Tag: Jesus

The Deceptive Notion of Self-Reliance: A Spiritual Critique

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

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!

Beginning of the end………Jesus said…..

Fr Dr Saji K Mathew4 Comments

Many parts of the world are in turmoil. During the last few months, the disturbances and conflicts in Syria, Iraq, Ukraine and some African countries have regularly occupied almost all media spaces. There are pro and anti stands and voices against military and militant actions. The images aired out from the fields of conflicts are disturbing to human minds and is appalling.

Since the last few days of my prayers, I have been trying to meditate on the question, where do I stand in these conflicts? Should I or shouldn’t I take a stand? As usual, I again go back to the word of God to find answer to this question. This blog is a reflection of my meditation on the disturbing conflicts and unrest occurring in different parts of the world.

Jesus said, “You will hear of wars and rumours of wars, but see to it that you are not alarmed. Such things must happen, but the end is still to come. Nation will rise against nation, and kingdom against kingdom. There will be famines and earthquakes in various places (Matthew 24:6-7). If I try to discern these verses, then I should keep quiet realising that these things are destined to happen. Moreover, in a way I should be happy that whatever Jesus said is coming to pass which in turn enhances my faith in Him.

But, my human mind switches and questions, can’t you see innocent blood of men, women and children splattered? Can’t you see the homeless, refugees, people with lost limbs? The questions continue touching almost challenges under the sun such as winter chill, scorching sun, flood, starvation, thirst and so on which the affected are facing. All these thoughts and questions in my meditation led me to Matthew 24:22 where Jesus said, “………but for the sake of the elect those days will be cut short”. I got a partial and temporary relief that these won’t last very long for there are elects of God taken care of. I then started thinking about ‘the elect’.

Jesus said, “Many are called but few are chosen” (Matthew 22:14). This sheds some understanding on ‘the elect’ and I need to make sure that I am one of the elects. So how do I make sure that I am one of the chosen rather than remaining ‘called but not elected’? Jesus said there will be trials and tribulations for the ‘called’ leading to loss of faith and increased inactivity, but only those who stand firm to the end will be saved (Matthew 24:13). Further, Jesus also said, “Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name, and in your name cast out demons, and, in your name perform many miracles? And then I will declare to them, ‘I never knew you…..” (Matthew 7:23). I guess I now have a fair understanding of being left called but not elected. And I earnestly pray that I am elected and remain so forever.

Coming back, the issue of should I or should I not react to the incidents related to the beginning of end times (Matthew 24:8) could now be related to the duties and responsibilities of ‘the elect’. We do have many examples of the duties and responsibilities of the elect from Matthew 24:46; 25:13; Mark 13:35; and Luke 12:37. But what exactly should I do in these trying hours? This intriguing question led me to the Bible section which I read the other night, Mark 14:32-41.

Jesus’ prayer at Gethsemane is very touching and is full of hyper tension due to the incidents that followed- betrayal, arrest, trials, torture and death. Matthew (26:36-46) and Mark (14:32-42) reports that Jesus took Peter, James and John with him, from among the disciples, but Luke (22:39-46) only mention disciples in general. In any case, it is to be noted that Jesus withdrew to be in prayers during that particularly difficult time. This was the first step towards sourcing an answer to my question as to how should I respond/react to the disturbing incidents reported from around the world. I should be awake and spend time in prayers as Jesus did, so earnestly that my soul gets overwhelmed (Matthew 26:38) and my sweat turns into blood (Luke 22:44). Therefore, imitating Christ (Ephesians 5:1; 1 Corinthians 11:1), I come to the conclusion that street demonstrations, protest meetings or even sanctions will not achieve the result which prayers can.

I presume that Jesus’ prayer at Gethsemane was unique for he was probably praying for those souls who are to be destroyed for revolting against God Almighty. In other words Jesus was probably praying for all those from Judas to the High Priest, Pilate and King Herod. I have grounds to presume this because Jesus taught to pray for those who persecute us (Matthew 5:44). Now, this is a massive spiritual warfare where we take the fight right into the enemy (Satan) camp.

The only way to win a war, especially when we are right inside the enemy’s camp is better coordination and collaboration. In Christian terms we call it fellowship. Jesus sought prayer fellowship from the disciples at Gethsemane in the fight against Satan but unfortunately the disciples fell asleep during those crucial hours. Just imagine the commander fighting and the members of the battalion sleeping when there is continuous fire from the enemy. Having said this, it does not by any means imply that Jesus could not fight the battle alone and needed the help of disciples. Rather, it was a lesson taught to the disciples the importance of fellowship in Christian life.

In conclusion, I wish resolve that I should remain awake as much as possible and pray so that I do not fall in the trap of demonic powers. Jesus said, “Watch and pray so that you will not fall into temptation….” (Mark 14:38). If I follow the world, demonstrating on the streets and protesting against the atrocities only, then I am fallen, as Satan has no problem with us doing anything else except praying and meditating on the word of God. Prayers can move mountains which human actions cannot. Let us submit ourselves to God Almighty.         

 

Transfiguration of Jesus: then and now (Part 1)

Fr Dr Saji K Mathew6 Comments

Matthew 17:1-5 narrates about Jesus’ transfiguration, and as witnessed by Peter, James and John. This topic is divided into two parts, the first part analyses the even and in the second part, I will try to explain how we could realise transfiguration in our lives.

The Greek word used for transfiguration is metamorpho. According to Webster’s dictionary metamorphosis is a major change in the appearance or character of someone or something. Jesus’ transfiguration however, does not mean that prior to this event He was only an ordinary human being. But, it was meant to communicate to the representative pillars (Peter, James and John) of the Church that Jesus is the Son of God. The internal reality (divine nature) of Jesus is made visible to the disciples through transfiguration. Thus, we are walked into the new and eternal reality by unveiling Himself through transfiguration (Hebrews 10:20).  

Let us have a look at as to what happened during transfiguration of Jesus:

  1. His face shone like the sun (vs. 2)
  2. His clothes became dazzling white (vs. 2)
  3. Moses and Elijah appeared talking to Jesus (vs. 3)
  4. Peter spoke to Jesus (vs. 4)
  5. A voice from the bright cloud witnesses and acknowledges Jesus as the Son of God (vs. 5).

 1. Jesus’ face shone like the sun (Matthew 17:2; Luke 9:29)

When the glory of God fills us our face will shine like sun. Moses was filled with the glory of God on Mount Sinai (Exodus 34:29). As we see here with Moses and Jesus, the shining of face is a reflection of God’s shining face through his chosen ones. Numbers (6:25) states that “The Lord make His face to shine upon you…”. Therefore, we are expected to actively radiate the shine of God’s glory through our lives. Saint Paul exhorts us to awake and arise from dead so that Christ may shine on us (Ephesians 5:14). From both the above verses it is apparent that the origin of the shining is from God. This could be further substantiated through John 1:9 about the true light. Psalms 36:9 states that “…by Thy light we see the light”. The light that we see and experience is to be shared with the world around us, and not to be contained within us.

 2. His clothes became dazzling white (Matthew 17:2; Mark 9:3; Luke 9:29)

Clothing and fashion has been a topic of keen interest since the Old Testament times. It is very relevant in our times as well. God’s children are His chosen ones and accordingly are clothed with specialised dresses. At the outset, we need to know that there is a huge difference between worldly clothing and divine clothing, as compared by Jesus regarding Solomon’s clothing and that of the lilies (Luke 12:27). God’s children are clothed specifically (Numbers 28). A person in Jesus is clothed not with perishable fabrics but with divine ones. This was evident from Jesus’ clothes that the woman with haemorrhage was instantly healed when she touched His cloak (Matthew 9:20-22; Mark 5:27; Luke 8:44). In Acts 5:15 we read that the shadow of Saint Peter was enough for healing. Similarly, the handkerchiefs and aprons carried from Saint Paul’s body worked towards healing and deliverance (Acts 19:12).

Therefore, it is important for a believer to make sure that his/her clothes radiate the divine glory of Jesus. It is extremely important to safeguard even our clothes from demonic forces as is exhorted by Saint Jude (Jude vs.23). We are expected to be prepared always to be eligible for the BIG MARRIAGE SUPPER (Revelations 19:9) with acceptable (to Lord) dressing or else we will be thrown out (Matthew 22:12). As Isaiah delighted for being clothed in divine glory (Isaiah 61:10) we too should be.   

3. Moses and Elijah appeared talking to Jesus (Matthew 17:3; Mark 9:4; Luke 9:30)

The presence of Moses and Elijah is variously interpreted by Biblical writers. Not getting into those debates and interpretations, my humble belief is linked to the nature and essence of Jesus Christ.

The biblical meaning of the name Moses is ‘taken out’ or ‘drawn forth’ (see Exodus 2:10). Other meanings of this name are ‘son’ from the word ‘mes’ (Egyptian) and ‘deliver’ (Hebrew). Encompassing all these meanings, Jesus, the Son is drawn forth from God the Father (John 1:14).The presence of Moses acknowledges that Jesus Christ is the Son of God, drawn forth from the Father and has come to deliver us from the bondage of sin.

The name Elijah means ‘my God is Yahweh’. The life and works of Elijah were dedicated to ensure that Yahweh was the one and only God, in accordance to the first commandment that ‘I am the God and you shall have no other gods (Exodus 20:2-3). Jesus said “I and the Father are one” (John 10:30). God the Father is in the Son and the Son is in the Father (John 17:21). Thus, it is apparent that Jesus is God. The presence of Elijah tells us Jesus is God (John 1:1; John 8:58; John 14:10; Titus 2:13).

In short, transfiguration of Jesus revealed to the disciples that Jesus is the Son and God both, and the glittering shine of face and clothes represents the Holy Spirit proceeding into the world (John 14:16; 15:26; 16:1).

 4. Peter spoke to Jesus (Matthew 17:4; Mark 9:5; Luke 9:33)

Peter along with James and John were left speechless at this vision. A few seconds later however, Peter mustered some courage and spoke to Jesus suggesting to make three tents, one each for Jesus, Moses and Elijah. The scripture also states that Peter did not know what he was talking (Mark 9:6; Luke 9:33).

As stated at the beginning of this blog, the purpose of Jesus’ transfiguration was to reveal to the world through the disciples that Jesus is the only begotten Son of God, and has been sent by God the Father. During the Old Testament times it was God the Father, law (represented by Moses) and the prophets (represented by Elijah). The Old Testament is converged in Jesus Christ and in New Testament it is God the Father, Jesus the Church guided by Holy Spirit. The veil of Sonship and Fatherhood is removed with Son of God physically present and God the Father made visible through the Son (John 14:9).

5. A voice from the bright cloud witnesses and acknowledges Jesus as the Son of God (Matthew 17: 5; Mark 9:7; Luke 9:35; 2 Peter       1:17)

Peter’s suggestion was immediately responded by God the Father from heaven telling “….this is my beloved Son……hear ye him”. Peter is thus corrected by God from heaven that the primary focus of the Church must be on Jesus Christ, the saviour and redeemer, and not law and prophets. This is further confirmed by Jesus’ own words “a new commandment I give to you………” (John 13:34). The author of Hebrews (8:13) states, “when He said, “a new covenant”, He has made the first obsolete…”. Please note ‘made obsolete’ doesn’t mean replacement of a wrong thing with a right thing, rather it means law and the prophets are fulfilled (Luke 24:44). This message is clearly conveyed to Peter during the transfiguration event.

To sum up, Jesus’ transfiguration event was not a mere demonstration or performance of miracle; rather it was for a specific purpose. It was aimed to tell the world that Jesus is the Son of God so as to believe and have life in His name (John 20:31). Moreover, it is made clear that Jesus has been sent by God (John 17:23), and He fulfils the Old Testament (Matthew 5:17). The light which shone the face and cloth of Jesus represents the presence of Holy Spirit. In other words, transfiguration depicts the visualisation and realisation of Father, Son and Holy Spirit in our lives. Therefore, our aim should be to experience the Holy Trinity in our body, soul and spirit in its fullness, and radiate this divine light through our words and action.

Lord Jesus have mercy upon us and bless us.