Prophet Malachi prophesied: "For you who revere my name the Sun of Righteousness shall rise with healing in its wings." (Malachi 4:2).
This prophecy was fulfilled nearly four hundred years later when our Lord and Saviour Jesus Christ God-Incarnate, was born at Bethlehem. All Christians the world over celebrate the Nativity of our Lord Jesus Christ as the 'Feast of Christmas.' The wonder of Christmas is that his birth was foretold centuries before his birth. 'The Lord himself will give you a sign. Look, the young woman is with child and shall bear a son, and shall name him Immanuel, God-with-us.'( Isaiah 7:14) The wonder of Christmas is that ordinary shepherds- simple, humble and poor people were the first recipients the message of the birth of the Saviour of the world, “Be not afraid; for behold, I bring you good news of great joy which will come to all the people; for to you is born this day in the city of David a Saviour, who is Christ the Lord.” (Lk 2:8-20) The wonder of Christmas is that three kings, wise men from the East, were led by a star to Bethlehem to worship the new born king. (Mt2:1-12) The wonder of Christmas is that the new born child was protected by God from the wrath of Herod who out of jealousy and envy, wanted to kill the new born king. (Mt 2:13-15) The wonder of Christmas is that God emptied himself and became a human being. “Though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being born in the likeness of men. And being found in human form he humbled himself and became obedient unto death, even death on a cross. (Phil2:6-7) Although he was rich he made himself poor so that we can be made rich. God became a human being so that we humans can become like God. How awesome the love of God!
Christmas is the time for spiritual rejoicing and glorifying God. But unfortunately, there is now much unhappiness in the world. Injustice and unrighteousness are present in many parts of the world. Lack of belief in God is on the increase. People and nations are failing to understand God's love for them. So they are becoming more self-centered than God- centered. And naturally, there is no peace, but unrest all over the world.
All human efforts to establish lasting peace are proving to be in vain. Only God can bring lasting peace and joy. St. John the Apostle testifies: "For God so loved the world that He gave unto the world His Only-begotten Son that whoever believe in Him shall not perish, but have eternal life" (St. John 3:16). We must realize this love of God for us and love Him in return. We must repent and believe in His Only-begotten Son, Lord Jesus Christ and accept Him as our Lord and Saviour. And one would experience peace and salvation, which is result of Christmas, Christ being born in our hearts.
"The Word became flesh and lived among us, and we have seen his glory..." (John 1:14). We live in a visited world. On that holy night twenty centuries ago, God visited the world in the miracle of Bethlehem. Held in Mary's arms that night was the revelation of steadfast, unbounded love for all humanity. The birth of Jesus disclosed God’s saving will and eternal desire for reconciliation and peace.
In this season of Christmas, we encounter again Jesus, sent from God for our salvation. As the Word is proclaimed in both simple buildings and cathedrals of grandeur, through persons and events, we receive the good news of God's love in Christ Jesus for the whole earth. Mother Teresa encountered Jesus in the destitute, the abandoned, rejected and suffering human beings around the world. “Truly I say to you, as you did it to one of the least of these my brethren, you did it to me.” (Mt25:40)
We gather with our family and friends for the celebration of our Lord's Nativity. In our gathering, however, we hear the sounds of discord throughout the world. From divisions caused by walls of separation, from the struggles of many for survival from disasters, devastation, hunger, and poverty, from the dread of rampant disease and the spread of HIV and AIDS, from war and the threat of war, even with nuclear weapons, from broken relationships in homes and hostilities within communities and countries, we seek rescue. We yearn for the gracious healing, and reconciling Word of the Prince of Peace.
We hear the angel say, "Do not be afraid." With that message of courage, we realize as believers that we are never alone. So we join with the whole Church on earth, lifting our voices with renewed hope. In so doing, we join the grand anthem:
Joy to the world, the Lord is come!
Let earth receive her king....
We live in a world without mercy, where more and more people feel trapped. Time and money have established their merciless rule. The secret of their power is scarcity. Time is money, they say. Those who have a lot of money never have time, and the poor perhaps have time but no money. Yet they need money in order to live, so they borrow, and then they find themselves trapped in the relentless grip of debt.
We are told that in a world of scarcity, competition is the best way to achieve more. Competition obeys the merciless rule of winning and losing. Because time and money are scarce, the one who moves faster or can offer the better price will win. Those who are too slow or have little to offer are eliminated from the race - excluded. In a world of competition, there is little to protect them.
Where money rules, almost everything becomes scarce. When power and even justice can be bought, there is little left for those who are poor. Here, too, there are only winners and losers. When money reigns supreme, even the call for justice comes to be counted as a cost factor. The powerful will be careful not to apologize for acts of injustice for fear of claims for monetary compensation. As for those who have nothing to lose, in extreme cases some of them may turn to violence in order to command attention and assert their rights - only to be met with relentless retaliation.
It is in this merciless world that the "grace of God has appeared, bringing salvation to all" (Titus 2:11). This is the same God whom Moses encountered as "a God merciful and gracious, slow to anger and abounding in steadfast love and faithfulness" (Ex. 34:6) and whom the psalmist praises as the one who "does not deal with us according to our sins, nor repay us according to our iniquities" (Psalm 103:10). God has come into our world to live among us and to liberate us from the merciless rule of winning and losing, from the yoke of competition and scarcity.
Our world will not be saved by increased competitiveness in face of scarcity, but by grace and mercy. The grace of God which is God's true being has taken on human form in Jesus Christ. God's grace overrules the law of scarcity and breaks the relentless dynamic of retaliation. God does not treat us on the basis of achievement, worth or power. God gives and forgives generously, without counting the cost, and offers life in its fullness (John 10:10), particularly to those who are the losers in our merciless world. May we therefore, this Christmas, receive from his fullness "grace upon grace"! This is the message of Christmas: "And the word became flesh and lived among us, and we have seen his glory, the glory as of a father's only son, full of grace and truth... From his fullness we have all received, grace upon grace" (John 1:14,16).
Christ can be born a thousand times in Galilee, but all in vain unless he is born in you and me. The word has to become flesh in us and do what Jesus brought on earth- repentance, forgiveness, healing and salvation. This is the challenge of Christmas.
We wish you all a Merry Christmas and a Happy New Year. May Jesus walk with you each day 2007.
1.
Introduction:
self-centered to other centered
Aristotle noted
long ago that the ability to spot the similar in the dissimilar, the familiar
in the strange, is the hallmark of poetic genius. In an increasingly global and
cross-cultural human mosaic, this kind of genius can be an indispensable
component in the process of building community among religiously diverse
traditions. For, what is strange or “other” stands as an implicit challenge to
the familiar, placing it in question. Yet, the unfamiliarity of the other can
only be recognized and encountered as such on the basis of what is already
experienced and known, interpreted through the lens of established or
taken-for-granted networks of meanings. There is a tension here: neither
reducing what is different to the similar and already known (in a kind of
cognitive imperialism), nor simply allowing the different to slip into an
obscure and impenetrable alterity (in a relativistic skepticism or agnosticism).
The kind of poetic genius Aristotle talked about embodies an imaginative and
constructive capacity that stretches out to stand in-between the familiar and
the foreign, recognizing otherness in the form of a similarity-in-difference.
The world has
grown to be a global village. And yet ethnic conflicts, religious
fundamentalism, religious pluralism, violence and terrorism continue to loom
large in the horizon resulting in feelings of insecurity and fragmentation. One
begins to wonder as to whether religion is really helping us to be other
centered or self centered. Enlightened human beings have succeeded to go beyond
their own religions, to find spirituality to nourish their mind, body and soul.
Some say that religion divide people and spirituality unites. Every religion
aims at giving meaning and purpose to life. Samvad, will certainly continue the
journey of exploring the focus of every religion, the “other” and helping us to
re-discover otherness in the form of similarity in difference. In this paper I would focus on the concept of
the “other” in Christianity.
2.
The
Creation story: God and others.
God created man
in his own image and likeness. “Then God said, “Let us make man in our image,
after our likeness and let them have dominion over the fish of the sea and over
the birds of the air, and the over every creeping thing that creeps on the
earth, and over every creeping thing that creeps upon the earth.” And so God
created man in his own image, in the image of God he crated him; male and female
he created them.” (Gen 1:26-27) This is indicative of the divinity in man, the
crown of creation. We (the “other”) are called
to reflect the image and likeness of God. The other has been made
steward of the whole creation, there by placing him above the rest of creation.
He is called to share in the creative powers of the creator. At another place
in the Bible it is also written that, “then the Lord God formed man of dust
from the ground and breathed into his nostrils the breath of life; and man
became a living being.” (Gen 2:7) This shows his finite nature that he has been
made of the dust from the ground and unto dust he shall return. The concept of
the other at the time of creation is a synthesis of his divinity and humanity;
his call to be mortal and divine; finite and infinite; eternal and transient.
This description of human nature is the result of the theological and
philosophical reflection on life as experienced in history and time.
3.
God’s
concern for the other: Prophecy and its fulfillment.
Centuries
before the birth of the Messiah Isaiah prophesied, “Therefore the Lord himself
will give you a sign: The virgin is with child and bears a son and calls his
mane Immanuel (God with us).” (Is.7:14) God’s concern for the other is seen in
the birth of Jesus. ‘God so loved the world that he gave his only son so that
those who believe in him shall be saved. He came not to condemn the world but
to save the world.” (Jn 3:16) God so loved the world that consists of all
people belonging to all religions. His love was not restricted to a particular
group or people, but to ‘others” belonging to different regions, nations and
religions. God can never be limited by narrow thinking or feeling as we humans
often do. There is a story of a very old
man knocking at the door of the legendary Biblical figure, Abraham at the
middle of the night. Abraham got up and welcomed him and prepared food for him
as he was hungry. As he was about to eat Abraham told him to pray to Yahweh
(God) which the old man did not know. As he confessed his ignorance of God and
prayer, Abraham chased him out of the house in the middle of the night. After a
short while Abraham heard a knock at his door again and as he got up to open
the door, he heard Yahweh asking for the stranger who came there to take
shelter. Abraham with great pride said that he pushed him out of the house as
he did not know who his God was and how to pray. Hearing this God of Abraham
was very sad and asked him, “I have tolerated him for 75 years, could you not
tolerate him just for one night?”
Sensitivity to differences and still showing love and concern is the
core of any spirituality. God became a human being that we can become like him.
We become like him when we see God in others and love and serve him. God is in
others.
4.
Jesus:
a man for others
When we study
the Bible we find that Jesus is a man for others irrespective of cast, creed
and nationality. During his life time, he having being brought up as a Jew
broke down the narrow walls of meaningless rituals and redundant regulations.
He made the lame walk, lepers clean, deaf hear, the dumb speak and even dead
people were brought back to life. He preached the good news of the kingdom of God and the fatherhood of God and
brotherhood/sisterhood of human kind, a revolutionary concept at that time.
Even on forbidden days like Sabbath, he healed the sick for which he was
condemned. He went always and everywhere
beyond human considerations and worked to alleviate human suffering. He reached
out, touched and healed the suffering humanity. He taught and preached so that
others may have life in abundance. He
restored dignity to the woman caught in adultery and transformed her life. He
transformed the lives of many who were otherwise condemned by the society. He said very emphatically, “you ignore the
weightier matters of the law to cling on the human traditions.”
4.1 Jesus views on who is your neighbour: Good
Samaritan Lk 10:36-37
When Jesus was asked what the greatest moral
commandment was, he replied by quoting two commands from the Old Testament.
"'Love the Lord your God with all your heart and with all your soul and
with all your mind.' This is the first and greatest commandment. And the second
is like it: 'Love your neighbour as yourself'" (Matthew 22:37-39). Many have understood this second
commandment as including a command to love ourselves. However, this is a
misreading of what it actually says. We are not commanded to love our neighbour
and ourselves, but as ourselves. In other words, the
statement naturally assumes that we have a certain desire for our own
wellbeing, and the command is to have an equal concern for the wellbeing of
others. Self-love is not a virtue that Scripture commends, but one of the facts
of our humanity that it recognises and tells us to use as a standard. So what
should this concern for our own wellbeing entail? And, as Samuel Johnson once
said, "He who overvalues himself will undervalue others, and he who
undervalues others will suppress them."
The parable of the Good Samaritan (cf. Lk 10:25-37) offers two particularly important
clarifications. Until that time, the concept of “neighbour” was understood as
referring essentially to one's countrymen and to foreigners who had settled in
the land of Israel; in other words, to the closely-knit community of a single
country or people. This limit is now abolished. Anyone who needs me, and whom I
can help, is my neighbour. The concept of “neighbour” is now universalized, yet
it remains concrete. Despite being extended to all mankind, it is not reduced
to a generic, abstract and undemanding expression of love, but calls for my own
practical commitment here and now. In the great parable of the Last Judgment
(cf. Mt 25:31-46), love becomes the criterion for the definitive
decision about a human life's worth or lack thereof. Jesus identifies himself
with the poor and needy. Lastly, we should especially associate with those in
need, with the hungry, the thirsty, the stranger, the naked, the sick and those
in prison. “As you did it to one of the least of these my brethren, you did it
to me” (Mt 25:40). Love of God and love of neighbour have become one: in
the least of the brethren we find Jesus himself, and in Jesus we find God.
Love of neighbour is thus shown to be possible in the way proclaimed by
the Bible, by Jesus. It consists in the very fact that, in God and with God, I
love even the person whom I do not like or even know. This can only take place
on the basis of an intimate encounter with God, an encounter which has become a
communion of will, even affecting my feelings. Then I learn to look on this
other person not simply with my eyes and my feelings, but from the perspective
of Jesus Christ. His friend is my friend. Going beyond exterior appearances, I
perceive in others an interior desire for a sign of love, of concern. This I
can offer them not only through the organizations intended for such purposes,
accepting it perhaps as a political necessity. Seeing with the eyes of Christ,
I can give to others much more than their outward necessities; I can give them
the look of love which they crave. Here we see the necessary interplay between
love of God and love of neighbour which the First Letter of John speaks of with such
insistence. If I have no contact whatsoever with God in my life, then I cannot
see in the other anything more than the other, and I am incapable of seeing in
him the image of God. But if in my life I fail completely to heed others,
solely out of a desire to be “devout” and to perform my “religious duties”, and
then my relationship with God will also grow arid. It becomes merely “proper”,
but loveless. Only my readiness to encounter my neighbour and to show him love
makes me sensitive to God as well. Only if I serve my neighbour can my eyes be
opened to what God does for me and how much he loves me. The saints—consider
the example of Blessed Teresa of Calcutta—constantly renewed their capacity for
love of neighbour from their encounter with the Eucharistic Lord, and
conversely this encounter acquired its real- ism and depth in their service to
others. Love of God and love of neighbour are thus inseparable, they form a
single commandment. But both live from the love of God who has loved us first.
No longer is it a question, then, of a “commandment” imposed from without and
calling for the impossible, but rather of a freely-bestowed experience of love
from within, a love which by its very nature must then be shared with others.
Love grows through love. Love is “divine” because it comes from God and unites
us to God; through this unifying process it makes us a “we” which transcends
our divisions and makes us one, until in the end God is “all in all” (1 Cor 15:28)
4.2 Hostility-Breaking
Mission: Jesus compassion for the then outcasts.
Jewish world of
that time strictly followed “cast” system. People of the lower cast, were
ignored and were marginalized. Nothing good can be seen in such people except
impurity and sinfulness. In today’s world which is divided in terms of cast,
creed and nationality, Jesus focus on the human person, irrespective of caste,
creed and nationality is particularly pertinent for allows reviewing our
attitude and dealings with diverse culture, religion, social and economic
status.
Jesus was quite
aware of the age-old hostility between the Jews and the Samaritans. Even in his
own time the hostility continued (4:9b). The ongoing animosity between the Jews
and Samaritans was evident in the encounter of the disciples of Jesus and the
Samaritans of a certain village on his way to Jerusalem (Lk 9:51-56). In the midst of such a hostile atmosphere of
enmity, bigotry and antagonism, Jesus decides to go through the land of Samaria. His passing through Samaria
signifies his initiative of reaching out to the estranged and excluded, as he
does, in John, to the sick (5:1- 14:9:1-12), to the hungry (6:1-15), to the
struggling (6:16-21), to the sinful (8:1-11), to the meek and defenseless sheep
(10:1-18), to the bereaved (11:1-44), to the service of his disciples (13:1-11)1 His effort to reach out is
designed also to demolish the wall of hostility between the Jews and
Samaritans. Jesus does not encourage enmity and this comes out well in his
rebuke of John and James who wanted fire to come down and consume the
inhospitable Samaritans (Lk9: 55).2
Breaking down the wall of hostility and building the bridge of relationship
was part of the Samaritan mission of Jesus.
4.3 Anti-Untouchability
Mission
Untouchability
was imposed on the Samaritans as a socio-cultural stigma, which isolated them
as impure and unclean people. In this context of discrimination and inequality,
the words and actions of Jesus found in the narrative of Samaritan mission are
path breaking.
Since Samaria
was considered a profane territory, orthodox Jews who wished to go to Galilee
used the route by the side of the Jordan valley in order to avoid passing
through Samaria.3 That
Jesus not merely passed through Samaria, but stayed in a Samaritan village for
two days (4:40) who was that Jesus crosses the barrier of untouchability and
treats the land of Samaria as a land of people and of God.4 Leaving
the area of supreme holiness, the temple, Jerusalem and the land of the Jews
(from the Jewish perspective with which he is identified in vv.9.22) and
entering an alien, profane territory, Jesus crosses a social barrier of
uncleanness or untouchability.5
Moreover, the placement of this scene soon after the encounter of Jesus
with Nicodemus is meaningful. Jesus who met with the Pharisee Nicodemus, a
teacher of high rank and ruling elite and ceremoniously considered clean and
pure, is ready to dialogue with a Samaritan woman, considered ceremoniously
unclean, and is willing to stay for two days in her village, regarded ritually
impure.
In a
discriminatory context where the place and the things used by the Samaritans
were considered ceremoniously unclean, Jesus was ready to use them because he
treated Samaritans not as untouchables but basically as human persons and even
as children of God. By his action Jesus openly challenged and crossed the
boundary between “chosen people” and “rejected people.6 Jesus,
as his manner of acting indicates, is not concerned about the rules of
uncleanness. But as Savior of the world, he is concerned with all men and
women, regardless of social distinctions.7
Jesus is presented as “rabbi come from God” (3:2), who, unlike the conventional
Jewish teachers, relates to people beyond the barrier of ritual impurity and
thus declares the abrogation of such unjust practices.8 Commenting on the anti-untouchability mission of
Jesus, Withering Ben III says that Jesus has totally disapproved and rejected
what his traditional Jewish society considered unclean and impure.
Jesus in this
story not only rejects the notion that he shouldn’t associate with the
Samaritans, he also rejects the notion that he shouldn’t talk with a strange
woman in public, and further more rejects the idea that one shouldn’t associate
with notoriously immoral people. Besides that, Jesus’ act involves witnessing
to a person that many of his fellow Jews would have written off as both unclean
and theologically out of bounds, a hopeless case. Towards the Samaritans (9:51-55). In his Jewish society where
even the name of the Samaritans was derisive, where they were treated as
impure, Jesus has the courage and graciousness to set a Samaritan as an
exemplary model to respond to the needs of neighbors Lk 10:29-37) and to praise
openly a Samaritan leper for his sense of gratefulness to God (Lk 17:11-19).
It is still
more significant to see that Jesus decided to stop over at Synched, which had
been given an opprobrious meaning as a ‘city of Drunkards’
or ‘drunkenness’ in the already profane land of Samaria.
For Jesus, this place was not one of untouchability and opprobrium but a sacred
ground as the well and the field were connected to the revered Jacob tradition
(4:5). He even dared to ask for a drink of water from the Samaritan woman.
Drinking from the vessel used by the unclean Samaritan woman would render
Jesus, the Jew, ceremonially impure. But he was ready to do that and thus
defied the unjust tradition of uncleanness.
Jesus bridged
the social distance between the Jews and Samaritans by knocking down the social
barriers. Jesus’ action is nothing superficial: it is radical. “In v. 9 John is
concerned with showing not so much that Jesus was willing to break a ritual
prohibition imposed by the Pharisees, but that he destroyed the basis for any
hatred between Jew and Samaritan.9
Jesus strikes at the root of the problem. His action is not to be interpreted
as just crossing a socio-cultural barrier of ritual prohibition. It is directed
to the very treatment of marginalized.
Only in the
Fourth Gospel is Jesus called a Jew (4:9a). The Evangelist seems to have
purposely recorded this ethnic identity of Jesus here to emphasize the point
that Jesus as a Jew has crossed the discriminatory social barriers and is
showing the way to treat all as children of God by wiping out all unjust and
inhuman practices which treat others as untouchable.
4.4 Jesus attitude towards sinners Lk 15: Parable of the lost sheep, lost
coin and the prodigal son
Any one who is
holy will try to avoid the company of sinners. But Jesus openly declared that
he has come in search sinners and he has come to save them. Many tax collectors
and sinners were seeking the company of Jesus as he preached to them the
message of salvation and forgiveness of sins which was criticized and objected
by the religious teachers of his time, the scribes and the Pharisees. To make
them understand the compassion and unconditional love of God, he narrated three
parables at a stretch. In the parable of the lost sheep, the sheep was lost
because the sheep strayed away from the group by its own foolishness. In the
parable of the lost coin, the coin was lost because of the carelessness of the
person who possessed it. In the case of the prodigal son, he deliberately went
away from his father. In all the three cases, when it was found there was great
joy and celebration. The lost sheep, the lost coin and the prodigal son was
never condemned. Jesus said, “I have not condemned the world but to redeem the world.” Time and again Jesus attitude towards sinners
was of compassion and forgiveness. He condemned the sin but not the sinner. The
world could become a better place if we could be more compassionate and less
judgmental. Again he said, “I have not come in search of the virtuous but
sinners. It is the sick that needs a physician and not the healthy.” He saw
possibilities of greatness in every person. He transformed Mathew the tax
collector; Simon the fisherman; Saul the persecutor of the church, the Samaritan
woman; the woman caught in adultery. He gave them a future. He condemned sin
but loved sinners and showed them the possibility of becoming a better person.
Every sinner has a future and every saint has a past.
5. Jesus’ Mission to Make All Children
of God
By sharing this
life with believers, the mission of Jesus is to make them all children of God:
“But to all who received him, who believed in his name, he gave power to become
children of God (1:12).
The word used for children in John is tekna. John use huios, ‘son’, only for
Jesus. The theological notion of filiations is rendered by the expression tekna
thou “children of God.”10 John
preserves a terminological difference between Jesus as God’s Son and believers
as God’s children. It is also in John that our present state as God’s children
on this earth comes out most clearly.11
“See what love the Father has given us that we should be called children
of God; and that is what we are…Beloved, we are God’s children now” (1 Jn
3:1-2). It is significant to note that the Prologue, which is called the
epitome of the life and mission of Jesus in John, points out to the central
mission of Jesus, making people become children of God.12 When he taught people to pray, he told that God is
their heavenly father, a revolutionary concept at that time. He always
proclaimed the greatness of his father who makes the sun rise over the sinners
and saints. He constantly reminded others that they have a father in heaven and
so not to worry or be anxious. He told them to look at the birds of the air and
lilies of the field and how well they are looked after and clothed. And so why
to be anxious about tomorrow? All “others” are children of God and God loves
each one of them unconditionally
5.1 Jesus on kingdom of God Mt25:35-40
On the last day
we would be judged on how sensitive we have been to those in need. Our reward,
salvation, nirvana, in the final analysis would be not based on doctrines and
dogmas, but the practice of our faith. God is in the other. We need to see him
in the other especially in those in need. Jesus propounded very radical theory
on the practice of religion. Practice of religion has to result in responding
to human need. Together we need to reach out, touch and heal the broken world.
External rituals and practices will not qualify a person to inter the kingdom of God. He reminded his disciples that the
first would be last and last, first. Many would come the east and west, north
and south who had not been part of his followers and enter the kingdom of God. In his sermon on the mount he said,
“Happy are the poor in spirit, the kingdom
of God belongs to them.”
(Mt 5:3) For Jesus kingdom
of God did not consist in
some geographical area but in God’s reign in human hearts. His kingdom is a
kingdom of love, justice, truth and holiness, open to all those who are humble
and dependent on God.
5.2 Jesus teaching on forgiveness
Jesus made
forgiveness sine qua non for effectiveness in prayer. The other, whether right
or wrong, we need to forgive the other however difficult it may be. Jesus was
asked as to how many times one should forgive the other who wrongs me. Seven
times? Jesus said, “seventy times seven.” All the time and then only one can
become the children of the heavenly father. Before offering anything to God, we
must get reconciled first. Jesus who preached on forgiveness while dying on the
cross prayed, “Father forgive them, they do not know what they are doing.” (Lk 23:34)
6. Jesus evolved a new spirituality: challenge
and response
Not the out
side but the inside disposition will be accepted by God. When we pray we should
not do it for the notice of others; instead we must shut the door and pray and
the father who sees what you do in secret will reward you. When you give alms
and when you fast do not do it for publicity. His emphasis is on the interior
person. The outward observance is not important. Looking at a poor widow
putting her offering in the church, he appreciated her generosity though the
amount was insignificant. Because she contributed the mite of the widow; not
the amount but the disposition counted for him. Not the rituals; but worship in
sprit and truth; Love not in word and speech but in deed and truth. He believed in an all inclusive approach and
not exclusive approach. It is our attitude and inner disposition that will
count in the ultimate analysis. God cannot be bought by candles, flowers, money
or by external rituals and traditions. While observing different people
offering money, he pointed out the meager amount put by a widow and said she
has contributed the most as she did that from her necessity while other from
their surplus.
7.
Conclusion:
Bridging and bonding as we see God in the “other”.
Much of the world
problems could be overcome if we begin to see God in others and serve him. Temples, Churches,
Gurudwaras and Mosques are only means to reach God. Then, a new awareness of
the divine and human would emerge. The holier a person, the more sensitive
he/she would be to human needs. God does not need our worship in holy places as
much as he needs our service of him in others. Worship is service of others.
Because God is in the other. We would make this a better place if we treat the
other with love and respect as God does with each one of us irrespective of
religion, cast, creed and nationality. There is a story of a man who looked for
God on the mountain top and in the depth of the sea and failed to find him. At
last God appeared to him and said that he hid himself in human hearts, because
that is the last place man will search for him. If we can find God in the
other, we would deal with differently. And, as Samuel Johnson once said, "He who overvalues himself will
undervalue others, and he who undervalues others will suppress them." The
need of the hour is twofold: love and respect. If we could learn to love and
respect others in the midst of differences, we would create synergy that can
transform relationships and the world at large. New horizons of understanding,
peace and prosperity will emerge.
Notes and References:
1. The Synoptic have recorded many instances of this initiative of
Jesus. For example, Mt 8:14-17+Mk 1:29-34+Ll 4:38-41: Mt 8:28-34=Mk 5:1-20=Lk
8:26-39; Mt 12:9-14=Mk 3:16=Lk 6:6-11; Mt 14:13-21=Mk 6:30-44=Lk 9:10-17; Mt
14:22-33=Mk 6:45-52; Lk 7:11-17; 13:10-17; 19:1-10.
2. The respect and solidarity of Jesus with the Samaritans is quite
evident in John.
3. L. Morris, The Gopel according to John. NICNT, Grand Rapids: Eerdmans,
1971, p. 226.
4. Samaria
and Samaritans have been favorably presented in John. Though the direct
involvement and connection of Jesus with the Samaritans has been just one event
in John, it is relatively a long narrative and a very significant one as a
model to the future mission of his disciples to the marginalized and to people
other than Jews. In addition to his Samaritan mission is John 4, Jesus is also
said to have retreated at a later time to a locale identified as Ephraim in Jn
9:54.
5. W. Munro, “The Pharisee and the Samaritan in John: Polar or
Parallel?” CBQ 57 (1995) P. 714.
6. G. R. O’day, The
Gospel of John. The New Interpreter’s Bible, vol. IX. Nashville: Abingdon Press, 1995, p.571. O’day
suggests that Jn 4:4-42 can be helpfully read alongside the parable of the Good
Samaritan (Lk 10:29-37).
Luke presents the despised Samaritan as the neighbour, the agent of mercy in
the parable (Lk 10:37a). It is the Samaritan who touches the injured man’s
wounds and nurses him (Lk 10:34),
an open violation of the restriction against contact between Jews and
Samaritans (Jn4: 9c). Jan 4:4-42 also poses a similar challenge but in a more
radical form, because it is not a character in a parable who upsets social
conventions but Jesus himself. He treats the Samaritan woman –and later the
Samaritan villagers-as a full human being, worthy recipient of the grace of
God, not as the despised enemy to fear contamination from.
7. P. F. Ellis, The Genius of John: A Composition-Critical
Commentary on the Fourth Gospel. Collegeville: The Liturgical Press, 1985,
pp.69-70.
8. Munro, op.cit., p. 714.
9. R. F. Collins, “The Representative Figures of the Fourth Gospel –
I,” The Downside Review, 94 (1976) p. 38.
10. F. J. Moloney, The Gospel of John. Sacra Pagina 4, Collegeville:
The Liturgical Press 1988, p. 44.
11. “R. E. Brown, The Gospel according to John, I-XII. New York: Doubleday,
1966, p. 11.
12. Culpepper through the chiastic structure
found in the Prologue (1:1-18) insists that
the pivot of the Prologue is the conferring of the status “children of
God”, which explains the mission of Jesus. See R.A. CULPEPPER, The Gospel and
Letters of John. Nashville:
Abington Press, 1998, p. 116.
It was three
o’clock. Jesus called for water. He could hardly speak. A soldier fixed a
sponge on a spear and held it up to his lips. It was terribly bitter but it was
enough. He strained to raise his head and look up to heaven. "It is
finished," he cried and then he bowed his head and gave up his spirit. The
words of Jesus from the cross were not the words of a “victim” but the shouts
of a “victor”! He did not say “I am finished”! He said, “It is finished!” It is
like the cry of one who comes first in 400 meters run at the Olympics and gets
the gold medal. I have made it.
At the time, the
moment was filled with too much emotion for those words to sink in and to
ponder what they meant. But later as the early Christians read John’s Gospel
and heard again those words, it dawned on them just how powerful these dying
words of Jesus were. John wrote his Gospel in Greek, and those last words of
Jesus are just one word in Greek – tetelestai (pronounced te-tel-es-sty).
The expression
"It is finished" or tetelestai was well known to them. It was a part
of everyday language. When a servant had completed a difficult job that his
master had given him to do, he would say to the master – tetelestai - "I
have overcome all the difficulties; I have done the job to the best of my
ability. It is finished". When the Jewish people went to the temple with
their sacrifice, the High Priest would examine what was brought. Most likely,
he didn’t speak Greek but he would use the Hebrew equivalent of tetelestai –
meaning, "Your offering is accepted; it is perfect". When an artist
had finished a painting or a sculpture he would stand back and say, tetelestai
– it is finished; there is nothing more that can be done to make this piece of
art any better. This painting is complete.
All those who
heard the word tetelestai understood
that Jesus is saying that his job of saving the world has been completed. He
has finished the task and nothing can be added to what has been done. Jesus has
paid the price in full – he has cancelled all debt. His sacrifice has been a
perfect one, acceptable to the heavenly Father who, looking down on his Son
hanging lifelessly from the cross, said, "Well done, this is my dear Son
with whom I am well pleased". Tetelestai – it is finished. Everything is
complete!
What is it that
is finished when Jesus says, "It is finished"?
Reconciliation
is accomplished. Reconciliation between God and sinful human beings who had
gone away from his love. By his cross he was reconciling the world unto
himself. (2 Cor 5:19) A terrible gap has come between God and all humanity
caused by sin and evil. God created a perfect beautiful world and he made
people to live in harmony and peace with one another. But look what’s happened.
We all know what an effect our poorly chosen words and lack of consideration
have on our relationship with family members and friends. Greed and selfishness
destroy friendship and separate people and nations. Sin has a devastating
effect on our relationship with God. Sin separates us from God and if we want
to have any hope of going to heaven to be with God, then someone had to deal
with sin and restore our relationship with God. So God sent his Son into the
world for this very purpose.
Jesus died on the
cross to get rid of the power of sin and wages of sin which is death. His death
bridged the deep gulf between God and us. "Salvation is accomplished",
Jesus cried. The restoration of the friendship between God and humanity has
been finished. The task for which God's Son came to earth has been completed.
He has won forgiveness for all people. Nothing else needs to be done. Salvation
is complete. "It is finished".
That’s why we
call today "Good Friday". It certainly wasn’t a good day for Jesus.
He endured pain, soul-wrenching agony, hanging by the nails in his hands for
hours, death on a rough wooden cross, for our sake. We call today "Good
Friday" because the cross is proof of the powerful love that God has for
each of us. No one, not even God, would do something like that unless he truly
loved us. Here we see a love that was prepared to endure the ultimate in order
to rescue us.
There is the
story of priest who offered his life in place of a teenage boy in Nazi Germany.
(Saint Maximilian Maria Kolbe, volunteered to die in place of a teenage boy
whom he did not know in the Nazi German death camp of Auschwitz, World War II.) His offer was accepted and the priest died to
save the boy’s life.
And then there
was the young soldier who had been condemned to death by Oliver Cromwell. He
was to be shot at the ringing of the curfew bell. His fiancée climbed the bell
tower and tied herself to the clapper of the giant bell so that it would not
ring. When the bell did not ring, soldiers went to investigate and found the
girl battered and bleeding from being bashed against the sides of the bell.
Cromwell was so impressed by her love for the young man that he was pardoned.
Because of love,
people do extraordinary things for others. Paul writes, "God has shown us
how much he loves us—it was while we were still sinners that Christ died for
us! … We were God's enemies, but he made us his friends through the death of
his Son." (Romans 5:8,10). That’s how much God loves us – Jesus died for
us even though we don’t deserve it. His death has made us God's friends.
Jesus'
announcement, "It is finished" is clear and simple. Jesus has
completed his task. The reason why he came as a human has been fulfilled. He
came so that you and I can have forgiveness and salvation. He came to give us
the victory. He came to ensure that we would enter his kingdom and live
forever.
Invitation and Challenge
The cross of
Jesus was far more than death, suffering and blood. The cross of Jesus was a
place of testimony. It was here that God made His greatest declaration of love
for lost humanity, (Rom. 5:8; 1 John 4:9-10). Christ’s greatest work was
accomplished on the cross. When He raised Lazarus from the dead, He helped one
man and his family. When He healed the lepers; delivered the demoniacs; opened
the blind eyes and healed diseased, twisted bodies; He was helping one person
and one family at a time. When He fed the 5,000 thousand, He helped 5,000 men
plus women and children. But, when He died on the cross, Jesus was making a
difference for every member of Adam’s family who would look to Him by faith. It
wasn’t just one man; but it was “whosoever will”, (Rom. 10:13; Rev. 22:17). He
could have saved Himself, but He stayed on the cross to save sinners!
What is the cross of Jesus to
you? Is it merely a piece of jewelry? Is it just a religious symbol? Is it a
talisman(of course we don't believe in this) you hang over your bed to keep the
devil away? Is it pure foolishness? Or, is the cross the “power of God unto
salvation”? If you will heed the message of the cross, you will find that
salvation is still available. You will find that God can still save souls;
change eternal destinies and transform sinners into saints of God. (“The Old
Rugged Cross”)
(Key note address given at the Post Graduate Department of English, Rani Durgavati University, Jabalpur, 2nd October 2005.)
Generations to come, it may be, will scarce believe that such a one as this ever in flesh and blood walked upon this earth.
–Albert Einstein
1. Introduction: The World at a Glance
Scientific and technological
advancements – “Discovery” captured the world’s attention; International Year
of Physics reminded the world of the great contribution made by Albert
Einstein; stem cell and string theory made the scientific world to pause and
ponder on the mystery of life; discovery of new planets made us wonder at the
still unknown facets of the universe. IT Revolution and Knowledge Explosion
continue to make the world a global village with no frontiers and boundaries.
2005, October 1st: 32
died in Bali blasts and over hundred injured in four near simultaneous blasts.
Sept 11 repeated in different places and in different forms. The result is just
the same. Killing of innocent people. September 11 has become synonymous with
international terrorism and violence. It was the day a disgruntled few of the
global village chose to demonstrate how the state-of the art knowledge on IT,
aviation, architecture, planning and leadership could be collectively employed
to settle the unchallenged super power to shame and despair. The world trade
centre was reduced to dust on that day heralding an era of insurgency with
lethal potency matching to world powers.
Exploitation
and alienation; violence and crime; terrorism and human misery; HIV and Aids,
religious fundamentalism and communal violence; might is right and corruption
in high places. We are confronted with a new type of slavery. With advanced
telecommunication systems we can speak to the man in the moon but we cannot
speak to the man next door. It is a sad story of broken relationships
indicative of the fragmented world.
2. Mohandas to
Mahatma: A Story of Self-Transformation,
It took many years for Mohandas -
a man of many paradoxes and contradictions, an eternal seeker of Truth, a
political leader turned saint, an ordinary shy boy who later became the
unquestionable leader of the masses, a political analyst who distinguished
between soul force and brute force and experimented the efficacy of soul force
with satya, ahimsa and statyagraha and led the biggest non-violent revolution
in the world, to become the much acclaimed Mahatma. As he always insisted
transformation of the self is a pre-requisite for the reformation of the
society and his own life was a powerful story of self-transformation. “You be
the change you wish to see in the world”, he often said. In a harsh, violent,
corrupt and materialist world he taught and showed by his own life that love,
truth and non-violence, ideas and ideals, could be of tremendous force- greater
sometimes than guns, bombs and bayonets to transform the society and reform the
individuals and thus make this planet a better place to live.
Albert Szent, a Nobel laureate in
medicine, took note of this in a thought-provoking book, The Crazy Ape: Between
the two world wars at the hey day of colonialism, force reigned supreme. It had
a suggestive power, and it was natural for the weaker to lie down before the
stronger. Then came Gandhi, chasing out of his country, almost single handed,
and the greatest military power on earth. He taught the world that there are
higher things than force, higher even than life itself; he proved that force
had lost its suggestive power.”1 Thus the
Mahatma emerged out of Mohandas. “Gandhi was inevitable. If humanity is to
progress, Gandhi is inescapable. He lived, thought and acted, inspired by the
vision of humanity evolving toward a world of peace and harmony. We may ignore
Gandhi at our own risk” said, Martin Luther King Jr. There was surprising news
in a recently conducted survey in eight states among 2000 youth, the majority
of them said that Gandhi’s teachings on truth, sacrifice and non violence are
still relevant and corruption could have been reduced if we were to follow his
teachings. Even the Kashmir problem would have been solved with the involvement
of the people concerned. To the masses, Gandhi was a moral icon, but to the
European, he was an enigma. When R. Rolland asked W.W Pearson, a teacher at
Shantiniketan, What sort of voice was he? Pearson’s reply was interesting, ‘He
has no voice…no one hears him, yet the whole crowd hangs on his lips and follows
him blindly. He has magnetic powers.” Mohandas becomes Mahatma.
3. Gandhi’s
Political Ideas and their Relevance
In a world where people are only
concerned with capturing power and maintaining it for their own glory and name,
Gandhi came very strongly and said that power is not for domination and
exploitation but for service and transformation. Gandhi consistently gave his
critical appraisal of the modern civilization, enslaved to materialism, greed
and pride. Gandhi wanted to liberate man from his slavery to violence,
materialism and consumerism. Hind Swaraj, a polemic penned by Gandhi in
the early part of the twentieth century, upheld the supremacy of the spirit
over the matter, love over hatred, soul force over brute force. Gandhi showed
us that the only way to fight against the evils of monopoly of power is through
decentralization of political and economic power. An era of blind
confrontation, comparison and competition will give way to an era of
negotiation, collaboration and co-operation. An era of domination will give way
to an era of service. Power will be no more for domination but for liberation
and transformation.
3.1 Satya, Ahimsa and Satyagraha
What is the alternative to
terrorism, violence and retaliation? “In a strange coincidence Gandhi gave
birth on the same date, hundred years before, to a new socio-political
mechanism to handle violence without weapons and bitterness and yet with
greater efficiency. Gandhi often said’ “An eye for an eye would make both
blind.” Satyagraha was given to the world on September 11, 1906. Against the
demonic “Asiatic Ordinance” of the Transvaal State, the Indian community in
South Africa, over three thousand of them gathered under the leadership of
Gandhi at the Imperial Theatre in Johannesburg who on this day declared the
first Satyagraha, the matchless weapon of bravery. What is unique about
Satyagraha is that it attacks the evil and not the evildoer. Our fight he says
is not with the enemy or oppressor but with oppression and injustice. The wrong
doer is human too and his life is to be respected and protected; whereas his
deed that hampers others life needs to be curbed. Gandhi believed with Thoreau
that ‘the best government is that which governs the least.’ He believed in a
non-violent state with a decentralized power structure. For him reformation of
the self was a pre-requisite for the transformation of the society. He
considered society not a pyramid but an oceanic circle. “Swadeshi”,
“Swaraj”gave a sense of pride to the masses. Never in the history of the world
did people realize that they had so much power, and that soul force was a
matchless weapon of the brave.
3.2 Gandhi’s Talisman and India of My Dreams.
This will
clearly show the relevance of Gandhi’s political concepts and his insight into
what India is.
3.2.1 Gandhi’s Talisman
I will give you
a Talisman. Whenever you are in doubt, or when the self becomes too much with
you, apply the following test. Recall the face of the poorest and the weakest
man whom you may have seen, and ask yourself, if the step you contemplate is
going to be of any use to him. Will he gain anything by it? Will it restore him
to a control over his own life and destiny? In other words, will it – Lead to
Swaraj for the hungry, spiritually starving millions? Then you will find your
doubts and your self melting away.
3.2.2. India of My Dreams
I shall work
for an India in which the poorest shall feel that it is their country in whose
making they have an effective voice, an India in which there shall be no high
class or low class of people; an India in which all the communities shall live
in perfect harmony. There can be no room in such India for the curses of
untouched ability or the curse of intoxicating drinks and drugs. Women will
enjoy the same rights as men. Since we shall be at peace with all the rest of
the world, neither, exploiting nor being exploited, we should have the smallest
army imaginable. All interests not in conflict with the interests of the dumb
millions will be scrupulously respected whether foreign or indigenous.
Personally, I hate distinction between foreign and indigenous. This is the India of my dreams.2
Gandhi’s ideal state was the
anarchist state in which men are naturally good and hence, need no external
government. In 1931, Gandhi said,’ “Political power means the capacity to
regulate national life through national representatives. If national life
becomes so perfect as to become self-regulated, no representation becomes
necessary. In such a state everyone is his own ruler. He rules himself in such
a manner that he is never a hindrance to his neighbour. In the Ideal State
therefore there is no political power, for there is no State.”3
Earlier in 1921 Gandhi wrote,
“Let the people purify themselves. Let them cease to indirectly participate in
the evils of the State and it will disappear by itself.”4
Thus, in Gandhi’s Ideal State people would be so good and pure that there would
be no need for a state to maintain peace and order. Though it is not easily
attainable the relevance consists in the belief that there is a definite,
continuous and gradual evolution of man towards good and hence, a day will come
when all evil in man will be eliminated and obviously when that day comes no
government will be required. The world needs to focus on the goodness in man
and try to awaken the sattva element, actualize the positive and the
divine in man. This may sound utopian, and non-practical, but all the other
systems so far tried out to eliminate violence and corruption have only
aggravated the situation resulting in greater violence and corruption.
Being a practical man, fully
conscious of the realities, Gandhi said that while the totally non-violent or
stateless society was the ultimate ideal, the realizable or immediate ideal was
the “predominantly non-violent State” or the State that governed the least.
Gandhi always fought against the concentration of power in the State. According to him, the State gives no place to
conscience.5 Though the government is
based on majority rule, Gandhi held that in matters of conscience the law of
the majority has no place. Conscience, for Gandhi, was a higher court than the
highest court in the land and obedience to it was the law of our being. Gandhi
held that wisdom and truth need not be always in majority opinion. Numbers are
not indicative of the truth.
“Swaraj will be an absurdity”, he
once wrote, “if individuals have to surrender their judgment to a majority.” In Hind Swaraj, Gandhi condemned
the parliament as a “sterile woman” and “a prostitute”. He also condemned
parties, elections and legislation passed by parliaments. For Gandhi parties
divided people and bred mutual distrust; elections merely deceived people and
were availed of by self-seekers to capture power. As to legislation by
Parliament, it was not worth the trouble as no law could be really effective
without a prior conversion of hearts. And if the hearts were converted then
there was no need for legislation.
Gandhi wanted to establish a
predominantly non violent state which would be a decentralized state in which
the village would be the key unit. Each village would nearly be self-sufficient
and would be governed by a unanimously elected panchayat which in turn
would take all the decisions unanimously. Village republics would ensure
involvement and participation of people at all levels of discussion, decision
implementation and evaluation. Some have criticized that Gram Rajya would
result in the tyranny of the Village Panchayat over individuals and groups as
the Village Panchayat will be the executive, legislature and judiciary rolled
into one. This is totally unfounded as the experience shows that
decentralization of power is the only panacea to the existing problem of
concentration of power in the hands of the high and mighty who are not aware of
the village situations. The revival of the Panchayati Raj speaks volumes of its
contemporary relevance.
4. Gandhi’s Economic Ideas: Their Importance
In the developing countries like
India, unemployment is growing by leaps and bounds every year. Large-scale
industries and monopolistic pattern of ownership of means of production at the
national and international levels have created glaring economic inequalities
between the rich and the poor, between those who live in the villages and in
cities. Such a system resulted in the concentration of wealth in the hands of a
few, and poverty and misery for the vast majority of people. Further, modern
industrialization, which is based on non-renewable resources like mineral
wealth, oil etc., is likely to consume its own base. If alternative technology
based on renewable resources in not invented within a short period, the modern
prosperity of the world will soon dwindle.
When one analyses the economic
situation in India today, we find a three-tier economy emerging. There is urban
economy, there is rural economy which is flourishing because of the
concentration of wealth and resources in the cities. Exploitation and
oppression go unabated and the result is that the rich become richer and the
poor, poorer. There is a direct connection between urban economy and the
underworld economy. Underworld economy is the by product of the exploitative
and corrupt system that exists in cities. Smugglers, black marketers, and
narcotic drug peddlers with the help of corrupt politicians and bureaucrats
have established their own economic system which is sustained by their
muscle-men and money power. They have criminalized politics and have vulgarized
social life to a large extent. Thus, modern industrialization has created
miseries in slums and villages, and black money has created islands of immoral
and luxurious life in urban centers. The mushroom growth of urban and
underworld economy has paralyzed the normal and gradual growth of rural
economy. Rural economy, as a result, is not growing fast and it is not able to
compete with industrial economy. The marginal farmers and agricultural
labourers are marginalized and exploited. Growing population and mechanization
have further aggravated their problems. Large-scale industries cannot sustain
large populations and cannot provide employment for all.
Here comes the relevance of
Gandhian economic thoughts. The country has to have categories of industries:
(i)
Cottage Industries,
(ii)
Small-scale industries,
(iii)
Medium-scale industries, and
(iv)
Large-scale industries.
What can be produced by cottage
industries should not be produced by small-scale industries. What can be
produced by small-scale industries should not be produced by medium-scale
industries. What can be produced by medium-scale industries should not be
produced by large-scale industries. This is to provide adequate employment
facilities to those who live in villages so that they need not migrate to urban
areas to be exploited again. This would also curb the unchecked concentration
of wealth and resources in cities.
The need of the Gandhian Economic
Policy was recognized by the Janata Party under the influence of the great
Gandhian leader, Jayaprakash Narayan in 1977.7
E.F. Schumacher, who perceived the importance of Gandhian remedies to solve
unemployment, suggested his own remedies on the Gandhian model:
(i)
Agro-based industries should be established in rural
areas and small towns,
(ii)
The means of such production should be simple and cheap
and should be within the reach of an average individual,
(iii)
Raw materials must be locally available for production
and consumption, and
(iv)
Quantum of production per man is not important but the
main consideration is maximum employment potentialities for the unemployed and
the underemployed.
J.D. Sethi, a renowned Gandhian
has convincingly insisted on the importance of agro-based industries in rural
India to solve the unemployment problem.8
V.K.R.V, Rao a leading economist of India, reiterated the relevance of Gandhian
Economic Policy for more employment opportunities and better living conditions.
He opined that the Indian economy is based on class market rather than on mass
market. Further, he pleaded for production of goods for mass consumption, which
alone could lead to more employment opportunities, and better living conditions
for the masses.9
Gandhi was not totally opposed to
industrialization as such but was opposed to those industries which are
responsible for creating unemployment and depletion of non-renewable resources.
He emphasized more on renewable resources like agriculture, home industries,
dairy, cattle, Khadi, etc. Without decentralization of economic and political
power no justice can be done to the marginalized people of the villages and slums.
Decentralized and renewable economic system advocated by Gandhi has been
supported by G.D.H. Cole and Gunnar Myradal. The Indian planners have not
totally ignored the Gandhian emphasis on agriculture, cottage and small-scale
industries, and Khadi which continues to receive substantial funds from the
Centre and the States provides employment opportunities to a major part of the
Indian population.
Many have condemned Gandhi’s
ideas on production and proclaimed it as irrelevant. The fact remains that the
spirit behind Gandhi’s vehement criticism is still relevant. Decentralization
of the units of production will lessen the exploitation of villages. Cottage
industries will create more employment in villages. Man should be the criterion
of all development. With equal investment of resources both in village industry
and urban industry, we will be able to curb the evils of mechanization and
industrialization. Centralization of economic and political power is the key to
Sarvodaya. Decentralization will stop unhealthy competition. As the state is a
soulless machine and represents violence in a concentrated and organized form,
its role should be confined to minimum functions. Decentralized units like
village, taluk, and zillah should be economically self supporting and
politically self- governing. The 73 amendment of the Indian Constitution dealing
with Panchayati Raj Institutions, speaks volumes about the relevance of
Gandhi’s decentralization of power.
Under the Gandhian scheme of
decentralized political system, the individuals should try to train themselves
in the art of self-governance. This would curb unhealthy competition to
exercise political and economic power. With such diffusion of economic and
political power corruption will automatically dwindle. Self-governing and
honest individuals will ensure value-based politics. Gandhian decentralized
system is more concerned with socio-economic problems than with power
acquisition. It is not marked by struggle for power, but is marked by services
to all individuals. It is a society whose legitimacy is based not on law but on
morality.
4.1. Trusteeship: It’s Relevance
We really do not own this
universe. We have been entrusted with property, position and power in the
society to do good and replenish this universe and leave it better than we
found it and not to deplete and exploit its resources. We are all God’s
trustees entrusted with his property, which belongs to all. The trusteeship
principle according to Gandhi is, “Enjoy the wealth by renouncing it.” He
further said, “earn your crores by all means but understand that your wealth is
not yours; it belongs to the people. Take what you require for legitimate needs
and use the remainder for the society.”10
In the Harijan dated 31
August 1936, he wrote: “Let no one try to justify the glaring inequalities
between the prince and the pauper by saying that the former need more….Just as
it would be preposterous if an ant demanded as much food as an elephant; in
like fashion if a man demanded as much as another with a wife and four children
that would be a violation of economic equality.”
In order to avoid glaring
economic inequalities to consumers by the manufacturers, Gandhi suggested the
system of trusteeship, which combines the best qualities of socialism and
capitalism, and avoids the evils of both the systems. Though not much
successful in its implementation, the concept has made many a thinking person
take stock of the existing exploitative system. We shall briefly review the
main features:
(i)
Destruction and liquidation are the process by which
the exploited try to get equality and justice done. Gandhi was opposed to this
method. He wanted the landlords and industrialists not to be liquidated but
transformed into trustees of their lands and factories for the benefit of their
workers in particular and of the masses in general. The owners of means of
production and the workers are partners in the process of production for the
benefit of the people in general. The capitalists and the landlords will not
lose interest in their initiative and enterprise because they legally own
factories and lands. Enterprise of the owners and the efficiency of the workers
are maintained at an optimum level. Gandhi said that trusteeship is not only
ideal but also practical. As the means of production were not individually
owned in the former socialist countries, there was neither concern and interest
on the part of the managers, nor responsibility on the part of the workers in
the process of production; consequently, the productions in all the sectors
fell greatly and there was total scarcity of all the goods. As the trusteeship
combines concern and interest of owners of means of production and
responsibility of workers, its twin goal higher production of goods as in
capitalist countries and social service as in socialist countries is achieved
with satisfaction to all.
(ii)
Because of changed outlook and inner transformation,
the landlords and industrialists, though legal holders of the property would
only use part of their profits for their reasonable requirements. The remaining
profit would be used for the benefit of the people in general. This would
ensure economic equality and avoid exploitation of workers and consumers.
(iii)
Under trusteeship there is no fear of concentration of
economic power in the hands of the State. As Gandhi considered the State as a
soulless machine, he wanted to give minimum powers to the State and maximum
self-governance to the individuals. The economic power under the Gandhian
system is diffused and decentralized among the various self-governing
individuals.
It is evident that Gandhian
trusteeship is an alternative to both capitalism and socialism because it
combines the best qualities and avoids the bad ones of both the systems. It is
moral economy as opposed to the greedy economy of capitalism and soulless
economy of socialism. It is an instrument to bring about socio-economic
equality without violence and ill-will. It is a step towards Sarvodaya.
5. Hindu-Muslim Unity: Gandhi’s Dream
The Gandhian approach to
Hindu-Muslim unity is more than relevant today. According to Gandhi, social
stability in India cannot be achieved without social unity between the Hindus
and Muslims as they are the two major communities in the country. He wanted
both the communities to focus on the areas of oneness rather than on their
differences. He repeatedly said that there is only one God, and different
religions are only different means to realize the same God called by different
names. Hence, humanity is one. And God resides in every person irrespective of
his religion. He always advocated tolerance and a spirit of compromise towards
each other. He wanted the leaders of each community to respect each other,
their customs and traditions, and not to hurt the sentiments of each other. If
the leaders are united, the ordinary masses of these two communities are also
united. Division among these leaders will lead to a division between the masses
of these communities.
Gandhi advocated non-violent
means to resolve conflicts between the Hindu and the Muslim communities. The
dispute relating to the Ram Janmabhoomi and Babri Masjid can be solved only on
the basis of Gandhian assumptions and only through Gandhian means. The leaders
who desire to solve this dispute should be true Gandhian’s in spirit and in
action. The need of the hour is to root out communalism and utilize the
corporate energy of the Hindus, Muslims, Sikhs and Christians for nation
building activities and re-establish India’s credibility as a secular nation.
Patriotism and nationalism need not be identified with any particular culture
or religion. If one spiritualizes politics as Gandhi has shown in and through
his life, one will be able to liberate India from the clutches of communal
forces. India is greater than one community or one religion. Indians should not
let the culture of tolerance built-up by Ashoka and Akbar, seers and saints of
all religions irrespective of caste and creed, be destroyed in the hands of
power-hungry communal forces who believe in the policy of ‘divide and rule’.
6. Crisis of Leadership: Gandhi’s Relevance
A leader is one who knows the
way, shows the way and goes the way. Gone are the days of armchair leadership.
As Jesus would say the greatest among you should be the servant of all, ready
to lay down his life for others, without counting the cost. Leadership is meant
for service and not for domination. All want to be leaders and yet in all walks
of life there is crisis of leadership. A large number of leaders are
increasingly becoming not only corrupt but also indifferent to public welfare.
Politics has become a source of moneymaking rather than an avenue for public
service. Corruption in the political field has adversely affected efficiency
and integrity of public service and has evil effects on the social, economic,
and political fields. The end has become more important than the means; public
life is thus separated from morality.
The crisis of leadership can only
be overcome if we are able to have a leader whose integrity is unquestionable
and in whom there is no dichotomy between the person and office. Such leaders
must be followers of the eleven ‘vratas’ which form the foundation of Gandhian
non-violent social order. Self-transformation is the catalyst for social
reformation.
The Bhagavad Gita appreciates the
central role of leadership and says, “Whatsoever a great man does that alone
the other men do, whatever he sets up as the standard, that the world follows”
(The Gita, chapter iii, verse 21). Common people imitate the standards set by
the leaders. Leaders are the path makers who blaze the trail that other men
follow. A leader is one who gives a meaning to life and events. He should be a
person in search of excellence and who is able to take his followers on the
path of ethical values. His words and deeds should be able to bring
transformation in himself and others. He stimulates, motivates and inspires his
followers to explore the possibilities of creating “the brotherhood of
humankind and fatherhood of God.” That is what Gandhi did. And that is what
Gandhi wanted his followers and in particular the professional class, the
lawyers, the doctors and the wealthy to do. Gandhi as a leader taught us that a
leader must lead and not merely follow the dictates of the crowd, though some
modern conceptions of the functioning of democracy would lead one to think that
one must bow down to the largest number. If he does so, he is no leader and he
cannot take others along the right path of human progress. If he acts singly,
according to his own likes he cuts himself off from the very persons whom he is
trying to lead. If he brings himself down to the same level of understanding as
others, then he has lowered himself, been untrue to his own ideal and
compromised with truth. And once such compromises begin, there is no end to
them and the path is slippery. Politics of convenience will hold the sway and
opportunism will become the creed. He will succumb to public pressure and
follow the unholy path of opportunism to cling on to power. Basic ideals and
objectives will be conveniently forgotten. Neither the leader nor the followers
will know what is truth, leave alone following it.
It is amazing to note that Gandhi
as a leader par excellence, adhered, in all its fullness, to his ideals, his
conception of truth, and yet he did succeed in moulding and moving enormous
masses of human beings in the right path. He was not inflexible and yet
remained firm as a rock when needed. He moulded not just one or two, or a group
of elites, but a whole generation and raised them above themselves to think
positively and act fearlessly, be ready to sacrifice themselves, and never to
succumb to evil. In sharp contrast to
this, today, the leaders instead of raising their moral standards and holding
on to high ideals are victims of cheap popularity, ready to play to the gallery
to remain secure in their positions.
Here is the leader, with a staff
in his hand, marching to Dandi for the Salt March in 1930, quiet, peaceful,
determined and fearless, regardless of consequences. The world laughed at it
thinking that it is of no consequence. But many, nay the whole nation followed
him and Gandhi emerged as a leader of the nation, of a unique cadre who knowing
the ethos of the people could lead them come what may, so that truth may
prevail and justice be done. He was able to fan into flame the imagination of
the people and plunge them into action. People instinctively follow a leader
who knows the way and moves on that path without counting the cost. The
exceptional status attributed to him is due to the fact that he combined in
himself the political and the ascetic. He was a political ascetic, who brought
asceticism to politics and converted it from a quest for power into a quest for
truth, justice and service. This is the Gandhian way to resolve the crisis of
leadership.
7. Gandhi the Conscience of the World
Gandhi is not just the Father of the Nation, but the conscience of the
world. Louis Fischer said that the world has achieved brilliance without
wisdom, power without conscience. Ours is a world of nuclear giants and ethical
infants. We know more about war than we know about peace, more about killing than
we know about living. In this world Gandhi stood for his convictions; satya and
ahimsa.
He believed that all life in whatever form it appears must be
essentially one. He has grown in his
conviction that the service of humanity is not inconsistent with the service of
one’s nation. He dreamt of the
establishment of a world federation consisting of independent and yet
interdependent nations, working for the betterment of humanity, without any
distinction of caste, creed or nationality.
He said that isolated independence is not the goal of the
World-States. There should be voluntary
interdependence. He said that mankind is
one and all are equally subject to moral law.
Despite the differences of caste, creed and nationality, all are equal
in God’s eyes. He firmly believed in the essential unity of man. And so he wanted the individual to sacrifice
himself for the community, the community for the district, the district for the
province, the province for the nation, and the nation for the world. He said that a drop torn from the ocean
perishes without doing any good. If it
remains a part of the ocean, it shares the glory of carrying on its bosom a
fleet of mighty ships. World federation and unity of humankind will put an end
to war and there will be no more exploitation and domination of one nation over
another. In such a world even, the
militarily weaker nations will be free from the fear of intimidation and the
fear of war. He regarded the employment
of the atom bomb for the wholesale destruction of men, women and children as
the most diabolical use of science. What
is the antidote? Is it antiquated
non-violence? No, on the contrary non-violence is that only thing that is now
left in the field. It is the only thing
that the atom bomb cannot destroy; unless the world adopts non-violence it will
spell certain suicide for mankind.
Believing as he did in God and in the goodness of human nature, he
dreamt of a better world. With boundless
optimism he said, “I see no poverty in the world of tomorrow, no wars, no
revolutions, no bloodshed. And in that
world there will be a faith in God greater and deeper that ever in the
past. The very existence of the world,
in a broad sense, depends on religion.
All attempts to root it out will fail.”
Thus, he wanted the structure of the new world federation to be raised
on the foundation of faith in God, and people of all nations, races and
religions to live in peace and harmony, worshipping truth through Ahimsa.
He emphatically opposed cultural isolation, and instead, promoted
cultural exchange and integration. He
said, “I do not want my house to be walked in on all sides and my windows to be
stuffed. I want the cultures of all
lands to be blown off my feet by any. I
refuse to live in other people’s houses as an interloper, a beggar or a
slave”. He wanted to breakdown all the
barriers that came in the way of the unity of humankind. He believed in “Vasudhaiva
Kutumbakam”, (the world is my family) and worked ceaselessly to establish a
new world order based on the power of love, truth and non-violence. “My
country, right or wrong”, did not hold good for him. Perhaps, Gandhi is one of
the few who understood the meaning of nationalism as well as
internationalism. He said that it is
impossible for one to be an internationalist with out being a nationalist. Internationalism is possible only when one
learns to serve his neighbour and humanity.
He was of the opinion that religion is the basis of politics as only a
religious person can be a good politician.
He wanted those who get involved in politics to be individuals of high
integrity who are able to listen to their conscience or “inner voice” and
pursue the path of non-violence and truth.
In him, politics became an expression of one’s commitment to the poor
and the needy. He did not find any
holiness in running away from the challenges of life to lead a secluded selfish
life. Believing as he did in the Gita,
he wanted everyone to do his/her duty without craving for the results. Thus, he destroyed the dichotomy between the
secular and the divine and established a new tradition of a saint being a
politician and a politician being a saint.
This precept, practiced by him is not only an invaluable contribution to
world politics but it will continue to be a challenge to politicians of all
ages and nations who are neither guided by humanity or by divinity but by greed
and pride.
Gandhi can never be confined to India alone. His relevance as an
immortal international phenomenon has been acknowledged by outstanding thinkers
and leaders of the world. While E.M.
Forster believed that Gandhi was likely to be considered the greatest man of
our century, Arnold Toynbee is convinced that he certainly is. Dr. J.H. Holmes offered a more concrete
estimate when he described Gandhi as “the greatest Indian since Gautama Buddha
and the greatest man since Jesus Christ.” From the image of the half-naked
fakir he was hailed as Jesus Christ and Saint Francis of Assisi. Dr. Francis Neilson says of Gandhi, “A
Diogenes in action, a Saint Francis in humility, a Socrates in wisdom, he
reveals to the world the utter paltriness of the methods of the statesman who
relies upon force to gain his end. In
this contest, spiritual integrity triumphs over the physical opposition of the
forces of the State. Stafford Cripps
considered him as the greatest spiritual leader of our time. Manchester Guardian, on 31 January
1948, summed up this respect of Gandhi’s personality when it wrote: “He is,
above all, the man who revived and refreshed our sense of the meaning and value
of religion.”
When Gandhi was assassinated on 30th January 1948 the flags
of all nations were spontaneously ordered to be flown at half-mast though he
was only a private individual and not the Head of any State. The King of England, the extent of whose
empire had been reduced greatly by Gandhi’s Quit India programme cabled to Lord
Mountbatten and said that Mr. Gandhi’s death is truly a loss to mankind, which
so sorely needs the living light of those ideals of love and tolerance for which
he strove and died. In her hour of deep
sorrow, India is proud to have given to the world a man of imperishable renown,
and is confident that his example will be a source of inspiration and strength
in the fulfillment of her destiny.
As the conscience of the world
Gandhi will continue to be the beacon light to lead the nations of the world to
create the Federation of Mankind. One
world, a global village, going beyond the barriers of caste, creed and
nationality, people will worship Truth as God and will let soul force rule the
world. Victory of good over evil, spirit over matter and need over greed will
be vindicated because one man dared to think differently and act authentically
with no dichotomy between his precepts and their practice.
8. Conclusion
The incessant search for wealth, power and pleasure has made human
beings slaves of materialism, violence and corruption. Gandhi’s relevance is in
making humanity aware of it’s interest goodness and also in making human beings
understand their enslavement to what makes them less of a human being. Transformation and not humiliation of
individuals is the key to the transformation of the society. Decentralization and not concentration of
economic and political power is the only way to establish a just society free
from exploitation. Satyagraha is as
valid today as in those days to resolve conflicting situations. The end will never justify the means and one
has to adhere to truth and non-violence in all circumstances. Mass participation in the Independence struggle
and unflinching devotion to the unity of all religions and human race were
major achievements at a time when the Independence struggle was restricted to
the elite and the division on the basis of religion was the accepted norm of
the day. Brute force was replaced by
soul force. Swaraj would mean self-rule
first, and then, freedom from foreign rule.
It is a historical fact that civilizations have not progressed on account
of violence, hatred and corruption.
There is a great need for a renaissance. Gandhi’s relevance consists in
responding to this need for restructuring the social system on the basis of
love, non-violence and truth.
Power in the hands of Gandhi became an instrument, not for domination
and self-aggrandizement, but for transformation and empowerment of the self and
society. Gandhi’s specific contribution
is that he made power not the master but the servant. Power is not for domination but for service. Power and position are invested in persons or
states so that they may help others to reach their full personhood. Laski in his introduction to “Politics” said
that the power of the State can be justified only in terms of what it seeks to
do. Its law must be capable of
justification in terms of the demands it seeks so satisfy. In today’s power-hungry world, many of those
who have been given power by the people, forget that they have been entrusted
with power in order to serve the public interest. This can be done only when there is no
concentration of power. Gandhi’s
insistence on the decentralization of economic and political power will
continue to be relevant as long as consistent and subtle efforts are made by
the rich and the powerful leaders to ensure continuity of power and safety of
wealth.
Gandhi proved that power need not corrupt the one who holds it provided
that the holder does not allow himself to be corrupted by it. For this one has
to be purified through self-sacrifice and unconditional acceptance of Satya,
Ahimsa and Satyagraha. Unlike others he did not believe in wielding power by
inflicting pain and humiliation on others. Therefore, he rejected violence,
which many had thought was an essential ingredient of political power. As
stated earlier, Gandhi exercised tremendous power over the masses because of
his unique approach to conquer power. He
derived power from his union with the divine; identification with the masses in
their struggle; total adherence to Satya, Ahimsa and Satyagraha. Power was no
more in numbers, structures, threats, intimidation and violence. It had to come
from within through the transformation of the self first and then the
society. This he proved by awakening the
then slumbering masses of India, empowering them to fight the mightiest Empire
in the world, with no arms and ammunitions but through soul force. As stated in the ‘Preamble’ of UNESCO, “Since
wars begin in the minds of men, it is in the minds of men that the defences of
peace must be constructed”. Gandhi translated
these words into action by focusing on the inner transformation of the
individual first and then the society.
Soul-force for Gandhi is the main source of power. Any transformation and change in the society,
state and world at large should begin with the transformation of the self. The more people look within and generate this
invisible and yet perceptible power, the more the world will be transformed. As
a result of this all-pervasive influence so many ‘Gandhi’s were born all over
the country, ready to stake their future with this novel method. Gandhi was
multiplied throughout the length and breadth of this country. Satyagraha gained
momentum and the independence struggle became a mass movement, a non-violent
revolution. The efficacy of soul force
did not remain restricted within the boundaries of India, it spread to different
parts of the world. Many more Gandhi’s
were born in many parts of the world.
Frontier Gandhi, Khan Abdul Gaffar Khan became the immediate symbol of
soul force. Martin Luther King Jr.
became a very powerful apostle of Truth, Non-Violence and Satyagraha. Nelson
Mandela, the greatest African leader of the 20th century, who in his
life personified Gandhian teaching, is the living legendary figure to prove
that soul force is the greatest source of power.
Gandhi’s insistence on morality and its strict adherence in public and
personal life will remain a significant contribution to the concept of
power. It has been rightly said, “Power
must be clothed with moral approval if it is to receive our willing consent.” Agreeing with the above view, MacIver pointed
out that power is not the same as authority.
He said that, because Gandhi had authority he had power. Power alone has no legitimacy, no mandate,
and no office. One can speak with
authority when one is under the authority of God; then one is no more authoritarian. Authority comes from authenticity of
life. That is what Gandhi had. There was no dichotomy between his personal
life and public life; precept and practice; politics and religion. And so his word was a command; where he sat
was a temple. He spoke with authority
and people obeyed. Authority enhances power and gives it legitimacy. Without holding any official position, Gandhi
could mobilize the masses because of his impeccable integrity. Gandhi proved to the world that the real
power is within and that can be utilised if one is committed to God. Satya, Ahimsa and Satyagraha were the real
power centers for him. And so he had
authority, power and legitimacy.
Finally, Gandhi’s concept of power, his insistence on truth and
non-violence, priority of means over the end, religious tolerance and human
rights, decentralization of economic and political power, primacy of spirit
over matter, individual transformation as a pre-requisite for social change,
integration of person and office, rejection of colonialism, militarism,
materialism and consumerism made people introspect and reflect. Though his ideas seemed wholly utopian and at
worst as pre-modern, obscurantist and impracticable to Gandhi’s critics at the
beginning of this century, when they were first propounded, they have now
acquired a fresh relevance and urgency for a generation confronted with looming
threats of nuclear proliferation, ethnic strife, religious fundamentalism,
political terrorism, ecological devastation and slavery to materialism and
consumerism. Going beyond the boundaries
of state, creed and nationality, he has become the conscience of the world,
challenging each generation to listen to the voice from within and surrender to
truth and non-violence, which can save the world from fragmentation and
alienation.
The influence of Gandhi on the course of human history is almost without
a parallel. The enlightened citizens of the world, who are seriously concerned
with social problems like increasing ethnic and communal clashes, atrocities on
women and weaker sections, divided homes, divorce, and youths without zeal,
economic problems like unemployment, glaring economic inequalities within and
between nations, and exploitation of labourers and consumers, political
problems like lack of effective participation of people in the governance of
the country, concentration of political power in the hands of a few, and
corruption, and technological problems like destructive use of science and
technology, and disturbance in ecological system, have to search for solutions
from the life, philosophy, and work of a great visionary like Mahatma Gandhi
whose ideas are relevant today and would be relevant tomorrow because his basic
thinking is universal. That is why all around the world we are able to see non-violence in the midst of violence;
restraint in the midst of consumerism; equality in the midst of rising
inequalities; voluntary service in the midst of self-centeredness. It has been
rightly said by Louis
Fischer that Gandhi belongs not only to us but to the whole world; he is not
only of our times but of all times and he will continue to have relevance
throughout the coming ages.
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