself reduced to a state of aimless wandering, a phenomenon traceable to the time of Cain (Genesis 4:16), which eventually solidified into the epithet “wandering Arameans” (Deuteronomy 26:5). Regrettably, this state of wandering only led to the shackles of slavery and the burdens of oppression, poetically depicted in the Song of Songs (5:7).

If we were to base our conclusions on empirical findings, it becomes evident that the freedom of choice bestowed upon humanity has often been misused, influenced by the devil’s deceptive allure, with aspirations of constructing a world devoid of the true God. The historical progression of civilization subsequent to the severance of ties with the divine can be succinctly summarized as a narrative of excessive pride, haughtiness, and rebellion. An illustrative example can be found in the ancient Sumerian civilization, renowned for its urbanization, bustling trade centres, vibrant cultural milieu, and noteworthy advancements in fields such as metallurgy, agriculture, and transportation. However, this civilization infamously espoused a polytheistic religious paradigm, attributing control over various aspects of the created world to a pantheon of gods and goddesses, thus diluting the supremacy of the Almighty Creator. In essence, this departure from God can be aptly described in the words of Jesus as squandering precious resources in a dissolute manner (please refer to Luke 15:13).

The preceding discourse and illustrative instances contribute to the development of a continuous narrative regarding the exercise of human freewill disentangled from the divine will. Over the course of this epoch, as humanity pursued its quest for salvation autonomously, unbeknownst to them, the Almighty was orchestrating events behind the scenes, patiently awaiting their return, much like the father eagerly anticipated the prodigal son’s homecoming (please refer to Luke 15:11-24). The prolonged arrival of the Messiah can be attributed to humanity’s profound failure across all spheres of existence.

Hebrews 9:26 emphasizes the advent of Jesus Christ, recognized as “the Saviour,” marking the culmination of the ages. In essence, when all endeavours and aspirations of humankind proved futile, the ages reached their conclusion. The significant milestone in human history was thus etched by humanity’s inability to attain either earthly contentment or spiritual redemption. As mankind found itself in a state of decline, genuine life began to ascend and assert its authority over the world, fulfilling the prophetic words of Isaiah: “In the days to come, the mountain of the Lord’s house shall be established as the highest of the mountains…” (2:2).

The advent of the Messiah and His earthly presence should not be simplified as a singular event confined to the era of the New Age. Instead, it should be an ongoing and everlasting encounter that begins with an existential approach to life in communion with Christ. This (approach) necessitates a profound transformation in our lives, encompassing a renewed sense of purpose and a profound relationship with our Saviour. Consequently, Jesus bestowed upon His disciples a “new commandment”: “…love one another, just as I have loved you, you also should love one another” (John 13:34). This single commandment holds the power to realign our values and priorities, directing our focus towards practicing love, compassion, and service to humanity.

In addition to our existential approach, it is imperative to explore our relationship with the Lord from a phenomenological and personalistic standpoint. The phenomenological perspective encompasses a subjective encounter with the grace of God, His forgiveness, and our redemption. This subjective experience entails a profound departure from ordinary human consciousness, altering our awareness and perception of reality through a divine revelation that surpasses anything previously encountered. A notable example can be found in Saul’s transformative encounter with truth at the gates of Damascus (Acts 9:3), which led to his conversion from staunch and obstinate religious beliefs to becoming Paul, an unwavering proponent of the spiritual dimension of a relationship with God. This serves as a significant lesson for our contemporary world as well, highlighting the urgent necessity for a life liberated from mundane religious rituals resembling mere social club discourse, and instead embracing a phenomenological and spiritual encounter with God. (Please note: I am not against meaningful rituals performed in its true spiritual sense).

The attainment of such a transformative experience necessitates embracing a personalistic approach, founded upon the recognition of fundamental human dignity and worth, acknowledging that each individual is intricately fashioned in the image and likeness of God (Genesis 1:26). Understanding and embracing this inherent value has the potential to liberate humanity from the chains of certain leaders that propagate and practice religion based slavery to meet their own selfish needs. Jesus Christ, in His divine wisdom, issued a call to this spiritual liberation, inviting all who are burdened and weary to seek solace in Him, promising rest and respite (Matthew 11:28). This profound invitation emphasizes the transformative power of a personal relationship with Christ in alleviating the burdens that afflict the human spirit.

Ultimately, our approaches and endeavours should align with and contribute to God’s overarching plan for this world. The question of whether His arrival occurred at a specific time, late or punctual, will perennially provoke debate within the realm of human scholarship. Nevertheless, nurturing a spiritual relationship with God, as discussed earlier, enables us to actively participate in His divine plan. While humanity has crafted and pursued its own plans devoid of God’s guidance, the Saviour beckons us to assume a significant role in His design. In this regard, Jesus proclaimed, “You are the salt of the earth…” (Matthew 5:13), emphasizing our indispensable influence and transformative power. This sentiment finds resonance in the words of Saint Paul, who in Ephesians 2:10 affirms for we are what He has made us, created in Christ Jesus for good works, which God prepared beforehand to be our way of life. This statement encompasses the existential, phenomenological, and individualistic transformation of humanity, establishing a necessary qualification for actively participating in God’s team, faithfully executing His plan, and attaining the anticipated outcomes of divine performance.

In summary, the inception of this world commenced with God and humanity starting at Point A, in harmony and alignment. Regrettably, mankind deviated from this divine path, embarking on a treacherous and arduous journey of self-reliance. Throughout the epochs, humanity’s aspirations and plans remained elusive, akin to the prodigal son who, driven by grand but dubious ambitions, squandered his inheritance and ultimately failed to realise his envisioned empire. As the ages unfolded, mankind became ensnared in the intricate web of deception woven by Satan, blinding them to the truth. However, in His boundless patience, God the Father awaited the opportune moment, the appointed time, when He dispatched His only begotten Son to redeem and save us. This divine intervention occurred precisely when it was meant to, marking a pivotal turning point in the narrative of human history.

We find ourselves standing at a critical juncture, confronted with uncertainty as the world becomes engulfed in a profound and obscure darkness. Amidst this milieu, our senses are bombarded daily by the clamour of commercial advertisers and self-proclaimed religious figures driven by ulterior motives.

Now, more than ever, we are poised on the threshold of a new era. Let us endeavour to shape this new age as an authentic continuation of the eternal legacy established by Jesus Christ. From the initial query that sparked this blog—”Why did God take so long to reveal Himself?”—we can now direct our yearning towards the anticipation of Christ’s second coming. It is imperative that our actions and endeavours diverge from the mistakes of the past, ensuring that we do not inadvertently contribute to any further delay. Consequently, the closing words of the Bible resound with a resolute call: “Amen. Come, Lord Jesus” (Revelation 22:20).

In Lord’s service

Fr Saji K. Mathew

Faith in the faithfulness of God: A meditation

August 8, 2021 Fr Dr Saji K Mathew2 Comments

Jesus Christ is the pioneer/author and perfecter of our faith (Hebrews 12:2). The definition of ‘faith’ requires excluding the worldly ownership of it which otherwise credits only the flesh. Anything of the flesh gets reduced as a reason to boast in it, leading to Satanic pride. On the contrary, ‘faith’ as a gift from the one who pioneered it (Jesus Christ) opens up to a world of spiritual absoluteness. Therefore, faith is a journey that starts in the human life from the moment s/he is gifted with it, grows every moment by remaining connected to the source of faith, until it is perfected in the kingdom of heaven. Hence, God said, I am the Alpha and the Omega (Revelation 1:8).

Faith as a higher order (spiritual) entity is not a quality developed and shaped within the human faculties, and demonstrated as an individual’s spiritual efficiency. Instead, faith is a journey to the assured destination (Hebrews 11:1), which begins with Jesus, advances through Jesus, and culminates in Jesus by being with Him forever. This means the world cannot experience true faith by ignoring the source of faith. Hence Jesus is the Alpha of our faith, clearly representing human dependency for faith on the divine.

Jesus Christ being God incarnate, faith could be traced as (in other words) originating from God. If we have to name the source of faith, we can name it as the faithfulness of God. More clearly, human faith originates from the faithfulness of God. Therefore, a brief understanding of the faithfulness of God is essential.

Deuteronomy 7:9 and Isaiah 49:7 unequivocally state that God is faithful. The faithfulness of God is embedded in the covenant He made with mankind at different stages of history. As a matter of fact, a covenant is a mutual relationship between two parties to it. God’s relationship with mankind starts with a covenant as read in Genesis 1:28 – God blessed them, and God said to them, Be fruitful and multiply, and fill the earth and subdue it; and have dominion over the fish of the sea and over the birds of the air and over every living thing that moves upon the earth.

If we look back to history, we will acknowledge and appreciate that mankind’s fall and roller coaster relationship with God never tainted the latter’s promise as His faithfulness is to all generations (Psalm 100:5) and endures forever (Psalm 117:2). The visible evidence of God’s faithfulness is the fertility and dominating presence of mankind on the earth.

God continued repeating His promise to the following generations, as a reminder of His faithfulness. For instance, we read about God’s covenant with Noah in Genesis 6:18 But I will establish my covenant with you….., as an assurance that though He is destroying the wicked generation, the first promise remains intact. Moreover, the ‘first covenant’ is repeated as we read in Genesis 9: 1-2 …..Be fruitful and multiply, and fill the earth. The fear and dread of you shall rest on every animal of the earth, and on every bird of the air, on everything that creeps on the ground, and on all the fish of the sea, into your hand they are delivered. We see here a reminder that God’s faithfulness does not change.

Moving forward in history, God has never tried to forget or bury His promise, a mark of His faithfulness. After Noah, Abraham was assured of God’s faithfulness, this time by means of an oath (Genesis 22:16) – so that mankind could understand the way they understand. This oath followed a repetition of His promise of multiplication …..I will make your offspring as numerous as the stars of heaven, and as the sand that is on the seashore….(Genesis 22:17). Moreover, God made sure that Abraham’s son Isaac, and his grandson Israel are aware of the covenant as we read in Genesis 26:4 and Genesis 35:11 respectively.

By the time of Moses, God extended the message of His faithfulness from individuals (Adam, Noah and the Patriarchs) to cover the entire population as we read in Exodus 19:5 and Deuteronomy 29:10-11. As a faithful servant, Moses made sure that God’s covenant was known to all the people by way of arranging it to be read in public (Deuteronomy 31:10-11). Prior to this, God Himself ordered that the future king of Israel should have a copy of the covenant, read, and follow it, so that he may never think of himself above the covenant (Deuteronomy 17:18). This means the king should be drawing regularly from the faithfulness of God and guiding his subjects. The failure of the first King could be traced to his failure in relying on the faithfulness of God. Saul’s failure led to the rise of King David who not only submitted himself to the faithfulness of God, but also paved the way for the fulfilment of God’s faithfulness through a renewed covenant (Jeremiah 31:31; 2 Samuel 7:12-13).

As said earlier, covenant represents mutual relationship, and it embodies the faithfulness of God. A metaphorical description of this could be the spiritual visualisation of the covenant as the outer shell/layer of God’s faithfulness which is the core. Unfortunately, mankind often failed to maintain the same degree of commitment to the covenant relationship that God extended, as evident from the history recorded in the Old Testament. This failure prompted God to offer a renewed covenant through prophet Jeremiah 31: 31-34 The days are surely coming, says the Lord, when I will make a new covenant with the house of Israel and the house of Judah……..

The author of Hebrews exposited this in 8:6-13. Accordingly, there are better promises in the new covenant. Moreover, there is now a mediator (Jesus Christ), anointed to pioneer and perfect the faith of mankind, by being faithful to the faithfulness of God. A point to note here is that the new covenant was not because God’s initial covenant had flaws. Hebrews 8: 9 allays such doubts by stating explicitly that since the people did not continue in my covenant…, the aim and objectives of it could not be achieved. This said, Hebrews 12:32 does praise a few Old Testament personalities who submitted themselves to the faithfulness of God and even suffered for it. However, the conclusion is Yet all these, though they were commended for their faith, did not receive what was promised, since God had provided something better so that they would not, apart from us, be made perfect (Hebrews 12: 39-40).

The summary of the faith of the Old Testament generation could be described as their failure in staying focused on the source of true faith, the faithfulness of God. Instead, the people and later the Kings were found wandering away from the faithfulness of God, and trying to build up a faith system which was worldly and demonic- faith in foreign gods and idols. Yet, the faithfulness of God remained unaffected, and sent His only begotten Son out of His steadfast love (see John 3:16) who would help mankind with faith. Thus, Jesus Christ became the incarnation of God’s faithfulness, and a source of faith for mankind who were reeling under the weight of failure to build up true faith. As we read, Jesus offered the spring of faithfulness to all those who are thirsty (John 7:37 cf. Isaiah 55:1). Hence Hebrews 12:2 glorifies Jesus as the pioneer and perfecter of faith.

The Greek word used for ‘pioneer’ is archegon which means originator, author, founder, prince and leader; and for ‘perfecter’ is teleioten which also means completer and finisher. These two words take us to Revelation 21: 6 …I am the Alpha and the Omega, the beginning and the end, which sheds more light in understanding Jesus Christ as the author and finisher of faith as said in Hebrews 12:2.

Since Jesus Christ is the source of our faith, we have no alternative choice but to draw near to Him to build up true faith. Jesus brings everyone thirsty (of faith) to the source of faith which is the faithfulness of God. Revelation 21:6 relays the Lord’s announcement, To the thirsty I will give water as a gift from the spring of the water of life (also see John 7:37-38). These verses nullify the scope of faith independent of the faithfulness of God. In other words, faith is drawn from the faithfulness of God, and hence no room and scope for any form of demonstration of human capabilities.

The invitation to the feast of God’s faithfulness is extended to the entire humanity (Matthew 22: 9 cf. Luke 14:21-23), and to receive and accept the invitation is a blessing (see Revelation 19:9).

The Hebrew word for faith, aman, clearly points to the dependability factor. Aman has several meanings in Hebrew as listed below:

To support with the arm, to carry a child- for e.g. Isaiah 49:23 (support); Numbers 11:12 (carry a child); Isaiah 60:4 (carry).
To guard and bring up – Esther 2:7 (bring up); 2 Kings 10:1 &5 (guardian).
To nurse (Ruth 4:16; 2 Samuel 4:4).
Sure, enduring, firm – Hosea 5:9 (sure/certain); 1 Samuel 2:35; 2 Samuel 7:16; 1 Kings 11:38 (enduring); Isaiah 7:9; 22:23 &25 (firm).
Assured, lasting – Isaiah 33:16; Deuteronomy 28:59.
Faithful, trustworthy – Deuteronomy 7:9; Numbers 12:7; 1 Samuel 22:14; Proverbs 25:13; Jeremiah 42:5 (faithful); Isaiah 8:2 (trustworthy/reliable); Proverbs 11:13 (trustworthy); Job 12:20 (trusted); Isaiah 28:16 (trust); Psalm 78:22 & 32 (faith, believe); Isaiah 7:9; Psalm 106:24 (faith); Genesis 45:26; Exodus 4:1 & 5; Job 9:16; Proverbs 14:15 (believe),
Verify, confirm – Genesis 42:20 (verify); 1 Kings 8:26 (confirm).
Stand still – Job 39:24.
Right (turn to) – Isaiah 30:21.

The above meanings invites us to the varied and rich properties of faith which can only be drawn from the faithfulness of God. We also get to know how these varieties (as evident from the different meanings) converge in one true God. The different varieties that the faithfulness of God contains are support, nursing, guardianship, firmness, trust, assurance, confirmation, stability, and more of heavenly experiences, as the Hebrew word aman means.

The richness of the faithfulness of God enables us to understand mankind’s need for someone who could guide them to the source of faith, the faithfulness of God. The provision of “something better” (Hebrews 11:40) justifies the difference between the faith of the Old Testament generation and the one pioneered and perfected by Jesus Christ. The “something better” or rather the best of faith cannot be achieved without the help of Jesus. In fact, it is He who distributes faith in varied measurement (Romans 12:3) not as a reward but as a gift (Romans 5:15; also see 1 Corinthians 12:9).

Saint Paul explains how Jesus was qualified to pioneer and perfect the faith for the sake of mankind. …..He humbled Himself and became obedient to the point of death-even death on a cross. Therefore God also highly exalted and gave Him the name, so that at the name of Jesus, every knee should bent….(Philippians 2:8-10). The humility of the last Adam (Jesus Christ) demonstrated His faithfulness, and through the authority, He could fulfil the faithfulness of God promised to the first Adam (Genesis 1:28). Accordingly, we see Jesus measuring out faith to be “fruitful and multiply”, in John 15:5; and “fill the earth and subdue it” in Matthew 28:19-20; and dominate it in Mark 16:17.

Since faith is a gift measured out by God, we look up to the mercy seat in the heavens (Psalm 123:1) in the same way ….as the eyes of the servants look at the hand of their master, as the eyes of a maid to the hand of her mistress….(Psalm 123:2). Moreover, faith is not acquired by one’s own work but is a grace of God, there is no room for humans to boast (Ephesians 2:8-9). This is evident from the example of Jesus’ brief conversation with the father of a boy with a spirit of seizure. When Jesus clarified the unlimited expanse of faith, the boy’s father cried out Lord help me with my unbelief (lack of faith) (Mark 9:22-24).

As said in Romans 12:6, faith is measured out and bestowed to individuals in different proportions. This does not mean that the individuals just walk away with whatever they have received and use it at their own discretion. The expectation regarding its use is embedded in the fact that faith is collective. This means the varied measures of faith received by each individual must be used for helping others, as each person is a member of the body of Christ (Romans 12:4-5). In other words, faith, though gifted on an individual basis, can only be enjoyed collectively, by sharing with one another. Hence, we see Saint Paul not considering himself high but humbled longing to share and draw encouragement from the faith of the Romans (Romans 1:12). This mutual sharing leads to fructification and multiplication (Genesis 1:28) of faith, of course by living in the faithfulness of Jesus Christ (John 15:5).

In summary, God’s eternal relationship with mankind started when Adam and Eve were created. The faithfulness of His relationship was articulated through his covenant (Genesis 1:28). This covenant relationship continued through Noah, Abraham, Moses and the Old Testament generation. The faithfulness of God was given a human embodiment through Jesus Christ, at the appointed time.

The gospel witnesses the descending of the faithfulness of God through Jesus Christ who first pioneered and perfected faith, and imparted the faithfulness of God to mankind. The vertical dimension of faith is thus discerned when God descended to earth from the heavens. Once descended, the first step was to pioneer and perfect the faith so that everyone thirsting for faith knows the sources and could draw from the faithfulness of God. The pioneering of faith is evident through the faithfulness of the Son of God (Philippians 2:6-8), who after being successful, qualified Himself to measure out faith to mankind. The humility of Jesus Christ was the point of initiation of the horizontal dimension of faith, through the disciples (Matthew 28:19-20), which then spread out to the whole of mankind, and is continuing until the second coming of our Lord Jesus Christ.

The vertical and horizontal dimensions of faith represents the vibrant relationship between mankind and God. Jesus Christ opened a new and living way for us (Hebrews 10:20), and whoever approaches God through this living way has full assurance of faith (Hebrews 10:22), which is the vertical dimension. In the same way as God is faithful (Hebrews 10:23) in His relationship with mankind, the responsibility to honour this relationship rests with mankind who is expected to drive the horizontality of the relationship by loving one another and sharing (Hebrews 10:24-25) the faith drawn from the faithfulness of God.

In short, we draw faith from the faithfulness of God, and keep growing our faith by sharing it with our fellow beings, and look forward to perfecting our faith in Jesus Christ at His second coming.

May God help us to develop faith in the faithfulness of God!!

In Lord’s service

Fr Saji K. Mathew

The shouting stones: Jealousy of the heirs…

March 26, 2021March 27, 2021 Fr Dr Saji K Mathew2 Comments

The aim of this blog is to meditate on the vitality of praise as a natural expression of gratitude towards divine providence. In doing so, this write up identifies the praise shouted out by the stones (gentiles) as the articulation of extreme gratitude which made the natural children (the heirs) jealous. The first part of this blog mediates on ‘praise’ and in the second part, the shouting of the stones and jealousy of heirs are briefly meditated upon.

The term providence represents the protective cover that God freely extends to His creation. The expanse of God’s providence covers everything that He created which includes the seas, the earth, the rain, the wind, the vegetation, the animals, and most importantly, the human beings. This providence characterises and represents the nature of God which is agape (unconditional love). There is nothing visible or invisible that is excluded from God’s providence (Colossians 1:16) which would otherwise limit the scope and span of God’s love. Therefore, the creation has a greater responsibility in praising the creator for his unconditional providence.

‘Praise’ is often misunderstood as a reciprocal relationship between man and God, thus representing a give and take approach. This means God earns praise from human beings only by answering their prayers and granting their material wishes. Further, this school of interpreters frames praise on explicit and verbal articulations in a flashy manner. Such interpretations of ‘praise’ have a selfish underpinning that could limit one’s spiritual progression. Moreover, such (mis) understanding reflects the Western culture within which interpersonal relationships are regulated by a rather conclusive ‘thank you’ (for your help) approach in contrast to the Eastern approach of extended relationship of gratitude.

‘Praise’ on the other hand is a natural, perpetual (Psalm 145:2), and unconditional acknowledgement of our eternal relationship with God Almighty. A close analogy could be the cry of a baby at birth. Following the medical interpretation, the ‘first cry’ (of the baby) represents the kick start of its lungs when it starts breathing the air for the first time. Likewise, a person born in Christ is a new being (2 Corinthians 5:17), brought into the spiritual world through baptism. And, praise is the first cry that demonstrates the spiritually newborn’s relationship with God. In other words, the newly born in Christ kickstarts breathing the pneuma (air, which is the Holy Spirit). This spiritual breathing is what praise predominantly represents. This is further intensified by verbal praise (Revelation 7:9) when the newborn joins the world of fellow beings, the cloud of witnesses (Hebrews 12:1; cf. Psalms 142:7b).

‘Praise’ therefore is a natural phenomenon in a spiritually newborn, in the same way as breathing is. Referring back to the analogy, as soon as a baby is born, its nostrils and the mouth are cleared of any amniotic fluid so as to enable uninterrupted breathing. The very first clearing of nostrils was undertaken by God Himself – Adam was brought to life after God breathed life into his nostrils (Genesis 2:7). However, ever since the fall, mankind has failed in expressing gratitude to and praising God. Romans 1: 21 says for though they knew God, they did not honour Him as God or give thanks to Him, but they became futile in their thinking, and their senseless minds were darkened.

As said above, praise is an unconditional acknowledgement of our gratitude to God, and hence should be diffused in our breathing so that it becomes a non-stop exercise. In the same way as the ceasing of breath pronounces death, the ceasing of praise results in the spiritual death of human beings. King David said, ……so that my soul may praise you and not be silent……..forever (Psalm 30:12). King David could not stop praising even when his lips stopped, hence said, when I think of You on my bed, and meditate on you in the watches of night…(Psalm 63:6). He again said, At midnight I rise to praise you….(Psalm 119:62). David could not even think of a moment without praising the Lord. For him, even the time of his sleep is a loss because he could not praise God when he is asleep. He felt being distanced from God as he could not praise God in his sleep. And not praising God was nothing less than being dead for David as we read in Psalm 6:5. The suffocation that he experienced could be understood as the reason for his rising up in the midnight (Psalm 119:62) to praise God.

Praise, therefore, needs to be discerned as a natural phenomenon unlimited by rituals and institutions. This means, praise cannot be timetabled and factored in as part of the ritual such as different forms of church worship only, nor can it be dictated by the churches in terms of ‘how’ and ‘when’, Praise is the umbilical cord between the creator (God) and the creation (humans), the relationship and communication which the recipient keeps seeking for, day and night. Hence it is something to be taught and encouraged as a natural phenomenon. Isaiah (26:9) defines this as the ‘yearning of the soul and the spirit, day and night’.

The brief conversation between the Pharisees and Jesus on His triumphal entry to Jerusalem brings forth the former’s ignorance or rather misunderstandings about praise. The Pharisees did know that only God Almighty deserves praise (Psalm 115:1). However, they probably did not know that praise is a natural phenomenon like breathing, which the creation cannot hold back, especially in the presence of the creator.

In the same way as the newborn cries, if a person maintains the characteristics of a newborn, praise will just occur. Jesus had already stated explicitly …..unless you change and become like children, you will never enter the Kingdom of heaven (Matthew 18:3). The Chief Priests, Pharisees and the scribes were spiritually mature and should have actually led the praising of the Lord who was in their midst. Unfortunately, they were so myopic with materialism that they neither could recognise ‘Immanuel’ nor could guide anyone to Him. Jesus once rebuked them as ‘spoilers’ who lock people out of the Kingdom of heaven, neither going in themselves nor allowing anyone to enter (Matthew 23:13).

When the Chief Priests, the Pharisees and the scribes opposed the praising, Jesus had to remind them with a counter question, …..have you never read, Out of the mouths of infants and nursing babies you have prepared praise for yourself? (Matthew 21:16). In other words, Jesus asked them to do their homework before raising an issue about the umbilical cord that connects the creation to the creator. Unfortunately the custodians of faith did not know or rather conveniently forgot Psalm 8:2 which Jesus had to remind them. Jesus also added, I tell you, if these were silent, the stones would shout out (Luke 19:40), again reminding them of what was written in the Old Testament book Habakkuk 2:11.

The second quote of Jesus (from Habakkuk 2:11) links praise to ‘the children’. This can be better understood by referring to John the Baptist’s warning …….God is able from these stones to raise up children to Abraham (Matthew 3:9). These Pharisees should have been the same people who lined up to get baptised by John the Baptist (see Matthew 3:7). Whilst anyone who gets baptised is turned to become a new creation, the same seems to have only hardened the Pharisees as they were trying to kill Jesus, as He reminded, If you were Abraham’s children, you would be doing what Abraham did, but now you are trying to kill me……this is not what Abraham did (John 8: 39-40). It means the natural children of Abraham (the Israel) could not sustain their status and God started looking towards stones (the gentiles) to get children for Him.

The brief conversation between the Pharisees and scribes on one side and Jesus on the other, could be numbered as the third and final opportunity granted by the Lord to the former to repent and change, and reactivate praise as spiritual breathing. The first opportunity was at the time of their baptism, the second one in their conversation with Jesus and the third one again immediately before the triumphal entry of the Lord to Jerusalem. From a spiritual perspective, the Pharisees and their allies had the final opportunity to return to a praise oriented relationship with the Lord, before He ascended to heavenly Jerusalem. Sadly, it did not happen as evident from Jesus’ lamentation Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often have I desired to gather your children together as a hen gathers her brood under her wings, and you were not willing (Matthew 23:37); and ….if you, even you, had only recognised on this day the things that make for peace (Luke 19:42).

The chosen children of God (Israel) rejected their Father, as a result of which the stones (gentiles) were given the opportunity to receive that status (Matthew 8:10-12). The entry of this new group of children could be termed as the glorious and historical moment in God’s Kingdom. The new entrants who were accepted as the children of God received an opportunity to praise the creator, a privilege that rested with God’s chosen- the Levites were officially appointed to praise God walking before the ark of the Lord (1 Chronicles 16:4), and later to offer praise to the Lord in the temple (1 Chronicles 23:5).

The quality of the praise by the gentile converts is given in Acts 10: 45-46 where it states that the Jewish converts (to Christianity) were astounded by the way the former were praising the Lord. The discerning factor here is the realisation of John the Baptist’s statement about raising children from stones (Matthew 3:9), and more importantly, Jesus’s warning which implied ‘if you keep quiet, these stones will shout out’ (Luke 19:40).

If the praise of the newly born children of God (the gentile converts) were found astounding, it must have been a zero-defective praise. The Jewish converts would have only expected a deficient praise from the gentile converts as they were just born and missing could be obvious. As the chosen children of God, the Jewish Christians might have thought that only they knew how to praise in perfection. In fact they cannot be blamed just in case they thought in that line because there are seven types of praise identified in the Old Testament which obviously the gentiles would not have known.

These seven types of praise are:

1. Barak (to kneel or bow down before the Lord) (Psalm 72:12-15 & Psalm 103);

2. Halal (to shine, boast or celebrate) (1 Chronicle 16:4 & 23: 5) ;

3. Shabach (to shout loudly or command) Psalm 63:1-4;

4. Tehillah (to sing unrehearsed, or unplanned praises) (Psalm 34:1 & 40:3);

5. Towdah (to extend or raise one’s hands to give thanks for something that has not been received yet) (Psalm 50:23 & 17:26);

6. Hodah (to extend hands vigorously as in complete surrender) (2 Chronicles 20:21 & Psalm 9:1); and

7. Zamar (to touch the string in rejoice) (Psalm 150 & 92:1-3).

The meaning of the Greek word to describe the praise of the gentile converts used in Acts 10:46 is ‘extol’ which is not just ordinary but a higher and enthusiastic form of praise. This means the praise by the newborn children of God covered all the seven types of praise- no wonder why the Jewish Christians were astounded. Moreover, it would not be a surprise if the heirs became jealous of their privileges being shared or even taken away.

We can draw an analogy of this incident to that of what happened at the return of the prodigal son. In Luke 15:25-27 the elder son was caught in a similar situation where he felt his status as the heir to his father’s household being challenged. The music and dance at home could be equated to the praise of a newborn, which the father explained to the elder son that his brother was dead, but is now a newborn (Luke 15:32). Praise as an expression of gratitude is something that could be discerned in the prodigal son when he was unconditionally accepted by his father. Jesus gave the example of two debtors and asked Saint Peter, who would love the money lender more, to which the disciple replied, ……the one for whom he cancelled the greater debt (Luke 7:43).

This means, the degree and quality of praise has a strong relation to gratitude which would be more who are accepted not on merits but by the grace of God. Hence, the people like the prodigal son and the sinful woman (Luke 7:36f) who otherwise had no hope in their life, when forgiven of their sins, started praising with full intensity, outstanding the natural heirs. For instance, even though Nicodemus was a high profile Pharisee and member of the Sanhedrin, still struggled to understand what Jesus meant when he was told to be born again (John 3:3). Whereas, the sinful woman in Luke 7:36-50 wasn’t told anything but from the very moment she saw Jesus, knelt down in tears and started bathing His feet with her tears and drying them with her hair (Luke 7:38). The reason for her act was because there was no one else in this world except Jesus who could bring her back from her sinful past to a normal life. The gratitude of the woman flowing through her tears could be discerned as natural praise for us to emulate during the Lenten season, and especially during the Passion Week.

The Great Lent and especially the passion week facilitates everyone to be born again. The forty days of Great Lent could be considered as our journey to the heavenly Jerusalem. In the same way as Jesus’ entry to Jerusalem was ‘triumphal’, we too have the opportunity for a triumphal entry to the heavenly Jerusalem. We can only triumph if we become like a newborn. In order to enter, we need to raise up the weights of our sins unto the Lord. Psalm 55:22 says Cast your burden on the Lord, and He will sustain you.

Therefore, let us lift our burden of sins up along with the palm leaves during the Palm Sunday procession and the worship throughout. In that way every stone will change and will become eligible to shout out. It will of course be an envy to the fallen (Satan), but a proud moment for the children of God.

May God bless us.

Fr Saji. K. Mathew

The true wine that demolished Satanic strongholds and transformed the world!: Wedding at Cana (John 2:1-11).

February 14, 2021 Fr Dr Saji K Mathew2 Comments

The brief conversation between Jesus Christ and Mother Mary has generated a lot of curiosity in the theological colloquium. Jesus’s response to Mother Mary, Woman, why does this concern us? (John 2:4) has often led to a kind of misunderstanding that attempts to distance Mother Mary from Jesus Christ. This misunderstanding could only be corrected by Jesus Himself in whom God the Father has set forth His wisdom and insight (Ephesians 1:7-9; Matthew 13:11). Therefore, at the outset, let us submit to the pioneer and perfecter of faith (Hebrews 12:2) who has promised the Holy Spirit to be guided in the truth (John 16:13).

The enigmatic nature of Jesus’ response (to Mother Mary) could be witnessed in His conversation with others too. For instance, in his statements to Nicodemus (John 3:1-8) and the Samaritan woman (John 4:10-14) Jesus opens the door of divine mysteries which otherwise would have remained inconceivable to carnal minds. At a deeper realm, the nature of such conversations demonstrate a perfect balance between Jesus’ human and divine nature. Jesus is seen using His human faculties to help, encourage, support and motivate mankind transformed from ‘natural man to spiritual man’ (John 14:17; 1 Corinthians 2:14). This subscribes to Clement of Alexandria’s (AD 150-AD 215) statement, ….the Word of God became a man so that you might learn from a man how to become a god.

The inseparable role of Mother Mary in the earthly ministry of Lord Jesus Christ is clearly visible in the gospel of Saint John where we see Mother Mary physically present from the beginning (John 2:1) till the end (John 19:25). Moreover, the role of Mother Mary is extended to be included in the ministry of the Apostles. Hence Jesus handed her to his disciple and said Here is your mother (John 19:27). This verse continues saying From that time on, the disciple took her into his home. The tradition of the church has it that, ever since, Mother Mary was a key and respectful figure in the ministry of the Apostles until her death. This traditional ascription of a ‘status’ to Mother Mary continues ever since in the Orthodox Church, her role being elevated to an intercessor. More importantly, at the beginning of the Great Lent, her words Do whatever He tells you (John 2:5) clearly demonstrates the Mother’s spiritual guidance helping us to be transformed as the children of resurrection (Luke 20:36).

The (six) stone water jars (standing nearby) were customary to the Jewish tradition, and were meant for purification (John 2:6). Jesus re-interpreted the Jewish purification process by taking those present through a spiritual journey of first asking to fill the jars with the same water that they had always been using, and then to draw the same water out which was transformed by His word. Jesus’ statement You are already clean because of the word I have spoken to you (John 15:3) underpins the church’s faith, tradition and rituals firmly rooted in the word of God. The stone jars were standing there for ages but had never produced wine. However, when the word of God was pronounced the water that they were holding immediately turned into wine. This discernment prompts us to humble ourselves during this Great Lent that we are just earthen vessels and need divine guidance from the Holy Church enriched with the word of God. Saint Paul reminds us of the need for this humility when he said, But we have this treasure in clay jars, so that it may be made clear that this extraordinary power belongs to God and does not come from us (2 Corinthians 4:7).

The Great Lent in the Orthodox Church begins with an official ‘Shubkono’ (reconciliation/forgiveness) service, during which we humble ourselves and seek reconciliation with our fellow beings through forgiving and forgetting. Once reconciled, we enter into a spiritual fellowship with other members in the body of Christ to forge unity to fight against Satan and his army. Saint Paul continued, We are afflicted in every way, but not crushed; perplexed, but not driven to despair; prosecuted but not forsaken; struck down, but not destroyed; always carrying in the body the death of Jesus, so that the life of Jesus may also be made visible in our bodies (2 Corinthians 4:8-10). These verses reflect how our Lenten journey would look like. In simple terms, Saint Paul’s statements in this section could be linked to the 40 days of tough fight against Satan, before the beginning of which reconciliation and unity with our brethren, and forging of unity is essential. No matter how beautiful and strong the earthen vessel is, only unity and nothing else can deliver a strong blow to Satan.

The spiritual transformation of mankind was the primary purpose of Jesus’ ministry. The transformation of water into wine as a sign at the start of His ministry signals the beginning of something ‘new’. Isaiah prophesied this new beginning and said Remember not the former things, nor consider things of old. Behold, I am doing a new thing; now it springs forth….(Isaiah 43: 18-19). This vision was validated by none other than the Son of God, in the revelation to Saint John, Behold, I am making all things new (Revelations 21:5). Isaiah’s prophecy (43:18) could be seen fulfilled when the master of the banquet called the bridegroom and said Everyone serves the fine wine first, and then the cheap wine after the guests are drunk, But you have saved the fine wine until now (John 2:10). As a matter of fact, the fine wine was only served from the cross of our Lord, after which He said It is finished (John 19:30). It is spiritually enthralling to see that Jesus received the cheap wine on the cross (John 19:30) and gave back the fine wine (His blood) to mankind before concluding His mission on earth.

As soon as Jesus uttered the last words It is finished (John 19:30), the kingdom of Satan was rocked and shattered by the blood (new wine) of Jesus Christ. This was the beginning of the realisation of transformation for mankind. The new fine wine that dismantled the demonic stronghold was manifested on the day of Pentecost when suddenly from heaven there came a sound of a violent wind, and it filled the entire house where they were sitting. Divided tongues, as of fire, appeared among them, and a tongue rested on each of them. All of them were filled with the Holy Spirit….(Acts 2:1-4). The transformation that started at Cana and finished on the cross was first experienced by mankind on the day of the Pentecost. This was witnessed by thousands, including those who were still under the influence of demons who sneered and said They are filled with new wine (Acts 2:13). The clear surrender of Satan to the ‘transformation’ is clearly reflected in this statement. This helpless statement reminds us of the lamentation of the Pharisees among themselves You see, you can do nothing. Look, the world has gone after Him (John 12:19).

The power of transformation is clearly reflected in the Pharisaic lamentation and the demonic sneering. The Great Lent enables us to achieve this transformation and prevail over the gates of Hades (Matthew 16:18). In order to achieve this power we need to unite with the spiritual world where we have Mother Mary, the disciples and our fore-fathers, and with this world where we have our brethren and fellow citizens. This tripartite agreement and unification is the power that we acquire during this Great Lent- to fight and dismantle all demonic resistances and strongholds. Let us submit ourselves to the word of God so that Lord Jesus may transform us to a new life in Him.

Wish you blessed Great Lent.

May God bless you. Amen.

In His service

Fr Dr Saji K. Mathew

Greater than Jonah is my Lord.

January 25, 2021 Fr Dr Saji K Mathew4 Comments

see, One greater than Jonah is here! (Matthew 12: 41)

The Nineveh lent attracts greater significance in the year 2021 as the world is caught in the web of COVID19 and its variants. The Orthodox church stands out in ascribing and adoring the observation of this lent as it is considered as a precursor to the Great Lent that concludes in the passion and resurrection of our Lord Jesus Christ.

The context of the statement presenting Himself (Jesus) as someone greater than Jonah draws a lot of similarities with what we see in the present generation of the body of Christ, unfortunately. In plain language, there is an over reliance on activities that attempt to darken or supersede the Word of God with temporary visual treats. An unfortunate notion has creeped in and now fairly weaved in the faith system that highlights miracles as ‘faith builders’ and ‘faith confirmers’. Jesus has categorically rejected visual treats as faith-builders through His words to Saint Thomas” …..have you believed because you have seen me? Blessed are those who have not seen and yet have come to believe (John 20:29).

It is a surprise and a paradox to see that most of these so-called faith-building activities in the form of miracle performances happen among those groups that strongly advocates for adult baptism on the principle that only a person who qualifies as a believer should proceed to get baptised. It is a paradox because those who have believed and accepted Jesus Christ as his/her Lord and Saviour, are still dependant on visual treats for faith-building. The scribes and the Pharisees were authorities of the scripture, and were the sentinels and custodians of ‘faith’. They did not need a miracle to further build up their faith; neither did they ever felt the need for an upliftment of their faith- as we read in John 9:34 …..are you trying to teach us? But, the same folks are seen asking Jesus to perform a miracle (Matthew 12:38).

Since signs and wonders are not faith-builders, the ‘drum-beating’ of those in ‘worship gatherings’ could be misunderstood as nothing but a commercial hype rooted in the free-market principles of competition and survival of the fittest. This diverts the focus from the Word of God to ‘customer satisfaction’, where the ‘viewers’ as customers confirm the quality of preaching, teaching and worship. The performance criteria for this, thus, are the variety and quality of visual treats. It is the same situation as Jesus encountered when people said to Him What sign are you going to give us then, so that we may see it and believe you? What work are you performing? (John 6:30). As we see here, the key performance index (KPI) for Jesus to be accepted was a sign without which He had no place in their lives. The Chief Priests, the scribes, and the elders also placed a demand: …let Him come down from the cross now, and we will believe in Him (Matthew 27:41); and so did say one of the criminals crucified alongside: ….Are you not the Messiah? Save yourselves and us! (Luke 23:39), both indications of asking for a sign.

We are living in a world, where the central factor of our spiritual life, the Word of God, is pushed to the periphery and peripheral factors such as material prosperity are placed in the nucleus. As a result, it is saddening to see groups that have degraded themselves to the status of many scribes and Pharisees of Jesus’ time, who replaced the core with peripheral factors. Jesus exposed (these groups) in Matthew 23:16-24. Reading through these verses, the greed-enabled exploitation of faith becomes clearly visible to the readers. In such and similar situations, customer satisfaction becomes the sole focus and it is the gathering that confirms the brand of spirituality. Remember, the dubious means the scribes and Pharisees adopted to cheat the folks, as given in Matthew 6:5; 23:5&14.

Miracles and wonders are not faith-builders, neither are the gatherings faith-confirmers. They were used to influence those who were non-believers. For instance, we read about many miracles performed by Moses during the early days of the formation of Israel (for e.g. see Exodus 7-12). Jesus performed many miracles, but He never wanted to be known as a miracle worker- hence insisted don’t tell anyone (Matthew 8:4; Mark 8:26). Having said, Jesus did give authority to the disciples to heal the sick, caste out demons, raise the dead, and cleanse the lepers (Matthew 10:8; Luke 10:8). However, it is to be noted that the power to perform these were weaved into the proclamation of the ‘good news’ about the Kingdom of God.

The foundation of faith cannot be a human being as we see today- many ministries are named after its human founders. It is Jesus Christ who is the founder and perfecter of faith (Hebrews 12:2). The former often attains a cultic status starting and ending with an individual, whereas foundation in Jesus (the true faith) may appear withered to a material world but the root never dies, and will blossom (Isaiah 11:1) at a time when people will realise that despite all the hip-hops they are still in dark. Neither can an individual or his/her deeds per-se work as a faith-builder nor his/her gatherings be faith-confirmers. However, God uses people to be faith-builders but the chosen needs to follow not his/her own logic but strictly use and follow the Word of God. The ‘Great Commissioning’ is to baptise and to teach the Word of God further to the baptised (Matthew 28:20). The confirmation of the Word of God preached and taught comes from God Himself, and not from the hearers. As is said in Mark 16:20, the disciples, after being commissioned, proclaimed the good news everywhere, while the Lord worked with them and confirmed the message by the signs that accompanied it. As per this verse, there are two important things happening when the Word of God is proclaimed: 1. The Lord also works alongside His servants in the preaching and teaching process; and, 2. The Lord also confirms the preaching and teaching by signs.

When a person ignores or forgets the fact that the Lord is working with Him alongside, and it is He who will confirm, it could mean that Jesus is not with the worker and assumes that the poor preacher or teacher is left alone to establish his credibility among the gathering. Hence, they are misguided to perform miracles as a necessary means to establish and sell his/her brand. The other unfortunate meaning could be that like certain scribes and Pharisees, the person may have certain hidden aims such as mansions, luxury cars and private jets, which contradicts the basic qualification set by Jesus Christ for Kingdom workers (Matthew 10:9-10; Mark 6:8-9; Luke 9:3& 10:4).

The tendency to place signs and wonders above the Word of God (Jesus Christ) contradicts what Jesus said, One greater than Jonah is here. Jonah refused to share the Word of God with the people of Nineveh and followed his material instincts until he was corrected by God. As Jonah 4: 2-3 reveals, the prophet had a parsimonious approach to the Word of God. As verse 2 indicates, when God asked him to preach His Word to Nineveh, Jonah argued with God. He would have said, Oh common God, I know you well. You are a gracious God and merciful, slow to anger, and abounding in steadfast love, and ready to relent from punishing. So why should I waste my time. Let me do something else. Jonah’s refusal only shows his misunderstanding about the importance of the Word of God.

The Word became flesh (John 1:14) to prioritise and establish the name of God above every name (Philippians 2:9). For the scribes and Pharisees, signs and wonders were important. But Jesus refused. He said, …..no sign will be given to this generation (Mark 8:12); and if at all they are willing to accept, the only sign that I can give is (author’s words) the sign of Jonah (Matthew 12: 39). I used ‘if at all’ to better understand Jesus’ words …an evil and adulterous generation asks for a sign, but no sign will be given to it except the sign of the prophet Jonah (Matthew 12:39). Paraphrasing this verse, the only way to be saved from evil and adulterous way of life is through participation in His death and resurrection which could be somewhat compared to the sign of Jonah. It is something much greater than what Jonah went through; and is offered by someone who is greater than Jonah. Jonah did not die for his or others’ sin, but only stayed in the belly of the fish for three days and three nights (Jonah 1:17) whereas Jesus died for the sins of the entire generation past and present. Hence, Jesus is greater than Jonah, not only in the context of that conversation but beyond all comparisons.

The church, from the time of the disciples, never focused on miracles as a means to the end. Instead, the focus was always on sharing the Word of God. Acts 5:41 says that the disciples rejoiced when they were flogged for sharing the Word of God. In fact they were never punished for performing miracles, neither was Jesus crucified for performing miracles. Jesus and His disciples were punished for sharing the Word (teachings). The devil will only be partially uncomfortable with miracles because they know that as long as there is no Word of God, they can re-enter the person from whom they have been cast out (see Matthew 12: 43-45).

For those who are really keen on the miracles should know that the greatest of all the signs and wonders ever is the death and resurrection of Jesus Christ, the remembrance of which is the called the Holy Eucharist. The church glorifies it as the “queen of all sacraments”. Even the sign of Jonah staying in the belly of the sea-monster is less significant when compared to Jesus’ stay in the heart of the earth (Matthew 12:40), and His resurrection on the third day. The call is to participate in this suffering, death and resurrection to receive a faith that will never fade away and live eternally with Him (John 6:56).

Saint Paul realised this and repeatedly said about participating in the ‘greater than Jonah’ spiritual phenomenon. Hence he said, I want to know Christ and the power of His resurrection and the sharing of His sufferings by becoming like Him in His death (Philippians 3:10). This is diagonally opposite to the question of those who asked What sign are you going to see us then, so that we may see it and believe you? (John 6:30). Whilst the latter wanted a visual treat to believe, Saint Paul wanted to experience first-hand the greatest of all signs. The faith in the Holy Eucharist prompted the Saint to say For if we have been united with Him in a death like His, we will certainly be united with Him in a resurrection like His (Romans 6:5). More than anything else, Saint Paul preferred to carry the death of Jesus in his body so that the life of Jesus could be made visible (2 Corinthians 4:10). For Saint, the participation in Jesus’ death is the real transformation (baptism) which proceeds as a faith builder to receive the power of resurrection (Colossians 2:12).

In order to receive the power of resurrection of our Lord, which leads to our transformation through baptism, the Word of God works as a repentance initiator Acts 2:37 and faith builder (Acts 16:5). After Jonah came out from the belly of the sea-monster, he was again assigned by God to share the Word of God with the people of Nineveh. And, as soon as the Word of God reached Nineveh, the people turned to repentance (Jonah 3:5). No signs and wonders have ever worked like a sword piercing until it divides soul from spirit, joints from marrow, or been able to judge the thoughts and intentions of the heart (Hebrews 4:12). But the Word of God is able to achieve all these as we read in Acts 2:37 and Acts 24:25.

The Word of God works in different dimensions in those who are willing to hear. For example, Felix, the governor (Acts 24:25) was frightened hearing the Word of God, though it did not lead him to repentance whereas the same Word of God led the people of Nineveh to full repentance (Jonah 3:5). And, when the Word of God was standing right in front of him, an evil and adulterous King Herod was only keen to see a sign (Luke 23:8). He was unable to recognise someone who was greater than Jonah (signs and wonders).

Signs and wonders are temporary whereas the Word of God is eternal. Jonah died but Jesus lives forever. The people who tried to fill themselves only with signs and wonders had only a temporary relief and did not live eternally as Jesus said in John 6:49 Your ancestors ate the manna in the wilderness, and they died. He said, Do not work for the food that perishes, but for the food that endures eternal life, which the Son of Man will give you (John 6:27). Signs and wonders are not primary. They are to be experienced through the partaking in the Holy Eucharist which is joining in the Word of God.

The Word of God (Jesus Christ) is greater than Jonah (signs and wonders). It is for the salvation of His creation. Jonah was not a saviour. In fact, even after proclaiming the Word of God, he waited on to see what would happen to Nineveh (Jonah 4:5), and perhaps hoped to see its destruction. Jesus’ greatness is to save everyone and not to lose even a single person. Therefore, let us turn on to our Lord Jesus Christ through repentance and receive Him into our lives through Holy Eucharist which is the miracle ever happened.

God bless you. Amen.

Note: Please do not hesitate to contact me should you need any clarification or have a prayer request.

Fatherhood from nonperishable seed: A reward for submissive righteousness!!

December 11, 2020 Fr Dr Saji K MathewLeave a comment

The aim of this blog is to meditate and reflect on how Saint Joseph was corrected by an angel of the Lord who appeared in his dream and said, Joseph, son of David, do not be afraid to take Mary as your wife, for the child conceived in her is from the Holy Spirit. She will bear a son, and you are to name him Jesus, for he will save his people from their sins. All this took place to fulfil what had been spoken by the Lord through the prophet: Look the virgin shall conceive and bear a son, and they shall name him Emmanuel, which means God is with us (Matthew 1:20-23).

Fatherhood as a divine gift is a spiritual phenomenon and is contradictory to mere human thesis. A good example could be cited from the case of Abraham and Sarah. The interpretation of God’s promise of a son, by Sarah, was based on the notion of ‘end justifies the means’. Accordingly, we read that Sarah suggested a fatherhood to her husband through Hagar, her servant (Genesis 16:2). Sarah’s rationalistic approach shrouded divine mystery as was seen once earlier when she laughed at the promise of a son, as we read in Genesis 18:12. The same rational could be presumed in Saint Joseph based on his subsequent resolution to cease the betrothal. He must have laughed off in dismissal his fiancee’s explanation about the divine intervention in their relationship. A modern day Joseph would recommend his ‘would be’ wife to a psychologist, or may dismiss concluding it as a clear case of cheating.

Matthew 1:19 portrays Saint Joseph as a ‘righteous man’. One may find it difficult to align his status as a ‘righteous’ man with his discreet plan to withdraw from the marriage covenant. A clear misalignment between the characteristic features of righteousness and the planned action (of a man) confirms Psalm 143:2 ….for no one living is righteous before you. We have more examples to justify the Psalmist from the lives of a few righteousness men in the Old Testament and history.

Noah is one of the first righteous men reported in the Bible (Genesis 6:9). The one righteous before Noah was Abel, as identified by Jesus (Matthew 23:35). The description to Noah’s righteousness is given in the same verse that Noah walked with God. In 2 Peter 2: 5 Noah is identified as the herald of righteousness. Besides walking with God, the qualities of righteousness that could be ascribed to Noah are that he listened and followed the instructions of God (Genesis 6:22; Hebrews 11:7), and did not fail in thanking the Lord as soon as he came out of the ark. Genesis 8:20 says Then Noah built an altar for the Lord, and took of every clean animal and of every clean bird, and offered burnt offerings on the altar.

Another righteous man in the Bible is Lot, the nephew of Abraham. The Old Testament does not explicitly state but only points to the righteousness of Lot. It was Saint Peter who ennobled Lot as a righteous man (see 2 Peter 2:7). The righteousness of Lot could be justified from his deeds as one who demonstrated utmost reverence in inviting the two angels and hosting them at his house (Genesis 19:2). Later, Lot’s suffering as a righteousness man is seen as pleading to spare the lives of his guests to the extent of willingness to sacrifice his daughters’ lives (Genesis 19:8). Lot is acknowledged for his piety in 2 Peter 2:7-8, and is portrayed as a man who struggled to uphold the divine virtues among the licentious people.

It will be a remiss to ignore the most glorified of all the righteous men in the Old Testament. Job is introduced as a man in the land of Uz, who was blameless and upright, one who feared God and turned away from evil (Job 1:1). The book of Job could be viewed as a debate on righteousness between Job and his three friends, Eliphaz, Zophar and Bildad. A fourth friend, Elihu appears later who also deliberates with Job. Interestingly, Job claims himself as a righteous man as we read in Job 6:29; 12:4; 17:9 27:17 and 29:14. Moreover, the author of the book of Job acknowledges the self-confidence of righteousness in Job as So these three men ceased to answer Job, because he was righteous in his own eyes (Job 32:1).

Having said, there is another side of the (righteous) personalities of these three men. The same man (Noah) who walked with God Genesis 6:9) is seen drunk and lying naked in his tent, much to the embarrassment of his sons (Genesis 9:21). Lot, the righteous, who fought every moment of his life against immorality and licentiousness (2 Peter 2:7) was trapped in the same sins that he hated throughout his life (Genesis 19: 30-38). Job was not caught in similar situations though his righteousness had to encounter headwind in the form of fatal tragedies in life (Job 1:13-2:8). He could also be commended for his strong faith in his righteousness and God. However, these qualities did not award him a fully righteous status as we see God imparting a lengthy and corrective tutoring covering four chapters (Job 38-41), after which we see Job surrendering his claims to the Lord and admitting imperfections: See, I am of small account; what shall I answer you? I lay hand on my mouth, I have spoken once, and I will not answer; twice, but I will proceed no further (Job 40:4-5).

The brief analysis of the three cases of righteousness above identify a gap in human righteousness, which solemnly invites divine intervention in one’s spiritual journey. The humility and modesty, thus demonstrated is the grounding principle of orthodoxy that counters the spiritual pride in certain protestant teachings. There are a few examples that could be drawn from the ministry of Jesus that supports this statement. Jesus’ emphatic statement, For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven (Matthew 5:20). We also see Jesus denouncing the direct and indirect claims of righteousness in the case of the rich young man (Matthew 19:21), and the prayer of the Pharisee (Luke 18:9-14).

Though there is a clear distinction between human righteousness and God’s righteousness, the former, if not spiritually guided may succumb to man-made philosophies. Hence, Saint Paul cautions, See to it that no one takes you captive through philosophy and empty deceit, according to human tradition, according to the elemental spirits of the universe, and not according to Christ (Colossians 2:8). The words of Saint Paul highlights the incompleteness of righteousness in this world which in the 20th century was reflected in the requests of Saint Gregorios of Parumala to his visitors, please pray for me!!

Saint Paul’s words in Colossians 2:8 could be perceived as an ongoing tension between human tradition and divine tradition, as the former being misguided or even demonic. As a result, true righteousness is often marred by human perceptions about the same. This is evident from the life of Leo Tolstoy who became popular in his righteousness not only through his writings but also through his deeds. Tolstoy’s endeavour to righteousness experienced a roller-coaster ride before he realised the shortcomings in it. Out of his new found enthusiasm in the teachings of Jesus, he decided to sell of his estate, set free all his slaves, discontinue copyrights on his books and refused to accept any royalty. However, his wife inflicted a clear dent in the newfound status of Tolstoy as a righteous man which replaced the Russian nobility class position, ‘Count’. She wrote: There is so little genuine warmth about him; his kindness does not come from his heart, but merely from his principles. His biographies will tell of how he helped the labourers to carry buckets of water, but no one will ever know that he never gave his wife a rest and never– in all these thirty two years-gave his child a drink of water or spent five minutes by his bedside to give me a chance to rest a little from all my labours. Apparently, Leo Tolstoy realised the flaws in his righteousness towards the end of his life and confessed: I am guilty and blemished. I shall be pronounced guilty as I failed to practice my righteousness.

As evident from the case of Leo Tolstoy, the elements of divine mystery embedded in human beings trigger and re-trigger the spiritual journey of a righteous person by way of realisation and acknowledgement of his/her shortcomings. This no-nonsense humility drawn from Christ’s nature (Philippians 2:5-8) could be identified as a hallmark of righteousness as evident from Saint Paul’s words: …..Christ Jesus came into the world to save sinners- of whom I am the foremost (1 Timothy 1:15). Accordingly, it could be discerned that the tipping point of human understanding of righteousness is the starting point of divine righteousness. In other words, it is the humble submission of one’s righteousness at the feet of God so as to receive grace and mercy that help embark a person on a glorified journey with Him. The openness and willingness this demonstrated should be understood as decisive to the achievement of eternal righteousness. This could be validated using Jesus’ statement about John the Baptist, Truly I tell you, among those born of women no one has arisen greater than John the Baptist; yet the least in the kingdom of heaven is greater than he (Matthew 11:11).

In the same way as rationalism and literary interpretations that focus on contradictions, tensions and ambiguities in-text reaches a dead end, understanding of righteousness gets blocked unless we seek revelation from the Lord. On this premise, we should assume that even though Joseph worked by himself on his confusions and eventually resolved to dismiss his would be wife quietly, his righteousness left him open for divine intervention. Therefore, righteousness in God’s realm for his (fallen) creation entails accepting corrections, and willingness to get transformed.

The righteousness of Saint Joseph could be equated to that of prophet Daniel. The prophet’s proud response to King Belshazzar that God has found him “blameless” (Daniel 6:22) evidences his righteousness. However, that did not deter Daniel from admitting Righteousness is on your side O Lord (Daniel 9: 7); …..We do not present our supplication before you on the ground of our righteousness, but on the ground of your great mercies (Daniel 9:18). More importantly Daniel admits that he is still a sinner as evident from his own words: While I was speaking, and praying and confessing my sin……(Daniel 9:20).

Saint Joseph, though a righteous man, humbled himself to God which prompted him to accept the message from God. There was no lengthy discussion, heated debate or arguments, or any kind of reluctance demonstrated by Saint Joseph. Instead, he unconditionally accepted the message from God and wiped out his thoughts and plans, and replaced them with divine thoughts and subsequent action (to accept Saint Mary). This kind of righteousness is what God expects, the acceptance of which is rewarded with a fatherhood that could procreate with imperishable seed instead of the perishable (1 Peter 1:23). In this sense, Joseph could be identified as the only person in the Bible to be rewarded with a glorious fatherhood, an achievement every righteous man should aspire. Whilst Abraham was honoured as the ‘father of the faithful’ (see Romans 4:16), Saint Joseph received the status of divine fatherhood, and came to be known as the ‘father of Jesus’. Whilst the fatherhood of Abraham was restricted by perishable seed, Saint Joseph enjoyed the first fruit (see 1 Corinthians 15:20) of imperishable seed.

Abraham’s seed was activated by God and was blessed with a historical fatherhood. The blessings continued with Isaac and his son Jacob who became the father of ‘the tribes’. Tolstoy’s fatherhood adorned thirteen children. However, about the patriarchs it is written, All of these died in faith without having received the promises….(Hebrews 11:13); and pointing to all Old Testament heroes, it is written Yet all these, though they were commended for their faith, did not receive what was promised (Hebrews 11:39). These verses serve as a guiding spirit for a man’s journey from perishable to imperishable fatherhood. The life of Saint Joseph serves to help us discover that imperishable fatherhood can only be achieved when the righteousness within us is humble enough to be updated or even corrected.

May this Christmas season lead all men to a spiritual fatherhood that would see the children loved, cared and accepted, and not ignored. May the thoughts of all husbands be to accept their wives than to dismiss them quietly. Let no children be ignored or denied by their fathers. The same Joseph who planned to quietly dismiss his wife is later seen in a panicky situation for his son as we read in Luke 2:39 Look, you father and I have been searching for you in great anxiety…What a great transformation of a father who was in a denial mode a few years ago, to a responsible, loving and caring person.

May God bless you. Amen.

Please feel free to comment, share your thoughts or email me at frsajikmathew@gmail.com

…since I am a virgin

December 1, 2020December 1, 2020 Fr Dr Saji K Mathew2 Comments

Mary said to the angel, How can this be, since I am a virgin (Luke 1:34)

Day one of the Advent Lent marks the beginning of a 25 days journey culminating in the Nativity of our Lord Jesus Christ. Mother Mary was the entry point of the saviour to this world. As such, reception of the Lord at this entry point draws great significance. God has made human beings with a free-will. It means human beings have the freedom of choice to make decisions that they deem right or wrong. Mother Mary as a human being was not an exception to this. She could outrightly reject the announcement of a pregnancy outside the wedlock. Apparently, Mother Mary did not do so but wholeheartedly submitted herself to the will of God to be accepted and conceived in her womb.

Though the spiritual discourse about faith is conviction of things not seen (Hebrews 11:1), Mother Mary could not accept what angel Gabriel communicated to her about the spiritual conception, and hence sought further clarification. There is a prima facie double standard exhibited by angel Gabriel in a similar situation as we read in Luke 1: 20, when Zechariah the priest asked how will I know that this is so? (Luke 1:18). One may ask why Zechariah the priest was punished whereas Mother Mary was extended a patient hearing. The answer to this question could be found in angel Gabriel’s statement. He said, I am Gabriel. I stand in the presence of God (Luke 1:19). The expansion of this statement leads us to look into Zechariah’s position. He was the priest of God, and, like angel Gabriel, he also stood in the presence of God. Hence, Zechariah should have known that as a priest, he is a responsible receptor of God’s message and shall convey it to the people of God. It could then be genuinely asked, if the representative of God is unable to believe in God’s promises, how would he be able to carry and deliver the same to the people of God.

As Zechariah stood in the presence of God, he did not need a confirmation of God’s voice. As an honest and committed priest, Zechariah could have easily discerned the angel as his co or fellow being in the service of God. The doubt expressed by the priest of God unveils his inability to feel the presence of God as well as see his fellow beings who also stood in God’s presence.

The punishment awarded by angel Gabriel was an eye opener for Zechariah. He possibly learned for the first time in his life that priesthood is not just inherited but a profession called by name (Isaiah 43:1). The words and deeds of a priest need to be aligned to his spiritual discernment received as a grace when he stands in the presence of God. Jesus said Let your words be Yes, Yes or No, No; anything more than this comes from the evil one (Matthew 5:37). On the contrary, Zechariah is seen applying his rationalist mind and questioning his fellow servant in Lord, angel Gabriel. The overwhelming of one’s spirit by his/her mind could result in a random and thoughtless response than a spiritually guided one. Hence, Saint Paul exhorts the faithful en-masse to redirect their tongue to thanksgiving: Entirely out of place is obscene, silly, and vulgar talk; but instead, let there be thanksgiving (Ephesians 5:4). Zechariah could better make use of the situation to thank God when he received the most precious gift that he was actually seeking ever since his marriage with Elizabeth.

Mother Mary’s question, how can this be, since I am a virgin is not just an innocent question but a cautious response. Unlike Zechariah who had the privilege to stand in the presence of the Lord, Mother Mary was a layperson. However, her status in the lower hierarchy of ranks was not an excuse for abstaining from the discernment of the scripture, as evident from the below paragraph. Saint Paul later cautioned in Galatians 1:8 But even if we or an angel from heaven should proclaim to you a gospel contrary to what we proclaimed to you, let that one be accursed.

There is insufficient ground to blame Mother Mary for not outrightly accepting the message conveyed through angel Gabriel. Neither can she be blamed for asking a question in this case. The justification for the Mother’s question could be found in an incident that provoked God to anger- When people began to multiply on the face of the ground, and daughters were born to them, the sons of God saw that they were fair; and they took wives for themselves of all that they chose Genesis 6:1-2. Please note, the Hebrew tradition identifies the sons of God as angels (also see Job 1:6; 2:1 & 38:7).

If Mother Mary had suspected the intention of the angel or tried to confirm that the message was true indeed, it only confirms her familiarity with the scripture. Moreover, the Mother’s query could be accepted as something that could be emulated in a world struggling to distinguish between true and fake messages. In a world where the preference is for leadership over followership, there is increased competition among the corporate churches to attract followers in quantity over quality. The tactic used to multiply is unfortunately faked messages that feed itching ears (2 Timothy 4:3). As a result, the discourse has vastly shifted from a ‘witnessing’ church to a balance-sheet based church, thus nullifying the “Great Commission” – Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything that I have commanded you (Matthew 28:19-20).

Mother Mary’s question to angel Gabriel represents the witnessing church needing confirmation- that the message is truly from God. Saint John exhorts, Beloved, do not believe every spirit, but test the spirits to see whether they are from God…..(1 John 4:1). In line with the Genesis 6:1-2 tragedy, Saint Paul further cautions, even Satan disguises himself as an angel of light (2 Corinthians 11:14).

Unlike the way how angel Gabriel dealt with Zechariah, Mother Mary was treated with compassion. We read the detailed explanation of the angel, ….the Holy Spirit will come upon you, and the power of the Most High will overshadow you…(Luke 1;35). The true body of Christ (the church) should experience and witness the shadow of the Most High and the brooding of the Holy Spirit, both undoubtedly absent from a balance-sheet oriented church. Unlike the latter, a witnessing church will be devoid of marketing gimmicks, beats of heavy metals (music), las-vegas style lightings, and demonstration of human powers. Instead, there will only be a sound of sheer silence (1 Kings 19:12). In fact, Mount Horeb could be interpreted as a shadow or prototype of a true church. Prophet Elijah misunderstood the strong mountain splitting and rock shattering wind as the arrival of God (1 Kings 19:11), but was proved wrong. He was again wrong interpreting the earthquake and fire as the Lord’s arrival (1 Kings 19;11-12).

The arrival of Messiah was awaiting a heroic welcome from the people of God. The latter wanted their national and community pride kindled with an earth shattering entry mode of the Messiah as is stated in Isaiah 64: 1-2 O that you would tear open the heavens and come down, so that the mountains would quake at your presence- as when fire kindles brushwood and the fire causes water to boil- to make your name known to your adversaries, so that the nations might tremble at your presence!

To the disappointment of many, none of those things happened. Instead a trusted lieutenant was sent to an innocent virgin. Unlike a pompous summit or a red carpet visit to the hall of fame, the entire meeting took just a few minutes which silently marked the end of an age and the beginning of a new era for the world. Interesting and noteworthy is the brief exchange between the angel and Mother Mary that encompassed the greatest question ever asked (how can this be, since I am a virgin) and the answer to it which communicated the most powerful of all the words (Holy Spirit and Most High).

May God bless you. Amen.

Where have you laid him?

February 5, 2018February 5, 2018 Fr Dr Saji K Mathew3 Comments

Where have you laid him? (John 11:34)

Beyond the literal nature of the question, it has a much deeper meaning. As we read further, the deeper meaning slowly gets revealed. The response to Jesus’s question is ‘Lord come and see’, and ‘Jesus began to weep’.

In this instance, we see that instead of submitting the departed to Lord, people try to bring Jesus to the departed. This is not what is expected. The response to Jesus’ question should have been, Lord, kindly receive our beloved departed.

Jesus said earlier to Martha that those who believe in him, even though they die will live (vs.25). This statement is an eternal assurance to all who follow Jesus and depart from this world. For the living, the same statement is a guideline to how one should the departed.

There is a fundamental difference between the death of God’s children and others. In fact, those who reject God are put to death whereas His children are just given another name (Isaiah 65:15b). As we read in 1 Corinthians 15:51, ‘We will not all sleep, but we will all be changed’. These verses guide us to treat our departed as living, and are just transformed from earthly realm to a divine space. Moreover, God is not a God of the dead, but of the living (Mark 12:27). Jesus said, Because I live, you shall also live’ (John 14:19). This was prophesied by Job years ago when he stated ‘I know my redeemer lives’ (Job 19:25). Unfortunately, we often fail to understand these, and are often led by the ways of the gentiles.

Lazarus was very close to Lord Jesus as evident from verse 3. Therefore, there is no need to panic or worry about Lazarus’ state of life. However, there are three contradictory situations witnessed around this incident:

1. Even before Jesus was informed about the death of Lazarus, Jesus knew that, and disclosed it to the disciples, ‘Our friend Lazarus is asleep; but I am going there to wake him up (vs.11). However, the response from the disciples reflect spiritual immaturity and ignorance, ‘Lord if he sleeps he will get better’ (vs. 12). Unfortunately, even the disciples could not differentiate between natural sleep and sleeping in Christ. Hence, Jesus had to clarify in plain language that Lazarus is dead.

This brief conversation and concluding statement that Lazarus is dead is a message for the church that it should not ignore the departed as they are precious to Jesus. If the Church had to forget the dead, Jesus would have told the disciples not to worry anymore about Lazarus as he is dead. Instead, Jesus decides to travel to Bethany with His disciples, even though it was a risky affair (see vs. 15-16). The Psalmist says, ‘Precious in the sight of the Lord is the death of his faithful servants (Psalms 116:115).

2. We see another misunderstanding about the dead in the conversation between Martha and Jesus. Even after Jesus clearly telling Martha that her brother will rise again, her response is ‘post-dated’, ignoring the fact that Jesus was the resurrection and life (vs. 25). Whilst Martha responds to Jesus’ statement by acknowledging, ‘I know he will rise again in the resurrection on the last day’ (vs. 24), Jesus corrects her with a statement that reflects it (resurrection) is not a future event but it is NOW. Our beloved departed are not alive in this world, but are well alive and living in Christ. St. Paul explicitly states, ‘Brothers, we do not want you to be uninformed about those who sleep in death, so that you do not grieve like the rest of mankind, who have no hope. For God will bring with Jesus those who have fallen asleep in him’ (1 Thessalonians 4:13-14). The death of God’s children is termed First death’ in Bible (Revelations 20:6), and they will not be subjected to ‘Second death’ as it is meant for the unfaithful (also see Revelations 2:11). The Second death is destined to happen at the second coming of Jesus when the dead and alive will be judged according to their deeds (Revelations 20:12; also see 1 Thessalonians 4:16-17).

Often in our state of uncontrolled and mismanaged emotions, we go crazy and indulge in weird practices, as a demonstration of our love for our beloved departed. As a result, our focus is directed towards worldly glories, decorating the tomb, and making the burial service a show off. And, in the course of these, we forget handing over our beloved departed into the hands of Jesus, but just bury them off according to our ways, and grieve and weep without any hope . This is what Jesus witnessed at Bethany when he saw Martha, Mary and all others weeping, at which Jesus was moved in spirit and troubled (vs.33). Instead, as mentioned above, the family members are expected to be spiritually responsible in handing over the beloved departed into Lord’s hands.

3. The worst of spiritual ignorance is evident from the criticism of some of the people assembled there, ‘Could not he who opened the eyes of blind man have kept this man from dying’ (vs. 37).

It is often the case, that people lack farsightedness, and are often shackled with short term gains. The people gathered in Bethany could not distinguish between life in this world and life in Christ. Such nearsightedness only expect Jesus to help and support them with their worldly needs rather than eternal ones. St. Paul instructs the Colossians to set their minds on things above, and not on earthly things (Colossians 3:2). The minds and hearts of people are often connected to Jesus through worldly things. Instead we ought to have a direct connection. If we try to connect with Lord through our personal gains only, it is selfishness. On the contrary, if we ignore our selfish desires and motives and seek Lord with a pure heart, it is true faith, and we will be able to see the glory of God (vs. 40).

In the whole episode at Bethany, the disciples represent the Church, Martha and Mary represent the family of the departed, and the people gathered represent the congregation. And we see here, Jesus clearly instructing all the three regarding the faithful departed. There is no better evidence in the Bible to demonstrate the state of departed and their status when they are removed from this world. It is only a transformation and not destruction because Jesus has come to give life in abundance; and, in fact it is Satan who comes to destroy (John 10:10).

More importantly, the responsibility of the Church, family of departed and the wider congregation is to submit the faithful departed into the hands of Jesus Christ.

Let us submit our faithful departed into Lord’s hands. Amen.

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