Church of South India

KARNATAKA CENTRAL DIOCESE

Ministerial Committee

“Pilgrim Journey towards Justice, Unity and Reconciliation”

A DEVOTIONAL FOR LENT 2025

Edited by Rev. Immanuel Nehemiah E.
 Church of South India
KARNATAKA CENTRAL DIOCESE

Ministerial Committee

Theme:
“Pilgrim Journey towards Justice,
Unity and Reconciliation”

A DEVOTIONAL FOR LENT 2025

Edited by Rev. Immanuel Nehemiah E.

Acknowledgements
Dear friends, Greetings to you all on behalf of the Ministerial
Committee. We are glad to share this Devotional guide for Lent
2025 on the theme “Pilgrim Journey towards Justice, Unity, and
Reconciliation.” As you are aware, this was our Diocesan Council
theme for this present triennial. This theme connects us to the
universal church.
As we reflect on this theme, we are reminded that our faith journey
is not a destination but a pilgrimage. We are called to walk
alongside one another, striving for justice, unity, and reconciliation.
The path to justice is not always easy. It requires us to confront the
systemic injustices and inequalities that exist in our world. It
demands that we listen to the voices of those who are marginalized
and oppressed. It calls us to act with compassion and empathy
towards all people.
Unity is not about uniformity but about embracing our diversity and
celebrating our differences. It requires us to build bridges between
different faith communities and traditions. And it calls us to work
together towards a common goal of promoting justice, peace, and
reconciliation.
Reconciliation is a process that requires effort and commitment
from all parties involved. It demands that we confront our past
mistakes and hurtful behaviours. It calls us to work towards healing
and restoration rather than simply seeking forgiveness.
As we embark on this pilgrim journey, these devotions are a
reminder of the words of Micah 6:8, "What does the Lord require
of you? To act justly, to love mercy, and to walk humbly with your
God." May we strive to live out these words in our daily lives as we
journey towards justice, unity, and reconciliation.
This devotional is a help to guide us by the principles of justice,
unity, reconciliation, Hope, discipleship and transformation. May
we be inspired by the examples of those who have come before us,
who have worked tirelessly for justice and peace. And may we be

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strengthened by the knowledge that we are not alone on this journey
but are accompanied by our faith community and by God Himself.
As I conclude my note of gratitude, we would like to express our
heartfelt gratitude to every one of you for your contributions to this
devotional.
To our Bishop-In-charge, thank you for your prayers and leadership
throughout this Lenten season. Your guidance and encouragement
have been a source of strength to us.
To the Diocese officers, thank you for your support and
encouragement throughout this project. Your help has been
invaluable!
To our pastors who wrote: thank you for sharing your spiritual
insights and reflections with us. Your words will bring comfort,
hope, and guidance to our journey through Lent, inspiring us to
work towards justice, unity, and reconciliation.
We would also like to extend our special thanks to:
 Rev. Immanuel Nehemiah for editing the content and ensuring
the devotions were polished and error-free. Your attention to
detail has been a blessing.
 Rev. Louis Nelson A. for his expertise in page setting, making
the devotions visually appealing and easy to read. Your skills
have enhanced our devotions.
 Rev. Shalini G.S. for the beautiful artwork on the cover page,
which has added a touch of elegance and spirituality to our
devotions. Your creativity has inspired us.

Thank you all again for your hard work, dedication, and
commitment to spreading God's Word. May our Lord bless you
abundantly for your labour of love.

With sincere appreciation,

Rev Solomon Paul J
Convenor, Ministerial Committee, 2024-2027
CSI KCD

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Pilgrim Journey towards Justice,
Unity and Reconciliation
THEME ADDRESS

Dear Friends,
In 2025, the World Council of Churches seeks to renew the quest
for unity of churches and of all humanity by finding inspiration in
two significant anniversaries: the 1700th anniversary of the First
Ecumenical Council at Nicaea in 325, and the 100th anniversary of
the Universal Christian Conference on Life and Work in Stockholm
in 1925. Inspired by Nicaea and Stockholm, in 2025 the WCC will
invite people of God to embark on “On a Pilgrimage of Justice,
Reconciliation, and Unity.” A pilgrimage of Justice,
Reconciliation, and Unity involves listening, learning, and acting
together for a more just and peaceful world.
The Executive Committee of the Karnataka Central Diocese has
chosen this statement as the theme of the Karnataka Central
Diocesan Council for the Triennium, 2024-2027.
Introduction
St. Augustine believed that the Church, as the Body of Christ,
should embody unity. He argued that true justice flows from a
relationship with God, and reconciliation is essential for
maintaining the unity of believers.
Thomas Aquinas defined justice as giving each person his/her due
and believed that social harmony relies on justice. He viewed

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reconciliation as a necessary step for restoring peace and unity
within communities.
Dietrich Bonhoeffer emphasized that to be a Christian Community
requires active participation in the world, including taking a stand
against injustice. His concept of "costly grace" involves both
personal and communal reconciliation as a response to God's grace.
Theologians stress that unity, justice, and reconciliation are deeply
intertwined in Christian thought and practice. Their teachings
encourage believers to embody these values in their communities,
advocating for a world that reflects God's justice and peace.
The Church is called to stand in solidarity with the poor and
oppressed. This means addressing systemic inequalities,
advocating for economic justice, and promoting human rights.
Christians are encouraged to actively participate in their
communities, addressing local issues such as poverty, racism, and
environmental degradation: Justice is not just a political or social
agenda, it's a reflection of one's faith in action. True justice leads to
reconciliation and fostering peace within communities.
Christians are called to be peacemakers (Matthew 5:9), working
toward restorative justice that heals rather than punishes.
The Scripture reveals that God longs for reconciliation with
humanity (2 Corinthians 5:18-19). Through Christ, believers are
called to be ambassadors of reconciliation. Reconciliation involves
breaking down walls of hostility, prejudice, and division
(Ephesians 2:14-16). Christians are called to embrace those who are
different, fostering an inclusive community. Justice and
reconciliation go hand in hand. True reconciliation requires
addressing underlying injustices that cause division. It's not enough
to simply forgive; one must also work toward a just society (Isaiah
1:17).

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Reconciliation is a powerful social message for Christians, urging
them to embody Christ's love and commitment to restoring
relationships. By actively pursuing peace, forgiveness, and justice,
Christians can contribute to healing both individual lives and
society as a whole, reflecting the heart of the Gospel in a fractured
world.
“On a Pilgrimage of Justice, Reconciliation, and Unity,” is deeply
rooted in the biblical concept of journey, as seen in Luke 24:13-35,
where the disciples' journey to Emmaus becomes an experience of
revelation and transformation. On this pilgrimage, the Church is
called to journey together towards justice, reconciliation, and unity.
This pilgrimage is not a passive stroll but an active engagement in
transforming communities and the world in line with Missio Dei.
I. Invitation to Move Together
The Emmaus story starts with an invitation: Jesus approaches the
two disciples and walks with them. Similarly, the church is called
to invite people of all walks of life to join this pilgrimage of justice,
reconciliation, and unity.
Gustavo Gutiérrez, the pioneer of liberation theology, wrote,
“God's love for life demands that we work for life, with no one
excluded from the table.” This speaks to the inclusivity of this
invitation, where no oneregardless of their social standing,race, or
gender is left behind. The pilgrimage we embark upon as a church
invites all to walk together, embracing diversity and seeking justice
for the least among us.
Our journey mirrors the walk to Emmaus, where strangers become
companions, and Christs presence is revealed in the sharing of
bread(Luke 24:30-31). This pilgrimage calls us to move together as
a church and a community, sharing each other's burdens and hopes.
The Diocese must actively seek out the voices of those on the
margins and bring them into the center of our journey. As Luke 24

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reminds us, Christ often walks alongside us, even when we dont
recognise Him (v.16). Therefore, this invitation also involves
spiritual awakening opening our eyes to Christ in the "other and in
the suffering world.
II. Involvement in Reconciliation
Reconciliation lies at the heart of the Emmaus story. Just as Jesus
reconciled the disciples to faith and hope through His presence and
the breaking of bread (v. 30-31), the church is called to actively
participate in the ministry of reconciliation.
This requires not just spiritual reconciliation but also social
reconciliation, as seen in liberation theology s emphasis on
restoring relationships that have been broken by injustice. Tiue
reconciliation will come only when those who have been denied
life and dignity are restored to their rightful place (Leonardo Boff).
This resonates with the role of the Church on the pilgrimage, where
reconciliation is not just about personal forgiveness but about social
justice. It requires us to engage with the structures that perpetuate
inequality and exclusion. Reconciliation means bridging the gaps
between different communities, created by caste, gender, or
economic divides. It means engaging with the pain of the oppressed
and marginalized, working towards their empowerment. The
pilgrimage demands that we reconcile not only with God but with
our neighbours, and also with the earth itself, acknowledging that
justice includes ecological responsibility (v. 35). In this way, our
journey of reconciliation reflects the deep connections between
human relationships and God's justice.
III. Insight through Fellowship
In Luke 24, the disciples gain insight through fellowship when their
eyes are opened in the breaking of bread (v.31).
The journey of pilgrimage offers insight through the communal life
of the Church, where we learn from one another, celebrate
diversity, and embrace the gifts of the Spirit. Liberation theology
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emphasizes that insight often comes from listening to the
experiences of the poor and the oppressed, whose voices reveal new
dimensions of faith.
Our pilgrimage of justice, reconciliation, and unity is strengthened
by the insight gained through genuine fellowship. We learn from
those who have been silenced or ignored. Fellowship is not just a
gathering but.a mutual exchange where the gifts of the Spirit are
celebrated, and wisdom is shared. We must foster environments
where true communion can take place, following the example of
the disciples who encountered the risen Christ in community (v. 33-
34). This fellowship is a source of divine insight and an expression
of unity in diversity.
IV. Illumination through Justice
The Emmaus road reveals Christ’s presence, but only after the
disciples journeyed in confusion and doubt (v.21).
Similarly, the Church's pilgrimage towards justice often involves
walking in difficult and uncomfortable places. It is in the pursuit of
justice, especially for the oppressed, that Christ's presence is most
clearly revealed. Justice is the path to illumination. "Peace without
justice is not peace; it is pacification," said Ignacio Ellacuría, a
prominent liberation theologian. This challenges the Church to
pursue justice even when it is uncomfortable or costly. The
Church's call is not just to talk about peace but to actively work for
just peace, where the needs of the poor and marginalized are
addressed.
Just as the disciples' hearts burned within them on the road (v.32),
so too must our hearts burn for justice. The Church must advocate
for justice in all its forms economic, social, and environmental.
True peace can only come through justice, and this justice must be
visible in how we live, worship, and engage with society. As the
Church walks in solidarity with the oppressed, it experiences the
light of Christ shining in the midst of darkness (v.31-32).
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 V. Integration into Unity
The conclusion of the Emmaus story shows the disciples reunited
with the larger community, filled with the knowledge of Christ's
resurrection (v. 33-35). The Church's pilgrimage is a journey
toward unity, which sees unity not just as ecclesiastical harmony
but as a radical solidarity with the suffering and oppressed.
Boff wrote, “Unity must be constructed in such a way that diversity
is not suffocated but is made fruitful.” This vision of unity is one
that honours differences while striving toward common purpose
justice and reconciliation for all.
The Church’s pilgrimage toward unity must reflect the diversity of
its members while striving toward a shared goal.
This unity is not static but dynamic, one that involves continuous
effort, dialogue, and humility. As Desmond Tutu reminds us, “The
unity of the church in its koinonia may have something to offer to
a world that is rapidly disintegrating... It should never have been a
question of either unity or justice. It should have been a case of
'both...and.' It was God who indeed loved the world [and] set the
agenda for the church...” Tutu’s insight emphasizes that the
church's call to unity must also include justice, as these two cannot
be separated.
Just like the disciples in Luke 24, who experienced the revelation
of the resurrected Christ in community, the Church must seek unity
that includes and celebrates the pursuit of justice. The Church's task
is to embody this unity through justice, ensuring that diversity
strengthens the community rather than divides it. As the Church
walks this pilgrimage, it builds bridges between communities,
cultures, and peoples, living out the unity of the Body of Christ,
where all are one (Galatians 3:28).

viii
The Emmaus story is the inspiration for our pilgrimage of justice,
reconciliation, and unity. This journey demands invitation,
involvement, insight, illumination, and integration.
Like the disciples on the road, we are called to walk with Christ,
even when we do not immediately recognize Him, trusting that He
will reveal Himself in our journey towards a more just, reconciled,
and united world.
We pray, as in John Bunyan's Pilgrim's Progress: “Lord, let us walk
this path with joy and faith, striving towards justice, reconciliation,
and unity in Your name.”
Respectfully submitted
Rt. Rev. Martin C. Borgai
Bishop In-Charge

ix
Greetings from the Officers of the Diocese
I am delighted to hear that the Ministerial Committee has taken the
initiative to publish a booklet, containing Sermon outlines for the season
of Lent.
Lenten season is a special season for members of the congregations,
because they love to listen to preachers from different places. In order to
satisfy this quest of the people, the Ministerial Committee has taken the
right step in bringing out this booklet.
I take this opportunity to thank all the contributors for their hard work. I
hope that this booklet would be helpful to the Presbyters as
they plan for the season of lent.

Yours sincerely,
Rev. Satish Timothy Paul
Vice President, CSI KCD

---------------------------------------------

Greetings,
The Word of God is the most powerful weapon which inspires and
transforms people of God throughout the cosmos. Communicating the
Word in an impressive as well as meaningful way is the bounden duty of
the Pastors. The Karnataka Central Diocesan Pastors are known for new
ways of preserving and interpreting the Bible. The Ministerial Committee
is bringing out biblical reflections for Lenten Meditations based on the
themes and Bible readings suggested in the CSI Almanac 2025.
It is hoped that this book will enrich the insights of our ministers so that
they can prepare and deliver powerful messages during the Lenten
Season. I pray that the Word of God may penetrate and permeate into the
hearts and minds of people who eagerly await the Lord to speak to them
through the Pastors.
I congratulate the ministerial committee and the convenor as I express my
gratitude to all my colleagues who have contributed to these Lenten
Meditations.
Rev. Dr. Vincent Vinod Kumar
Diocesan Secretary, CSI KCD

x
Greetings to you in the precious name of our Lord and Saviour, Jesus
Christ!

I am very happy to know that the Ministerial Committee of our Diocese

has brought out a booklet containing Lenten Meditations. I sincerely hope
that the Meditations in this booklet would spiritually benefit the
congregation of the Diocese.

My sincere appreciation to those who are involved in bringing out these

meaningful Lenten Meditations.

Thanking you,
Dr. Solomon Raju
Diocesan Treasurer, CSI KCD

---------------------------------------------

Greetings to you in the precious name of our Lord and Saviour, Jesus
Christ!

I am very happy to know that the Ministerial Committee of our Diocese

has taken the initiative to publish a booklet titled A Pilgrim Journey
towards Justice, Unity and Reconciliation containing reflections for the
season of lent 2025. I sincerely hope that these devotionals will be a
personal guide and pave way for the community to reflect on the cross
and resurrection. I pray that this booklet would spiritually benefit the
congregation of the Diocese.
My sincere appreciation to those who are involved in bringing out this
meaningful meditations.

Rev Christopher Samuel

Assistant Secretary, CSI KCD

xi
Greetings,
I am happy to note that the Ministerial Committee has taken the initiative
to publish a booklet titled Pilgrim Journey towards Justice, Unity and
Reconciliation.

Lent is a special season for members of the congregations, it draws us

closer to the cross and deeper spirituality, preparing us to embrace the
resurrected lord. The Ministerial Committee has taken the right step in
bringing out this booklet.

I take this opportunity to thank all the contributors for their hard work. I
hope that this booklet will be helpful to the Pastors in their personal
reflections and edification of the congregations.

Mr. Devdas Sadhu

Associate Treasurer, CSI KCD

---------------------------------------------

xii
List of Contributors
1. Rev. Alwyn Herbert
2. Rev. Amos S.
3. Rev. Asha Karthik
4. Rev. J. Christopher Samuel
5. Rev. Christy Gnanadasan
6. Rev. Cyndrilla Martin J.
7. Rev. Dayakar
8. Rev. Dishon
9. Rev. Elisha
10. Rev. Emmanuel Jones
11. Rev. Hemalatha John
12. Rev. Immanuel Nehemiah
13. Rev. Jaslyn Trinita
14. Rev. Jebaraj P.
15. Rev. Karson Joshua
16. Rev. Louis Nelson A.
17. Rev. Manoj K.
18. Rev. Mathew Ronald
19. Rev. Navin K. John
20. Rev. Mary Nancy

xiii
21. Rev. Noel Arthur Sigamani
22. Rev. Paul Dinakaran
23. Rev. Rachel Sudharshan
24. Rev. Ramya
25. Rev. Robin Marshall
26. Rev. Ruth Rekha
27. Rev. Sam Jebadurai
28. Rev. Samson
29. Rev. Samuel Pradeep
30. Rev. Sanjay
31. Rev. Shilpa
32. Rev. Shuba Keerthana
33. Rev. G. Solomon Devakumar
34. Rev. Solomon Paul J
35. Rev. Soniya
36. Rev. Sudhakar Joshua
37. Rev. Sushma P
38. Rev. Swetha
39. Rev. Tabitha Joseph
40. Rev. Victor Prabhakar
41. Rev. Dr. Vincent Vinod Kumar

xiv
Contents
Acknowledgement i

Theme Address iii

Greetings from the Officers of the Diocese x

List of Contributors xiii

Sl. Page
Themes
No. No.
1 Lent: A Time of Redemption. 1
2 Pilgrim: Nature and purpose 4
Pilgrimage: A Quest towards New Heaven
3 8
and New Earth
4 Cross: A Call to Vicarious Suffering 11
5 Pilgrimage: resilience amidst Violence 15
6 A Pilgrim Journey towards Justice 20
7 Economic Justice 22
8 Being with Outcasts and Marginalized 26
9 Gender Justice 31
10 Climate Justice 33
11 Social Justice 36
12 Political Justice 42
13 A Pilgrim Journey towards Reconciliation 46
14 Reconciliation through Forgiveness 50
15 Releasing from the Burden of Sin 55
16 Reconciliation through Repentance 58
17 Reconciliation through Dialogue 63
18 Reconciliation through Faith Affirmation 68
19 Reconciliation through Sacraments 73
20 A Pilgrim Journey towards Unity 77
21 Trinity and Unity 84
22 Acknowledging Faith Beyond Boundaries 89
Unity in Mind, Body and Soul: Mental
23 95
Wellbeing
24 Ecclesial Struggle for a Wider Unity 98
25 Unity through Prophetic Voices 102
26 Cosmic Unity 105
27 A Pilgrim Journey towards Hope 110
28 Hope in the midst of Hunger 115
29 Transforming the Oppressive Structures 119
30 Education as Liberation 122
31 Land: Struggle for Livelihood 125
32 Hope: a Quest for Identity/Identities 129
33 Labour: Dignity and Dependence 132
34 A Pilgrim Journey towards Discipleship 136
 Discipleship in the life and witness of
35 139
Dietrich Bonhoeffer
36 Cross a New Paradigm of Discipleship. 142
Discipleship in the life, witness and writings
37 147
of Bishop Rowan Williams
Discipleship in the life, witness and writings
38 151
of Bishop Desmond Tutu
Discipleship in the life, witness and writings
39 156
of Wilda Gafney
Discipleship in the life, witness and writings
40 160
of D.T. Niles
41 A Pilgrim Journey towards Transformation 164
42 Pilgrimage with the People 169
43 Hosanna: Lord Save Us 174

HOLY WEEK & EASTER

Journeying with Zeal towards the City of
44 177
Peace
Journeying with Expectation towards the
45 181
House of Figs
Journeying with Agony towards
46 184
Gethsemane
Eucharist: A Communion of Suffering
47 188
Humanity
48 Cross: Accomplishment of Salvation 193

49 Hope for New Life 196

Resurrection: Celebrating Boundless
50 198
Transformation.
 LENTEN 2025 | Pilgrim Journey Towards Justice, Unity and Reconciliation

MARCH 2, 2025 | Seventh Sunday before Easter

Lent: A Time of Redemption

Isaiah 58:1-14; Psalm 6; Romans 2:1-13; John 5:1-9

We have air purifiers, water purifiers, and many more, all to cleanse
impurities in the things we consume. Allegorically speaking, Lent
is a time of redemption, we must use Lent as a purifying period or
a period to redeem ourselves of our bad habits, imitating the same
habit as we change filters in the purifiers. So, during the period of
Lent, we need to filter our wrongdoings, and later, once this period
is completed, we circle back to those old desires, attitudes, and
wrongdoings until the next Lenten season.
This, sometimes, makes us CHAMELEONISTIC because we say
Lent is a time to remember God's love, Christ's suffering, and our
redemption from sin with Christ's greatest sacrifice to humankind.
We very much change the focus from Christ to ourselves.
To understand this, we can further discuss the bible passages given:
Isaiah 58:1-14, this chapter and book set is in the post- exilic period
of Israel (Trito- Isaiah). This chapter speaks of how Israel should
be in worship and reverence to God. God communicates through
the prophetic voice and brings in a critique (v.3-7) of how people
claim God to not be recognizing their righteousness and their acts
of fasting, sacrifices or mourning. God brings forth the clear picture
that the acts of righteousness by them are facades because they do
not treat their fellow humans, the poor, and the less privileged
people equally, rather are self-obsessed and think only about their
well-being.

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CSI KCD Ministerial Committee

Seeing these double standards in worship and faith, God asks them
to change (v.13), showing true worship and faith (Isa 58:13: if you
honor it, not going your own ways, or seeking your own pleasure,
or talking idly" and in keeping the Sabbath too.) Similarly,
sometimes our observance of lent becomes like the Israelites, where
we focus on what we are doing for God, rather than what he has
done for us through his son, our Lord, Jesus Christ!
Romans 2:1-13 speaks of Paul addressing the issue of divisionism
in the church at Rome where the Jewish/Judaistic- Christians and
the Gentile/ Non-Jewish- Christians are in a quarrel over who is
superior among them. The Jewish/Judaistic group claim they were
God's chosen and were the first to experience closeness to God and
now the same in Christ but Gentiles claim to be later joiners to this
and treated inferior. Here Paul clarifies, (v.11: For God shows no
partiality) and based on the verse, who are we to judge anyone on
the basis of superiority, son-ship, inheritance or salvation as a
question or a suggestion to the church at Rome.
Similarly our lent experience should focus on relationship with God
rather than what others would or are doing during lent, because
sometimes we want to peep into other's lives but forget while we
peep in other's lives that our lives are also prone to people to peep,
speak, and gossip.
John 5:1-9 speaks of Jesus healing a sick man at the Bethesda pool
who has been ill for 38 years. There is a belief that the pool holds
magical healing properties which occurs at a certain time and
whoever enters into the pool at that particular time would get healed
and when asked of healing to this sick man, he as everyone else,
responded with generally answers saying that there's no one to help
him get into the pool at the time of the healing properties. In-turn,
Jesus Christ introduces to him an alternative version of healing,
where his faith and self-confidence can be recovered only through
Jesus Christ alone, as in v.8 (Rise up, take his pallet and walk),
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 LENTEN 2025 | Pilgrim Journey Towards Justice, Unity and Reconciliation

therefore bringing out the essence of the name of the place

Bethesda/ Bethzatha, “house of grace”, not by anyone's acts but by
the very grace of Lord Jesus Christ and the faith the person has, he
receives through healing.
Similarly, our Lenten celebration, as a thought of time of
redemption, should remind us of the Pauline understanding of grace
(later emphasised by St. Augustine and Martin Luther), that we are
not saved by our deeds/ acts but by faith and the grace. This reminds
us that even though our acts and celebration in lent are a part of it ,
these are not the only things important during the period but rather
remember that only if he allows something in our life, that would
happen, so we cannot claim only by our deeds, but rather give
importance to His (God's) grace.

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CSI KCD Ministerial Committee

MARCH 3, 2025 | Monday

Pilgrim: Nature and Purpose

Psalm 15
Pilgrim is a person who is on a faith journey with spiritual quest of
seeking the divine. As we live in a multi-religious and multi-
cultural context, we see people going on a pilgrimage to sacred
places, holy land, mountains (Girivalam) and rivers. They travel
with a focused mind, at times on foot, (Padhai yathirai) renouncing
various things, like family bonding, non-vegetarian food, following
certain external rituals to make themselves holy. Their pilgrimage
journey emphasis their encounter with God in their life to attain
moksha.
In the Old Testament, we also see that people go on a pilgrimage
towards Jerusalem temple and the holy mountain to offer sacrifices
and to celebrate festivals. From the passage of Psalm ch: 15, we can
understand that, us, (as a Pilgrim) journey with the people of God
in understanding who we are as a pilgrim and the nature and the
purpose of our pilgrimage from the Israelites religious experiences
and their practice of pilgrimage with Yahweh.
Psalm 15 is a Torah entrance liturgical Psalm. It is also called a
pilgrim psalm as it was most likely composed for the communal
worship. This form of this psalm is in a Question-and-Answer
format, meaning that they may have been recited by the
worshippers coming to Jerusalem temple in a dialogue manner with
attending priests and Levites who guarded the access to the
mountain communicating to the pilgrim. Therefore, it is also called
a didactic psalm, instructing the worshippers about the guide lines

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 LENTEN 2025 | Pilgrim Journey Towards Justice, Unity and Reconciliation

for those who seek Yahweh based on the Torah, which serves to be
the centre of Jewish spirituality.
Purpose and Nature of a Pilgrim:
The main Instructional purpose is to guide the seekers of Yahweh
about the nature of life required for living beings in a community
as a covenantal person and a few preconditions of the do’s and
don’ts that are presented in this psalm for pilgrims to have
continuous access and intimacy with Yahweh.
Access to Yahweh requires ethical, relational, and transformational
attributes from the pilgrims
In verse 1, the question ‘who’ is asked and this highlights the issue
of identity, which addresses the internal qualification of a pilgrim
in his or her personal and community life.
To be with Consistent Integrity:
Verse 2 mentions we are to walk blamelessly, practice what is right,
and speak truth from the heart. These actions of walking, doing, and
speaking carry the quality of Integrity, which emphasizes the
determination to do what is Right and the consistency in
endeavouring to carry out that determination even through difficult
realities of life. It serves as an ethical standard in every
interpersonal relationship, which encompasses love, mercy,
transparency, sincerity, and loyalty within our social life. This
reflects the commandment which prohibits bearing false witness in
Exodus 20:16.
To Dis-engage from the values of the wicked:
The pilgrimage is said to be Relational in nature as we read in verse
3, as the pilgrims are friends, neighbours and companions who are
referred to the fellow members of the covenant community. It calls
us for the responsible and right relationship in our social life which
embodies Yahweh’s nature of righteousness.

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CSI KCD Ministerial Committee

In verse 4, the psalmist places a condition ‘who despises the vile

man and honours those who fear the Lord’; in saying so, he never
stresses on disassociation forms, like, the wicked- slanderer,
mocker, and those who harass and do evil (Psalm 1) but rather
invites us as pilgrims to dis-engage from the values of the wicked
and encourages us to esteem and uphold the values of those who
fear God.
To do Justice to the vulnerable:
In verse 5, the nature of the person who seeks Yahweh should be
that he or she should not exploit others (Exo: 22:25-27). The pre-
requisite is expressed with respect to financial matters, as lending
money- loans with high interest was being practiced in the life of
the people in ancient, near-eastern society. The Old Testament law
speaks against bribery since it subverts the justice, ruins the human
relationship, and destroys the fabric of human society. This psalm,
specifically, condemns the act of bribery, greed, and dishonesty.
Thereby, it calls us to a just dealing with the poor and the
vulnerable, by not taking advantage of a person in distress to make
a profit.
The psalm ends with a Promise in verse 5b, ‘He who does these
things will never be shaken’. Such a person, whose pilgrimage is
consistent in Yahweh, will never be moved or shaken like that of a
holy mountain (Yahweh’s dwelling place) (Psalm 125:1).
 The Idea of residence on the holy hill is democratized. What
was earlier, the priestly prerogative (about who may be allowed
to enter in to God’s dwelling place,) now becomes the right of
every pilgrim who mirrors the Character of Yahweh (Isaiah
13:15-16)
 At the beginning, the pilgrim was aspiring (holy mountain) that
they themselves become the holy mountain towards the end,
thus, forming their identity as the people who the revealed the
Word of God
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 It is not Ritual purity but the inner purity in our personal and
social life that matters
 Psalm 15 challenges those (Pilgrims) who truly seek God that
pilgrimage never demands physical pressure to move to a
sacred venues as we see in today’s worldly understanding of
pilgrimage, instead it requires an internal condition where the
worshipper is in harmony with his or her words and deeds that
reflects God’s nature of consistency, integrity, justice and
righteousness.
 As pilgrims, this psalm motivates us to look at our pilgrimage
beyond rituals and sacred places and commit whole-heartedly
to God’s concern to deal with injustice and oppression in
whatever form it may be.
 As our relationships with the fellow human beings determines
our relationship with God, we are called to dwell rightly with
our friends, neighbours and companions who are poor and
vulnerable so that we may dwell with God.
As we seek God in our pilgrimage, may our lives seek the lost so
that we become an unshaken mountain (God’s dwelling place) by
mirroring the nature of God?

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MARCH 4, 2025 | Tuesday

Pilgrimage: New Heaven and

New Earth
Isaiah 66: 18-23

In the opening verses of Isaiah 66: 1 exposes the authority of the

almighty
God the creator. Thus says the Lord “Heaven in my throne, and the
earth in my footstool”. Heaven and earth belongs to God the
creator.
In pilgrim journey towards newness of life is surrendering and bow
down to the Lord. Isaiah 61: 2 The year of the Lord’s favour too is
sure to come. Not only will Jerusalem be restored by liberated
exiles, but there will be a comfort to all who mourn.
Pilgrim journey towards New Heaven and New earth is a
participating act of faithfulness and inclusive acceptance. Isaiah
65:1, I said here am I, here am I, to nation that was not called by
name. The verses expose his awaiting arms of God to restore his
love towards the Nation which he created. Isaiah 18: 23 reflects the
final call to share in salvation will go out to a world wide circle of
nation which were ignorant of the Lord’s fame and glory. The
results of making his glory known among the nations is pictured in
terms of an Israelite's return from Babylon.
The verse 66:22 for as then New Heavens and the New Earth that I
make shall remain before me so shall your offspring and your name
remains. The New Heaven and the New Earth describes how the
older one will vanish. The glory of the new one will appear for the
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glory of God, all people will bow down and sacrifice themselves as
living sacrifices. Gal 3: 28, 29 you are all one in Christ Jesus. As
the verse reflects there s no enmity, class, Gender colour separation
, all are one in Christ, at New Heaven and in New Earth,
The distinction between Jew and Gentile will disappear. Old
testament ordinances in the house of the Lord will be abrogated. No
longer will only levities will be eligible to become priests. Israel
after the flesh is but a type of all ........... brethren united not by
physical family ties but by bonds of a spiritual fraternity. Isaiah 2:2
by virtue of this sacred relationship, they themselves become an
offering to the Lord. Replacing the cereal offering required by the
old covenant, 2cor 2: 14.
In the end, everything old will exist no longer. The universe of the
first creation will give way to the new heavens and the new earth
where all flesh shall come to worship before the Lord Isa : 19: 23.
As their adoration will not cease, so the fire to which those that have
rebelled against the Lord, are condemned shall not be quenched.
In N.T. Revelation 21: 1 the new world of God is restored creation.
New Heaven and New Earth and is consummated communion
between God and human beings. Therefore, it is a holy place. Holy
place belongs to Holy God. The Lord God Almighty and the Lamb
are its temple Rev. 21: 2-9. Jerusalem united with the lamb as his
Bride. There God dwell with man and shall be their everlasting
comforter. The promise made to messiah, “I will be his father and
he shall be my son”, will be fulfilled for all who dwells in the Holy
city. Rev: 21: 7.
In present earth we all are worshiping God in the Holy temple. In
the new earth and new heaven there is no temple. New creation has
more than the temple, the immediate presence of Lord the God the
Almighty, the Lamb Rev. 21:22. The new community of embraces
all nations Rev. 21: 24-26. Human of all nations shall worship him

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together, see his face and bear His name upon their brows. Rev.
22:3- 4 and all shall reign with him far ever and ever. Rev. 22:5
New heaven and new Earth represents the beauty of God’s Glory
and the power and righteousness. The new earth in which
righteousness dwells in full of brilliant beauty, Full of light, God’s
own light, full of life, water of life, tree of life and perfect health.
Rev. 21: 6, Rev. 22: 1-2. As we are in Lenten season, are we eligible
and ready to enter a new heaven and new earth? Let us recall and
re-examine ourselves before Christ. Isa. 66:20 recall us to all
brothers and sisters from nations gathered in Christ for his
sacrificial offering.
God has the ultimate power to receive the nations as his offering.
Let us prepare ourselves to enter into the new heaven and new earth
by forgiving one another. Encourage each one to make a pilgrimage
to the new Heaven and new Earth.

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MARCH 5, 2025 | Ash Wednesday

Cross: A Call to Vicarious

Suffering
1 Kings 17:12-24; Psalm 102; Phil. 2:1-11; Mark 8:31-38

The first day of Lent, by custom, has been observed as Ash

Wednesday. The practice of imposing ashes on the congregation,
probably from the 8th Century, signifies penitence and mourning.
The ashes are obtained by the Church by burning the palm leaves
of the last Palm Sunday and place it on the forehead of the
worshippers saying, “Remember, you are dust and to dust you shall
return” (Psalm 103:14). The reformers considered this as the
commination, i.e., recital of God’s warning to sinners and God’s
judgement to the adamant. During the season of Lent, penance for
sins, repentance from evil, and receipt of forgiveness is
emphasized.
The season of Lent reminds us of God’s redeeming grace expressed
in and through the life events of Jesus Christ. We understand
redemption from two different standpoints. Firstly, it affirms that
Christ died a vicarious death on the cross for our sins in accordance
with the scripture. Secondly, it celebrates God’s victory over the
powers of evil. During this season of Lent, our Diocesan Ministerial
Committee has chosen “Pilgrim Journey towards Justice, Unity and
Reconciliation” as the overarching theme.
The theme suggested for the Ash Wednesday in our CSI Almanac
is: ‘Cross: A Call to Vicarious Suffering.’ The phrase ‘vicarious
suffering’ is defined as 'suffering in place of and for the benefit of
others'. The concept of vicarious suffering finds its fullest and
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dramatic expression in Isaiah 52:13-53:12. The term ‘vicarious’

refers to something that is experienced in the imagination through
the feelings and actions of another person. Here, we are called to
experience the sufferings of Jesus on the Cross in our imagination.
We, however, have to realize that this is not a mental exercise,
rather in Christian living; a vicarious suffering that invites us to
action.
The three bible passages suggested for our meditation for the Ash
Wednesday points out on how each person of God participated in
the sufferings of the world vicariously, and then took efforts to
alleviate the sufferings they participated in.
1 Kings 17:12-24
In the first passage found in 1 Kings 17:12-24, Prophet Elijah meets
with the widow of Zarephath, who is on the brink of death due to
famine, making her last meal with whatever is available for herself
and her son. The prophet immediately experiences the suffering of
the widow within himself. He not only restores the flour and oil in
abundance, but he also revives the son who has died. Perhaps the
Lenten season gives us an opportunity to re-look at our world, filled
with hunger and death. There is hunger for food, hunger for
spiritual nourishment, hunger for justice and the immense power of
death that looms over our fragile world at large.
How could we allow ourselves be sufficiently broken by the
suffering in this world and allow ourselves to work in this world in
which Christ worked and died?

Philippians 2:1-11
The epistle passage in Philippians 2:1-11 comprises of Paul's un-
parallel hymn of Christ taking upon himself the form of a slave.
This requires an immense amount of inner experience to see the
beauty of God's unfailing love. But experiencing the kenotic

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experience of Christ requires us, as Paul says, to look not only at

our own interests, but that of the others. Experiencing kenosis
means to go down to the level of death itself. This is not a suicidal
mission entrusted to Christians, but a call to duty in which we serve
Christ gladly even to the point of death. Death ceases to be a barrier
to Christian mission.
Mark 8:31-38
The gospel text in Mark 8:31-38 admonishes Peter for being a
hindrance to the mission of Christ which must culminate on the
cross. This is Peter's signature trademark to avoid suffering, even
vicarious suffering, to which Christ calls him and his disciples. And
then Christ goes on to mention that it is essential to lose one's life
to safeguard his soul and to forfeit the world for a greater glory.
This call is not without its benefits, if one wishes to see them as
benefits. For when the Son of Man will return with his father, to
establish the fulfilled kingdom of God, we may stand before them
without being ashamed for the crosses that we carry. The cross that
we carry is our glory essentially. And this is not even a statement
to make us feel 'good' about our sufferings. It is the ultimate war
declared upon the evils of the world that guarantees us instant
gratification without the cross experience. Such is the power of
vicarious suffering.
Conclusion
The theme 'Cross: A Call to Vicarious Suffering' points out that, the
Cross continues to stand as a symbol of suffering and in reference
to Christ as a symbol of vicarious suffering. Many have suffered in
history for many reasons but a few have suffered for the sake of
others, which is vicarious suffering.
In today’s context, the Church is a comfortable zone for many. For
some, the church is a shelter and for the others, the church is a
rescue home. The Scripture, however, exhorts us that the church
should be a place of suffering, for a few, for the sake of the faith.
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In the pilgrim journey towards justice, unity and reconciliation, we

have to experience the vicarious suffering of Jesus’ death on Cross.
During the season of Lent, Jesus’ suffering and death is recalled,
some by sentiment, others by practice and some others as a routine
observation. Jesus’ vicarious suffering and death invites us to
experience first-hand, meaning, to suffer for the sake of others? We
have to ponder, do we ever think of suffering for Christ? Do we
ever take risks for the sake of Christ?
St. Paul says, “For his sake I have suffered the loss of all things, ...
in order that I may gain Christ, ... that I may know him and the
power of his resurrection and may share his sufferings, becoming
like him in his death, that by any means possible, I may attain the
resurrection from the dead”. Philippians 3.8-11. This is the example
that St. Paul has set for us!
Apostle St. Peter exhorts us saying, “... rejoice in so far as you share
Christ’s sufferings, that you may also rejoice and be glad when his
glory is revealed.” 1 Peter 4.13.
During Lent, we may do fasting for spiritual purification rather than
calling for justice (Isaiah 58), we may do judgement and self-
criticism rather than seeking Gods righteousness, unity and
reconciliation (Romans 2). God, however, wants us to be pilgrims
journeying towards taking a share of Christ’ vicarious suffering and
make every effort to alleviate the sufferings of the world. May God
help us in our journey towards these ideals. Amen.

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MARCH 6, 2025 | Thursday

Pilgrimage: Resilience amidst

Violence
Mathew: 5:-38-48

Violence is the path that every person goes through in life. We

encounter different forms of violence in the current world, for
example, the violence against women and children. This
encompasses the experiences of the identity of God's conduct,
presence and resilience amidst violence in a Christian background.
If we look at the past 2-3 years, Manipur, Gaza and the current
violence going on in Bangladesh and Israel is heart-wrenching. In
this background, should violence be used as revenge or should we
take the path of non-violence in response towards violence? It is
natural to ask the question, because if you raise your voice against
violence, you are declared as a traitor to your own country, and if
you try to tell the world about the darkness of violence, you will be
killed like Gowri Lankesh. In this background, let us know and
reflect on how Jesus gives his response towards violence and ways
through which violence can be countered.
The Law (v. 38)
An eye for eye, and a tooth for a tooth – apparently we can easily
identify that this law is a perfect revenge for violence. But if we
deeply analyze, this law is the “Law of revenge”, and it may be
described as the law of TIT for TAT. This appears in the earliest
known code of laws, the code of Hammurabi, who reigned in
Babylon between 2285 BC - 2242 BC. The Code of Hammurabi
makes a curious distinction between the gentleman and the

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workman. “If a man has caused the loss of a gentleman's eye, one
shall cause the loss of his eye. If he has shattered a gentleman's
limb, one shall shatter his limb. If he shatter man's limb, he shall
pay one mina of silver. If he has made the tooth of a man who is
his equal to fall out, one shall make his tooth fall out. If he has made
the tooth of a poor man fall out, he shall pay one third of a mina of
silver." The principle is clear and apparently simple: if a man has
inflicted an injury on any person, an equivalent injury shall be
inflicted upon the perpetrator. This law became a part and parcel of
the ethics of the Old Testament. On the other hand, the law of tit
for tat, far from being a savage and blood thirsty law, is in fact the
beginning of mercy. Its original aim was definitely the limitation of
vengeance. In the very earliest days, the vendetta and the blood feud
were characteristic of tribal society. If a man of one tribe injured a
man of another tribe, then at once all the members of the tribe of
the injured man were out to take vengeance on all the members of
the tribe of the man who committed the injury; and the vengeance
desired was nothing less than death. This law deliberately limits
vengeance. It lays it down that only the man who committed the
injury must be punished, and his punishment must be no more than
the equivalent of the injury he has inflicted than the damage caused.
If a man did more than an eye for an eye and tooth for tooth, he has
to take the injured with care and the injurer has to pay the cost of
the complete treatment, seen against its historical setting this is not
a savage law, but a law of mercy.
These laws help us to rethink what we practice and guide to be
rooted in Christian faith. As we look into the law, we need to
recognize ethical things which are behind the Law. The law doesn’t
say that violence should be revenge for violence, but behind
revenge we have to follow ethics.

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Giving (v. 39-42)

According to Jewish Rabbinic law, to hit a man on the back of the
hand was twice as insulting as to hit him with flat of the hand. So
then, what Jesus reiterates is that, even if a man directs at you with
the most deadly and calculated insults or if at all, anyone slaps on
the face, as a true Christian we have to learn to resent and seek no
retaliation.
If anyone sues you to take away your coat, let him have your cloak
also (v. 40). The picture that Jesus paints here is of a legal action to
take the shirt off a man’s back. A chiton, is a lightweight garment,
like a shirt worn close to the skin. A himation, is an outer garmen,
like a coat, and is also long. The Jewish law prohibits taking a
person’s cloak. If you take your neighbor’s garment as collateral,
you shall restore it to him before the sun goes down, for that is a
covering, a gament for his skin. To surrender both chiton and
himation would render that a man to be essentially naked, which
suggests that Jesus is using exaggerated language to make the point
that we are to defuse conflict by yielding more than that is required.
If anyone forces you to go one mile, go with him two miles- those
days Roman soldiers can compel passersby to carry their burden a
million (5,000 feet or 1,500 meters). Roman soldiers demand poor
men to bear their weapons for one mile; he has to carry the weapon
as per the soldier’s order; To add on, while carrying the weapons,
if he met another soldier, the passerby is bound to carry the second
soldier’s weapons, and if he denies to carry the weapon/s, they are
bound to beat or impose cruel rules that the poor man would be
forced to follow.
Here, Jesus taught us that, giving/doing is a revenge for violence,
and for the above three sayings, we should think of it as our liberty,
like it is our duty and privilege to be in service to others; when a
task is laid on us, even if the task is unreasonable and hateful, we

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should not react towards it as a grim duty, which could have been
resented, rather, we need to do it as a service gladly rendered.
The Love
Here, Jesus clearly says that love is a revenge for violence. In
Greek, there are four different words for Love. STORGE, meaning
family love, EROS, meaning sexual love, PHILOS, meaning
brotherly love, and AGAPE, means unconditional love which
circles back to the divine and selfless love. Agape is more of an
active word than an emotional reference. Here, Jesus used the word
agape to love our enemy; also it’s a perfect revenge for violence.
Love is not only a tool; rather, it is something which we have to
push ourselves into doing. It is in fact, a victory over that which
comes instinctively to the natural man. Praying is also a revenge for
violence. When we pray, our God hears and He will change our
enemy’s mindset from violence to love. Finally, violence and love
will come to end in Gods judgment. V 45-46, highlights that we are
the children of our Father in heaven- this literally means that we
become the children of the Heavenly Father by showing ‘agape’
love. There is a sense in which that is true, but Jesus is not calling
us to secure our salvation by loving our enemies. The idea is that
by showing agape, even to our enemies, we act as true sons and
daughters of our Heavenly Father, who loved even His enemies.
As we are in the Lenten season, we have to accept and experience
different violence in this world. Throughout his mission life, Jesus
taught us that love is a revenge for violence. Even though he was
crucified, he did not curse or ask the Heavenly father to punish
those who did violence against him, instead, he was pleading to His
Father to forgive them. In this passage, Jesus calls us to showcase
agape towards our enemies—love that makes it possible for us to
turn the other cheek (v. 39)—to give more than that which is
required (v. 40)—to go the second mile (v. 41)—and to give
generously to those who ask (v. 42).

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Dear friends in Christ, witness His life in resilience amidst

violence. Some criticized His authority, some even created rumors
against His teachings, some blamed His miracles, but He did not
take revenge through violence instead He countered them with
love. In the same manner, as Christians, we have to testify our lives
about what our resilience amidst violence. Are we taking revenge
towards violence with cruelty or do we accept and show God’s love
through our action! Through this passage, let us help and lead to
follow and rethink the ethics in Law, and show love to our enemies
instead of doing violence against them.

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MARCH 7, 2025 | Friday

A Pilgrim Journey towards

Justice
James 2:1-13

When Martin Luther King of Georgia was imprisoned in

Birmingham for his concern for injustice that prevailed in Albama,
he wrote, "Injustice anywhere is a threat to justice anywhere."
Indeed, only where there is injustice, justice is thought of. Most of
the time, justice is thought as righting the wrong doings, good for
the evil, capital punishment to the accused. These times, justice is
seen only in this form. But the biblical understanding of justice
differs. Justice is sustaining in God's covenant and laws, pertaining
to the failure in these laws through sin and injustice. Moral living,
according to divine laws, is justice. One of the important qualities
of the reign of God is justice among peace and love.
At times, these phrases have been heard, 'Justice defiled, Justice
delayed, Justice Denied'. Striving to establish justice today to the
just is a formidable task. Hitherto, the world council of churches
have initiated the pilgrimage towards justice in various corners of
the world, where the representatives reach the victims and listen to
their plea, their reason for denial and attempt to establish justice.
We are also called to the same journey towards justice. In order to
do so, few insights are drawn from the scripture portion given.
James tries to bring out the differences that existed among them
into light and relates it to the law. He gives a warning that partiality
exhibited would lead us to judgment with no mercy. Through the

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journey towards justice, we need to approach the same with these

three insights.
Firstly, a common humanity leads us to journey towards justice.
The inner meaning of common humanity is to share life in all
instances. Arch Bishop, Desmond Tutu, a Nobel Prize winner and
the leader of Truth and Reconciliation Commission in South Africa
once, said, "My humanity is bound in yours, and we can just be
humans". V8 intensifies the same that the neighbourhood love is to
share the life of each other at different circumstances and having
common humanity.
Secondly, social equality leads us to journey towards justice. This
world comprises indifferences, which are adopted by humans under
social structures. Amidst these indifferences, we are called to
enhance social equality. V5 emphasizes that equality is God's own
desire. The same has to be sustained in society.
Thirdly, impartial responsibility leads us to journey towards justice.
Each one of us has a purpose, and we need to participate in
establishing justice. Being silent, to be precise, being neutral is also
a sin, we cannot be neutral. Always, we need to take sides to prevail
justice among us. V11 indicates the same. If we fail in our
responsibility in this social structure, then we also have committed
sin. Archbishop Desmond Tutu again insists that when we are
neutral it seems we take the side of the oppressor.
Conclusion
Justice and the pilgrim towards justice is something which is a long-
term and sustainable process. This has to be imbibed by every
individual and executed in corporate. May the good Lord help us
and also sojourn with us to establish justice among us.

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MARCH 8, 2025 | Saturday

Economic Justice
Luke 19:1-10

“Economic justice, like justice in all things, is a divine principle. It

is the will of God that there should be justice in the economic
system.” – Desmond Tutu
Archbishop Tutu points to the biblical roots of economic justice,
affirming that God's will is for fairness and equity in the world.
Pilgrimage is more than just a physical journey—it is a profound
spiritual path, a quest for a deeper connection with God, and a
search for truth and righteousness. In Scripture, we see that God’s
vision for His people is rooted in justice and peace. Economic
justice, a theme that runs throughout the Bible, is central to this
vision. From the early covenants to the teachings of Jesus, the Bible
speaks consistently about fairness, care for the poor, and the
responsible stewardship of resources. The struggle for an equitable
distribution of wealth has always been a challenge—a journey that
we, too, are called to embark upon.
But as we consider the idea of pilgrimage, we must ask ourselves:
Where does God dwell? For if we are on a pilgrimage towards God,
then surely it must lead us to a place where justice prevails, where
wealth is not hoarded but fairly shared, and where the abundant
resources that God provides reach all of His people. This journey
should lead us to a world where the imbalances of wealth are
addressed, where the oppressed are lifted, and where the dignity of
all is recognized.

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Economic imbalance, however, is not just about money. It is

intricately tied to honour and dignity. The privileged have long
sought to deny the marginalized, such as the Dalits in India or the
oppressed in many parts of the world, the respect and equality they
deserve. The denial of land, the denial of resources, is a denial of
self-respect, of basic human dignity. This is where our pilgrimage
towards justice must begin—by recognizing the deep connections
between material wealth, dignity, and honour.
As we meditate on this pilgrimage, we are often compelled to
confront the painful reality that religious places and sacred spaces,
are being destroyed by communal violence and hatred—whether in
India, Israel-Palestine, or even within our own local communities.
What are we to make of this contradiction? Religious places that
should be sanctuaries of peace and unity are being consumed by
division and abuse. In the face of this violence, we must ask
ourselves: Where does our spirituality lead us? Is our spiritual
journey truly drawing us closer to God, or are we, in our pilgrimage,
losing sight of His call for justice and peace?
Luke 19:1-10 (The Story of Zacchaeus)
The story of Zacchaeus, a wealthy tax collector, encounters Jesus
as He passes through Jericho. Zacchaeus is described as a "chief tax
collector" and is very rich (v. 2), but he is also a social outcast
because of his profession. Tax collectors in the ancient world were
often viewed with disdain due to their association with the Roman
Empire, their exploitation of the people, and their habit of money
extortion from the poor.
The passage opens with Zacchaeus attempting to see Jesus but
being unable to do so because he is short in stature. He climbs a
sycamore tree to get a better view, and when Jesus sees him, He
calls him down, inviting Himself to Zacchaeus’ house. The crowd
grumbles, seeing this as an act of association with a sinner.
However, Zacchaeus undergoes a transformation, declaring that he
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will give half of his possessions to the poor and repay fourfold
anyone he has defrauded. Jesus responds, declaring that salvation
has come to Zacchaeus' house because he is now a son of Abraham.
Zacchaeus’ position is a powerful example of economic injustice.
His wealth represents the systemic exploitation of the poor, and his
public acknowledgment of this fact by offering to give half of his
wealth to the poor signals a radical commitment to justice and
repentance. This points to the importance of both individual and
systemic responses to economic injustice. Jesus’ call to Zacchaeus
is a significant moment of grace. Jesus does not condemn
Zacchaeus for his wealth or his profession but extends an invitation
of salvation.
Jesus’ decision to dine with Zacchaeus is not an endorsement of the
unjust economic system but an opportunity for change. Jesus'
message of salvation is both spiritual and social. Salvation is not
just about personal piety but involves tangible change in how one
relates to others, particularly in terms of economic justice. The
invitation to Zacchaeus is a call to repentance, but this repentance
has concrete implications for wealth distribution and the treatment
of the poor.
 Reform: Reformation challenges us to think critically about the
way we approach wealth, poverty, and justice in our own lives.
Jesus’ Kingdom is one where wealth is shared, where the
marginalized are uplifted, and where economic systems are
reformed to reflect the values of justice, fairness, and care for
the poor. Zacchaeus’ story reminds us that true repentance and
salvation involve a commitment to justice in all areas of life,
including how we use our resources.
 Restoration: Jesus’ response to Zacchaeus’ repentance and his
declaration of salvation states the radical nature of the Gospel.
The Gospel calls for a rethinking of social and economic
relationships, not just a personal transformation but a societal
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one. It challenges systems of economic exploitation and calls

for a restoration of dignity and justice, especially for the
oppressed and marginalized.
 Restitution: The promise of restitution teaches that economic
justice involves not just giving to the poor but addressing past
wrongs. Restitution is a crucial part of repentance in economic
matters. This stands in contrast to contemporary economic
systems where wealth is often accumulated through
exploitation without regard for justice or reparation. The Gospel
calls for healing through justice—redistributing wealth,
restoring relationships, and correcting the wrongs of
exploitation.

Conclusion:
“The Gospel speaks not only to the soul but to the social and
economic structures of society, calling for a just redistribution of
wealth, dignity, and opportunity.” – Martin Luther King Jr.
The story of Zacchaeus is not just about an individual’s encounter
with Jesus but about the transformative power of economic justice
in the Kingdom of God. Zacchaeus’ response to Jesus' invitation
demonstrates how true repentance leads to a radical reordering of
economic priorities. In this story, we see that economic justice is
deeply intertwined with the values of the Kingdom of God: fairness,
generosity, the restoration of dignity, and the equitable distribution
of wealth. Jesus calls His followers to live in ways that seek both
spiritual and economic justice, confronting the systems of
exploitation and lifting up the poor.

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MARCH 9, 2025 | First Sunday in Lent

Being with Outcasts and

Marginalized
Esther 4:1-17; Psalm 43; Acts 15: 12-21; Mark 1: 40-45

All through history, and even today, ‘the cry of the afflicted’ (Psalm
9:12) reaches God swiftly and effectively and this is on the basis of
our faith and belief.
The Bible is an account of liberation history of the oppressed. The
God in the Old Testament was taking His stand with the oppressed
slaves of Egypt, leading them to safety through Red Sea, away from
the blood-bath of their oppression and establishing them as a
mighty nation.
In the New Testament, Jesus, in turn, realized that the spirit of the
Lord was upon him and He proclaimed his life mission to preach
the gospel to the poor and to liberate them from the clutches of their
oppressors.
The foundation of the Church is the message found in the Bible and
the Bible is its backbone and gives the Church its life, meaning, and
purpose of its existence. The former Governor of Karnataka, Sri
Hansraj Bhardwaj (2009-2014), once said, “Where there is Church,
there is Hope”. In this context, the Church should understand the
nature and concern of God towards the marginalized community.
In the Book of Exodus, God not only heard their cry but He came
down to liberate them. As per the Gospel, the Church should imitate
Christ’s character of being with the outcastes and the marginalized.

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Jesus not only came to preach about liberation, but also came to
liberate the oppressed and brought them forward societally and the
Church should continue His work even today.
The passages given for meditation inform us about the struggle and
suffering of a person or community. The person or group of people
involved in these passages expressed their care, concern, and
commitment towards liberation of the people.
Psalm 43: Trusting God that He is the only hope and liberator.
The Psalmist openly expresses that the world is against him and
acknowledges his feeling of being rejected and oppressed, along
with his struggles and distress, demonstrating the authenticity of
prayer and the acceptance of vulnerability before God. Despite the
hardship, the Psalmist repeatedly reminds us that God is his
“strength” and “rock” highlighting the importance of relying on
God’s power even when we feel weak, lonely and rejected. The plea
for God to “judge his cause” and “deliver him from deceitful men”
shows confidence in God’s ability to right wrongs and protect the
righteous. In conclusion, the Psalmist urges the reader to maintain
hope and trust in God’s ultimate deliverance, to trust Him and
depend on Him.
Esther 4: 1-17-Being with the Marginalized to be a voice of the
voiceless:
We believe that the Almighty God used Mordecai and Esther to
speak and act on behalf of the suffering and marginalized Jewish
Community. Mordecai’s urgent call to Esther to act on the behalf
of the Jews shows the importance of recognizing someone’s need
to step-up and take action.
Mordecai’s challenge to Esther serves as a reminder to utilize our
unique positions and abilities to advocate for justice and
righteousness, even when it is uncomfortable or inconvenient.

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This passage focuses deeply on the powerful phase “for such a time
as this” emphasizing how God strategically places people in
positions of influence to bring about His purposes, even when it
requires significant personal risk, as seen in Esther’s situation as
Queen, where she was called to use her position to speak to the
King and save her Jewish people from imminent danger at the
hands of Haman. So God uses ordinary means and ordinary people
living by faith to do his mighty work on earth to protect his people.
God can use anyone in a time of crisis when they are willing to step
up and act with faith.
Acts 15:12-21- Being with the Marginalized to be helpful and
supportive:
At the end of Act Chapter 14, Paul and Barnabas return from the
mission field, reporting all the amazing things God has done among
the Gentiles. But in Chapter 15, the passage speaks about “the battle
of the believers”. Here, the Church leaders fight over what it takes
to become a Christian, thus opposition and disagreement arose.
This led to a newly transformed people to declare that, “Some men
came down from Judea and began to teach the brothers, unless you
are circumcised according to the custom prescribed by Moses, you
cannot be saved.” And others said that it is necessary to circumcise
them and to command them to keep the Law of Moses.”
Then Paul and Barnabas were appointed by the Church in Antioch
to take this issue down to the apostles and the elders in Jerusalem
to see if they could get this sorted out. Here, we need to note that
the Church did not ignore the problem but they dealt with it and the
leaders raised these issues in the council, and at this meeting,
thoughtful discussion took place and with the Holy Spirit’s
guidance, a unified decision was reached for the growth of new
church. The disciples interacted with the new believers, and this
exercise proved useful and helpful to understand their struggle
thereby, it became instrumental to find, identify and introduce

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through the council’s new norms and theological insights, which

was helpful for the growth of a new congregation. Hence, it is also
the duty of the Church to move with the times and introduce a new
line of thinking for the Church to be effective in a rapidly-hanging
society.
Mark 1: 40-45: Being with the marginalized to become the hope
of hopeless people:
The presence of Jesus brought light and hope for many people. In
this passage, one touch of Jesus brought transformation for a better
and brighter future. During this time of Jesus, in the Jewish context,
the lepers were marginalized both societally and among the
religious sphere. Just through one touch, Jesus healed the leper.
The man suffering from leprosy approached Jesus the right way. He
came humbly and with faith. He knew enough about Jesus to know
that if the Lord wanted to, He could heal his body. His words are
filled with faith. We all know that Jesus was moved with
compassion. (Compassion is a word that refers to a feeling of deep
sympathy and sorrow for another who is stricken by misfortune,
accompanied by a strong desire to alleviate the suffering.) Then,
Jesus touched him; it had been years since anyone had touched this
man. He had been isolated and desolate. Touching a leper was
strictly forbidden by the law, and the people always believed in
doing what is right (law) but Jesus believed in doing what it is kind
(grace).
Jesus’ act of physically touching the leper breaks societal norms
and signifies his willingness to take on the uncleanliness” of the
leper to bring healing, showing that he is not afraid to enter into our
brokenness.
Conclusion:
The scripture is very clear and inspiring that the Church or an
individual should act as an advocate to the marginalized in this

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world by caring for their needs and pursuing justice on their behalf.
Mordecai pleaded with Esther to use her good offices to appeal to
the King to dispense justice to her people and Esther responded
positively by taking a calculated risk because she had a deep
concern for the safety of her people and wanted them to be justly
treated. She was willing to take a risk for her people and her gamble
paid off. In the account of Paul and Barnabas, they displayed a
quality of leadership that is worth emulating today. They took the
affected community into confidence, understood the issues
confronting them and collectively found a solution that was
acceptable to all concerned. In the Gospel, Christ demonstrated care
for the whole person, body and spirit. The fact that Jesus touched a
leper and healed him was something that was against the law of the
day. By touching a person afflicted with leprosy, he not only healed
his physical ailment but also healed his wounded spirit. May these
passages be an inspiration to inspire others in order to transform the
marginalized community?

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MARCH 10, 2025 | Monday

Gender Justice
Numbers 27:1-11

As we observe lent 2025, each Christian has their own variation and
perception of how they would observe lent. We claim to be trying
to remember the suffering, sacrifice and values of our Lord Jesus
Christ, especially, his impact on humanity.
As the saying," Beauty lies in the eyes of the beholder, so too our
gender and gender roles lie in the perception of the viewer"
meaning despite of having a savior who stood for humanity and
equality, we as Christians are judgmental and sometimes too
fundamental because we tend to follow the patriarchal tendencies
of our society and ancestors , claiming male superiority especially
from birth to death (referring the Indian culture of- son as own and
daughter as to be given and become someone else's own)
This is the same case in Numbers 27:1-11 where:
 Parent legacies are to be carried forward only through male
succession.
 Inheritance laws are biased and only legally allowed for male
heirs.
The story of Zelophehad's daughters highlights the stigma of justice
here God allows all people who have daughters and no male heirs
to give their inheritance, instituting gender justice and negotiating
equality in relation to land laws and to carry forward the legacy of
their parents.

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During this season of lent, let's take time to reflect on the above
example of God and Jesus's life and how he treated gender roles.
Did they judge or differentiate? Then why are we still judgmental
or differentiating? If so, let's be the pilgrim of change, let it start
from us.

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MARCH 11, 2025 | Tuesday

Climate Justice
Romans 8:18-27

It is March already, and we shift our focus towards justice and

reconciliation. It is truly a perfect theme for a season like Lent, as
we fully enter into it and sense that spring coming along. To be
reminded, Lent is a Christian season of preparation, fasting and
praying for about 40 days, beginning from Ash Wednesday to
Easter Sunday. Lent is also meant to synchronize with the 40 days
of rigorous time of preparation of Jesus, who fasted and prayed in
the desert before He would begin His ministry. For Christians,
traditionally these 40 days is being mimicked by doing fundamental
religious practices, like, restraining from certain food habits,
personal attentions and few others add on to the habit of prayer and
meditation for 40 days. These are all meant to draw us closer to God
and to each other.
To the point of Justice, this reflection is based on Romans 8:18-23,
with the urgent challenge of climate change, emphasizing both
responsibility and hope. Here are a few key takeaways and
responses to the questions raised-
Recognizing Our Role in Healing Creation – St. Paul speaks of the
future glory preceded with suffering, which implies that human
action is needed. We must retrospect: What concrete steps can be
taken to restore the health of creation? And to which Sustainable
living, conservation efforts, and policy advocacy are some
remedies.

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 The Responsibility of God’s People:

The phrase “creation waits with eager longing” suggests that
nature itself is ready for healing if God’s people step out. This
challenges believers to lead the way in environmental
stewardship, integrating faith with action.

 Naming the Problem and Seeking Justice:

The destruction of nature is not God's will but the result of
human greed and negligence. Holding industries, corporations,
and governments accountable while promoting sustainable
alternatives is essential. Education and awareness are key
answers to changing hearts and systems.

 The Reality of Creation’s Groaning:

Climate disasters—wildfires, floods, and rising temperatures—
are clear signs of a world in distress. Paul’s metaphor of
childbirth pain reminds us that, although suffering is present, it
carries the possibility of renewal. Efforts to protect biodiversity,
reduce pollution, and invest in clean energy align with this
vision of rebirth.

 A Call to Engage and Act:

The urgency of climate change is undeniable. The COVID-19
pandemic has shown how fragile human life is, and it serves as
a warning about future environmental crises. Engaging
communities in sustainable practices, rethinking consumption
habits, and advocating for systemic change are all the ways to
respond.

 Hope and Action in the Spirit:

Faith should not lead to passive waiting but active participation
in God's work of renewal. By living in the Spirit, we gain the

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strength to persist in these efforts. Creation itself gives us a

promise—if we care for it, it will recover.
So as a result; we pray for justice. We pray for reconciliation. We
pray for faith. We pray for strength to continue in the ministry that
God has given us.
And very soon, we can witness those glimpses of grace. We
recognize that God is very much in the middle of it all. Sometimes
we even witness a miracle of justice and reconciliation along the
way. That’s what keeps us going. During this Lenten season, when
the days lengthen (yes ‘Lenten’ and ‘lengthen’ are related), we see
the new life of spring bursting forth, we must remember that all
things are possible; even in winter when everything seems bleak
and dead. And while we keep our eyes open for chances to bring
justice and reconciliation to the world, we will continue to be the
hand of God in the heart of the city.

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MARCH 12, 2025 | Wednesday

Social Justice
2 Samuel 12:1-17

Introduction
Greetings to you all in the ever loving Triune God. Season of Lent
is a time to Retreat from our usual life and Re-align with the Divine,
Re-focus our purpose in Life and Re-launch a new person for Life.
The topic given for the day to mediate upon is “Social Justice”.
Social Justice fundamentally calls for fair treatment and equitable
status of all Individuals irrespective of their background. According
to American Philosopher Martha Nussbaum is that “a just society
fosters the capabilities of individuals to engage in activities that are
essential to a truly ‘human’ life.” To understand it even better,
Social Justice highlights the rights of the people such as Human
Rights, Civil and Political Rights, Economic and Social Rights, etc.
Several Historical Social Justice Movements have paved a way for
the reforms among people. Humans are fundamentally Social
Animals which underlines that we are to create a habitable
environment for a just society. We have come across various
historical civilizations which has propagated and promoted a just
society for human well-being. Justice is an essential right of every
human being. Since God is a just God, he enables us to establish
Justice in places overwhelmed with Injustice.
The passage 2 Samuel 12:1-17 particularly highlights Social
Injustice and how God intends to counter and bring change. The
word Righteousness in Hebrew is “Tsedeq” which means “to act
with Kindness and Fairness”, at the same time, Justice in Hebrew

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is “Mishphat” which means “Justice and Fairness”. Yahweh our

God is characterized as a God of Justice, which simply defines that
He entertains and expects justice to prevail all the time. Human
Beings are created in the image and in the likeness of God, which
calls and encourages us to have a similar character like Him. In the
Old Testament, we see God directly intervening in the Life of the
people where injustice had taken control. He has acted swiftly
throughout the history, to warn and reform people and to showcase
justice in the society that they live in. The Holy Bible, right from
the beginning, promotes justice amidst injustice. “Justice and only
Justice, you must follow so that you may live and inherit the land
the Lord your God is giving you”- Deuteronomy 16:20. In this
passage, let us try to understand through the lens of this verse about
Social Justice.
1. Realize
King David, who was a faithful man to God Almighty from his
youth days was given the kingdom of Israel in its entirety. He was
supreme over all of Israel and was the guardian of establishing
justice in the realm. A king who should set an example to his
kingdom at all times through his ruling/governing over the people
with Justice. But King David, a faithful servant of God, conspire to
make his needs met. David becomes greedy and overrules the two
basic fundamental deuteronomic law, viz, the Seventh
Commandment – “Do not commit adultery” and the Sixth
Commandment – “Do not commit Murder”. Uriah, a faithful and
loyal soldier under King David, is murdered heinously. David
commits Injustice to Uriah by murdering him and also conspiring
behind his back to acquire his beloved wife. God is displeased of
the unjust behavior of David. David’s action was evil in the eyes of
the Lord. With the Help of Joab, he acquired Uriah’s wife,
Bathsheba, through the murder of Uriah. But God confronts David
through Prophet Nathan and announces His punishment. Nathan
tells a short story of a rich and a poor man, where the rich man steels
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the only sheep from the poor man. King David immediately
announced his judgment towards the rich man committing injustice
to the poor man. Ironically, Nathan swiftly answers that the rich
man is David. King David realizes his injustice to Uriah and asks
God for His forgiveness. He realizes his mistake and his unjust
behavior and tries to realign with the Divine.
We as the people of God sometimes cause trouble to the people
below us, in terms of those that are economically, politically and
socially backward. Though God has provided and blessed us
abundantly, we tend to be greedy and ready to grab from the person
who has little. Just as the Rich man, we too become agents of
injustice. This passage is a call to realize that we need to be just in
our mind and work. Instead of being perpetrators of injustice, let us
try to be pioneers of justice. Rather than snatching other’s
resources, let us engage in scattering resources for the well-being
of others.
2. Re-analyze:
King David, knowing that he had committed such a heinous crime
in his own realm, confessed that he had sinned against the Lord.
However, God chose to forgive David for his re-analysis. Power
can be a breeding ground for sin and sin, once conceived can
consume those who try to cover it up. This passage of David’s
crime provides an anatomy of how sin can invade and consume
one’s soul. David has experienced success and established a model
of a king. He seeks God’s will, values, and celebrates God’s
presence among his people and responds humbly to God’s gracious
promise and promotes justice. But just as he disobeyed God’s Law,
he came under direct light of God’s Judgment and Punishment.
However, he confessed through which he received God’s
forgiveness and re-analyzed his life.
Similarly, when we showcase injustice towards our fellow
neighbors and friends, God intervenes and calls us to re-analyze
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ourselves. We need re-commit ourselves to serve justice in the

Society. Society is interdependent. Everyone has their own set of
duties to fulfill in the development of the Society. We are all
answerable for our work. If we act as an agent to promote injustice
in the Society, we would be judged accordingly. But if we act
swiftly for the establishment of justice, both, God and the Society,
holistically, will be pleased. We must re-analyze and strive to build
a better and just society.
3. Re-stabilize
King David experienced the consequences for his sins. God
punished him and caused the death of his three sons. David pleads
for pardon but God’s Judgment is just and right. Keeping this in
mind, David re-stabilized and returns to God. He followed God’s
Laws and Commandments and pleased Him. The God of Justice
punishes the ones who go astray but is merciful to reinstate the loss
if they re-commit to their call for justice.
Our society is destabilized because of various reasons. People have
been divided based on Religion, Caste, Class, Creed, Ethnicity and
Language. We need to understand God’s call and re-stablize the
Original intent of God in the Society. When people favor their own
community, there’s division and hatred but when people side with
justice, such as Equality of People, Indiscrimination based on
Caste, Religion, Gender, Economical, Political and Social
Standard, there is always hope in the Society.
Reflection: Dear Friends in Christ, in the present world, we the
children of God are called to establish a just society. Instead of
propagating Godly values and promoting justice, we have become
agents of discrimination and injustice. However, we have been
given a greater responsibility to counter Injustice in all streams and
spheres of life. People, irrespective of caste, class, religion, gender,
language, etc, need to be treated equally as all are created in God’s
Image and Likeness. We need to empower women, children, other
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backward communities, and the marginalized to bring about Social

Justice in the Society. King David had access to everything, but he
still became greedy. Similarly, as human beings, we have had the
privilege to access fewer resources; however, we are greedy for
more. Social Justice will be prevalent and actual when we pave way
for equality among people socially, politically, and economically.
As King David realized, we need to realize our short comings.
Sometimes, we act like the rich man in the story, who was wealthy
but still chose to steal the poor man’s sheep. This showcases his
greedy nature and ours too.
In Manipur, ethnic clashes have been prevailing for more than a
year now. The Upper Caste has been oppressing the Marginalized
and Backward People, committing Violence against Women, and
showing Inequality between genders. We are called to show our
dissent and stand against social injustice. Proverbs 31:8-9 says
“Speak up for those who cannot speak for themselves; ensure
justice for those being crushed. Yes, speak up for the poor and the
helpless, and see that they get justice”. God calls His people to be
advocates for those who are oppressed and marginalized. We are to
stand for justice and use our voices to fight for fairness and equality.
When the people of God during the time of Prophet Amos,
oppressed the poor and needy, God intervened and said “let justice
roll on like a river, righteousness like a never-failing stream”.
(Amos 5:24). God never encourages Injustice; He always stands for
the people undergoing injustice in order to give them justice. Micah
6:8 says “O people, the Lord has told you what is good and this is
what he requires of you, to do what is right, to love mercy and to
walk humbly with your God”. God has fundamentally taught us and
want us to be agents of justice in the world filled with Injustice.
Social Justice calls and asks us to stand for Equality among people,
Indiscrimination among Women, Children, Caste, Class,
Economically Backward, Socially Oppressed and Marginalized. As

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we live in the 21st Century, we are all educated and given

awareness on Social Injustices that prevail in the society but we
choose to stay quiet and numb. In the same context, we see the
divide between the privileged and the underprivileged. The rich and
the elite are extremely wealthy and control the major part of the
governance, but the poor, who constitute majority in terms of
number, still have no role and no say in the governance. There is
Social Injustice in every aspect of life. Social Injustice is prevalent
and should be curtailed by our dissent for the well-being and
empowerment of the underprivileged. Matthew 5:6 says “Blessed
are those who long for justice for they shall surely have it”. When
we long to achieve justice, we shall definitely receive it. In a world
filled with diversity and disparity, when we pursue Social Justice,
God will guide us towards a future where fairness and equality
reign supreme. The UN has declared February 20th to
commemorate World Day of Social Justice every year to address
the on-going Social Injustices around the world. Let us realize, re-
analyze and re-stabilize this Season and pursue towards uprooting
the societal evils and establish God’s Justice. I will end with a quote
by Martin Luther King Jr. “The time is always right to do what is
right.” Let us try to do the right and promote a just society for the
Glory of God Almighty. Amen.

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MARCH 13, 2025 | Thursday

Political Justice
Matthew 27:11-26

The definition of the term Justice is an elusive challenge. Through

an Aristotelian view, it would teach us that justice is about giving
people what they deserve. Theologically, Justice can be understood
as striving for balance and equity. Justice is seen as God’s standard,
as accounted in Micah 6:8, “He has told you, O mortal, what is
good; and what does the Lord require of you but to do justice”.
From the outset of human history, almost all religions are inter-
mingled and inter-twined with politics. Politics was the essence of
ancient pagan religions in which there were no states without gods
and no divinities without states. If we look at “the Deity” of the
Hebrew Bible, it aims, inter alia, at discovering the concept of the
“Sovereignty of God”. Hence, the Scripture is taken as a whole, in
such a way as to generate theology with regard to the question of
political authority or sovereignty of God.
The political life, the civic organization of the Jewish multitudes,
their burdens, and their oppression depended much less on the
Roman Empire and much more on the theology ruling in the groups
of Scribes and Pharisees. They and not the empire imposed
intolerable burdens on the weak, so establishing the true socio-
political structure of Israel. The counter-theology of Jesus was
much more political than the acts against the Roman Empire would
have been.
Though a division of religious and political spheres is not very apt,
they have presumably translated their religious concerns about
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blasphemy into political rhetoric of interest to an imperial power,

namely, that Jesus claims kingship. In the given text, Jesus is taken
from the Sanhedrin to Pilate for execution. Influenced by the
religious elite, and worried about the crowd, the Pilate oversees a
process and verdict which is worthy only of the name “injustice”.
This shows abuse of the power to join the religious leaders against
Jesus, who threatens their very existence and future. “Justice
enthrones above all Injustice”, this means that the law served in the
interests of the elites.
The most certain and well-attested fact about Jesus of Nazareth is
that he was tried, sentenced and executed by the Roman procurator,
Pontius Pilate, on a charge of high treason. Jesus, who was made to
be found guilty of being involved in some conspiracy and
moreover, of claiming to be the rightful king of the Jews, the heir
to the throne, or what the Jews would have called the Messiah. The
hope and expectation expressed here is that Jesus would be the one
to Liberate Israel.
The text reveals the failure of earthly political justice systems.
Pilate, despite his apparent knowledge of Jesus' innocence, is
unable to deliver justice. Pilate recognizes that Jesus has been
handed over due to the jealousy of the Jewish authorities. He also
appears to hesitate when faced with the choice of releasing Jesus or
condemning him. Pilate, represents the Roman system, which,
although authoritative, is flawed by human imperfections, political
pressures and the failure to prioritize righteousness over
pragmatism; his actions demonstrate the truth that political justice,
when divorced from moral integrity and divine wisdom, can
become corrupt, biased, and subject to manipulation.
Now at the festival, the governor was accustomed to release a
prisoner to the crowd, anyone they wanted, and this in other terms,
expose the injustice and manipulation by the elites of the society.
With the authority, Jesus could have been released but this scene
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exposes the representative of Roman Justice, securing his own

position and his part as an elite. The religious elite use their
powerful social, religious and political position to counter any
claims of Jesus’ innocence. Pilate’s indecision is not only a
reflection of the flawed political system but also a personal moral
failure. His attempt to wash his hands of responsibility is a
symbolic gesture that highlights his inner conflict and
unwillingness to act in accordance with justice. Pilate’s fear of
political backlash leads him to compromise his moral integrity in
favour of maintaining his position of power. Instead of standing for
what is just, he succumbs to the pressures of the crowd and the
political reality of the situation. The futile attempt to wash away the
responsibility and transfer it on to the people.
When Jesus is asked “Are you the King of the Jews”, it means as
“leader of resistance”, Jesus wanted a change that would affect
every department of life and that which would reach down to the
most basic assumptions of the Jews and Romans. Jesus wanted a
qualitatively-different world. The elite Jews, who were among the
Romans, were themselves oppressors of the poor and the
marginalized. The political system which Jesus upheld and
promoted did not embrace any form of violence, His vision was
neither legalistic but much less divisive. By choosing the Hebrew
pre-monarchical political system set up by Moses, Jesus proposed
a social and political organisation which, in succinct terms, was
humanistic, liberal and holistic.
This passage is not just a historical event, it also resonates deeply
with the contemporary political issues, including those in India,
where democracy, justice and governance are constantly
challenged by power dynamics, populism and corruption. This is
comparable to how many political leaders in India and the world at
large, today struggle to uphold Justice through selective law
enforcement to suppress the dissent. The courts also face pressure

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in politically-sensitive cases. We also see how political and

religious institutions often sway public opinions not for justice but
for power and control. There is so much influence of the religious
and political leaders in shaping the justice in favour of the elite.
In India, today, majoritarianism and political polarization often
leads to injustce. Whether it is communal riots, caste-based
violence, suppression of the minorities, Justice is often dicated by
what benefits those in power rather than by what is truth. And
certain communities of individuals in India are often targeted to
distract from real governance issues. The political leaders of today
refuse to take responsibility in all aspects, such as riots, corruption,
economic failure. Even us, the voices for justice, often remain
silent, chosing survival over truth. There is a delayed justice and
biased law enforcement. There is a fail of justice in our society, and
without compassion for the affected and the marginalized, all
politics will be oppressive, even the politics of revolution.
Today’s struggle for political justice in India and around the world
remind us that oppression is always defined by those in power. The
responsibility that Jesus emphasizes is not to be mere spectators,
but active participants questioning misinformation, rejecting hate
politics, and to be a voice against injustice system. As we know that
truth cannot be silenced forever, and injustice will not prevail till
the end, we are called to be agents of Justice in promoting truth and
demanding accountability. The question remains: will we stand for
justice, or will we let the voices of injustice prevail?

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MARCH 14, 2025 | Friday

A Pilgrim Journey towards

Reconciliation
John 21:15-25

Introduction
Reconciliation is a central theme in Christian theology, embodying
God’s redemptive work in humanity. Pilgrim Journey emphasis on
togetherness, through solidarity with people who live in the
contexts of violence, injustice and oppression. It is a journey of
participating in Gods mission seeking mutual transformation. In
Liberation perspective, it is understood that reconciliation is merely
a personal or spiritual matter. However, liberation theology insists
that true reconciliation cannot happen without addressing the
systemic injustices, oppression, and exclusion that separate people
from each other and from God.
New Testament Understanding on Reconciliation:
The primacy of reconciliation in the New Testament would be to
look at the Gospel accounts of the life of Jesus. This would lead us
to highlight grace and forgiveness, which are so prominent in Jesus'
encounters with "the sinners". Another way to argue for the
primacy of reconciliation would be to examine the ethical
appropriation of the basic story of Christ, His life, death and
resurrection. A third way to argue biblically for the primacy of
reconciliation would be to concentrate directly on the theology of
reconciliation.

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Paul came to proclaim the message that God "justifies the ungodly"
(Romans 4:5) and that we were reconciled to God "while we were
sinners" (Romans 5:10). At the core, the doctrine of reconciliation
lays the belief that the offer of reconciliation is not based on justice
and the cause of enmity removed, rather, through the way of
justifying the unjust and overcoming the opponents' enmity. This is
not structured by condoning their injustice and affirming their
enmity, but by opening up the possibility of doing justice and living
in peace through the ultimate shape of communal love.
John 21:15-25 offers a profound theological insight into
Reconciliation through the post resurrection. There is an encounter
between Jesus and Peter. The passage reveals Reconciliation as
Reinstatement, restorative Justice and Transformative Journey.
Reconciliation as Reinstates/Reinstatement of Self (John 21:15
-17)
In the Post Resurrection narrative, V1–14 constitutes ‘a disciple
periscope’, and V15–19 ‘a Peter fragment’. The opening statement,
“When they had finished eating”, establishes the understanding that
the disciples were present during the conversation held between
Peter and Jesus. Peter boasted about his reliability in the presence
of his fellow disciples (John 13:8, 37; 18:10–11). Thus, restoration
is effected in a similarly public environment regardless of whatever
personal forgiveness and reconciliation there may have been
between Jesus and Peter when Jesus revealed himself after his
resurrection. The nature of Peter’s reinstatement is suggested by
Jesus’ initial question, “Simon son of John, do you truly love me
more than these?”
This could be interpreted in three ways:
(1) ‘Do you love me more than you love these disciples?’
(2) ‘Do you love me more than you love this fishing gear?’
(3) ‘Do you love me more than these other disciples do?’
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The above makes sense. Peter has always been able to advance with
the strongest personal boast. On the night Jesus was betrayed, while
others were turning quiet, Peter insisted, ‘I will lay down my life
for you (John 13:37).
 It was Peter who slashed Malchus (John 18:10).
 It was the same Peter who publicly disowned Jesus
This narrative implies and highlights both forgiveness and
reinstatement amongst the disciples. "Reconciliation as
Reinstatement of Self" suggests that reconciliation is not just about
mending external relationships but also about restoring one’s own
sense of Identity, Integrity, and wholeness. It implies that through
reconciliation whether with others, with one’s past, or even within
oneself, an individual reclaims a lost or fragmented part of their
being.
Contexts like, personal healing, post-conflict societies, or spiritual
restoration, highlights that true reconciliation is not merely about
making peace externally but also about reinstating one’s authentic
self, dignity, and inner equilibrium.
Reconciliation as Restorative Justice
There can be no true reconciliation and no genuine peace without
justice. Any form of peace or reconciliation that allows the sin of
injustice and oppression to continue is a false peace and counterfeit
reconciliation. This kind of ‘reconciliation’ has nothing whatsoever
to do with the Christian Faith. Justice as a Prerequisite
Reconciliation is not simply about forgiveness or restoring
relationships; it requires dismantling unjust systems that perpetuate
oppression. As theologian Gustavo Gutiérrez emphasized,
‘Reconciliation without justice is an illusion.”

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Reconciliation as Transformative Journey

Jesus asks Peter three times, "Do you love me?". This echoes
Peter’s three denials. Jesus offers him a new mission: "Feed my
sheep." True reconciliation is not just about receiving forgiveness
but also stepping into a renewed purpose. The pilgrimage will lead
us to the locations of violence and injustices that we intend to look
through God's incarnated presence in the midst of suffering,
exclusion, and discrimination based encounters with real,
contextual experiences of a broken creation that liberate from
obsession with power possessions, ego and violence.
Conclusion
Reconciliation is not a onetime event, but a lifelong pilgrimage, a
journey of grace, healing and transformation and a call for renewed
purpose in bringing wholeness to all, in deepening our love for God
and others. Gathering opportunities to uplift others during their
struggles of their lives is a call of action of perseverance by
restoring and reconciling others with Christ. This journey invites us
to engage deeply with our own vulnerabilities and those of others,
acknowledging past harms while committing to a future-rooted in
empathy and justice. By embracing restorative practices, we not
only address the wounds inflicted but also pave the way for
personal and collective transformation. As Richard Rohr teaches,
restorative justice involves speaking truth in the service of
forgiveness and facilitating genuine healing.
May this meditation inspire us to become active participants in the
work of reconciliation, understanding that through such
transformative processes, we contribute to the restoration of
harmony and flourishing our communities?

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MARCH 15, 2025 | Saturday

Reconciliation through
Forgiveness
Genesis 4:6-16

In today's context, the world is undergoing a systematic pattern of

targeted violence on the marginalized through which the minorities
are being threatened by their existence in the community. The
violence that happens in society is unseen by the wider population
and politicians of the country. There is crude violence such as
religious riots, gender discrimination, linguistic fanaticism, and so
on.
In these scenarios of life, we have been invited to ponder the topic
of reconciliation through forgiveness. Let this theme invoke us to
identify values and principles and provide perspectives for dealing
with the sequence of violence to create opportunities for communal
solidarity, particularly in a time and place where it has become
increasingly painful to look at life as individuals and communities
witness the collapse of the pillars of social life.
Definition of the theme:
Forgiveness involves a deliberate choice by the person who has
been wronged to refrain from seeking revenge against the
wrongdoer and to instead free them from facing the rightful
consequences of their actions. It entails recognizing the
wrongdoing while choosing, out of compassion, not to retaliate or
demand compensation for the damage caused to your overall sense
of safety, security, and peace. In contrast, reconciliation is defined

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differently: it is a mutual commitment from both the person who

has been harmed and the one who has caused the harm to engage in
the difficult process of restoring safety, security, and peace to the
relationship.
Forgiveness and Reconciliation, are both elements prepared to
uproot the dirt that prevails by confronting the issues in any
relationship to remove the weeds of doubt, shame, and separation
while planting the seeds of transformed actions, openness, and
trust-building practices.
Background of Genesis 4:6-16
The text details the births of Cain and Abel, the blessings bestowed
by God on Adam and Eve (Gn 4:1-2); the offerings presented by
Cain and Abel (v. 3-5); God's conversation with Cain, highlighting
divine authority and Cain's aggressive reaction to that authority (v.
6-8); and God's punishment of Cain (v. 9-16).
The preceding analysis of the given scripture passage seeks to re-
evaluate the concept of violence from the viewpoints of both the
aggressor and the victim within God's creation. Genesis 4:4-16
primarily narrates the violent actions of Cain and his shocking
assault on his blameless brother, Abel. As a result, those who read
Genesis are typically led to empathize with Abel and his connection
to God. In this narrative, Abel is depicted as the earliest symbol of
innocence, while Cain is interpreted as the embodiment and
manifestation of malevolence.
In a noteworthy manner, God, who allocates the blessings of
providence, gave Cain the ability to make the right choices. Thus,
Cain was expected to uphold a sense of duty to God, his brother,
and society. The main concern highlighted in Genesis 4 is Cain's
failure to meet the full extent of his responsibilities. The story offers
various viewpoints on the comprehension of violence within the
context of communal living.

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God of prerogative and justice:

A cycle of violence is developed in this narration, where the
inability to control his emotions (4:5-7), which stems from the
experience of rejection or failure and insecurity, leads to a
breakdown in communication (4:8) and a denial of social and
brotherly responsibilities (4:9). knowledge of the complicity of
violence in numerous instances in the everyday human experience
requires a knowledge of this layer of culpability in the cycle of
violence. The story focuses on Cain's attitude and how it affected
his relationships with his brother, community, and God rather than
offering an assessment of his character. As a violent offender
against his sibling, After Cain broke his ties of responsibility,
fraternity, and relationships, he turned into a contagious personality
who put the community at risk of ongoing violence and ultimately
distanced himself from God.
Genesis 4:6 begins with God's conversation with Cain. In the first
part of this conversation, God offered Cain advice on how to make
amends for the past, and in the last part, God warned Cain about the
evil that would likely occur if he allowed it. God, in his sovereignty,
responded to Cain's attitude with two interrogatives that were
similar to those Adam and Eve had in the garden (3:9): "Why are
you angry?" and "Why is your face downcast?". This was God's
attempt to help Cain when he recognized the tension that Cain's
grief was causing him and the tragedy that it could produce. The
questions posed by the LORD suggesta divine prerogative that was
impartial and righteous; God treated Cain and Abel and their
sacrifices fairly and justly. God has made efforts till the last for
Cain to overcome violence or evil.
God as a protector of the Vulnerable:
Abel and, indirectly, the ground are among the victims of violence.
In the post- Eden narrative, Abel—the voiceless, defenseless, and
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direct victim of violence— is portrayed as the sole figure who is

blessed by God. Abel is shown as powerless and innocent. But as
he died, his blood took on a voice that shouted to God from the
earth against his killer (Gn 4:10). The LORD is portrayed in the
story as the avenger of blood. The curse broke the bond between
Cain and the earth, and even though the LORD declared the verdict,
the ground or earth was made to drink the blood of the victim who
suffered through a violent attitude.
It is necessary to view Cain's punishment as a divinely given chance
for him to grow in understanding of the consequences of his
behavior, learn new coping mechanisms, and ultimately provide
opportunities for both individual and collective redemption. It also
depicts God as being intimately and actively involved in the events
of Cain and Abel, not only as a guardian of the weak but also as a
promise of justice and retribution in the face of violence, regardless
of the complexities and difficulties that violence brings about and
the reactions that it elicits in people and makes it easier to see that
there is hope for healing even in cases of broken relationships
brought on by violence.
Conclusion:
The given scriptural passage offers an engaging framework for
thinking about and reacting to violence in everyday life. In the real
world, where inexplicable success or misfortune between
religiously, socially, politically, and economically determined
individuals or groups play a role in daily life, the Cain-Abel story
serves as a poignant reminder that violence against humanity is a
defining feature of societal breakdown. In addition to
demonstrating that violence existed in this material world from the
very beginning amongst different people and groups, the story
offers solutions for addressing the cycle of violence to foster
opportunities for peace, progress, and social togetherness.

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Miroslav Volf asserts that forgiveness is possible only by crossing

thebridge from the self to the other. We need to affirm to attain the
attitude of Christ who emptied the self to restore a relationship with
God and fellow creatures. The Cain-Abel story too demonstrates
that, even though violence is an inherent part of everyday life,
human responses to it must pave the way for opportunities for self-
emptying through forgiveness, reconciliation, learning, behavioral
change, and the potential for both individual and collective healing.

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MARCH 16, 2025 | Second Sunday in Lent

Releasing from the Burden of Sin

Mark 2:1-12, 2 Samuel 12:1-14, Acts 8: 9-25

Introduction
Sin is a heavy burden that weighs us down, causing us to feel
trapped, guilty, and ashamed. It’s a weight that we can’t shake off
on our own, no matter how hard we try. But the good news is that
God offers us a way out, a way to release ourselves from the burden
of sin. In our passages today, we see three different stories of people
struggling with sin and finding release. Let’s explore these stories
and discover how we too can find freedom from the burden of sin.
The Paralytic’s Release (Mark 2:1-12)
In Mark 2, we meet a paralytic man who is carried by his friends to
Jesus. The crowd is so thick that they can’t get to Jesus, so they take
the roof off the house and lower the man down. Jesus sees their
faith and says to the man, “Son, your sins are forgiven.” The
Pharisees are outraged, thinking that only God can forgive sins. But
Jesus proves His authority by healing the man, and he gets up and
walks.
This story shows us that sin is a kind of paralysis that keeps us from
moving forward in our lives. It’s a weight that prevents us from
experiencing the fullness of life that God has for us. But Jesus offers
us forgiveness and healing, releasing us from the burden of sin.
Notice that Jesus doesn’t just forgive the man’s sins, but also heals
his physical paralysis. This shows us that sin affects not just our
spiritual lives, but also our physical and emotional well-being. But

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Jesus is able to heal and restore us completely, releasing us from

the burden of sin.
David’s Repentance (2 Samuel 12:1-14)
In 2 Samuel 12, we see King David struggling with the
consequences of his sin. He has committed adultery with Bathsheba
and arranged for her husband’s murder. The prophet Nathan
confronts David, telling him a story about a rich man who takes a
poor man’s only sheep. David is outraged, but Nathan says, “You
are the man!” David repents, saying, “I have sinned against the
Lord.”
This story shows us that sin can have serious consequences, but
repentance can bring forgiveness and restoration. David’s
repentance releases him from the burden of sin, and he is able to
move forward in his relationship with God.
Notice that David doesn’t try to justify or excuse his sin. He takes
full responsibility for his actions and acknowledges his guilt. This
is a key part of repentance – acknowledging our sin and taking
responsibility for our actions.
Simon’s Release (Acts 8:9-25)
In Acts 8, we meet Simon, a magician who has amazed the people
of Samaria with his powers. But when Philip preaches the gospel to
him, Simon is amazed and believes. He is baptized, and the
apostles, Peter and John, come to lay hands on him, giving him the
Holy Spirit.
However, when Simon tries to buy the power of the Holy Spirit
from Peter, he is rebuked. Peter says, “May your silver perish with
you, because you thought you could obtain the gift of God with
money!” Simon repents, asking Peter to pray for him.
This story shows us that even those who have been involved in false
or superficial spiritual practices can find release from the burden of

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sin. Simon’s repentance releases him from his past mistakes, and
he is able to start anew.
Notice that Simon’s repentance is not just about getting
forgiveness, but also about getting free from his past ways of
thinking and living. He is willing to let go of his old life and start
anew, and this is a key part of finding release from the burden of
sin.
Common Themes
As we look at these three stories, we can see some common themes
emerging. First, sin is a heavy burden that weighs us down and
prevents us from experiencing the fullness of life that God has for
us. Second, repentance is the key to finding release from the burden
of sin. Whether it’s the paralytic man, David, or Simon, repentance
is the first step towards finding forgiveness and restoration. Third,
release from the burden of sin is not just about getting forgiveness,
but also about getting free from our old ways of thinking and living.
Application
So how can we apply these principles to our own lives? First, we
need to acknowledge our sin and take responsibility for our actions.
This means being honest with ourselves and with God about our
sin, and seeking forgiveness and restoration.
Second, we need to repent of our sin and seek forgiveness. This
means turning away from our old ways of thinking and living, and
seeking a new path that is guided by God’s word and Spirit.
Third, we need to seek release from the burden of sin. This means,
seeking forgiveness and restoration.

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MARCH 17, 2025 | Monday

Reconciliation through
Repentance
Jonah 3:1-10

Introduction
Humanity's journey is also a pilgrimage—a continuous movement
toward unity, justice, and reconciliation. However, this journey is
often hindered by division, injustice, and broken relationships.
Reconciliation is a crucial part of this pilgrimage, requiring deep
self-examination, humility, and a willingness to turn away from
wrongdoing. The biblical story of Jonah and the people of Nineveh
(Jonah 3:1-10) provide a profound example of how reconciliation
is made possible through repentance. This passage illustrates that
true reconciliation begins with a sincere acknowledgment of
wrongdoing, leading to transformation and restoration.
In this reflection, we will explore how the repentance of Nineveh
serves as a model for individuals, communities, and nations striving
for justice and reconciliation. We will also examine how repentance
is a necessary step in healing divisions and moving towards unity.
The Call to Repentance: Jonah’s Reluctant Journey
The story of Jonah is one of divine persistence and human
resistance. Jonah, a prophet of God, is called to preach a message
of repentance to Nineveh, a city notorious for its wickedness.
Initially, Jonah refuses to go, attempting to flee from God's
presence. His reluctance may stem from personal or nationalistic

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prejudices—perhaps he believed the people of Nineveh did not

deserve God’s mercy. However, God does not give up on Jonah.
After a series of events, including being swallowed by a great fish
and spending three days in its belly, Jonah finally obeys God’s
command.
Jonah’s journey to Nineveh mirrors the pilgrimage we must
undertake in our own lives. Often, we resist confronting injustice,
whether in ourselves or in society. Fear, pride, or a sense of self-
righteousness can hinder us from engaging in the hard work of
reconciliation. However, God calls us to face the reality of sin and
injustice, urging us to speak the truth and seek transformation.
The Power of Repentance: Nineveh’s Response
Jonah arrives in Nineveh with a simple yet powerful message:
"Forty more days and Nineveh will be overthrown" (Jonah 3:4). His
words do not contain a promise of mercy or a call to repentance,
yet the people respond immediately. From the king to the lowest
servant, the entire city humbles itself, fasting and wearing sackcloth
as a sign of deep sorrow. The king of Nineveh declares, "Let
everyone call urgently on God. Let them give up their evil ways
and their violence. Who knows? God may yet relent and with
compassion turn from his fierce anger so that we will not perish"
(Jonah 3:8-9).
This response demonstrates an essential truth: reconciliation begins
with repentance. The people of Nineveh acknowledge their sins and
turn away from their wrongdoing. Their actions reflect true
repentance, not just words but a complete transformation of heart
and behaviour.
Reconciliation and Justice: Turning from Evil
Repentance is not merely feeling sorry for past wrongs; it also
requires action. The Ninevites do not simply express regret—they
change their ways. True reconciliation cannot occur without justice.

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If individuals or societies continue in their harmful ways, no

amount of apology can bring healing. Justice demands that we
correct our wrongs and seek to restore what has been broken.
In our world today, there are many situations that call for
repentance and reconciliation. Societal injustices—such as racism,
economic inequality, and systemic oppression—require not only
recognition but also action to bring about change. The Ninevites’
example challenges us to ask:
Are we willing to acknowledge our complicity in systems of
injustice?
Are we ready to turn away from behaviours and attitudes that harm
others?
Do we take responsibility for seeking justice, not just for ourselves
but for those who suffer?
Repentance requires humility. It requires listening to those who
have been wronged and being willing to change. The Ninevites’
response was collective; the entire society participated in turning
away from evil. Likewise, reconciliation is not just an individual
act but a communal effort.
God’s Mercy and the Fruits of Repentance
One of the most striking elements of this passage is God's response
to Nineveh’s repentance:
"When God saw what they did and how they turned from their evil
ways, he relented and did not bring on them the destruction he had
threatened" (Jonah 3:10).
God’s mercy is an essential part of reconciliation. Though Nineveh
had committed great sins, their sincere repentance moved God to
spare them. This reveals that God desires transformation, not
destruction. He longs for reconciliation, for the restoration of

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relationships—both between Himself and humanity and among

people.
Injustice creates division and pain, but repentance opens the door
to healing. When individuals and communities truly turn from evil,
they experience God’s grace and restoration. However, repentance
does not erase the consequences of past sins. True reconciliation
involve making amends and working towards healing of the
wounds caused by injustice.
The Struggle to Accept Reconciliation
Jonah’s reaction to Nineveh’s repentance is surprising—he is angry
that God forgives them (Jonah 4:1-3). Jonah wanted justice in the
form of punishment, but God’s justice includes mercy. This part of
the story reminds us that reconciliation is not always easy. It
requires both the offender and the offended to embrace God’s
grace.
In conflicts and injustices today, some may resist reconciliation,
believing that certain people do not deserve forgiveness. Others
may struggle with guilt and feel unworthy of grace. However,
God’s example in Jonah 3 shows that He is always ready to forgive
those who genuinely repent. He invites us all into a new
relationship built on justice, mercy, and love.
Reconciliation in Our Lives Today
How can we apply the lessons in Jonah chapter 3 to our own
journey toward unity, justice, and reconciliation?
1. Personal Repentance – We must start by examining our own
lives. Are there areas where we have contributed to division or
injustice? Are there relationships that need healing? True
reconciliation begins with self-reflection and a willingness to
change.
2. Communal Repentance – Just as Nineveh repented as a
society, communities today must acknowledge collective
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wrongdoing. This includes addressing historical injustices, such

as colonization, racial discrimination, or economic exploitation.
Churches, nations, and institutions must seek reconciliation
through meaningful action, not just words.
3. Seeking Justice – Repentance should lead to justice. This
means advocating for policies and practices that uplift the
marginalized, addressing inequalities, and ensuring that past
wrongs are made right.
4. Extending Mercy – Just as God showed mercy to Nineveh, we
must also be willing to forgive. Reconciliation requires both
repentance and the grace to move forward together.
Conclusion
The story of Jonah and Nineveh is a powerful testament to the
transformative power of repentance. It reminds us that
reconciliation is possible, but it requires humility, action, and a
commitment to justice. As we journey toward unity, we must be
willing to confront our own failings, turn away from harmful ways,
and embrace God's vision for a reconciled world.
Our pilgrimage is not just about reaching a destination but about
becoming the kind of people who reflect God’s justice and mercy.
Through repentance, we open the door to healing, restoration, and
true unity. Let us, like Nineveh, respond to the call to repent, that
we may walk together toward a future defined by justice, peace,
and reconciliation.

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MARCH 18, 2025 | Tuesday

Reconciliation through Dialogue

Amos 9:7-10

Introduction
Raimundo Panikkar, a renowned Indian theologian and
philosopher, asserts that ‘humanity is essentially a religious being.
From birth, our religion is often determined by the environment
around us, and sadly, this can lead to the exploitation of others
through religious differences’. Ultimately, the goal of every
religion is liberation, but as Panikkar emphasizes, ‘liberation is not
based on correct belief alone; it must be rooted in right actions’.
India, as a pluralistic nation, is a home to people of different
religious beliefs and practices, such as Hinduism, Christianity,
Islam, Buddhism, Sikhism, and others. Yet, religious conflict often
arises when one faith is considered superior to others. The message
in Amos 9:7-10 reminds us that God's Justice and liberation are not
limited to one group but extend universally to all nations and
peoples. So, how can we, in a world full of division and conflict,
move towards true reconciliation? What role does a dialogue play
in healing these rifts? How can we, like the message in Amos,
recognize God’s Justice and call for equality among all people?
These questions invite us to explore how reconciliation through
dialogue can become the means by which we restore peace and
unity, both with God and with each other.

1. God’s Universal Justice

The passage of Amos 9:7-10 shows us that God is concerned about
the whole world, not just one particular group. While Amos 3:2
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emphasizes Israel's special status as God's chosen people, Amos 9:7

reduces this concept of election, demonstrating that the people of
Israel are not greater than other nations. This highlights God’s
relationship with all nations and demonstrates His work of
revelation and liberation across the nations. Through these verses,
we see God depicted as a universal Judge, holding all nations
accountable for their actions. Amos 9:7 begins with God asking,
“Did I not bring up Israel from the land of Egypt, and the Philistines
from Caphtor and the Syrians from Kir?” In this verse, God is
reminding Israel that they are not superior to other nations. Israel
had long considered itself God’s chosen people and believed their
faith to be stronger and their privileges exclusive. However, in 9:7,
the concept of election is reduced in its dimension, emphasizing
that the people of Israel are not greater than other nations. Here we
can see God’s relationship with other nations. God is demonstrating
His work of revelation and Liberation among other nations. YHWH
depicted as a universal Judge who punishes the injustice and crimes
of all nations regardless of geographical boundaries. We find that
the work of election and Liberation is included under the doctrine
of God’s universal equality.

2. The Call for Reconciliation and Dialogue

In Amos 9:9-10, we encounter a profound declaration from God
about His judgment, which offers a striking warning and reflection
on the consequences of sin and complacency. In this passage, God
describes a sifting process that will separate the righteous from the
wicked, symbolizing His judgment. The metaphor of a sieve, used
here, is an image from agriculture where grain is sifted to remove
chaff or impurities. Similarly, God’s judgment will distinguish
between those who live according to His righteous standards and
those who live in sin, particularly the sinners who think they are
beyond reproach or punishment. Here, sinners are no one but those
who are not allowing poor to live in a country by imposing heavy
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tax and making them to suffer by losing their lands and life. The
phrase "no pebble shall fall to the earth" emphasizes the
thoroughness and completeness of God’s judgment. Nothing will
escape God’s scrutiny.
Amos 9:10 specifically addresses the mindset of sinners who
believe they are immune from disaster. These sinners represent
those who live with a false sense of security, assuming that their
actions or the circumstances of their lives exempt them from God’s
judgment. It shows money or wealth, which do not help us to escape
from God’s judgement during His governance. Those who are blind
to their sin, believing that they will not be affected by God’s Justice,
will suffer most because they are not aware of their need for
reconciliation with God. Their arrogance in thinking they are
exempt from the consequences of sin makes them particularly
vulnerable to God’s judgment. In this sense, the danger is not only
in their actions but also in their attitudes, rejecting the need for
repentance and reconciliation, assuming that peace with God can
be achieved without turning away from sin.
This brings us back to the central idea of reconciliation and
dialogue. Amos’ warning to those who think they are safe from
judgment, calls us to reflect on our own lives and attitudes. The
mindset of spiritual complacency, thinking that we can live without
consequence, is still prevalent today. Many in our society, much
like the sinners in Israel, live as though their actions do not matter
in light of God’s Justice. However, Amos warns that the true danger
lies in this false security. When people live with the notion that they
are impervious to God's judgment, they fail to recognize their need
for repentance, transformation, and reconciliation. This, in turn,
obstructs the possibility of peace and Justice. For those of us who
have come to know the grace of God through Jesus Christ, it
becomes our responsibility to engage in the dialogue of
reconciliation. Just as Christ’s death on the cross made possible our

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reconciliation with God, so too must we seek to reconcile with each

other, breaking down the barriers of division caused by sin and
complacency.

Conclusion:
Amos’ message of God’s universal Justice and equality serves as a
powerful reminder for us today, urging us to engage in
reconciliation not only with God but also with one another. Christ’s
death on the cross represents the ultimate reconciliation between
humanity and God, breaking down the barriers of sin and division.
Through His sacrifice, Jesus made it possible for all people—
regardless of their background—to be reconciled with God. This
reconciliation calls us to restore peace and justice in our society,
ensuring that no discrimination exists based on caste, religion,
gender, or language.
In India, a nation known for its diversity, there is a unique
opportunity to reflect God’s call for reconciliation. However, the
reality is that selfishness and fundamentalism often spoil the
harmony and brotherhood intended for our society. As a secular
nation, state-politics is being established on the basis of caste and
religion. Due to this, the life of the common people in this society
is heavy. Even in hospitals, police stations, Judicial and all other
sectors, the poor are being treated unfairly in large numbers. As a
Christian community what is our response to these things? Since
humans have rebelled against God by doing injustice to poor, they
have to realize their responsibility and reconcile with God who
wants to reconcile with them. As the church, our calling is clear: to
work for reconciliation, acknowledging our responsibility to God,
and to one another. Through Christ’s death, we are reconciled to
God, and it is through Him that we find peace. We must engage in
the work of liberation, striving for God’s righteousness without

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discrimination. Let us answer God’s call to be active participants in

the dialogue of reconciliation, embracing justice, equality, and love
for all people. As a follower of Christ, we all should remember “His
Cross is stands between death and reconciliation, bringing peace to
the world”.

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MARCH 19, 2025 | Wednesday

Reconciliation through faith

Affirmation
APOSTLES’ CREED

Lent is a beautiful time in every Christian’s life. A time to find

oneself, to walk in the path of devotion “ಭಕ್ತಿ ಮಾರ್ಗ”, to practice
penance, to fast and pray and intercede, and to be washed in the
blood of Christ. Being a witnessing community of the glorious
resurrection of Christ, we should be the ultimate goal of every
believing and practicing Christian and lent is the time that will
enable us to reach towards our goal.
As we are all ‘sojourners in this earthly strife’ and called “Pilgrims”
traversing toward Justice, Unity, and Reconciliation, it is an
ongoing process, both personal and communal. It is not a single
event but a continuous movement toward a world reflecting God’s
vision of “‫ םֹו לָׁש‬šālōm, Shalom,” a state of wholeness, peace, and
right relationships. This journey is always “Inward and outward”;
it involves inner transformation and outward action by examining
our hearts and working to change the unjust structures and systems.
It invites participation in a journey that requires courage,
compassion, and commitment to love everyone in all
circumstances. With the above overarching theme, we shall
contemplate “Reconciliation Through Faith Affirmation” (the
Apostles’ Creed). At first glance, this theme may not be explicitly
evident, but the path to reconciliation is woven throughout the
affirmation. This affirmation has held individuals as a community

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together by a shared faith. Furthermore, it is not ancient but a living

affirmation, a roadmap to reconciliation—with God and with
fragile humans in their weakness.
1. Historical Background
The Apostles’ Creed represents the oldest form of Christian creedal
tradition. We can place this creedal formula in the 4th century CE,
based on sources from a few synods, baptismal formulas, and
authors of this period. Furthermore, it traces back to the early
Roman baptismal Creed, also called the “Rule of Faith.” In the 4th
century, numerous versions of the Apostles’ Creed circulated
throughout Western Europe. How can we authenticate it? There are
some good reasons to call it Apostolic. Christian writers of the late-
second and early-third centuries referred to this “Rule of Faith”
tradition, embodied in pre-baptismal instruction given to
catechumens in the faith. This has passed from churches across the
world as one body passing down one teaching from the Apostles’.
Because, it was not a fixed formula and was adapted and used by
the church based on the situation, this led the church in terms of
heresy. “The Rule of Faith,” therefore, represented the preaching of
the church; it summarized and outlined the faith, the truth of God’s
plans, and the gospel of Christ. The following is the early fragments
of the affirmation of faith which is also called as ‘form of the rule’
taught by Irenaeus to his catechumens, which is translated from the
Greek: “IN ONE GOD, THE FATHER ALMIGHTY, who made
the heaven and the earth, and the seas, and all that is in them; and
IN ONE CHRIST JESUS, THE SON OF GOD, who became flesh
for our salvation; and IN THE HOLY SPIRIT, who through the
prophets preached the dispensations and the advents; the birth from
the Virgin, and the passion, and the resurrection from the dead, and
the bodily assumption into heaven of the beloved Christ Jesus, our
Lord, and his appearing from heaven in the glory of the Father, is
to comprehend all things under one head. This also raises up all
flesh of all mankind, that, according to the good pleasure of the
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Father invisible, every knee of those that are in heaven and on the
earth and under the earth should bow before Christ Jesus, our Lord
and God and Savior and King, and that every tongue should confess
to him, and that he may execute righteous judgment over all:
sending into eternal fire, the spiritual powers of wickedness; the
angels who transgressed and apostatized, and the godless and
unrighteous and lawless and blasphemous among men, and
granting life and immortality and eternal glory to the righteous and
holy, who have both kept the commandments and continued in his
love, some from the beginning, some after their conversion.”
Irenaeus was the student of Polycarp and learned this creedal
formula from him. Polycarp learned at the feet of the Apostle John,
according to multiple early sources. By this, the line of succession
from the apostles passed down the true teaching and is now
preserved. For though the languages throughout the world are
dissimilar, nevertheless, the meaning of the tradition is one and the
same, be it Germany, Spain, Gaul, Libya, India or any region of the
world. Just as the sun, God’s creation, is one and the same
throughout the world, so is the “Rule of Faith.”
2. God as the Creator and Reconciler
Believers acknowledge that “God is the source of creation,” and by
reciting this creedal formula, we emphasize that God’s role is the
ultimate source of all that exists. As an active creator, He is
sustaining this creation. Furthermore, the title “Father” highlights
the personal and relational nature of God. The act of creation has
always given purpose and meaning to life, imbued with inherent
value and dignity by His power. God, as a reconciler, has always
helped the ‘fallen creation’—the brokenness of every aspect of our
lives, leading to alienation, guilt, and a sense of lostness—to be
reconciled with Him. Reconciliation has always begun with God’s
initiative. This is demonstrated most profoundly in the incarnation

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of Jesus Christ, who took human form to bridge the gap between
the creation, humanity and God.
3. Jesus Christ the Son of the Father, the Reconciler
The Apostles’ Creed’s affirmation of Jesus Christ as the “Son of
the Father” is central to understanding how reconciliation works
through Him. It reveals His unique relationship with God and His
role in restoring our relationship with the Father. This refers to Him
as eternal and sharing in God’s divine nature and authority. Jesus
Christ, by descending, bridged the gap between God’s creation,
humanity, and God himself. We must also acknowledge that the
sonship is characterized by perfect love and obedience to the
Father, the climax of which was seen on the Cross in Golgatha. This
is the foundation of reconciliation: Jesus “was conceived by the
Holy Spirit, born of the Virgin Mary.” This is the mystery of
incarnation, where God became human in the person of Jesus. His
suffering and death were central to reconciliation; His death was
the atonement for the sins of the whole world. Jesus’s glorious
resurrection was the culmination of reconciliation. It demonstrates
His victory over sin and death; this reconciliation on the cross
brought new life and a restored relationship with God. His
ascension enabled Him to be enthroned at the right hand of God,
the Father and to judge both the living and the dead.
4. Holy Spirit Springs from the Father, the Reconciler
Believing in the Holy Spirit in the Apostles’ Creed is crucial for
every believer because He is the third person in the Trinity, co-
equal with the Father and the Son. The Holy Spirit convicts us of
our sins, making us aware of our brokenness and our need for
reconciliation with God. He helps us overcome our shortcomings
and draw near to Christ to be with Him in the glory of eternity. The
Holy Spirit unifies the church, making possible the formation of a
community of love and fellowship where people from all
backgrounds can come together and be reconciled to one another.

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The church is meant to be a sign of God’s reconciling work in the

world.
Conclusion
The Apostles’ Creed is more than just a statement of faith; it is a
call to action. It is a call to embrace the reconciliation offered to us
through God’s grace, through the sacrifice of Jesus Christ, and
through the power of the Holy Spirit. Let us, therefore, affirm our
faith with renewed conviction, and let us go forth to be instruments
of reconciliation in a world that desperately needs it.

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MARCH 20, 2025 | Thursday

Reconciliation through
Sacraments
Ephesians 4:1-6

We humans are not very good at living up close with others. This
is especially true when we have a history of conflict with others.
Reconciliation isn't easy, no matter how much you want healing it's
hardly ever a matter of just everybody getting on and pretending
the hurt didn't happen. During the time of lent, we try to get closer
to God seeking his Grace and compassion in our lives, Ephesians
4:1-6 Encourages us to live a life of humility, patience and
compassion towards one another all grounded in the grace of God.
In Paul's letter to the Ephesians, he talks about some important,
fundamental things about reconciliation and gives many other
practical teachings about how to live together in the light of truths.
Paul's writing as the prisoner highlights the seriousness of Christian
commitment. Ephesians 4:1-6, does not refer to a traditional
sacrament in the sense of a ritualistic act but rather highlights the
concept of the church as a unified body of Christ where unity is
achieved through shared faith, love and the Holy Spirit's work
focusing on moral character and unity, rather than outward
religious practices the sacrament is the living experience of
Christian community, the shared experience of the sacrament is a
symbol of belonging to the body of Christ and the commitment to
live in harmony with one another.

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The first 6 verses of this chapter talks about both Doctrine and
Application. The application part is that we have common calling
so we should exhibit a common conduct toward one another. The
doctrine follows telling us that there is one God in whom we share
the same experience as members of it. Paul uses the phrases like
"you have been called", "you were called", "your calling", all this
highlights the call of individuals to collectively transcend the
divisions and prioritise unity within the community.
Humility- Humility is the opposite of pride, it is refusing to insist
on our rights and putting our neighbours interest before ours, Paul
sums this up in Phil 2:3 Do nothing from selfish ambition or conceit
but in humility count others more significant than yourselves.
Gentleness- This word never connotes the idea of weakness rather
it implies the conscious exercise of self-control exhibiting a
conscious choice of gentleness as opposed to the use of power for
the purpose of retaliation.
Patience, Peace and Spirit- We learn patience from what we
suffer. Then maintaining peace through expressing love toward one
another bonds as together. The spirit gives us the inner sense that
because we are attached to the head which is Christ we are also
attached to one another as members of the body. Common
experience of the work of the spirit in our lives is regeneration,
repentance, faith, justification, adoption, sanctification and hope.
Baptism- Paul links one faith one baptism with one Lord Jesus
Christ, baptism is not external practice but it is believers union with
Christ in his death and resurrection. As Christians, we have been
baptized and brought into the most intimate relationship with God
being made into children of God. We are unified in the
commonalities of the faith just as the three persons of the Trinity
are unified in the one Godhead.

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Paul wants us to know that being a Christian is not merely a way of

believing but a way of Living. There are two stage process in the
text that is, knowing the truth will lead to living the truth,
justification will lead to sanctification, when we get saved we get
transformed. It is interesting that Paul does not start the passage
with list of rules, laws or regulations and burden us rather he starts
with virtues, code of conduct and relational postures and exhorts us
to walk in a new way in the way of Christ.
Paul beautifully brings out the importance of reconciliation within
the community by urging believers to live with humility,
gentleness, and patience, actively working to maintain unity
through love, essentially calling for forgiveness and understanding
to bridge differences and strive for peace, reflecting the unity
achieved through Christ's sacrifice on the cross, actively seeking to
mend broken relationships and prioritize the unity of the
community above personal disagreements.
In Nelson Mandela's message on Reconciliation day (1995) he puts
it this way, "Reconciliation does not mean forgetting or trying to
bury the pain of conflict rather it means working together to correct
the legacy of past injustice”. So reconciliation is the process of
transforming damaged relationships into relationships of trust, it
can be a difficult journey that requires time patience and humility.
John R W Stott, author of The Cross of Christ said that
“Reconciliation begins with reconciliation to God and continues
with a reconciled community in Christ, all though it does insist that
it is only through losing ourselves in love for God and neighbour
that we truly find ourselves”.
Jesus on the cross broke down the walls of barrier bringing
reconciliation and peace by losing himself for others.
Conclusion

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Ephesians 4:1-6 not only emphasizes the concept of Doctrine and

Application but emphasizes the importance of unity and living in
harmony with one another it also stands as an answer to current
global conflicts, serving as a powerful reminder that believers
should strive for peace and understanding even amidst widespread
war and division in the world, it encourages Christians to actively
work towards Unity despite differences a message particularly
relevant when considering the conflicts happening across the globe
today. while the world is often marked by conflict and violence
based on different ideologies, ethnicity or political views Ephesians
transcends these divisions. This passage can be interpreted as a call
for Christians to actively work towards peace making efforts in
their communities and in the wider world even when faced with
Global conflicts.

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MARCH 21, 2025 | Friday

A Pilgrim Journey towards Unity

1 Corinthians 11: 17 - 34

The tendency of the Corinthian Christians to divide into factions is

clearly seen in a disgraceful behaviour at the Lord’s Supper. The
poor were being excluded from elements of the supper and
humiliated. The church is to remember their common covenantal
membership of the body as they eat and drink together the bread
and wine. Self-examination will avoid God’s judgment.
Pilgrimage, means “COME TOGATHER AS ONE in Unity”.
When we visit Pilgrimage, as a Group, we come together in one
place. As we know, every month, we come together and celebrate
the Lord’s Supper on every Sunday.
In this mediation I would like to say that PILGRIMAGE IS “A
CHURCH”, UNITY IS “OUR BEHAVIOUR”.
In V. 17-19, Paul emphasis on the Corinthian Christians as they
gather to worship and take part in Lord’s Supper as one soul. This
meal, as Paul demonstrated in the illustration, 10:16-17 (“THE
CUP OF BLESSING THAT WE BLESS, IS IT NOT A
PARTICIPATION IN THE BLOOD OF CHRIST? THE BREAD
THT WE BREAK, I IT NOT A PARTICIPATION IN THE BODY
OF CHRIST? BECAUSE THERE IS ONE BREAD, WE WHO
ARE MANY ARE ONE BODY, FOR WE ALL PARTAKE OF
THE ONE BREAD”), is supposed to signify their allegiance to the
covenant Lord and his covenant people. But Paul can easily find
out the division in the church. ‘Division at the meal’, these
undermine and make a mockery of the purpose of the Lord’s

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Supper. It is likely that the problem had been raised with Paul
through an oral report. V.18. indicates that “I hear that…” is a
serious matter reinforced by Paul’s carefully judged and forceful
rhetoric passage. As we move forward, Paul uses the two words,
BETTER and WORSE, respectively. Throughout this letter, it has
become clear that Paul wants the Corinthians to “build-up” others
and work for the benefit of others. Paul speaks of “not for the better
but for the worse.” The “worse” reflects that the people are being
led away from the covenantal relationship that the meal signifies
rather than being built-up in it. The “better,” had it happened as it
should have, meaning that the meal was serving to confirm their
covenant commitment to each other as well as to the Lord. The
word uses “Following” to indicate that they believe Paul is looking
forward to what he is about to say. This is most likely and especially
given in deliberate contrast with what has gone before. “Giving
Instructions” means that he is speaking about the background of the
“Corinthians Community” and about the past. They lived without
unity as well as were unholy (1Timothy 1:5). “As a Church” could
be translated as, “in a Church”, but Paul does not have in mind a
specific building given over to the purpose of worship. Rather, they
are a church as they gather together. It is in their public worship,
wherever takes place, that God’s people are visible to all “as the
church”. Christians would have gathered either in larger houses of
those wealthy congregation members. It is at least possible that the
homes of Stephens, Chloe, and Gaius, among others, were also used
(cf. 1.11, 14, 16, and 16:15; Rom: 16:23). Here, I can say that the
Church is a Pilgrimage, where people come together to worship in
the large number. But however, Paul emphasis on their take took
place in these Houses. Here the matter, though serious, is one of
the divisions among people at the Lord’s Supper. So where is the
Unity here?
Factions at the Lord Supper reveal those who are genuinely towards
the Lord and those who will stand under judgment. Initially, it may
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seem that the apostle has changed his mind about the evil or
“divisions” in the church, but this is clearly unlikely. He speaks
about how serious divisions are and how unity is essential in
chapter 1:10. More recently, it has been suggested that the apostle
mentions the phrase “the genuine” in a negative way with a sense
of “the dignitaries” or “the elite.” This would suggest strong irony
here. In this case, the elitist group, who are probably the wealthier
members that have separated themselves away from the poorer
brothers and sisters when it comes to mealtime. These people are
genuine and they had a good bounding with God but from them
there were no mockery available. So who are those that possess this
negative behavior to come and get them examined? Their behavior
points to their eventual judgment rather than to the blessings they
ought to be inheriting. Paul is looking and expecting for the unity
while coming together to Pilgrimage.
In V.20-22, Paul introduces the problem he addresses. The Lord’s
Supper should have been the place that most clearly revealed the
unity of the covenant community. It was the gathering in which the
community’s formation was remembered, its present existence with
Christ as Lord was celebrated, and future at the Lord’s coming
anticipated. However, this meal had become a place that promoted
the divisions between groups in the congregation. The poor and rice
were divided. Once again, one group was acting in an elite manner,
to the extent that the elite-wealthy were drunk while the others went
hungry and suffered humiliation. Again, this behavior by some
resulted in “Shame” for the others. The Lord’s Supper is a
celebration of the meal instituted by Jesus at the last Passover that
the disciples celebrated before the crucifixion. Paul explained on
the inherited tradition on “last supper” and further explains what
take place at the communion meal in v.23-26. Here Paul directly
indicates that ONE BODY AND ONE BLOOD.

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But the supper seems to have been taking place in the context of a
communal meal to which people brought their own food. It was in
this communal eating that the disparity between the rich and the
poor became obvious. Paul’s comment to the rich is that they eat
their “own supper” and “it is not Lord’s Supper”. If the rich wanted
to behave in this way, then they could go to their own homes and
have gatherings for meals. The result of their action is the reason
that the church of God is despised and many Christians are
ashamed. Here Paul repeats how he started this section. He starts
with a rhetorical question expecting a clear response of “no” and
furthers ironically if he can commend them for this behavior. The
wealthy in the congregation are the ones who eat “their own
supper” and this becomes clear when Paul indicates they have
“houses” to eat and drink in. There is some indication that even in
the dining room itself, the food may have been better, depending on
how close on is to the host. Status was generally, an important
factor in Roman dining. Thus, as a matter of “wisdom” and
“knowledge”, here too, those of status in the society, at large found
ways of importing that into the church itself. Given that even the
servants serving at the table would have been entitled to eat at the
Lord’s Supper in the same manner as those they normally waited
on, it is easy to imagine what a social upheaval, the Christian faith
was causing. Given that the poorer would have had less time at their
disposal, it is likely that they would have arrived later at the host’s
house for the Lord’s Supper. Thus, the poorer people would not be
seated in the best room for eating but also would have arrived to
find the status-seeking elite already eating or having “devoured”
their food. Paul uses hyperbole to make his point as he calls them
“drunk.”
Since, all celebrations of the Lord’s Supper would have been in the
larger homes of the wealthy Christians, the point that Paul
establishes is that when the church “gathers together” the space is
no longer someone’s home, rather it becomes a special space of
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worship. This is why, there may have been some confusion about
the hairstyles women should use—whether they at home or at the
gathering of the church. Was there, in fact, any difference for some
of them? Paul’s point is that there is indeed a difference. When a
home is opened up for worship, the rules of the gathered
community apply as they eat and drink the Lord’s Supper, not the
social rules of the Roman society. Furthermore, in the light of this,
it is easier to understand Paul’s saying in v. 17 - “you gather
together not for the better but for the worse.” The Corinthian church
eats the Lord’s Supper as though they are being shamed. Those who
have no food have their faces rubbed in it. As they come to worship
as equals before the Lord, they find that they are treated as far from
equal. In fact, the behavior that marked out those who claimed to
be part of the elite is the very behavior that brings God’s judgment
upon them (vv. 27–30). The Christian rules, which he lays out,
come directly from the Lord, reflecting some of the attitudes of the
Passover, and standing in stark contrast to Roman ideas of status.
In V.23-24, Paul explains how it came to be called “the Lord’s
Supper”. When Paul says he received it “from the Lord”, he is not
saying, he personally received a special revelation. The purpose for
recounting the Supper tradition in this manner is important. There
are three traditions; first, the Lord’s focus in giving this “Supper”
was quite different from the focus of the Corinthian meals. There
was simplicity to the eating and drinking at the Lord’s Supper that
should have overcome all social divisions. Secondly, the
eschatological context of the meal relativizes any possibility of
elitism. Thirdly, because of its status as a covenant meal, Paul
emphasized that blessings and curses are attached to taking part in
the meal.
Jesus’ own body is representing the bread, which is for you. For
sake of His people He died. Each Gospel retains the phrase “this is
my Body” but only Luke carries an additional phrase “which is

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given for you do this in remembrance of me”. 1 Cor 11:24, possibly

imitates Luke gospel, to understand the power in the phrase, “added
broken for you” or “given for you”.
“For you” does not simply mean that this is food given “for you” to
eat. The phrase has a vicarious sense. This attributes to the allusion
in ISAIAH 53:6, the expression possibly highlights ISAIAH 53:12,
which says, where the servant “bore the sin of many”. The Israelite
meal was specifically a time for remembering. EX: 12:14 says that
the Passover day “shall be for you a memorial”.
Jesus took this aspect of the meal and made it into a “remembrance
of me” (Luke: 22:19). The Israelites were to remember their
deliverance from Egypt. This involves the sacrifice of a lamb in the
place of the death of the firstborn. The blood of the lamb was
painted on the lintels and doorposts of all Israelite houses. As Jesus
went on to speak of the “blood” of the covenant, he clearly thought
of His giving of himself in sacrifice (Luke 22:20).
In V.25-26, this act signifies Jesus’ Death which he had as a
covenant with the disciples. This happens after the main meal, that
is, after the supper. The order provided is bread, followed by
“supper”, followed by the cup. The Lord’s Supper was the initial
breaking and distribution of the bread together with its
interpretation, followed by a communal meal, the supper, followed
by the drinking in the cup of wine. It is important to remember that
in 10:16, Paul had discussed in some detail, the nature of the “cup”,
in terms of “covenant” that participates in the blood of Christ. And
also Jesus is fulfilling Jeremiah’s prophecy in 31:31-34 where God
says He himself would provide a “new covenant” for his people that
would involve the forgiveness of their iniquity and that he would
“remember their sins no more”. The Bread and Wine is Identity for
Christians who take part in the Lord’s Supper and because of this,
we are also proclaiming the death of the Lord. The people of the
new covenant are drawn into being and brought together, through
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Christ and His death. This affirms the community of God’s people
to come and gather in unity. After this, the Lord will return to His
people, bringing both the promised blessings, that is, the
consummation of their redemption and judgment for those who
break covenant.
In V.27-32, there is a strong challenge for the Corinthian
community and us as well. Paul focuses on self-examining of one
self before God and conveys this as the challenge, where the present
church, has to give.
Dear brother and sister, I would like to conclude this mediation with
one Verse, ISAIAH 55:1, “COME EVERYONE WHO THIRSTS,
COME TO THE WATERS; AND HE WHO HAS NO MONEY,
COME BUY AND EAT. COME BUY WINE AND MILK
WITHOUT MONEY AND WITHOUT PRICE”.
This is how God calls everyone to come as one in unity. As we saw
in the Corinthians’ community, they were facing a lot of issues
within themselves. They established a hierarchy system. The
supper is open to all but the only thing to be done is that you should
examine yourself before you come to the church. PILGRIMAGE
IS “CHURCH”. UNITY IS “OUR BEHAVIOUR” and this should
be in action, where the church should take part as one in unity. The
motto of CSI is that “That they all may be one”, Yes! Defiantly it’s
talking about Unity, where all the people should gather together in
one place to worship the Lord and take part in communion.
However, our preset contextual churches are facing the issues
where the hierarchy presents itself. We should stop thinking about
this behavior and move on for His kingdom.

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MARCH 22, 2025 | Saturday

Trinity and Unity

John 1

Introduction
Nonna Verna Harrison, in his ‘Gregory of Nyssa on Knowing The
Trinity’, affirms the Trinitarian presence through Gregory’s letter
To Peter, Gregory concludes that in the activities of the trinity there
is an incomprehensible communion among the persons, and
simultaneously each one is distinct. So the distinction among the
persons does not disrupt the continuity of the one nature, nor does
the community in the common essence confuse the individuality in
their distinctive properties – that is, in the identifying marks of
Father, Son, and Holy Spirit. Both in nature and in “the things
surrounding the nature,” the divine activities and self-
manifestation, God is one in three, and these three are one”.
Very specifically, Gregory while reflecting on John’s prologue, he
connotes; “For early Christians, “son” and “Logos” had become
alternative names for the same person, both identified the same
mode of origin from the Father… for from the Father is the son,
through whom all things exist. With him the holy spirit is
understood too, to be present always and inseparable.”
Trinity is a profound, complex theological reflection, usually
manifested in our liturgies, prayers and benedictions. This
phenomenon of using the Trinitarian idea/concept has nullified or
has eliminated the depth of its meaning. However, in the archaic
Christian experience and reflections based on the experience of the
fold, it plunges into subversive theological claims and reflections.

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To say, the ultimate power is distributed in itself and the power is

shared in itself, threatened the religious oligarchical and mono-
centric power structures of the time. Further to say, the ultimate
power, which contributed to the entire creation and its furtherance
is beyond the concept of aloneness of any kind in itself is an archaic
version of theologically inspired notions of socio-political civility
emerging from the fused experience of God-Human-and the
mysteriousness of the nature. This union is at its creative peak,
when Moltman, in his, Trinity and the Kingdom of God,
understands Trinitarian divine imagination as; “the trinitarian
doctrine of the kingdom is the theological doctrine of freedom. The
theological concept of freedom is the concept of the Trinitarian
history of God: God unceasingly desires the freedom of his
creation. God is the inexhaustible freedom of those he has created.”
John 1, uncompromising critical co-existence; The Will to Suffer-
to dwell together.
The world today is complexly bewildered by socio-political
violence enthused by religious fascism inspired secularism
(Hindutva, Christian Zionism, Jewish version of Zionism, etc),
Homophobic and misogynistic spirituality driven self-righteous
egoistic ploys (religious gatherings that demoralize women
experiences and other multifaceted experiences of the affected
masses), and Power-brokering neo-liberal techno feudal nexus of
political leaders, intellectuals and globalized business
entrepreneurs (Trump&Musk, Modi&Adani, Israel&US, etc). The
neo-colonialism and the recent Imperialist states and other violent
rhetorical ploys of gender, caste and racial discriminatory orders of
the world have impacted all of us, Christians are all inclusive in this
mess. Probably it is on this canvas of blood shed we are called to
resonate, Johannine way of reassuring life. The Word, as such, in
its depths reflects the idea of teachings, a divine creative life
sanctioning teachings, this means Being itself, beyond being

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proverbial. The Christological notion of The Word becoming flesh

is nothing but the resisting and insurrectional courage, which
inheres the idea of Trinitarian presence, in the world stolen by the
Anti-God bourgeoning powers.
The concept of with God, in God, through God connote the
adamancy of the divine which is interdependent and intra-
dependent. In the bible we see, how the divine always WILLS to
share, it is in this theological embeddedness. John witnesses the
triune presence, to bring another kind of light that pre-existed the
natural courses of light. What we need is a light that shines
distinctly in the usual day source of light. In this way the Trinitarian
presence in the Johannine imagination asserts life amidst a bigger
chaos, a chaos that can be healed only through the divine creativity
intervention. The possibility of a new world is riddled in the
coexistence of the parental God, who is usually called as the Father,
the inheritance of the divine, which is usually identified as the Son
and the shared power of the creative divine, which is usually called
as the Holy spirit.
Coexistence within the Trinitarian presence can only be understood
in the pathos that the divine yielded too, to bring out a new world,
where compromise and complacency is eradicated and protesting
and battling zeal for a God intended life becomes real, to counter
the ever passing impermanent reels of real life.
John 1, incomprehensible critical communion; Will to think - to
break the shackles of rigidity
Any community or co-existentiality that upholds the decorum of
rigidity in their thinking and in persevering respective life,
indorsing cultural and non-imaginative parameters to maintain
oppressive structures and practices become anti to the Divine plan
and plot of the eternal God and eternal spirit in Jesus The flesh,
which was word, inherent in the flesh even before the becoming

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and the furthering of the divine pursuit in specific to The Jesus

experience. This severity in the Johannine imagination breaks the
shackle of theological rigidity of those days, if I may use the
language of the apocalyptic literature, The Ancient of days. Brian
E. Daley, profoundly culminates the early church Christological
claims, which are intrinsically Trinitarian and Johannine in
imagination as: “ it is his human weakness – the limitation of his
energy, strength, and intellect, his ability to suffer and die – that
both raises the greatest challenge to the church’s proclamation of
his lordship and stimulates the most profound theological reflection
on what it might mean to say, with the centurion at Calvary, “this
person truly was son of God” (mark 15:39).” To associate God to
weakness, suffering and death is itself Trinitarian, because it is in
trinity that we see the unimaginable and it is in John’s proclamation
we see the insightful Word opening up itself to embrace,
everything, of the created world.
The above theological pedagogy, welcomes the believing
community to engage in an upheaval task of reframing the idea of
what it is to be a Community. The knitting of the idea of Lordship,
through harsh experience of the flesh is beyond the prophetic ways
of confrontation and reconciliation, it is the foretaste of that new
world which is greatly ahead of the apocalyptic climax. There is
life after the climax too, it is a different way of saying, the end of
The End. Rigidity will always experience the crucifix. The crucifix
kind of suffering will always birth another revolutionary beginning.
Conclusion
What we witness in Johannine prologue is the anti-thesis to the
thesis of world which intended to control the world through
religion. This profound theology of the indwelling of the Father and
of the Son and of the Holy Spirit in the beginning of the new era of
the reign of God destabilizes the untouchable profundity of the
dominant notions of the divine. The word becoming flesh is divine

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indifference to the controlled systems of communities, hence trinity

in the lenses of the Johannine prologue is a propagator of an all-
inclusive community upholding the values of the divine Justice,
Peace and love.

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MARCH 23, 2025 | Third Sunday in Lent

Acknowledging Faith beyond

Boundaries
Isaiah 44:28-45; Psalms 125; Acts 10:23-33; Mathew 15:21-28

Introduction:
Boundaries are set, created, altered and removed. They are often
created to make divisions in relationships, in dealing with the
people, the nations and so on. Acknowledging something that is
beyond boundaries can be either blissful or troublesome.
However, it has to be shaken and removed in order to experience
the things hidden behind it. Faith is the essence of belief and the
Bible is filled with experiences that profess the essence of faith.
Finding faith within the boundaries is an easy task, whereas finding
it beyond is a daring act. It calls for attention, proof and credibility
before it is acknowledged and affirmed.
The theme given for today's meditation is an invitation and a
challenge to acknowledge faith beyond boundaries. The act of
acknowledging involves a conscious effort to see, understand, and
affirm things in a different way. Jesus's ministry involved
recognizing and responding to the peoples cultures beyond •
boundaries. We, the followers of Christ are called to imitate Jesus
in acknowledging faith beyond boundaries to affirm the reign of
God realized here on Earth. Acknowledging the faith beyond
boundaries involves the following:

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1. Asserting God's Plan beyond Boundaries (Isaiah 44:28-

45:1-8)
The Old Testament passage foretells the favors that God has
planned for his people, the Israelites, long before they went into
captivity. A deliverer of the God's people from the captivity is
chosen by him. Deutero Isaiah names King Cyrus of Persia as the
Lord's anointed. The Babylonian army was the Lord's instrument
that would liberate the people of Israel, who were exiled in
Babylon, and enable them to return to Jerusalem and rebuild the
temple and the city of Jerusalem. King Cyrus was called by God as
his 'shepherd' and was qualified for this great task by the Lord
though he was not a Jew. It was a great honor to be employed as an
instrument of divine favor. Isaiah envisions Yahweh's selection of
Cyrus as a legitimate King to preside over the restoration of Israel.
The important truth to be noted here is that the God who used King
Cyrus as an instrument in his Divine plan is the True God of whom
the King Cyrus did not know, yet God knew him and called him by
his name. The fulfillment of the prophecy enabled Cyrus to know
and affirm that Yahweh was the only true God. What we need to
learn here is that, God works out the plan for his people, and one of
the ways he works is through secular leaders who have nothing to
do with the faith of the people or the church. We are invited to
acknowledge God's mysterious ways and have faith in him.
Acknowledging God's plan always involves going beyond
religious, cultural and physical boundaries. In this passage, Israel
was called to do this act of faith, trusting God's work beyond the
boundaries for his people.
As the faithful, it is our responsibility to affirm God's work in the
midst of the cross-cultural boundaries with faith, and have courage
to discern the divine plan for our lives and for the Church, thereby
to experience the liberative act in Jesus Christ to all who come to
him in faith. Faith crosses the boundaries with courage and
confidence, and experiences deliverance and happiness.
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2. Accepting the Challenges Beyond Boundaries (Acts 10:23-

33)
The Epistle reading talks about the fact that God's attitude to people
is not determined by external criteria. The intension of separating
between clean and unclean is to uphold the identity of Jewish
religion and community. Thus, the social contact between Jews and
Non-Jews ceased to exist. Jesus consistently emphasized that it is
not the ritual cleanliness that is important but moral sensitivity,
ethical life and social justice. Through the vision of Joppa, Peter
could grasp the fullness of truth. There is nothing naturally unclean
in the world created by God. By the guidance of the Holy Spirit,
Peter confirms the conviction of his inner consciousness. All
human beings are created in the image of God and are bestowed
with divine grace.
Cornelius being a non-Jew, invited Peter, the Jew to his home and
it was a challenge posed to Peter by a gentile. When the messengers
of Cornelius were at the door, knowing the Jewish viewpoint, they
did not go further, but Peter asked them to come in and provided
them the needed hospitality. (Vs.23). When Peter came to Caesarea,
Cornelius met him at the door and welcomed him. Both accepted
each other and (Vs.27) amazingly the barriers were transcended.
Before his conversion, Cornelius was apparently associated with
the synagogue as a 'God-fearer.' He gave alms and dedicated
himself to prayer. While he and his friends listened to Peter
presenting the Gospel, the Holy Spirit came upon them. For the
writer of Acts, this was divine attestation that Gentiles should be
accepted into the Christian community on the basis of faith as
Jewish converts. It is Peter who accepts challenges and opens the
door of faith to the Gentiles. Thus, a new society in Christ was
created based on the truth that 'God does not show favoritism' It
was possible to Peter, because God taught him a lesson through the
vision that the Lord is the Lord of all cultures.

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Today the distinction between clean and unclean has crept into the
tradition of the Christian churches also. It distorts the Christian
understanding of humanity. The Christian churches are not entirely
free from class and color prejudices, nationalism, casteism, social
and cultural arrogance, sexism and so on and so forth. In such
context, Peter's vision at Joppa is a classic example and yet plays a
decisive role. God accepts all who fear him and do what is right.
We are challenged to promote this Gospel to the grassroots of the
society and the Church so that the purpose of new community
created in Christ through the redemption is realized.
3. Acclaiming Faith that is beyond Boundaries (Mathew
15:21-28)
Traditionally, the interpretation of the story of the Canaanite
woman depicts feminist perspectives of women's status, faith, and
marginalization within the Jewish system. The faith of a Canaanite
woman is presented in the Gospel reading as the faith that crosses
boundaries. The specific text also touches onto many social systems
like gender and sexuality, landscape and spatiality, ethnicity, purity
and social class. The Social systems stood as social boundaries to
the faith of a Canaanite woman. By the Specific reference to the
place as Tyre and Sidon (Gentile territories) and the designation of
the woman as Canaanite (indigenous people of Canaan and ancient
enemies of Israel), Mathew presents the woman as a political
enemy and religious outsider for the Jews. She encounters Jesus in
public place - domain of men.
Being a gentile in the midst of Jews meant nothing positive for the
Canaanite woman. In the socio-historical world within and behind
the Matthean text, the Israelites believed themselves to be the
chosen people. Even Jesus' disciples considered this Gentile
woman unclean. In fact, the Jewish leaders did not want to go to
gentile territory because it was unclean. However, Jesus went to an
unclean place for the demon-possessed girl. Jesus' religious

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movement accepted the unclean marginalized woman and her

daughter. Jesus resisted the Jewish purity system.
Canaanite woman crossed such gender and sexuality boundary.
She used her courage, the urgency of her need, and her wisdom to
transform barriers of race and gender into inclusiveness. As a
Canaanite, unaccepted by the Jews, and as a woman in a male-
oriented society, she extends Jesus' ministry to a wider population.
The woman teaches about the universality of God's grace; that
God's unconditional love is available to all, no exceptions. In spite
of all the obstacles she faced, she did not give up. She turned out to
be remarkable. She proved a deep faith in Jesus' miraculous powers
and Jesus applauded it. In fact, it was Jesus who acknowledged her
being remarkable when he said: "O Woman, great is your faith! Let
it be done for you as you wish." (Vs.28). Jesus tested her spiritual
persistence, enlarged her understanding of spiritual truth, and then
granted her request, complimenting her for her faith.

Conclusion
Jesus' ministry stands as a clear example for the fact that ethnicity
does not constitute God's people but it is the believing (Gentiles)
people who are included in God's purposes. The Church is far away
to recognize and honor the faith that is beyond the boundaries in its
fuller sense. India is a secular and pluralistic country where
different faiths exists and flourish, but as the followers Christ, we
need to be aware of and open to the needs of the people irrespective
of their faith backgrounds. It is worth mentioning S.J. Samartha
reiterating David Bosch in saying "The Christian faith will have to
compete in the market place of religions as never before and it will
have to do this in total humility, at the same time repenting of the
arrogance and intolerance that characterized much of its
evangelism in the past"

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Collect: Merciful God, we are thankful that you have created the
entire cosmos. You are ever so gracious to all that you have made.
Help us to witness your abiding love in the lives of all the people
so that we may affirm the dignity of life, through the love of Jesus
Christ our Lord, who lives and reigns with you and the Holy Spirit
as One God, over the world, without end. Amen.

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MARCH 24, 2025 | Monday

Unity in Mind, Body and Soul:

Mental health
Luke 8:26-39

Introduction
Greeting to all in the name of Jesus Christ. As we embark the season
of lent, we warp and woof our reflection, centring on Mind body
and soul which always remains a complete inter-knitted entity that
makes our lives and actions complete. In relation to the theme, the
very psychic illness is due to the distortedness of this completeness.
Also, this has fated a severe physical trauma and hyper-tensions
root causing, today around us, many diseases. Dennis Coon & John
O. Mitterer says in Introduction to Psychology Gateways to mind
and behaviour “To be a whole person requires three complementing
perspectives: the biological perspective, the psychological
perspective, and the sociocultural perspective.” The body, mind and
soul syncs into these respectively. Therefore, when any of the three
becomes passive the consequences is ambiguous affecting our
mental health.
Exhortation:
With the brief screening about the Psychological aspect of mental
health, anything that distorts our mental impacts our whole person.
Grounded on this understanding the given passage St. Luke 8:26-
39, poses to us that the man possessed with evil spirit, is of Psychic
disorder. Chiefly, verse 27b He wore no cloths, lived in tombs not
in house, verse 28 he was livid. He was abnormal to both mental
and social norms. The people`s conclusion was that, the man
possessed with evil spirit, for which, as in verse 29, he was chain
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bond, closely monitored, deserted which was not a method of

healing to that man. He needed a emphatic care, which Jesus gave
him.
In verse 30, Jesus started to move close to him, developed a
conversation, inquired about his well being, which a perfect title of
Jesus as a wonderful counsellor (Isaiah 9:6). The Psychoanalytical
approach of Jesus cured the man. People, in verse 35, saw the so
called demon possessed man brought the normal state of body,
mind and soul. Contrary to this, people were not filled with
happiness and of finding a healer and paradigm of healing rather,
could have been so much abducted and obsessed with the falsely
thrusted norms about evil or demon possessed. Carl Rodger, would
say that, human behaviour is validated on the potentiality.
The healing could be also of people who possess potentiality of
lifelessness. Jesus, at the outset of Ch.8, accompanied by female
disciples, proceeded by parable of sower, where the seed (life of
people) fall amidst different lands (metaphor of stereotypical
people) and never grow but choked to death. Similar teachings of
lamp under a jar, metaphoric calming of storm and finally healing
the demon possessed man, which is again a counter healing, where
usually we find or hear people saying females possessed with evil
spirit but here a man (rep of patriarchal society) being healed.
Eventually, in Mark 5:20, this man is both representative of
Psychologically-ill society and also healed alternative community
who began to revolutionize other cities (Decapolis).
Conclusion:
The ministry of Jesus here on earth, was mostly retreating the
cognitive understanding of socio-political-religious-economic
norms of the time. When the life around us begins to stabilize
psychologically, there would be no any social injustice, which a

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mental illness. We all require this healing from our adhered

illogical and unethical societal norms.
The healed man, stands as a pillar of challenge to us how we, as a
Ecclesia going to heal the wounded and demon possessed minds.
May the season of lent empower and encourage us to attempt great
things for God and expect great things from God.

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MARCH 25, 2025 | Tuesday

Ecclesial Struggle for Wider Unity

Acts 15:1-11

The early Christian church, as depicted in Acts 15:1-11, was faced

with a critical challenge that threatened to undermine its unity. The
issue at hand was whether the Gentile converts needed to undergo
circumcision and adhere to Jewish law in order to be considered
true followers of Jesus Christ. This controversy sparked a heated
debate among the apostles and elders in Jerusalem, ultimately
leading to a pivotal decision that would shape the course of
Christian history.
The Struggle for Unity
The early Christian church was comprised of Jewish and Gentile
believers, each with their own distinct cultural and theological
backgrounds. As the church grew and expanded, tensions arose
between these two groups, particularly with regard to the role of
Jewish law in the lives of Gentile converts.
The Pharisaic Christians in Jerusalem, who were steeped in Jewish
tradition, insisted that Gentile converts needed to undergo
circumcision and adhere to Jewish law in order to be considered
true followers of Jesus Christ. This stance was rooted in their
understanding of the Jewish scriptures and their conviction that the
law was essential for maintaining a right relationship with God.
On the other hand, Paul and Barnabas, who had been instrumental
in spreading the gospel to the Gentiles, argued that faith in Jesus
Christ was sufficient for salvation, regardless of one’s adherence to
Jewish law. They contended that the law was not a prerequisite for
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Gentile converts, but rather a means of expressing one’s faith and

love for God.
The Jerusalem Council
The controversy surrounding the role of Jewish law in the lives of
Gentile converts ultimately led to the convening of the Jerusalem
Council, a gathering of apostles and elders who sought to resolve
the issue and maintain unity within the church.
During the council, Peter, who had been instrumental in the
conversion of the Gentiles, shared his own experience of preaching
to the Gentiles and witnessing the outpouring of the Holy Spirit
upon them. He argued that God had clearly accepted the Gentiles
as His own, and that it was not necessary for them to undergo
circumcision or adhere to Jewish law in order to be considered true
followers of Jesus Christ.
James, the brother of Jesus and leader of the church in Jerusalem,
also spoke, citing the prophet Amos and emphasizing the
importance of welcoming the Gentiles into the fold of God’s
people. He proposed a compromise, suggesting that Gentile
converts are asked to abstain from certain practices that were
particularly offensive to Jewish sensibilities, such as eating blood
or meat sacrificed to idols.
The Decision and Its Implications
The Jerusalem Council ultimately decided in favour of Paul and
Barnabas, concluding that Gentile converts did not need to undergo
circumcision or adhere to Jewish law in order to be considered true
followers of Jesus Christ. This decision marked a significant
turning point in the history of the early Christian church, as it paved
the way for the inclusion of Gentiles into the fold of God’s people.
The implications of this decision were far-reaching. It meant that
the church was no longer limited to Jewish believers, but was
instead open to people from all nations and backgrounds. It also
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meant that the church was free to develop its own distinct identity,
separate from Jewish tradition and practice.
Reflection and Application
The ecclesial struggle for wider unity, as depicted in Acts 15:1-11,
offers several valuable lessons for the church today.
Firstly, it highlights the importance of unity and cooperation within
the body of Christ. The early Christian church was faced with a
significant challenge, but through prayer, discussion, and a
willingness to listen to one another, they were able to find a solution
that maintained unity and promoted the spread of the gospel.
Secondly, it emphasizes the need for the church to be adaptable and
responsive to changing circumstances. The Jerusalem Council’s
decision to relax the requirements for Gentile converts marked a
significant shift in the church’s understanding of its mission and
identity.
Finally, it underscores the importance of faith and love as the
fundamental criteria for membership in the body of Christ. The
Jerusalem Council’s decision was ultimately based on their
conviction that faith in Jesus Christ was sufficient for salvation,
regardless of one’s adherence to Jewish law or tradition.
As we reflect on the ecclesial struggle for wider unity, may we be
inspired to work towards greater unity and cooperation within our
own churches and communities. May we be willing to listen to one
another, adapt to changing circumstances, and prioritize faith and
love as the fundamental criteria for membership in the body of
Christ.
Role of Ecumenical Movements in Building Ecclesial unity:
Ecumenical movements have played a crucial role in building
ecclesial struggle for wider unity by:

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1. Promoting Dialogue and Cooperation: Ecumenical

movements have facilitated dialogue and cooperation among
Christian denominations, helping to build trust and
understanding.
2. Fostering Shared Identity: Ecumenical movements have
helped to foster a sense of shared identity among Christian
communities, emphasizing commonalities and shared values.
3. Addressing Historical Divisions: Ecumenical movements
have worked to address historical divisions and conflicts among
Christian denominations, promoting reconciliation and healing.
4. Advancing Social Justice: Ecumenical movements have
played a significant role in promoting social justice and
advocating for human rights, highlighting the importance of
Christian unity in serving the common good.
5. Empowering Marginalized Communities: Ecumenical
movements have worked to empower marginalized
communities, promoting greater inclusivity and diversity
within the Christian community.

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MARCH 26, 2025 | Wednesday

Unity through Prophetic Voices

Amos: 9: 5-12

Introduction:
When we were children, there was a story in our Kannada text book
that spoke about the importance of unity. That was the story of an
old man and his four sons, who constantly quarreled and fought
amongst themselves. Fed up with their divisive nature, the old man
gives them a bundle of sticks and challenges them to break it. Each
son tries, but none can manage to break it. The old man then un-ties
the bundle and asks each son to break a single stick, each easily
snap the individual sticks. Through this demonstration, the old man
teaches his sons the valuable lesson that unity is strength. When
they are united and work together, they are strong and can
overcome any obstacle. However, when they are divided and fight
amongst themselves, they are weak and easily defeated. So from
that day onwards, they never fought with each other and lived
together in peace and harmony.
In the given passage, let us meditate on how prophet Amos tried to
bring unity among the people of God through His voice, and what
things His voice conveyed.
Unity: A voice of equality (v. 5-10)
As in the story seen above, God chose the Israelites as His people
and they were called to grow together as one. At the same time,
unity in diversity is the beauty of the Church of God. However,
Israel was divided into two nations and the people became evil in
God's sight by disobeying Him, becoming selfish, and oppressing

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the poor. To condemn this, God chose many prophets, including

Amos, to warn the people to turn back and repent. Prophet Amos
was a shepherd and a fig grower from the Southern Kingdom
(Judah), but he prophesied to the Northern Kingdom (Israel). He
prophesied during the 8th century BC. At that time, the wealthy
people of Israel were enjoying peace and prosperity and were quite
complacent. The nation was spiritually corrupt, idols were
worshipped, and the wealthy people of Israel were oppressing the
poor, even selling them into slavery. Thus the whole book
(Chapters 1 to 8) of prophet Amos condemns the sins of the nations
and pronounced God's judgment on them. However, in ch: 9 vs. 5 -
15, the prophet through his voice show that the love of God is equal
for all the nations and also gives the message of hope.
The important declaration of the Jews found in Deuteronomy 6: 4,
is on the basis of the theology of unity. He is the God of Israelites,
Egyptians, Philistines and Arameans. The Egyptians, Philistines
were rescued from Caphtor and the Arameans from Kir similar to
how the Israelites were rescued. Even though there is no detailed
account of this captured in the Old Testament, Amos records these
incidents as seen in ch 9:7. God rescued the people at various times
to unite them for Him. God will never discriminate the people based
on gender, caste, religion, race, status etc. Jesus came into this
world to rescue all from their sins, not just those who believed in
Him- the Christians. When we meditate these things during our
Lenten season, let us inculcate these things into our day-to-day life
and try to bring hope of unity to those who were oppressed at our
churches.
Unity: A Voice of blessings, restoration and renewal (v. 11-15)
The closing verses of this book describe the captivity scene that the
Israelites face from the Assyrians in the days to come. God
promises that irrespective of it all, that He will not forsake them.
After all the chapters on judgment, the book concludes with a

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message of hope. Eventually God will restore His people and make
them great again. Amos prophesizes that, “In that day I will restore
David’s fallen tent. I will repair its broken places, restore its ruins
and build it as it used to be” (Amos 9: 11).
Beloved in Christ, lent is a time of hope, blessings, restoration and
renewal. In the Bible, when people became selfish, they faced
obstacles, rejections, and judgment, but when they were united,
they were strong and overcame hurdles and obstacles with the help
of God and the leaders of God. The word ‘Unity’ is strength to
rebuild, renew and reciprocate our lives.
Today, the Christian churches themselves, have multiple
denominations, faith structures, and individualistic interpretations
that are upfront for confusion. We are not united; we divided in
different groups, the group being, AG Church, Jehovah witness
church, Pentecostal, and many more. Is this what our calling is?
Jesus' prayer in John 17:25 say that they all may be one, but instead
of uniting, we are splitting into new sects day by day. The church
is not related to any person but is related to Christ. Let us re-
examine our faith in this regard and step forward in unity.

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MARCH 27, 2025 | Thursday

Cosmic Unity
Genesis 1:24-31

Introduction:
The creation narrative in Genesis 1:24-31 presents a profound
vision of harmony between all living beings. God creates the
animals, then humanity, and grants humans dominion over the
earth. However, this dominion is not a licence for exploitation but
a sacred responsibility of stewardship. As Eco-theologian,
Solomon Victus emphasises:
“The word ‘domination’ is linked with responsible behaviour,
motherly sacrifice, trusteeship, and stewardship.”
Genesis 1 does not depict a human-centred world but rather an
inter-connected cosmos where everything has its place and purpose.
This inter-connectedness is what we call Cosmic Unity a vision of
justice, unity, and reconciliation between all of God’s creation.
Cosmic Unity is the understanding that all life is woven together in
a divine tapestry. It rejects anthropocentrism (human-centred
thinking) and embraces eco-theology, which sees nature as sacred
and deeply valuable. As Jurgen Moltmann argues in God in
Creation, human beings must learn not only to live in the world but
to live with the world honouring the inherent worth of all creatures.
This devotion calls us beyond mere reflection into active
participation in God’s cosmic justice. The Lenten journey is a
pilgrimage-one that requires repentance from ecological sin,

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restoration of our broken relationship with the creation, and

reconciliation with all life forms.
1. Creation’s Communion: The Call to Coexistence
"And God saw that it was good." (Genesis 1:25)
The first insight from Genesis 1:24-31 is the sacred communion of
all creation. Before humans were even formed, the earth was
already declared “good.” The well-being of the world does not
depend solely on humanity; rather, all of creation plants, animals,
oceans, and skies exist as part of a sacred whole.
Rabbi Johanan, drawing from Talmudic teachings, reminds us:
“If humans are not given the Torah, they can learn modesty from
the cats, ethics against stealing from ants, good character against
incest from doves.”
This highlights the wisdom embedded in the natural world creatures
instinctively live in balance with nature, while humans often fail to
do so. What would it mean to listen to creation as a teacher? How
can we, as stewards, restore the sacred communion God established
in Genesis?
Eco-theologian Leonardo Boff urges us to recognise the intrinsic
value of all beings, stating that the destruction of a single species
diminishes God’s glory. During Lent, we must ask:
 Have we disrupted God’s order through our consumerist
lifestyles?
 Do our churches preach a Gospel of dominion or a Gospel of
justice?
 How can we shift from an exploitative relationship with nature
to a cooperative one?
Our calling as Christians is to defend the oppressed including non-
human life. To ignore the cries of the earth is to ignore the cries of
God.

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3. Covenant of Care: The Call to Responsibility

"God said, ‘Let us make humankind in our image, according to our
likeness; and let them have dominion… over all the wild animals
of the earth, and over every creeping thing that creeps upon the
earth.’" (Genesis 1:26)
Dominion is one of the most misinterpreted concepts in the Bible.
Many have used it to justify environmental destruction, but
theologians like Solomon Victus and eco-activist Vandana Shiva
reject this notion. Victus writes:
“Our environmental principle is how to coexist, how to cooperate
with nature without involving permanent damage and destruction
of this wonderful Creation of God.”
The real meaning of dominion is stewardship, not domination.
Jurgen Moltmann reminds us that God’s covenant is not just with
humans but with “every living creature of all flesh that is on the
earth.” (Genesis 9:16). This means that God’s justice extends to
forests, rivers, and animals.
Gustavo Gutierrez emphasise that ecological justice is inseparable
from social justice. The same systems that oppress the poor also
destroy the environment. Indigenous communities, for instance,
suffer when corporate greed ravages their lands. During Lent, we
must reflect:
 Have we been complicit in the destruction of God’s earth?
 Are we standing in solidarity with the earths’ most vulnerable,
both human and non-human?
 How can our churches become places of ecological repentance?
We must move from exploitation to covenant, from consumption to
conservation. The world does not belong to us; we belong to the
world, and we are called to care for it as God’s trustees.

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4. Cosmic Reconciliation: The Call to Renewal

"God saw everything that he had made, and indeed, it was very
good." (Genesis 1:31)
The culmination of creation is shalom wholeness, peace, and unity.
However, this unity has been broken. Climate change,
deforestation, species extinction, and pollution are signs that we
have disrupted God’s cosmic balance.
Eco-theologian Jay McDaniel, in his book Of God and Pelicans,
describes God as a “Lover of Life”, whose presence sustains every
being. This means that to work for climate justice is to participate
in God’s healing work. As the article Ecological Worldview Offers
Vision of Cosmic Harmony states, we must return to an
understanding of nature as a web of relationships rather than an
object for exploitation.
Victus warns us that:
“Dominion is not only harmful for the human veins but also for
other creatures.”
This Lenten season, we are invited to repent for the ways we have
broken cosmic unity. We must reclaim:
 A spirituality of reverence - Seeing nature as sacred.
 A theology of restoration - Advocating for climate justice.
 A practice of reconciliation - Healing our relationship with the
earth.
If we truly believe in a God of Cosmic Unity, our churches must
become spaces of ecological activism, preaching against systems
that destroy both people and the planet.

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This Lenten season is a call to Cosmic Unity. Genesis 1:24-31 is

not just a creation story; it is a cosmic vision of justice, unity, and
reconciliation. As we journey through Lent, we must ask:
 Will we choose communion over consumption?
 Will we embrace a covenant of care rather than a culture of
destruction?
 Will we seek reconciliation with God, humanity, and the earth?
Our pilgrimage towards justice is not just about human liberation;
it is about the liberation of all creation. We must repent, restore,
and reconcile, knowing that when we heal the earth, we heal
ourselves. May this Lenten season call us to radical love, prophetic
justice, and cosmic unity? Amen.

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MARCH 28, 2025 | Friday

A Pilgrim Journey towards Hope

Matthew 5:3-12

Introduction
Pilgrimage is a journey of devotion and focus to understand GOD
and Self in each life. The Asia continent has been into this culture
of finding God and one-self through Pilgrimage. It is all because of
sadhus, Gurus and devotional Leaders, being emerged in this
continent by the nature of religious practices and the traditions
followed. This year India is witnessing the Maha Kumbh Mela, a
pilgrimage to Prayagraj, with the rare celestial alignment that
occurs once in 144years. The whole Asian continent is full of
cultural and traditional stands on empathizing towards life. Jesus as
a Rabbi and Guru is the Son of GOD and the Man of GOD. He
brings Hope to the people who had lost the thought of life during
their pilgrimage journey. The Pharisees and Levites who brought
the people towards delivering unity, justice and peace among
individuals and in community, only gave them a sign of hard bound
tradition without any meaning to life. God now as sent his only Son,
Jesus Christ, to deliver his people through social, ethical and
spiritual justice by delivering hopes in the journey of pilgrimage.
Mathew 5:3-12
This passage talks about Jesus a way of life and a way through him
to God, to deliver the social justice and spiritual justice by his
experience (as Guru) of torah, Nevi’im and Ketuvim. The Matthean
form combines both ethical mandate as well as eschatological
blessing. The beatitudes have been called makarism from the Greek
Makarios (blessed), found in Old Testament Psalms 1:1, 119:1.
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This passage can be divided into three parts

a) Those who depend on GOD (5:3-6)
b) Those who Live for GOD (5:7-9)
c) Those who are persecuted and represent Christ (5:10-12)
Those who depend on GOD
Jesus as a messiah is sent out to deliver His people through the
Hope in the journey of pilgrim. In Matt 4:17, Jesus began to preach
and seeks all to repent for the kingdom of heaven is at hand. Jesus
began his pilgrimage to bring people near to God. He picks Matt
5:3-6 passage from Isaiah 61:1-3, which is the manifestation of
messianic ministry. The Jewish people also expected the messiah
to bring the final torah, the torah of Messiah.
Blessed is commonly translated as Happy; poor in spirit denotes
who are deprived by their justful life, which means they are forced
to depend wholly on God as also understood as being in humility
which will lead Gods people to rely on him. Jesus has brought good
news to the poor that they will be set free and released from all
bondages and turn to God. Belonging to kingdom of heaven is an
eschatological thought which signifies new kingdom in Christ
which will be inherited in the final judgement.
V.4 - Blessed are those who Mourn is interpreted as nature of
persecuted, poverty or for sin and also who groan under the burden
of sorrow and guilt and thereby, turn to God for forgiveness and
help.
They will be comforted -Isaiah 61:2, God promises to comfort all
who mourn. Isaiah refers to who are oppressed socially and also
who repent for their sins and looking towards divine passiveness.
Jesus also consoles both socially and spiritually affected by their
nature; they would be comforted with his promises.
V.5 - blessed are those who are meek are not just those who are
humble and unaggressive but connotes psalms 37:11 that which
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speaks about the meek inheriting the earth. Meek is being humble
towards the people who are stressed and to be gentle to those who
are downtrodden because they can bring the inheritance of God.
For they will inherit the earth- inheritance will lead to humbleness;
Matt 19:29, 25:34 is all about the inheritance of eternal life and
promise of foundational kingdom which owe justice for both
socially and ethical life, so this inherits the apocalyptic promise of
present and future.
V.6 - Blessed are those who hunger and thirst after righteousness-
hunger and thirst for justice from those who oppress them. This
becomes the prayer for Gods intervention to deliver His suffering
people; their desire for deliverance from oppression as in Isaiah:
61:3, where they will be called oaks of righteousness, and desire to
serve God.
Righteousness is in the context of right conduct in the eyes of God.
So here it mean,s hungering and thirsting for doing what is right
before God. Truly to rely on one’s strength to obey God.
For they will be filled- is a momentum of God that will satisfy their
needs, hunger, and thirst. Post this the righteousness will be
completed by Christ alone in eschatological sense. This becomes
real in Isaiah 61:3 where nation will be oaks of righteousness, a
planting of the Lord, for the display of his splendor.
Those who live for GOD
V.7 - Blessed are those who are merciful- this is the verse of action,
namely living righteously. A life that centers on showing mercy,
continuous nature of it to others. This conduct is demanded by God
to his people. Matt 6:12, 14, 15 highlights forgiveness which is also
a similar attitude.
For they will receive mercy - the reward here is both by God and
shown by God. Mercy is equivalent to forgiveness. In Matt 6:14,

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15, if you refuse to forgive others, your father will not forgive your
sins either. It is the principle of retribution; what we do to others,
God will do to us. When we show mercy to others, we will receive
mercy from God.
V.8 - Blessed are those who are pure in heart- this reflects from
psalms 24:3-4, where pure ascend to the hill of God and stand in
His holy place. They are morally upright and not just ritually clean,
and they are single-minded in their commitment towards God.
For they will see God- seeing God is both spiritual and in fullness,
after Christ returns.
V.9 - Blessed are those who make peace- peace between God and
people is only made by Christ as in Col: 1:20, Ps 34:14, and Isa
52:7. Jesus is the supreme peacemaker as proclaimed in the Gospel.
For they will be called Children of God- Apart from his ministry,
he acts as the peacemaker and calls His followers as children of
God.
Those who are persecuted and representing Christ
V.10 - Blessed are those who are persecuted because of
righteousness- The world will hate you and persecute you because
peacemakers cannot expect a comfortable and easy life. Jesus
makes it clear in the syllogism of John 15:18-16:4.
V.11 - Blessed are you when people insult you, persecute you and
falsely say evil against you- Jesus, very particular talks about
people who insult and say evil things because they don’t honor my
righteousness. Even though the world is anguish about His ways,
we need to move in the kingdom values.
V.12 - Rejoice and be Glad for your reward in heaven is great –
Jesus, here, calls us for the fellowship with him and the early church
also regarded the suffering as Joy because even prophets also
suffered for righteousness.
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Conclusion
Jesus in this passage draws people and his followers to rely on God,
act and represent Him. Jesus being the revolutionary in the
teachings, he brings Hope to the community and draws social and
spiritual justice through His teaching and action. In today’s society,
we need to be aware of bringing Hope to the community instead of
commitment towards the one-sidedness of the society. This can be
achieved by being unbiased and keeping ourselves in the
righteousness of God.

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MARCH 29, 2025 | Saturday

Hope in the Midst of Hunger

Matthew 14:13-21

Introduction:
This miracle story of Jesus feeding the multitude in Matthew 14 is
the only miracle of Jesus, recounted in all the four gospels. It
appears in Mark 6:30-44, Luke 9:10-17, and John 6:1-14, and there
is also an account of Jesus feeding the four thousand in Matthew
15:32-39. The fourfold repetition of this story emphasizes that it
represents a memory to the heart of the early church.
In both Matthew and Mark, this miracle comes immediately after
Herod's feast and John the Baptist's death. What a contrast between
Herod's feast and the one Jesus prepared! Only the affluent and
powerful attended Herod's feast, which featured a crude display of
power and wealth.
Meditating these two views would help us to identify the
significance of Jesus’ actions involving multiplying food.
Firstly, disparities in food access existed throughout the first-
century Roman Empire. Many people were aware of food
insecurity and had daily and seasonal challenges in obtaining
appropriate food and nourishment. The empire's social structure
was exceedingly hierarchical, with a small group of governing
elites who enjoyed a wide variety of quality foods. However, the
majority of the people lived near, at, or below the subsistence level,
with insufficient caloric and nutritional consumption. This scenario
is reflected in the Lord's Prayer, which asks God to provide daily
bread. Food access reflected the elite’s access to power that
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controlled resources. The lack of food was one of the ways many
people experienced the injustice of this disparity of power. It is also
one of the reasons we see so many sick people in the gospels
suffered from Diseases of Contagion, inadequate nutrition and
inadequate immunity were rife.
Secondly, the scripture clearly states that feeding the needy is God's
will. The wilderness generation is fed by God (Exodus 16). Ezekiel
accuses the Israel's leaders or "shepherds" of failing to feed the
sheep/people (Ezekiel 34:1-10). The prophet Isaiah reveals God's
will for humanity to "share your bread with the hungry" (Isaiah
58:7). Jesus recognized that the people were like sheep without a
shepherd. Sheep look to the shepherd for nourishment, care and
protection, but more importantly, for guidance and direction. In the
OT, the leaders were often referred to as being like shepherds (Num
27:17), and when they proved to be bad shepherds, God promised
that God would shepherd the people. This promise was fulfilled
when Jesus came as the Good Shepherd to care for his sheep and
lay down his life for them (Jhn10:10).
In Matthew, Jesus supports the compassionate practice of
almsgiving, which redistributes wealth to that in need (Mt 6:2-4).
He also declares that nations will be judged on whether they have
fed the hungry (Mt 25:32-42).In Matthew 14:13-21, Jesus
highlights and confronts the Roman world's injustice with an action
that enacts God's will to feed hungry people while also anticipating
the coming age, in which God would provide enough food.
Matthew’s scene is set in a “deserted place” or a “wilderness place.”
Since it was late in the day and they were in a remote place, the
disciples realistically suggested that Jesus should send the people
away to try to find some food in the area. But, Jesus’ response
startled them, for he told them to give the people something to eat.
These words may have been a deliberate challenge to the disciples.
The disciples replied with a mix of skepticism and sarcasm that it
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would take more than six months’ wages to feed such a crowd.
(Some translations say “two hundred denarii”, referring to the
Roman coin) Their economic condition made them hopeless.
Jesus just instructed them to go see how much food was available.
They came with just five loaves and two fish. Nonetheless, Jesus
ordered the entire multitude to sit (Mt14:19). He then took the five
loaves and two fish, looked up to heaven, gave thanks, and broke
the loaves, precisely as he would do at the Last Supper. So the five
loaves and two fish were multiplied, ensuring that everyone was
fed and satisfied. The disciples also collected twelve basketfuls of
leftovers. Considering that there were five thousand men, excluding
women and children, the actual number would have been
enormous.
It teaches the importance of sharing the little, where we have to
satisfy the needs of others. Sometimes, this will be done in
miraculous ways, as happened here and with the manna in the
wilderness. Jesus fulfills God's will to feed the hungry. He
anticipates the abundant blessing of good food described by Ezekiel
and Isaiah for the time when God's reign is completely established.
And he repeats Elijah's miracle of multiplying the widow's food and
oil (1 Kings 17:10-16), as well as Elisha's multiplying the widow's
oil and feeding the one hundred (2 Kings 4:1-7, 42-44).
Conclusion:
In our very own living context, it is so vulnerable that many adults
and children die from hunger and malnutrition, while many more
go to bed hungry every night. This passage urges us today to share
with those who do not have. If the haves were ready to share even
a small amount of their resources, the majority of the have-nots
could survive well. We are to offer our limited resources, and take
responsibility, not to accumulate for ourselves, but to share them
among others. Resources could be money and possessions, but they
also include love, compassion, time, energy, abilities and skills.
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Jesus challenged his disciples and also encourages us to get out of

our comfort zone and share our resources on behalf of a needy
world.
This Lenten season invites us to remember and anticipate, to
participate in the story, in order to feed the hungry, and continues
to encourage us to analyze what resources we can share with those
who are in hopeless situations. Only that which is shared can be
multiplied. As Individuals, families, churches and communities, are
we willing to be broken and share, alleviating destitution which is
possible if we are willing to take part in this miracle.

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MARCH 30, 2025 | Fourth Sunday in Lent

Transforming the Oppression

Structures
Nahum 1:1-15; Psalm 113; Acts 4:32-37; Luke 13:10-17

Introduction
Since Ancient times, there has been a system of slave owners, both
rich and poor, who knew the upper and lower classes in human
society.
Let us meditate on the free thought of how the words chosen for
this day can transform structures of oppression, and how we can put
that knowledge into practice.
1. Christ, who transformed the structures of oppression
(LUKE 13: 10-17)
A woman who had been possessed by demons for about 18 years to
the synagogue was brought to Jesus. He did not preach and go
home, but instead healed the demon-possessed woman.
The healed woman praises God. This is truly a joyful thing. There
are many traditions in our churches, but instead of following
traditions, we should break them if necessary. This is the part of the
verse.
The synagogue official should be happy when God is glorified from
the synagogue, but since it is a synagogue, we see the emphasis on
tradition. Regarding the observance of the synagogue official who
gave importance to the ritual, we see the practice today without
emphasizing compliance.

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Today, we should not limit ourselves to just teaching in our

congregations, but should focus on the shortcomings of the people
in the congregation to know what they have come to expect.
We understand the problems and needs there. We have often acted
like the synagogue officials and have forgotten the responsibilities
to act like Jesus.
2. The apostles who faced oppressive structures (ACTS 4:32-
37)
The priests, temple officials, Sadducees, and apostles warn the
apostles to not take up the name of Christ in Acts, chapter 4, verse
17.
But their answer in Acts 4:19 was a direct testimony to Christ. In
verses 32 to 37, which are now assigned, the apostles practically
demonstrated the faith they believed in, not yielding to the
oppression of the day. They lived in Christ, strengthening and
testifying and making up for their shortcomings, so that none of
them lacked.
The apostles lived as witnesses on one side and as teachers on the
other. For example, Barnabas, which means courageous, explains
the whole act of expressing courage.
It would not be wrong to say, "Come, come, the living witness, who
shows us the work."
3. The God who transformed structures of oppression
(NAHUM 1:1-15)
The prophet Nahum has a vision of Nineveh, the capital of Ashurya,
and narrates how the people turned from their wickedness to God
and received forgiveness from God.
This expresses Jehovah’s justice and his punishment of nations or
individuals who do bad things to others.

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God has removed the idolatry, wickedness and oppression that were
in your city. God expresses his love through this.
The question to think would be, “How can we transform the
religiously oppressed in our Society/Individual/Churchtoday?”

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MARCH 31, 2025 | Monday

Education as Liberation
John 4: 7-24

When a person is truly educated, she or he will reflect on the world

in which they live. This is where liberation comes in. They will
challenge the social structures in the society that oppresses her or
him, and try to change it.
One of the important purposes of religious education is to train
students to have religious imagination and be interested in
transformation and praxis for liberation in order to recognize the
problems of their world and to strive to change the world into the
kingdom of God, where there is no oppression, violence, and
injustice. Religious education should be able to promote the justice
of God and the lacerative God, in order to solve the problem of
oppression. In this sense, the important role of religious education
is to perform “education for liberation.”
However, “liberation” is required for all of us, because we can live
together peacefully and happily through the liberation.
Furthermore, “liberation” is the process for making peace and
justice. Thus, the ultimate goal of liberation is to dream the
kingdom of God. Luke 4:18-19 shows that the ministry of Jesus is
related to social transformation based on liberation.
The goal of education for liberation is to transform the world.
Specifically, it is to change this problematic world into the kingdom
of God, where there will be freedom, peace, love, and justice.

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In Matthew 5:17, Jesus revealed the purpose of his coming into the
world: “Do not think that I have come to abolish the Law or the
Prophets; I have not come to abolish them but to fulfill them.”
Before Jesus came into the world, many Jews, especially Rabbis,
Pharisees, Sadducees, and priests, tarnished the essence of the Law.
The essence of the Law is God’s living love, but they made the Law
fossilized. In this situation, Jesus came to the world to rectify the
corrupted Law and to restore the essence of the Law. Interestingly,
in this process, Jesus used a new form of the Kingdom of God, not
the old form of Moses, and the contents of the Law were changed
according to the new form: “You have heard that it was said, ‘Do
not commit adultery.’ But I tell you that anyone who looks at a
woman lustfully has already committed adultery with her in his
heart...You have heard that it was said, ‘Eye for eye, and tooth for
tooth.’ But I tell you ‘Do not resist an evil person.’ If someone
strikes you on the right cheek, turn to him the other also…You have
heard that it was said, ‘Love your neighbor and hate your enemy.’
But I tell you: Love your enemies and pray for those who persecute
you” (Matthew 5:27-28, 38-39, 43-44).
But when we see the Jewish society in John, with today's dominant
classes, and the Galileans/ Samaritans/ Non-Jews, with the
marginalized, that is the Dalits. Those who were subordinate and
those who were counted as lesser human beings were always the
Samaritans or the Galileans. This group was judged and condemned
by the higher caste Jews and was portrayed as ‘untouchable’ and
spiritually inferior to the Jews. The Jews were presented as a pure
race, and Samaritans were described as a mixed race.
We see in St. John 4 where Jesus dialogues with the Samaritan
woman when she talks about the tradition of worship but then we
see how Jesus gives a transformative way how we need to worship
God that leads to the way of Justice and Peace. Look at what’s
happening here; Jesus readily spoke with a ‘ceremonially unclean’

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Samaritan woman, drank water from her hands, stayed for two days
at a Samaritan village, all go to show that Jesus was in solidarity
with discriminated woman, and she being a victim of male
dominance, particularly in Israelite tradition and a Samaritan, a
woman, who’s been married five times and is now living with her
boyfriend, who the religious world would not even allow to step
foot in the synagogue, just became the first evangelist in history!
This woman, who would never qualify to be an elder in anyone’s
church, has just turned a Samaritan city upside down with one
encounter with her Messiah! Not only were those Samaritan people
following her, they learned about Jesus from her! She taught men
and women that Jesus was the Messiah.
Here Samaritan woman is a symbol of a marginalized community
and not an immoral woman. In the text, the objective of the mission
of Jesus was to show that God should be worshipped in spirit and
truth, and that this was a liberating message for the Samaritans. He
distinguishes the roles of the spirit and the Paraclete and equates
the worship of the Father with a new human solidarity or a new
mission of the community and the approach of Jesus were vital. It
is not really necessary to have formal education in order to be
knowledgeable. Just like Jesus, the Non-Jews too could be privy to
a teaching from above and therefore, it was incorrect to brand them
as illiterate and ignorant people. Jesus upheld the dignity of all the
non-Jews, particularly the women, and rejected stereotypes about
them.
Gregory Thomas says, ‘ Jesus’ non-offensive approach to the
woman's antagonistic attitude regarding ethnicity and ancestral
superiority has not only avoided relating to her on the traditional
lines of Jewish-Samaritan hostility but also has made the woman
feel more friendly and free for a deeper and more fruitful dialogue’.

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APRIL 1, 2025 | Tuesday

Land: Struggle for Livelihood

Numbers 13:17-24

“Land is never simply a possession. It is always a gift, given in

trust, and it carries always a commission to justice and
righteousness.”- Walter Brueggemann
Lent is a season of self-examination and repentance, a pilgrimage
that calls us to confront injustice, especially in our relationship with
community and livelihood. The story in Numbers 13:17-24 reminds
us of how fear can distort God’s promise, turning a land of
abundance into a land of oppression. When the spies return, they
bring evidence of Canaan’s fertility - a cluster of grapes so large
that two men must carry it - yet their report is tainted by fear - “The
land that we have gone through as spies is a land that devours its
inhabitants” (v.32). This distortion of reality reflects a broader
truth: whenever land is controlled by the powerful at the expense of
the weak, it ceases to be a blessing and becomes a battleground.
Walter Brueggemann reminds us that “land is never neutral; it is
always a contested space.” Across history and in our world today -
whether in Dalit struggles, Palestine, Sri Lanka, or Northeast India
- the question of land is also a question of justice. If Lent is a
journey towards peace, unity, and reconciliation, then it must lead
us to act on behalf of those whose struggle for land as a struggle for
dignity.
1. A Struggle of Displacement and the Denial of Justice
The Israelites, having been freed from Egypt, were called to inhabit
a land where justice and equity would define their community. But

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when the land is denied to the people, their livelihood is taken, and
their humanity is diminished. The Dalits of India have historically
been denied land ownership and pushed into perpetual servitude.
Dr. B.R. Ambedkar wrote, “The alienation of land is the alienation
of freedom.” Without land, the Dalits were excluded from
economic self-sufficiency and their oppression sustained by a
system that made them landless in their own country. The same
reality exists in Palestine, where generations have lived under
displacement, and in Sri Lanka, where Tamil families have
struggled to reclaim their lands after civil war. Deuteronomy 10:18-
19 reminds us that God defends the cause of the stranger, the
fatherless, and the widow - those who, throughout history, have
been the first to suffer displacement.
Christ himself was born into displacement. Matthew 2:13-15
recounts how Jesus, as an infant, became a refugee, fleeing to Egypt
to escape Herod’s violence. His ministry constantly called for
justice, reminding his followers that faith without works is
meaningless (James 2:14-17). In Lent, as we fast and pray, we must
also act, standing with those who have been denied land, speaking
against policies that displace the poor, and supporting movements
that restore land to the marginalized. Displacement is not just a
political issue; it is a spiritual crisis that demands a response from
the Church.
2. A Struggle in Domination and the Destruction of
Community
The spies in Numbers 13 did not merely see a land of giants; they
saw a land to be conquered rather than a land to be shared. This
mind set—seeing land as something to possess rather than to
cultivate in community has led to wars, caste-based oppression, and
religious conflicts. The Kuki-Naga conflicts in Northeast India
have turned land into a cause for division rather than unity. In
Ayodhya, land has been manipulated as a tool of religious

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supremacy, dividing communities instead of fostering peace. When

land is seen as a means of power rather than as a gift from God,
injustice follows.
Brueggemann warns, “When land becomes private property rather
than communal trust, it ceases to reflect God’s kingdom.” Jesus
offered an alternative vision. In Acts 2:44-45, the early Christians
“held everything in common,” ensuring that no one among them
lacked what they needed. This was not socialism, it was the
Kingdom of God, where hospitality replaced hoarding and
generosity overcame greed. Our Lenten pilgrimage must lead us to
recover this vision. Rather than seeking to dominate land, we must
cultivate it as a shared blessing.
3. A Struggle towards Dignity and the Dream of Restoration
Despite the fear of the spies, Caleb declared, “Let us go up at once
and occupy it, for we are well able to overcome it” (Numbers
13:30). Unlike the others, Caleb saw the land as a place of promise
rather than a place of peril. His vision reminds us that faith is not
passive; it requires courage to act. In the struggles for land today,
there is a need for voices like Caleb’s - people who see justice as
possible despite the opposition.
Jesus proclaimed, “The Spirit of the Lord is upon me… to bring
good news to the poor” (Luke 4:18). His mission was one of
restoration, where those who were cast out were brought back in.
Lent calls us to embody this restoration, to work toward a world
where land is not a tool of exclusion but a home for all. This means
advocating for the restoration of land to those who have been
historically denied of it. It means standing with the Dalits, the
Palestinians, the Sri Lankan Tamils, and all those who still struggle
for a place to call home.

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Our pilgrimage toward peace, unity, and reconciliation will only be

complete when land is no longer a source of division but a place of
community. As we fast, let us also give. As we pray, let us also act.
As we reflect, let us also restore. This is the justice to which Christ
calls us, and this is the land we must inherit - not one taken by force,
but one shared in love.
Lent is not a retreat from the world but a journey toward justice.
Let us walk it with open hands, ready to build a world where land
is no longer a battleground, but a home for all.

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APRIL 2, 2025 | Wednesday

Hope: A Quest for

Identity/Identities
2 Kings 5:1-10

As we delve into the story of Naaman, a Syrian general, and his

encounter with the prophet Elisha, we often overlook a crucial
character in the narrative – the servant girl. Her story, though brief,
is a powerful testament to the human quest for identity and the hope
that drives us to seek answers to life’s most profound questions.
In 2 Kings 5:1-10, we read the account of the servant girl, an
Israelite who was captured and taken to Syria, where she served in
the household of Naaman. Despite her circumstances, she held onto
hope, a hope that would ultimately change the course of Naaman’s
life and her own.
The Quest for Identity
The servant girl’s story begins with a sense of displacement and
disorientation. She was taken from her homeland, her family, and
her community, and forced to serve in a foreign land. Her identity,
once rooted in her relationships and cultural heritage, was now
fragmented and uncertain.
But despite her circumstances, the servant girl held onto hope. She
hoped that one day, she would be free. She hoped that one day; she
would be reunited with her loved ones. And she hoped that one day;
she would find a new sense of purpose and belonging.

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The Power of Hope

The servant girl’s hope was not just a feeling or an emotion; it was
a choice, a decision to trust in the goodness and mercy of God, even
in the face of uncertainty and adversity. Her hope was rooted in her
faith, a faith that had been shaped by her experiences, her culture,
and her community.
As the servant girl shared her faith with Naaman, she planted a seed
of hope in his heart. She told him about the prophet Elisha, who
could heal his skin condition and restore his health. Naaman,
desperate for a solution, listened to the servant girl’s words and
decided to take a risk, to trust in the hope that she had shared with
him.
The Gift of Identity
As Naaman traveled to Israel, seeking out to find Elisha and the
healing that he promised, the servant girl’s hope was realized.
Naaman was healed, and his life was transformed. But the servant
girl’s hope had also given her a new sense of identity, a sense of
purpose and belonging that she had been seeking.
She was no longer just a servant girl, rather, a captive in a foreign
land. She was a child of God, a bearer of hope and a witness to the
transformative power of faith. Her identity was no longer defined
by her circumstances, but by her relationship with God and her role
in the larger story of God’s redemption.
The Implications of Hope
The servant girl’s story has far-reaching implications for our own
lives. It reminds us that hope is not just a feeling or an emotion, but
a choice, a decision to trust in the goodness and mercy of God, even
in the face of uncertainty and adversity.
It reminds us that our identities are not defined by our
circumstances, but by our relationship with God and our role in the
larger story of God’s redemption. And it reminds us that we are all
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called to be bearers of hope, to share our faith and our stories with
others, and to trust in the transformative power of God’s love.
Conclusion
As we reflect on the story of the servant girl, we are reminded of
the power of hope to transform and redeem us. We are reminded
that our identities are not defined by our circumstances, but by our
relationship with God and our role in the larger story of God’s
redemption.
And we are reminded that we are all called to be bearers of hope,
to share our faith, and our stories with others, and to trust in the
transformative power of God’s love. May we, like the servant girl,
hold onto hope, even in the face of uncertainty and adversity. May
we, like the servant girl, find a new sense of purpose and belonging
in our relationship with God? And may we, like the servant girl, be
bearers of hope, sharing our faith and our stories with others, and
trusting in the transformative power of God’s love.

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APRIL 3, 2025 | Thursday

Labour: Dignity and Dependence

Mathew 20:1-16

Introduction
Laboring hands needs to be honored. Once a saint touched and
honored the working hands. His disciples were shocked and asked
him “when a huge crowd is waiting at a distance to honor you, why
you are touching such hands and paying honor? To this, the saint
replied “The matchless labor rendered by this working class with
such hard hands form the basis for our luxurious life. That is why
such hands should be worshipped.”
God labored with the chaotic cosmos, to bring out creation, and
rested on the seventh day. This biblical concept brings out two
things, (i) The working class, who toil to build our earth, is entitled
to be honored with dignity (ii) Like God, the creator, who has a
claim over his creation, the working class also have, overcoming
the alienation, created by the capital. Only Adam was bestowed
with the responsibility of tilling and keeping, was given with the
divine-sanctioning to rule over.
According to the scripture, labor is viewed as inherently dignified,
as it reflects God's own work in creation, and humans are called to
participate in this, by tending to the earth, with the understanding
that even in our work, we remain dependent on God for provision
and sustenance; essentially, work is a way to steward what God has
entrusted to us, not a means to achieve self-sufficiency.

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Dignity of labor: Stewardship

Dignity of Labor means all occupation, whether involving intellect
or physical labor; we deserve equal respect and dignity. The Bible
says, “God put man in the Garden of Eden to work it and take care
of it (Gen. 2:15).”
Paul wrote to the Thessalonians on the dignity of labor. He rebuked
and disowned those brothers and sisters in the church who live
idleness, for they were not living according to the laid down rule of
the church. The Lord’s purposes are not the purposes of men. He
did not design that men should live in idleness. In the beginning,
He created man though rich in all that the owner of the universe
could supply, Adam was not to be idle. No sooner was he created
than his work was given him. He was to find employment and
happiness in tending the things that God has created; and in
response to his labor, his wants were to be abundantly supplied
from the fruits of the Garden of Eden.
To be human is to work. One of the misconceptions of people is
that work is the result of the fall. That is not true. God assigned
work to Adam and Eve. In that perfect paradise, the perfect people
were in a perfect relationship with God. God assigned Adam and
Eve to work in the Garden, to dress, to care for it and to manage it.
So part of the dignity of one’s place in God’s economy and the way
God decided to rule His world is that everyone is called to work.
ECCLESIASTIC 9:10 says, “Enjoy your work. The Jewish people
looked upon work, not as a curse, but as a stewardship from God.
Even their rabbis learned a trade (Paul was a tentmaker) and
reminded them, “He who does not teach a son to work, teaches him
to steal.” Paul wrote, “If any would not work, neither should he eat”
in II Thess 3:10.
“Do it with all your might” suggests two things: Do your very best,
and do it while you still have strength. The day may come when
you will have to lay down your tools and make way for a younger
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and stronger worker. Col. 3:17 applies this principle to every child
of God.
Parable of the Laborers in the Vineyard:
In the appointed text, the parable of the laborers in the vineyard is
unique to Matthew’s Gospel. The owner of a vineyard hires day-
laborers at various times throughout the day. The ones hired at six
o'clock in the morning put in a full day’s work. Those hired at five
o'clock put in only one hour of work. But the owner pays everyone
a full day’s wage (a denarius). He goes out of his way to make sure
that everyone knows that all are paid the same despite the different
hours worked. Not surprisingly, those hired first, complain that they
worked longer but earned no more money than those who started
later in the day. “But the owner replied to one of them, ‘Friend, I
am doing you no wrong; did you not agree with me for the usual
daily wage? Am I not allowed to do what I choose with what
belongs to me? Or are you envious because I am generous?’ So the
last will be first, and the first will be last”
Jesus is addressing the issue that many used to ask on a very
frequent basis and that is ‘Is God fair?’ Is God Just? Some of us
might even ponder on the question ‘Is God generous?’ The parable
proceeds from the statement in Matt. Ch. 19. Let us recall the rich
young ruler and be reminded of Peter’s question. The rich young
ruler asked what good things he must do to have eternal life. Peter
said that they have left everything and followed Jesus and therefore
what shall the disciples have. Let us remember that Ch.19 ended
with Jesus saying “but many who are first will be last and the last
will be first”. The present parable is followed immediately by
another ending with the same words, “the first will be last, and the
last will be first” (Matt. 20:16). This suggests that the story is a
continuation of the discussion about those to whom the kingdom
belongs. Entry into God’s kingdom is not gained by our work or
action, but by the generosity of God.

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Dependence: God’s Sovereignty

The social situation in Jesus’ day was that many small farmers were
being forced off their land because of debt they incurred to pay
Roman taxes. This violated God’s command that land could not be
taken away from the people who work for it (Leviticus 25:8-13),
but of course this was of no concern to the Romans. Consequently,
large pools of unemployed men gathered each morning, hoping to
be hired for the day. They are the displaced, unemployed, and
underemployed workers of their day. Those still waiting at five
o'clock have little chance of earning enough to buy food for their
families that day. Yet the vineyard owner pays even them a full
day’s wage, a Denarius. It was a small silver coin about the size of
a modern time. It was a day wage in Caesar’s Army and with a
Denarius; one could usually buy a place to stay, a loaf of bread, and
two cups of wine. It was a fair way in the time of Jesus.
Conclusion:
If the vineyard owner represents God, this is a powerful message
that in God’s kingdom, displaced and unemployed workers find
work that meets their needs and the needs of those who depend on
them. We have already seen Jesus saying that, “laborers deserve
their food” (Matt. 10:10). The parable is a message of hope to
everyone struggling to find adequate employment
The faithful servant who will be welcomed from his labors to the
joy of his Lord. He will lay off his armor with rejoicing and will
forget the noise of battle in the glorious rest prepared for those who
conquer through the cross of Calvary. (PROV. 22:29)

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APRIL 4, 2025 | Friday

A Pilgrim Journey towards

Discipleship
Luke 14: 25-33

Lent is a time of repentance. It is a time for us to be reminded that

sin separates us from God. The season of Lent is a time for us to
reflect on Christ’s sacrifice on the cross. The theme for today's
meditation is, “A Pilgrimage towards Discipleship”
Pilgrimage towards discipleship is a journey of faith that involves
growing in relationship with God and becoming a better disciple of
Jesus. God initiates a relationship with us and our positive response
initiates a journey called discipleship. It is this life-long pilgrimage
that begins with a simple faith in Jesus and continues into a life of
active servant hood.
A disciple is a follower, a learner, a student, a devout of a great
religious leader. In Christianity, disciple refers to a dedicated
follower of Christ. He is actively imitates both the life and the
teachings of the master. A disciple is a living copy of the master. A
Christian disciple is a believer who follows Christ and then offers
his own imitation of Christ as model for other to follow.
When we read Luke 14 :25-33, it is interpreted as a powerful call
to radical discipleship; emphasizing that following Jesus is a
pilgrimage that requires complete devotion, prioritizing him above
all else, even family, possessions, demanding a “costly”
commitment to the point of being willing to “hate” anything that
comes between us and God.
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In this passage, Jesus calls people to a kind of discipleship that is

not cheap, not very easy, and that which is not to be entered into
without deep consideration of the consequences and costs. Jesus’s
radical teaching continues in Luke 14: 25-33. This selection
criterion, for increasing the pool of disciples, is stringent. First, his
followers must be people of “hate” [14:26]. Second, they must be
willing to “carry” the cross [14:27]. Third, a willingness to
relinquish possessions may also be necessary [14:33].
To be clear, Jesus offers much harsher language on the expected
on-going relationships of disciples with their families, in light of
becoming the followers of Jesus. Perhaps, it is because Jesus
addresses a large crowd rather than the disciples, specifically, his
intention is to turn away half – hatred, potential followers. The
language of “hatred” is surfaced elsewhere in a wider narrative.
Jesus points out that many will hate His followers because of their
association with Him, but in return, they should the hate with love.
In the first century, Jewish families were central, so the
implications of and challenge of Jesus’s words are real.
Jesus teaches that discipleship is costly and requires commitment.
He emphasizes that those who want to follow Him must be willing
to give up on things and be ready for the cost. As we are in the
Lenten season, it is very important for us to understand that, Jesus
is very well aware of the way of the cross that was the father's way
to glory and victory over the sin and death. He counted the cost and
the “yes” to His father's will. We, too, must “count the cost” and be
ready to follow Jesus in the way of the cross. In Philippians 2:5-8,
it says “Have this mind among yourselves, which is yours in Christ
Jesus, who though he was in the form of God, did not count equality
with God a thing to be grasped, but emptied himself, by taking the
form of a servant, being born in the likeness of men. And being
found in human form, he humbled himself by becoming obedient
to the point of death, even death on a cross”.

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The reason Jesus told us to deny ourselves is because “ourselves”

is the biggest thing that gets in our way. Crucify your flesh. As we
go through this Lenten season, let us examine ourselves and our
Christian life and commitment. When will we look at the cross and
what is our response? How do we come before the cross? Let us be
humble enough to accept that there is something wrong within us
and surrender ourselves at the foot of the cross. “Here I am, in the
midst of ashes”, here, we have to die [deny] before we die. There is
no chance later. When we look up at the cross once again, we hear
the great call, from our Saviour, hanging on the cross, dying for our
sins. “Yet even now”, declares the Lord, “Return to me with all
your heart, with fasting, with weeping and with morning; and rend
your hearts and not your garments. Return to the Lord your God”
[Joel 2:12-13]. A genuine follower [disciple] of Jesus is not perfect,
but he should be transformed day-by-day into Christ Likeness.
Being a disciple of Christ is a life-long commitment and journey.
Let us surrender ourselves completely into the precious hand of our
Saviour, Jesus Christ, who is hanging on the cross. May the Spirit
of God help us to be transformed day-by-day into Christ likeness,
as His children, followers, and disciples, reflecting him in a life’s
journey? Amen
PRAYER: Lord, mould me into Who you need me to be! Amen

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APRIL 5, 2025 | Saturday

Discipleship in the Life, Witness

and Writings of Dietrich
Bonhoeffer
Introduction
Christians “should read the Bible not only ‘for’ ourselves… but also
‘against’ ourselves”
Dietrich Bonhoeffer (1906-1945) was a German Lutheran pastor,
theologian and a human rights activist. He wrote and practiced a
theology which costed his life in the context of the Second World
War. He grew up in the context of the First World War and he died
resisting the Second. It is told that, Bonhoeffer was one of the first
to recognize the Nazi version of nationalism as a threat to the
church and humanity community at large. Sabine Dramm, in his ‘an
introduction to his thought’ accords Bonhoeffer’s ideology as
“Understanding him is both easy and difficult at the same time.
Dietrich Bonhoeffer never “practiced” theology merely for its own
sake. Rather, for him theology was a window that opened onto the
world. it was the dimension through which he understood the world
and wanted to make the world understandable. His theology was
faith in thought, thought in faith, with a great partiality for ethics,
which for him was more than merely a specialized branch of
theology and life”.
Dietrich Bonhoeffer, was born on February 4th, 1906, in a tight-
knit family which was highly educated, politically vibrant and
irreligious. However, his family inhered clergy men and it is told
that his great grandfather was a theologian. Bonhoeffer, grew up as
an aspiring western classical pianist. His brothers fought in the First
World War, defending the monarchy, one survived and the other
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succumbed to his wounds. It is believed that, this particular death

experience had a devastating impact on the family, and Bonhoeffer
was struck by deep existential questions. Bonhoeffer’s search for
meaning in the course of grief led him to the path of theology,
where he uncompromisingly held his deeper questions to life, death
and religion as way into the theological of the theology itself.
The beginning of the theological pursuit of discipleship
Sanctorum Communion: A Theological Inquiry into the sociology
of the Church, is Bonhoeffer’s dissertation where, he articulates
“the concept of ‘person’ in ethical relation to the ‘other’, and
Christian freedom as ‘being-free-for the other’, the reciprocal
relationship of person and community, vicarious representative
action as both a Christological and an anthropological-ethical
concept, the exercise by individual persons of responsibility for
human communities, social relations as analogies of divine-human
relations and the encounter of transcendence in human sociality”.
Bonhoeffer, determines that this is the basic existential, ontological,
theological, and ethical questions have an integrated answer, that
“the concepts of person, community, and God are inseparably
interrelated.” Bonhoeffer was primarily a pastor, in the Lutheran
church. However, with deep-rooted theological convictions he was
more than a pastor. Sabine accords Bonhoeffer’s pastoral
identification as; “after he was forbidden to stay in Berlin, except
to visit his parents, and after the closing of the Preaching Seminary
of the Confessing Church, Bonhoeffer’s life resembled that of a
“theological outlaw”. And finally, from 1940 on, when he was
actively connected to the military resistance, his life became that of
a “political outlaw” as well.” What we actually witness in
Bonhoeffer’s life is straight forward connectedness to what he felt
about God, Human and relational necessity, which he resonated the
same in his life and practice of faith and propagation of the freedom
that he saw in the person Jesus. He drew the needed inspiration in
Christ, by saying; “The image of Jesus Christ impresses itself in
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daily communion on the image of the disciple. No follower of Jesus

can contemplate his image in a spirit of cold detachment.” For
Bonhoeffer, the Cost of Discipleship is in loosing ourselves for the
sake of Christ, were we become one with Christ as he is one with
us and the indwelling of the divine in this subversive communion.
Ethics; is the reality of God as revealed in Jesus Christ.
Bonhoeffer, in his unplanned but diversely thought about discourse
on Christian ethics, understands everything in Christ. For
Bonhoeffer, the binary of spiritual and secular doesn’t exist, both
are deeply connected. Spirituality without secular commitment and
secularity without spiritual inherence, one can never progress.
Somewhere in his vast and varied discourse on Christian ethics, he
refers to four mandates, such as; Labor, Marriage, Government and
Church. He validates that the four mandates to divinity only by
virtue of their original and final relation to Christ, for Christ’s sake.
In a way, Bonhoeffer, lived out his life laboring for Christ in the
context of fascism at its peak (Nazi, the Third Reich), where the
religious and the secular nexus came together to eliminate humanity
itself. He sacrificed his life, isolated himself from his beloveds, for
the sake of Christ and Christ’s way of governance, redefining
Church and its commitment to the cause of Christ. Here, we see
how the four mandates actually mandated Bonhoeffer’s pursuit of
phraseological discipleship, which is a materialized manifestation
of a certain creative theological imagination.
Conclusion
In Bonhoeffer, we see a realized manifestation, a new leader,
intensely committed to the cause of Christ. This is nothing but a
lived out life, not mere imitation but rather, a resonance of Christ’s
work itself. Redefinition of a pastor and pastoral roles are obvious
in Bonhoeffer’s life and work; they are never oblivious to Christ’s
intended notions of Justice, Peace and Freedom.

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APRIL 6, 2025 | Passion Sunday

Cross and a New Paradigm to

Discipleship
Genesis 26:12-33; Psalm 92; 2 Corinthians 11:21-31; Mark 10:46-52
Micah 6:6-8; 1 Corinthians 1:18-31

The Lent is a time of one’s self-examination and his/her submission

to Christ and commits to move forward to live in Christ. As a called
community of Christ, the reciprocal to follow Christ makes one a
disciple of Christ. The topic calls every follower of Christ to follow
the paradigm set by Jesus Christ. There seems a conventional
standard set by us to claim the Discipleship. Let us meditate in this
lent the paradigm set by God in Jesus Christ and the real meaning
of Cross.
The Cross seems to be a symbol of Christianity, representing the
crossed wood carried by Jesus Christ. The inner meaning of it needs
to be understood in the light of the biblical verse Matthew 10: 38 -
where Jesus calls his followers to carry their own cross to follow
him. During Jesus’ time, the cross was a symbol of disgrace, shame,
a capital punishment by Romans on the state agitators (People who
questioned the Roman government). But through the death and
resurrection of Jesus Christ, the cross became a symbol of Glory,
not pride (as per the worldly standard).
As a true disciple of Christ, let everyone come forward to carry the
negative-ness (negative-ness/drawbacks) in one’s life for being
follower of Jesus Christ. Such as failures, sufferings, sacrifices,
shame…

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1. Failure is inevitable (Genesis 26:12-33)

Coming forward to follow Jesus Christ, we need to remember that
failure is inevitable. Water is a source for life. We speak about
blood donation, eye donation etc. but we deny water donation, and
sharing. There is always claiming right over the ownership of
water. In Genesis 26:12-33, we see the keywords well (water)
quarrel. Borewell or well – to find the underground water is a
traditional and modern equipment. The success is celebrated when
we find the water. But in Isaac’s story, success was claimed when
there was co-operation.
Isaac, trusting God who called his father Abraham and promised a
settled life in the land of Canaan, tried to establish himself. When
Isaac dug wells in the Gerar valley – his hopes were shaken. Isaac
dug well – to have water. But in his life there was a successive
failure. As being called by God – pressing forward, let us not be
discouraged by seeing failure after failure, remember the God who
called us is trustworthy and will fulfill his calling. The ultimate is
His Peace.
The right on water was insisted by the locals; again, there was an
opposition against Isaac over his right on water. His enduring
patience and faith in the one who called, remembering that He will
make a way ( a room ) for his establishment. He named the well
‘Rehoboth’ – make room √Rachab – Widen. God widened his
disciple’s establishment after successive failure which is to be
celebrated like Isaac. We need to understand that as a follower of
His calling, failure is inevitable but, the ultimate is success – have
His Peace.
2. Suffering is inevitable (2 Corinthians 11:21-31)
Failure is a mental suffering, but a disciple also experiences
physical pain, for being the disciple of Christ. Paul’s experience as
an apostle of Christ was a bitter one- non-acceptance of Paul’s
apostleship. Here, Paul ascertains his apostleship by giving a new
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pattern of discipleship. As Dalai Lama said “Do not let the behavior
of others destroy your inner peace”, Paul can be taken as an
example. True disciple is not being with Jesus Christ, but following
His life. Paul did not worry on what the disciple said but insisted to
carry his own cross.
In 2 Cor 11: 21 onwards Paul narrates his sufferings in labor,
stripes, prisons, in death – these sufferings need not be undermined
as a mere suffering as the Bible speaks clearly on disciple’s
commitment. For every suffering, an adverb – like more abundant,
above measure, frequently, and often is added. We need to
posturize that the suffering experience was not once, but occurred
multiple times. Paul, set an example, that as a disciple we need to
come forward to accept more than what Jesus Christ suffered. Jesus
Christ received 39 stripes only once, but in verse 24 Paul received
5 times. Verse 25 – “Beaten with rod and stoned once, when we see
in verse 26 – the disciple experiences danger life threat (ship wreck,
robbers), opposition from fellow human be it is own as well as from
gentiles, danger in all places – city or wilderness or in Sea”. Added
to this, Paul also expresses that a great threat in the ministry is the
false gospel teachers who deviate the people into the worldly
values.
In spite, of all negativity Paul ascertains two things a disciple need
to do. Firstly, the thirst for the Church verse 28 – Paul “I think only
of the Church”. Secondly, let us consider the negative vibes as
positive vibes - Paul in verse 30 boast of his weakness. This is done
not to compete with fellow disciple in the journey of building the
kingdom value. Inverse 29 – Paul also criticizes the disciple of
being “burned with indigestion”. Because in Mark 10:41, we see
that the disciples were indignant towards James & John the sons of
Zebedee, when they requested a position next to Jesus.
As we move forward let us not envy or be indignant over our
fellowmen, remembering that all are called by God. And it is the
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right of the head of the vineyard to decide what needs to be given

to whom. Let us not aspire luxury and comfort, rather, take the cup
of suffering imitating Jesus Christ.
3. Sacrifice is inevitable (Mark 10:46-52)
A disciple not only suffers mental and physical pain but also need
to sacrifice. To become Jesus’ disciple, one needs to experience the
sacrificial life. Let us not compare us with the world and its
livelihood, but sacrifice our basic needs. Many clergy use the
phrase “we are all common man”, “We are also humans” etc.
justifying our worldly values and passions. To experience Jesus’
calling, we need to wait on the Lord and his call, and be willing to
sacrifice the reliable thing on this world. In the prescribed gospel
text, be it in Mark 10:46-52 (almanac 2022/2025) or Mark 10:35-
46 (almanac 2019), there is a typing mistake. In Mark 10:35-46,
desire of the disciple in contrary to their calling. In the verse, rather
than following Jesus Christ’s life, the two disciples wanted to
supersede the others, by demanding Jesus to give them recognition.
James & John wanted positions and the other 10 also desired. Jesus
defied their desire and their displeasure by inviting all the twelve to
be servants and to be slaves and assures that being so one can be
the first. Jesus also emphasized that a disciple needs to sacrifice
one’s self (life) for God. Mark 10:46-52, this incidence is followed
by the dialogue between Jesus Christ & James & John. Jesus walks
not paying attention to the cry of Bartimaeus. At Jesus’ invitation,
the beggar Bartimaeus, as in verse 50, starts “throwing aside his
garments”. This phrase is not mentioned in Mathew & Luke. Mark
emphasizes “the act of throwing away the garments” to be
considered. The Mark gospel is also known to be the ‘immediate
gospel’, not because it’s the first, but ‘immediately’ is often used
by Mark showing the quickness. Garments -for a beggar, it is all
the three; a shelter, bread winning source, and clothing. Bartimaeus
sacrifices these basic things to respond to Jesus’ call.

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Are we ready to sacrifice to be a disciple of Jesus Christ or desire

to have seats or envious of others having seats? Let us leave the
baggage behind to follow Jesus Christ by sacrifice…
4. Shame is inevitable (Micah 6:6-8, 1 Corinthians 1:18-31)
Every disciple takes pride in their guru’s name. Being Christ’s
disciple, one need to acknowledge that life journey is filled with
dismay, disappointment, pain and shame. Being a called
community and a selected community, a royal priesthood, every
Christian has pride in it. But the new Paradigm of discipleship
enlightens one’s mind that shame is inevitable. In the Corinth
Church, there is a misunderstanding of the gospel message. The
shame and foolishness of this world turns to be powers of God.
Because I Cor 1:25 emphases that foolishness and weakness for
being a follower of Christ is not a shame forever. Shame becomes
blessing. The disciple’s foolishness and weakness is empowered in
cross, and this will put to shame the wise and the might. Finally, it
is not might or wisdom or offering that God expects from his
disciples, but to do justice that needs to flow like a stream, to love
mercy and walk humbly (Micah 6:6-8). Humbleness is not
cowardice or shameful, but considered as God’s requirement in a
disciple.
Conclusion:
Lent is a time for every disciple or the “called” for self-
examination; one must leave out the values, the current values of
the world and hold onto the values of the “Guru – Jesus Christ”,
where shame, failure, sacrifice and suffering are inevitable to be a
disciple in Christ. In Christ, experiencing failure is the success,
experiencing suffering is a true benefit, experiencing sacrificial life
is wholeness, and experiencing shame is final glory. Let us run the
disciple’s race to attain the reward.

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APRIL 7, 2025 | Monday

Discipleship in the life, witness

and writings of Bishop Rowan
Williams
Bishop Rowan Williams, the former Archbishop of Canterbury, is
a prominent figure in contemporary Christianity. His life and
witness offers valuable insights into the nature of discipleship,
which is the process of following Jesus Christ, and living out one’s
faith in obedience to Him. This essay will explore the theme of
discipleship in the life and witness of Bishop Rowan Williams,
examining his understanding of discipleship, his practice of
discipleship, and the implications of his approach for the church
today.

Understanding Discipleship
For Bishop Rowan Williams, discipleship is a fundamental aspect
of the Christian life. He understands discipleship as a journey of
transformation, in which the believer is conformed to the image of
Christ. In his book, “Tokens of Trust,” Williams writes, “The
Christian life is a journey of transformation, in which we are
gradually formed into the likeness of Christ.” (Williams, 2007, p.
12)
Williams’ understanding of discipleship is rooted in the biblical
concept of “following” Jesus. He notes that the call to discipleship

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is a call to follow Jesus, to walk in His footsteps, and to live out

one’s faith in obedience to Him. In his book, “Being Disciples,”
Williams writes, “The call to discipleship is a call to follow Jesus,
to be with Him, to learn from Him, and to live out our faith in
obedience to Him.” (Williams, 2016, p. 15)

Practicing Discipleship
Bishop Rowan Williams’ practice of discipleship is characterized
by a deep commitment to prayer, study, and service. He has spoken
frequently about the importance of prayer in the life of the disciple,
noting that prayer is the means by which we deepen our relationship
with God and grow in our faith. In his book, “The Way of St.
Benedict,” Williams writes, “Prayer is the means by which we
deepen our relationship with God, and grow in our faith.”
(Williams, 2012, p. 23)
Williams’ practice of discipleship is also characterized by a
commitment to study and reflect. He has spoken frequently about
the importance of engaging with scripture and tradition, noting that
these resources offer us a rich understanding of God’s character and
purposes. In his book, “The Wound of Knowledge,” Williams
writes, “The study of scripture and tradition is essential to the life
of the disciple, for it is through these resources that we come to
understand God’s character and purposes.” (Williams, 1979, p. 12)
Finally, Williams’ practice of discipleship is characterized by a
commitment to service. He has spoken frequently about the
importance of serving others, noting that this is a fundamental
aspect of the Christian life. In his book, “Lost Icons,” Williams
writes, “Service is a fundamental aspect of the Christian life, for it
is through serving others that we demonstrate our love for God.”
(Williams, 2000, p. 15)

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Implications for the Church

Bishop Rowan Williams’ approach to discipleship has significant
implications for the church today. Firstly, it emphasizes the
importance of prayer, study, and service in the life of the disciple.
This challenges the church to prioritize these practices, and to
create spaces for people to deepen their relationship with God and
grow in their faith.
Secondly, Williams’ approach to discipleship emphasizes the
importance of community. He notes that discipleship is not a solo
activity, but rather a communal one, in which we are formed and
shaped by our relationships with others. This challenges the church
to prioritize community, and to create spaces for people to form
meaningful relationships with others.
Finally, Williams’ approach to discipleship emphasizes the
importance of mission. He notes that discipleship is not just about
personal growth and development, but also about serving others
and demonstrating our love for God. This challenges the church to
prioritize mission, and to create spaces for people to serve others
and demonstrate their love for God.

Conclusion
In conclusion, Bishop Rowan Williams’ life and witness offer
valuable insights into the nature of discipleship. His understanding
of discipleship as a journey of transformation, his practice of
discipleship through prayer, study, and service, and the
implications of his approach for the church today, all challenge us
to rethink our understanding of what it means to be a disciple of
Jesus Christ.
As we reflect on Williams’ approach to discipleship, we are
reminded of the importance of prioritizing prayer, study, and
service in our own lives. We are challenged to create spaces for
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people to deepen their relationship with God and grow in their faith.
And we are reminded of the importance of mission, serving others
and demonstrating our love for God.
May we, like Bishop Rowan Williams, be committed to living out
our faith in obedience to Jesus Christ, and may we, like him, be
formed and shaped by our relationships with others, as we seek to
serve others and demonstrate our love for God.

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APRIL 8, 2025 | Tuesday

“Discipleship in the life, witness

and writings of Bishop Desmond
Tutu” - Embracing the Ubuntu
Way
Introduction
Desmond Tutu (1931-2021) a giant of faith, a champion of social
justice didn’t just preach about discipleship, he lived it, and
embodied it. His life, a tapestry woven with threads of courage,
compassion, unwavering hope, serves as a powerful testament to
the transformative power of following Jesus. His discipleship was
characterized by his prophetic voice which continued to speak out
against injustice beyond apartheid, advocating for Economic
justice, fair treatment of workers, LGBTQ+ rights, arguing that all
are created in God’s image. He also voiced on global issues such as
climate justice and Palestinian rights.
His fearless advocacy demonstrated that discipleship involves
confronting power and standing with the marginalized. Despite
facing imprisonment, death threats, and exile, he maintained a
joyful and hopeful faith. He believed that laughter, prayer and
gratitude were central to discipleship. His book “The Book of Joy”
(co-written with the Dalai Lama) reflects his deep spiritual
resilience. He frequently reminds people that “God is not neutral”
but takes the side of the oppressed.

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He reminds us that silence is not an option in face of injustice, has

spoken much about how faith must be an instrument of change. His
reflections challenge us to see our faith as more than belief, a
mission that must be lived out in action especially, during the face
of suffering and injustice. His teachings, deeply rooted in the
concept of Ubuntu, offer a unique lens through which to examine
our own discipleship. Ubuntu, often translated as “I am because we
are” emphasizes our interconnectedness. It reminds us that our
humanity is bound up in the humanity of others. This principle is
crucial to understand what it means to be a true follower of Christ.
Discipleship is not a solitary pursuit: It’s not about individual piety
or personal salvation alone. It’s about recognizing that we are part
of a larger community, a family of God. Just as Jesus called his
disciples to walk alongside him, so are we called to walk with one
another, supporting, encouraging, and challenging each other on
our journey of faith. Tutu often spoke of the “rainbow nation,” a
beautiful image of diverse people united in their shared humanity.
This unity, this sense of belonging, is at the heart of Christian
discipleship.
Discipleship demands a preferential option for the poor and
marginalized: Jesus consistently stood with those on the margins of
society, the outcast, and the forgotten. Tutu echoed this call,
reminding us that true discipleship requires us to actively work for
justice and equality. It means challenging systems of oppression,
speaking truth to power, advocating for the voiceless, recognizing
the inherent dignity and worth of every human being regardless of
their race, ethnicity, gender, and social status. As disciples, we are
called to be agents of reconciliation, bridging divides and building
a world where justice prevails.
Discipleship is a call to radical love: Jesus’ commandment to “love
your neighbour as yourself” is not a suggestion, but a fundamental
principle of Christian life. Tutu emphasized that this love extends
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even to our enemies. He taught us that forgiveness is not weakness,

but a powerful act of healing and restoration. It’s about breaking
the cycle of violence and hatred, and choosing compassion over
condemnation. This kind of radical love, the love that seeks the
good of the other even when it’s difficult, is the hallmark of a true
disciple. In a world fractured by political, racial, and ideological
divisions, discipleship calls us to work for reconciliation rather than
revenge. It is non-violence, love and resisting comfort, and
complacency. In the face of conflict, whether in families,
workplaces, or nations, disciples are called to respond with grace
rather than retaliation. True discipleship demands more than
attending church, it requires action, courage, and sometimes
discomfort.
Discipleship is a journey of hope, resurrection and restoring
creation:
Despite the immense suffering he witnessed, Tutu remained a
beacon of hope. He believed in the power of the Gospel to
transform lives and communities. He reminded us that even in the
darkest of times, God’s light shines through. As disciples; we are
called to be bearers of this hope, to proclaim the good news of
God’s love and to work towards a future where peace and justice
reign. We can live and translate these teachings into our daily life
with a conscious effort to see the face of Christ in every person we
encounter, especially those who are different from us. This means
actively seeking opportunities to serve those in need, to be a voice
to the voiceless, and mostly, choosing forgiveness over resentment
and love over hatred.
Tutu never lost faith in God’s promise of restoration. He often
reminded people, “Goodness is stronger than evil, love is stronger
than hate”. Discipleship today, means bringing hope where there is
despair. In a world struggling with anxiety and depression,
discipleship means offering encouragement, presence, and support

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to those in pain towards mental health and healing. Tutu believed

in caring for the environment as part of God’s calling. Today,
discipleship includes protecting and restoring God’s creation
through sustainable living. Whether through helping refugees,
supporting the sick, or uplifting those in crisis, disciples are called
to embody the love and hope of Christ.
Discipleship is a Call to Justice, not a destination but a journey:
Tutu often said, “If you are neutral in situations of injustice, you
have chosen the side of the oppressor”. Tutu’s theology was deeply
influenced by the biblical call for justice. He saw discipleship as a
commitment to advocating for the oppressed, particularly in
apartheid-era South Africa. Inspired by Jesus’ concern for the
marginalized, he became a leading voice against racial segregation
and systemic injustice. Discipleship means standing for truth and
righteousness, just as Jesus did when He challenged the religious
and political structures of His time. In the Present Context Social,
Justice plays a vital role. Today’s world still struggles with racism,
poverty, and inequality. As disciples, we must advocate for
fairness, whether in our communities, workplaces, or global
policies. It’s s a life long process of learning, growing, striving to
live more like Jesus.
Discipleship means carrying cross, forgiveness in a divided world,
Speaking Truth to Power, Active participation within local
communities:
Tutu risked his life during apartheid by condemning injustice.
Similarly, discipleship today may require challenging corruption,
standing with the oppressed or defending human rights. We may
not all be activists but discipleship can mean volunteering at
shelters, mentoring young people, supporting marginalized
communities. Jesus told His disciples, “Whoever wants to be my
disciple must deny themselves and take up their cross” (Mt: 16:24).
Tutu considered this as a willingness to sacrifice for the sake of love
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and justice. In the present day context forgiveness, love, resisting

comfort and complacency stay as the marks of discipleship. After
apartheid ended, he chaired the Truth and Reconciliation
Commission in 1995. His leadership on this helped South Africa
move toward healing rather than civil war. His work on this
Commission showed that forgiveness is a radical form of
discipleship. His approach was rooted in Jesus’ teaching of
forgiveness. Tutu’s discipleship was deeply tied to the Christian
call to forgiveness and reconciliation, emphasizing that true
discipleship requires seeking peace and healing not revenge. He
championed the African philosophy of Ubuntu “I am because we
are” reinforcing the idea that our humanity is interconnected.
Conclusion
Tutu’s life was a model of Christian discipleship that combined
faith, justice, forgiveness, and joy. He followed Christ by working
for a world that reflected God’s love and justice. His witness
continues to inspire Christians and non-Christians alike, to live
lives of service, courage, and reconciliation. Tutu’s reflections on
discipleship challenge us to be active participants in God’s work
today. He showed us that faith without action is empty and that
following Jesus means Standing for justice, even when it is
unpopular. It means carrying the cross, embracing the cost of
discipleship, and bringing hope and healing to a hurting world.
Inspired by the life and teachings of Tutu, let us embrace the
Ubuntu way, recognizing our interconnectedness and working
together to build a world where all God’s children can experience
the fullness of life. May we strive to move towards that end with
the guidance of the Holy Spirit in our daily lives. Let us walk
together, as disciples, in the light of Christ’s love.

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APRIL 9, 2025 | Wednesday

Discipleship in the life, witness

and writings of Wilda Gafney
Wilda Gafney, a renowned biblical scholar and Episcopal priest,
has made significant contributions to the field of biblical studies,
particularly, in the areas of discipleship, womanist biblical
interpretation, and social justice. Her writings offer a rich and
nuanced understanding of discipleship, emphasizing its
transformative power and its implications for individual and
communal living. This essay will explore the concept of
discipleship in Gafney’s writings, examining its key themes,
biblical foundations, and practical applications.

Defining Discipleship
For Gafney, discipleship is a multifaceted concept that
encompasses a deepening relationship with God, a commitment to
spiritual growth, and a passion for social justice. In her book,
“Daughters of Miriam: Women Prophets in Ancient Israel,” Gafney
writes, “Discipleship is about becoming a student, a learner, a
follower of the teachings of Jesus, and living them out in the
world.”
Gafney’s understanding of discipleship is rooted in the biblical
concept of “talmidim,” or “disciples,” who were students and
followers of a rabbi or teacher. She notes that discipleship involves
a willingness to learn, to grow, and to be transformed by the
teachings of Jesus.
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Biblical Foundations
Gafney’s writings on discipleship are deeply rooted in the biblical
narrative, particularly, in the Gospels. She draws on the stories of
Jesus’ interactions with His disciples, highlighting the ways in
which he taught, guided, and empowered them for ministry.
In her book, “Womanist Midrash: A Reintroduction to the Women
of the Torah and the Throne,” Gafney explores the biblical accounts
of women disciples, such as Mary Magdalene, Joanna, and
Susanna, who played a crucial role in the early Christian
community. She notes that these women, often overlooked or
marginalized in traditional biblical interpretations, offer powerful
models of discipleship and leadership.

Key Themes
Gafney’s writings on discipleship emphasize several key themes,
including:
1.Transformation: Gafney stresses that discipleship involves a
transformative process of growth, change, and renewal. She notes
that disciples are called to be transformed by the teachings of Jesus,
and to live out their faith in practical ways.
2. Social Justice: Gafney’s understanding of discipleship is deeply
connected to social justice. She argues that disciples are called to
work for justice, equality, and peace, and to challenge systems of
oppression and inequality.
3. Community: Gafney emphasizes the importance of community
in discipleship. She notes that disciples are called to live in
community with others, to support and encourage one another, and
to work together for the common good.

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4. Spiritual Growth: Gafney stresses the importance of spiritual

growth and development in discipleship. She notes that disciples
are called to deepen their relationship with God, to cultivate
spiritual practices such as prayer and meditation, and to seek
guidance from scripture and tradition.

Practical Applications
Gafney’s writings on discipleship offer several practical
applications for individuals and communities seeking to deepen
their faith and live out their discipleship. These include:
1. Engaging in Spiritual Practices: Gafney encourages
individuals to cultivate spiritual practices such as prayer,
meditation, and scripture study, as a means of deepening their
relationship with God and growing in their faith.
2. Working for Social Justice: Gafney urges individuals and
communities to work for social justice, challenging systems of
oppression and inequality, and advocating for the rights and dignity
of all people.
3. Building Community: Gafney emphasizes the importance of
building community, supporting and encouraging one another, and
working together for the common good.
4. Seeking Guidance from Scripture and Tradition: Gafney
encourages individuals and communities to seek guidance from
scripture and tradition, using these resources to inform and shape
their discipleship.

Conclusion
Wilda Gafney’s writings on discipleship offer a rich and nuanced
understanding of this multifaceted concept. Emphasizing
transformation, social justice, community, and spiritual growth,
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Gafney’s work provides a powerful framework for individuals and

communities seeking to deepen their faith and live out their
discipleship. As we seek to follow Jesus and live out our faith in
practical ways, Gafney’s writings offer a valuable resource, guiding
us on our journey of discipleship and empowering us to work for
justice, equality, and peace.

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APRIL 10, 2025 | Thursday

Discipleship in the life, witness

and writings of D.T. Niles
D.T. Niles (1908-1970) was a Sri Lankan Methodist minister,
theologian, and ecumenical leader who played a significant role in
shaping the Christian witness in Asia during the mid-20th century.
His life and witness offer valuable insights into the concept of
discipleship, which is the process of following Jesus Christ and
living out one’s faith in obedience to Him.
Early Life and Conversion
Daniel Thambyrajah Niles was born on May 4, 1908, in Jaffna, Sri
Lanka, to a Tamil Christian family. He was raised in a devout
Christian home and was educated at the Methodist Central College
in Pettah, Colombo. Niles’ early life was marked by a deep sense
of spirituality and a strong commitment to his faith.
Theological Education and Ministry
Niles pursued his theological education at the Methodist
Theological College in Colombo and later at the University of
London, where he earned his Ph.D. in theology. After completing
his studies, Niles returned to Sri Lanka and began his ministry as a
Methodist pastor.
D.T. Niles has made significant contributions to the understanding
of discipleship in the Asian context. His writings offer valuable
insights into the concept of discipleship, emphasizing its
importance in the life of a Christian. This essay will explore the

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concept of discipleship in the writings of D.T. Niles, examining its

key themes, biblical foundations, and practical applications.
Definition of Discipleship
For Niles, discipleship is a multifaceted concept that encompasses
a deepening relationship with God, a commitment to spiritual
growth, and a passion for service. In his book, “The Message of the
Cross,” Niles writes, “Discipleship is not just a matter of
intellectual assent or emotional experience, but a way of life that
involves a deepening relationship with God and a commitment to
spiritual growth.” (Niles, 1956, p. 12)
Biblical Foundations
Niles’ understanding of discipleship is deeply rooted in the biblical
narrative, particularly, in the Gospels. He draws on the stories of
Jesus’ interactions with His disciples, highlighting the ways in
which Jesus taught, guided, and empowered them for ministry.
In his book, “Upon the Earth,” Niles writes, “The biblical concept
of discipleship is rooted in the Hebrew concept of ‘talmidim,’ or
‘disciples,’ who were students and followers of a rabbi or teacher.”
(Niles, 1966, p. 23)
Key Themes
Niles’ writings on discipleship emphasize several key themes,
including:
 The Importance of Spiritual Discipline*: Niles stresses the
importance of spiritual discipline in the life of a disciple. He
notes that spiritual disciplines such as prayer, meditation, and
fasting are essential for deepening one’s relationship with God
and growing in spiritual maturity.
 The Call to Social Justice: Niles was a passionate advocate for
social justice and believed that discipleship involved a
commitment to serving the poor and marginalized. He notes

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that the cross of Christ is not just a symbol of salvation, but a

call to social justice.
 The Importance of Community: Niles emphasizes the
importance of community in the life of a disciple. He notes that
disciples are called to live in community with others, to support
and encourage one another, and to work together for the
common good.
 The Need for Ecumenical Cooperation: Niles was a pioneer
in the ecumenical movement in Asia and believed that
discipleship involved a commitment to unity and cooperation
among Christians. He notes that the ecumenical movement is
not just a human endeavour, but a divine initiative.

Practical Applications
Niles’ writings on discipleship offer several practical applications
for individuals and communities seeking to deepen their faith and
live out their discipleship. These include:
 Engaging in Spiritual Disciplines: Niles encourages
individuals to cultivate spiritual disciplines such as prayer,
meditation, and fasting, as a means of deepening their
relationship with God and growing in spiritual maturity.
 Working for Social Justice: Niles urges individuals and
communities to work for social justice, challenging systems of
oppression and inequality, and advocating for the rights and
dignity of all people.
 Building Community: Niles emphasizes the importance of
building community, supporting and encouraging one another,
and working together for the common good.
 Seeking Ecumenical Cooperation: Niles encourages
individuals and communities to seek ecumenical cooperation,
working together with other Christians to promote unity and
advance the kingdom of God.

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Conclusion
D.T. Niles’ writings on discipleship offer a rich and nuanced
understanding of this multifaceted concept. Emphasizing the
importance of spiritual discipline, social justice, community, and
ecumenical cooperation, Niles’ work provides a powerful
framework for individuals and communities seeking to deepen their
faith and live out their discipleship.
As we reflect on Niles’ writings, we are reminded that discipleship
is not just a theoretical concept, but a way of life. It involves a
deepening relationship with God, a commitment to spiritual
growth, and a passion for service.
May we, like D.T. Niles, be inspired to live out our faith with
courage, compassion, and conviction, and may we be faithful
disciples of Jesus Christ in all that we do.

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APRIL 11, 2025 | Friday

A Pilgrim Journey towards

Transformation
Matthew 4: 17- 22

Terms and Definitions:

The term ‘Transformation’ implies change from a former / present
state towards a changed/ new state. The word implies 3 aspects:
 Trans: A prefix, which in Latin means, ‘across, beyond,
through…’ It implies a movement
 Form: is from the Latin forma, which means: "form, contour,
figure, shape; appearance, looks…” etc.
 Formation: this word could be an adaptation from the Greek
word morphe, which means: "form, beauty, outward
appearance".
Therefore, transformation is a change of perspective beyond the
physical appearance. It is an inward change.
Introduction:
The over-arching theme of Justice, Unity and Reconciliation
continues to be the focus for our Sub-Theme of ‘Transformation’.
Transformation is a by-product of Justice, Unity and Reconciliation
(JUR). It is a natural consequence of the effects of JUR.
Transformation is a process of improvement or betterment. It is a
positive development towards efficiency.
The Scripture Reading for our mediation is from: Matthew 4:17–22
This passage deals with the Call of Jesus to:

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 Simon and his brother Andrew

 James and his brother John ( sons of Zebedee)
The commonality in thea above-mentioned disciples is:
 They were siblings
 They were fishermen ( by the sea of Galilee)
 They followed Jesus immediately
Content
Matthew narrates this interaction of Jesus with these four, as a
prelude to the Sermon on the Mount. The theme of ‘Repentance’ is
set in vs 17, wherein, Matthew introduces the Sermon on the Mount
to the readers by giving the call to repentance. The ‘kingdom of
God’ mentioned in Vs.17 is a kingdom of those who are called to
‘repentance’.
The English word ‘repentance’ is the closest we can have to
describe the Greek word that Matthew used, ‘ Μετανοεῖτε (
Metanoeite ), which is from the Greek words "meta" (meaning
"after" or "beyond") and "noeo" (meaning "to think" or "to
perceive"), thus implying a change of mind or heart.
A pilgrimage of Transformation is a process of moving beyond
after we perceive the truth. The perception of the truth should lead
us on a journey towards transformation. It may also be said that the
denial of the truth is a movement away from transformation.
Therefore, the acceptance of the truth is imperative for
transformation.
This raises two questions for our introspection:
1. What is the truth that these 4 disciples affirmed?
2. What is the transformation in them?
a. To answer the first question, Matthew records that the four
disciples affirmed the truth of Jesus as the one who could
transform these fishermen into ‘Fishers of men’. What does it
mean?The term ‘Fishers of men’ is one of the most abused word
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in Christian propaganda. Overzealous Christians find comfort

in the propaganda to increase the numerical strength of
Christians. It is very often used by Christian groups as a mantra
for fund-raiser events. It is interpreted in a conquest model to
‘fish for people’.
b. In its true context, we find that the term ‘fishers of men’ was an
implication of the method used by fishermen to be effective in
their trade. It was used by Jesus as an analogy for discipleship.
Discipleship is like fishing, it is a search. Therefore, to be
‘fishers of men’ was to search for truth.
The answer to the second question, Matthew records that the four
disciples left everything and followed Jesus.
a. The transformative aspect was that the four fishermen
understood the higher purpose in their life. They would not be
destined to live the rest of their lives as people involved in the
trade of fishing, but they would seek truth and, in the process,
they would find it.
b. They would have to leave the terrain of the lake and move
towards the terrain of the land. This analogy of ‘change of
terrain’ is an important indication of transforming our basic
ideologies and preconceived notions of truth.
Implications
1. A pilgrimage towards Transformation begins by perceiving the
Truth
2. A pilgrimage towards Transformation is a process of constantly
seeking/ searching the Truth
3. A pilgrimage towards Transformation is a movement towards a
progressive idea based on the Truth
4. A pilgrimage towards Transformation is focussed on the Truth
Conclusion

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In our journey towards Justice, Unity and Reconciliation, we

acknowledge that:
 Transformation is an effect of Justice. It transforms the situation
of injustice, into a situation of Justice.
 Transformation is an outcome of Unity. It transforms a divided
context, into a unified organism ( Church as an example of a
single organism)
 Transformation is the consequence of Reconciliation. It
transforms the situation of conflict, into a situation of co-
operation. It transforms a situation of chaos, into a situation of
order. It transforms a situation of confusion, into a situation of
purpose. It transforms a situation of ego-centrism, into an
altruistic situation
It is important to understand Transformation as a process and not a
goal. We belong to the process of transformation. Matthew 4: 17-
22 is an example of how the transformative power of the Gospel
began with these four disciples. The goal of the Gospel was not the
transformation of few individuals, or the privilege of a few, but it
was the transformative power of the Gospel throughout all peoples
and communities.
We find ourselves as people called by God, in Christ, to be part of
the transformative process. The danger is to ensure that we do not
become ego-centric in our process, but to be altruistic. There is an
inert danger for every Christian to take the gospel mandate and to
personalise it based on their ego and so in the process use the
Gospel to fuel their ego-centric goals.
The need for us is to be able to move outside our ‘terrain’ and to
explore the ‘terrain’ outside us. Just like Simon, Andre, James and
John, we need to set out our ‘boats’ and tend on the land. We need
to move outside our ‘theological boats’ and entre the new terrain
that God calls us.

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Too often, we who are called by God, in Christ, prefer to stay in the
comfort of our ‘analogical’ boats and we prefer to speak to those
on the ‘analogical’ land. We have dichotomised the Pulpit and the
Pew. The pulpit has become the boat for us, and the Pew is the
terrain which we speak to. A true pilgrim of Transformation is a
disciple of Christ, who is able to leave the boat, get on to the land,
and explore the truth!

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APRIL 12, 2025 | Saturday

Pilgrimage with the People

Mark: 10: 28-34

Introduction
Mark: 10: 28-34 is a powerful passage that reflects on discipleship,
sacrifice and the promise of reward in the Kingdom of God,
culminating in Jesus’ foretelling of His suffering, death, and
resurrection. When we interpret the text through the theme
“Pilgrimage with People”, it speaks to the communal journey of
faith, the cost of discipleship and the shared experience of suffering
and hope. This passage challenges us to examine our pilgrimage
with God and His people.
Discipleship as a Communal Pilgrimage (verse 28):
Christian life is a collective pilgrimage; we do not walk alone but
as a community of faith. Peter reminds Jesus that the disciples have
left everything to follow Him. This highlights how discipleship is
not a solitary endeavour but a communal pilgrimage. Following
Jesus requires a radical reorientation of life, where it’s not just the
believer’s journey alone but also about leaving behind worldly
securities for the sake of the Gospel. It is Cross before the Crown.
This passage deeply integrates the theology of suffering with the
promise of divine reward. Discipleship is Costly; following Jesus
requires a radical abandonment of earthly securities.
Pilgrimage as a Christian theology, is often seen as an individual’s
journey toward God. However, this passage emphasizes that
discipleship is not just personal but communal. The church, as the
body of Christ, walks together, supporting one another in faith.

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There is a Paradox of Loss and Reward in the Kingdom of God.

Jesus’ response turns human logic upside down. In the Kingdom of
God, what seems like loss is actually a gain. Theologians such as
Dietrich Bonhoeffer emphasize that grace is costly; it demands total
surrender yet offers infinite reward. However Jesus does not
promise a prosperity gospel. The rewards are not material riches
but a redefined community, the Church.
Our journey is in a broken, unstable, and troubled world. Many
people struggle financially, yet they remain faithful to God, while
others choose integrity over corruption, even when it costs them
opportunities. Following Jesus means standing for truth even when
it is costly. In a world where families are broken due to war,
migration, and social instability, the church must be a refuge. Jesus
promised a hundredfold return not in terms of material wealth but
in spiritual family. The Church must be a place of belonging for the
abandoned, the lonely and the displaced.
Persecution is a Mark of Authentic Discipleship: (Verses 29-30)
Jesus responds by promising hundredfold in this life though with
persecutions suggests that the Christian pilgrimage is marked by
both loss and gain. Prior to this statement, Jesus has just
encountered the rich young ruler who asked what he must do to
inherit eternal life. Jesus tells him to sell all he had, give to the poor,
and follow Him. The young man went away sad because he had
great wealth. This incident leads Jesus to teach about the difficulty
for the rich to enter the Kingdom of God, which astonishes the
disciples. Peter perhaps seeking reassurance reminds Jesus that they
have left everything to follow Him.
The “hundredfold” blessing represents the new spiritual family
found in the Church. It reflects how faith communities sustain each
other through hospitality, shared resources, and love. It reminds us
that suffering is integral to discipleship. It teaches that God does
not offer a path of power and glory apart from suffering. The true
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disciple, like Christ, must carry the Cross before receiving the
crown. The modern Church often struggles with this reality
preferring comfort over cost. Yet true faith is forged in trials as the
persecuted Church around the world exemplifies today.
It’s a call to walk in solidarity with the poor and persecuted. The
promise of “hundredfold blessings with persecutions” reminds us
that Christian mission involves both spiritual and social
transformation. The reward is not without suffering, but
persecutions are included signifying that the Kingdom’s economy
is different from the world’s. We see the Paradox of Loss and
Reward in the Kingdom of God. Jesus’ response turns human logic
upside down. In the Kingdom of God, what seems like loss is
actually gain. Theologian Dietrich Bonhoeffer emphasizes that
grace is costly; it demands total surrender yet offers infinite reward.
However, Jesus does not promise a prosperity gospel. The rewards
are not material riches but a redefined community, the Church.
Kingdom’s Inverted Hierarchy: (Verse: 31)
Verse 31 contains the paradoxical statement. Reversal of Status,
the paradox of greatness in God’s kingdom “First will be last and
last will be first”. This reordering of social status in God’s Kingdom
challenges human expectations of success and power. Pilgrimage
with people means embracing a new vision of leadership and
community where humility and service define greatness. It also
calls believers to journey in solidarity with the marginalized, lifting
up those who are “last” in society.
The world operates on status, power, and self-preservation, but
Jesus flips the system. Through humility, service, and faithfulness,
we can be great in God’s kingdom. This reversal is central to the
Gospel. It challenges human assumptions about success and power.
The greatest in God’s Kingdom are not those who seek status, but
those who serve. It’s an eschatological Reversal, it overturns
worldly expectations.
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Ecumenical and Interfaith Pilgrimage: (Verse: 32-34)

Pope Francis’ in Vision of “Walking Together” frequently speaks
of the Church as a “Pilgrim People.” The Synodal process invites
Christians to journey together, listening to one another and
discerning God’s will in community. This passage affirms the need
for mutual accompaniment, particularly in challenging times. In a
globalized world, Pilgrimage with people extends beyond
denominational and religious lines. Engaging in dialogue and
walking with those of different faiths fosters peace and mutual
understanding. Verse 32-34 shifts the narrative to Jesus’ journey to
Jerusalem, where He predicts His suffering, death, and resurrection.
The Cross Precedes Glory, the disciples are both amazed and afraid
underscoring the tension between faith and fear. Jesus’ suffering is
not incidental but essential to His mission. Walking with people in
faith is not just about shared joys but also shared struggles. The
Church is called to accompany those who suffer reflecting Christ’s
sacrificial love.
Jesus’ prophecy about His death reminds us that suffering is part of
God’s redemptive plan. Are we willing to follow Jesus even when
the road leads to suffering? Do we see suffering as an accident or
God’s sovereign way of shaping us? The cross always leads to the
crown. When facing hardship, do we endure suffering with faith,
knowing that God is in control? Theologically, this fulfils Isaiah
50:7, where the Servant of the Lord “sets His face like flint” toward
His suffering. This passage calls the Church to live in light of
Christ love.
Conclusion
It’s a Call to Radical Discipleship. It challenges Christians to see
their faith journey as a shared pilgrimage, marked by sacrifice,
community, and the hope of resurrection. It invites believers to
accompany one another, in both suffering and joy, embodying
Christ’s love in a world longing for redemption. The text compels

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us to rethink discipleship. It is not a transaction where we trade

earthly loss for heavenly gain, but a transformation where we enter
into Christ’s suffering and glory. The modern Church must reclaim
this radical vision where persecution is expected, loss is gained, and
true greatness is found in serving others.
The world today is filled with struggles, wars, economic crises,
political instability, natural disasters, and spiritual decline. Many
people feel lost, fearful, and uncertain about the future. In this
chaotic world, Christ still calls His followers to embark on a
pilgrimage of faith. The journey is not easy but it has a purpose.
Jesus’ final words in this passage are foreshadows of His death and
resurrection. This is the ultimate pattern for every disciple to die to
self, to endure suffering and to rise in His victory. This passage
calls us to Surrender everything for Christ, trusting that He will
provide, seeking true greatness in humility and service, Embracing
suffering as an act of solidarity with the sufferer resisting injustice
in the society with the hope of resurrection that God, in Jesus Christ.
Let us respond to the call of our Lord to follow him not just for the
rewards after life but to inaugurate a just society in this very life.

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APRIL 14, 2025 | Palm Sunday

Hosanna: Lord Save Us!

Zechariah 9: 1-12, Ps. 118:19-29, 1 Tim. 4:6-16, Luke 19:29-40

Hosanna: Lord save us, is not just a cry for deliverance in the
present, but, it is also an affirmation of the path of deliverance in
the future too. The cry ‘Hosanna’ is to affirm the salvation/salvific
work of God in Jesus Christ, and on the other hand, it is also to
remember that we are saved and called to fulfil His purpose.
Hosanna: Lord Save us, is to realize that God has saved us and has
given us tasks to do. The 3 implications of Hosanna are:
1. Remembering God’s act of Salvation and being Saved for
Restoration: Zechariah 9:1-12
The word ‘Zechariah’ means ‘Yahweh remembers’. Zechariah as a
prophet was used by God to show the people of Israel that God
remembers the covenant made with Abraham, Isaac, and Jacob.
Zachariah was himself the message of God. He was one of those
who returned from Babylonian captivity and his name itself
suggests the Deliverance of God. The Aramaic word ‘Hosanna’,
which means ‘Lord Save us’, is a reflection of the prophetic
message through Zechariah. Zechariah recollects the salvation from
God which enabled the Israelites to come out of the Babylonian
Captivity and urges the people to work for the restoration of the
temple. His focus was not just on God’s salvation, but, on the
purpose of salvation from the Babylonian Captivity. The restoration
of the temple was the purpose of Salvation in Zechariah.

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2. Remembering Christ and The Teachings of Christ and

being Faithful: 1 Timothy 4: 6-16
This text is about the instructions given to Timothy for the purpose
of correcting the faith of the community of Believers which was
entrusted to him. The problem addressed was that of heresies/false
teachings. The early Christian community was constantly under
preached in the name of Christ Paul is constantly trying to defend
the pressure from different teachings about Christ and false
teachings preached in the name of Christ. Paul is constantly trying
to defend faith which he affirmed in his life and ministry. In this
text, it is a very specific instruction to Timothy ‘not to forget Christ
as the foundation of faith. Heresies and False teachings are those
which contradict the life, ministry, and mission of Christ. Paul
instructs the Church to remember Christ and his teachings, so that
they may know the difference between false teachings and true
teachings. Only if we remember Christ and his teachings, we will
be faithful Christians.
3. Remembering the purpose of being Saved: Luke 19: 29-40
The Triumphal entry of Jesus into the Temple on a donkey is
perhaps the most celebrated narration in the life of Jesus in the
Gospels. Jesus is accepted as a saviour as the people cry ‘Hosanna’
which means ‘Lord save us’. The cry of the people for salvation is
a resonance of the oppressive life of the Israelites under the Roman
rule. However, it is not just the Roman imperial rule, but it was the
oppression of the religious system. In Jesus’ time, the religion was
corrupted. As Jesus entered into the city of Jerusalem, he cried
looking at the temple. This is evident that the writer of this
narration, namely, Luke, was able to identify that Jesus disapproved
of the religious system of his time. The cleansing of the temple is a
direct message to restore the temple/restore the purpose of the
temple. However, the cry of the people can be understood as a cry

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to be liberated from political oppression and also religious

reformation, from a religious system that was oppressing people.
Conclusion
The purpose of the temple was that it would be a house of ‘prayer’
for all nations. That means that a temple is a place of intercession,
a place where people can find God. The temple should not be a
place where people find business and profit. The cleansing of the
temple is a regaining of the purpose of God in the temple.
‘Hosanna’ is a cry for deliverance from those things which deviate
the purpose of the Body of Christ, i.e. The Church. The purpose of
the Church is defined by Christ and not by our own expectations.
May we find our calling through the Salvation that we receive from
God in enabling us to fulfill the purpose of God and not the purpose
of men( people), may we seek not to please the purpose of people,
but be faithful to the call of God. Amen.

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APRIL 14, 2025 | Holy Monday

Journeying with Zeal towards

City of Peace
Matthew 21:12-17
Journey towards the city of Peace Living in a world of injustice,
discord and separateness, we are called to meditate upon the theme
Pilgrim reconciliation. It is the season of lent, new shoots, new
beginnings, and hope of a good season. It is in this backdrop that
our theme for today emerges “Journey towards the city of Peace"
"Jerusalem the golden, with milk and honey blest" popular hymn
begins like this, golden because it was the most beautiful temple.
Any temple would be to exude spirituality and all the more so that
temple of Jerusalem because it was central to the Jewish faith. Any
temple would be expected to be full of prayer and all the more so
the temple of Jerusalem. But when the Lord Jesus approached the
temple, the atmosphere was entirely different. How about today's
world? What does my church stand for and what does the church in
the world stand for? Let's look at the Jerusalem temple of that day,
under the following headings
Spirituality marred by religiosity
1. The long robes of the Pharisees and Scribes were symbolic of
their academia, knowledge of scripture, and thoroughness in
book of the covenant of the law and so on. The so called high
level of spirituality was limited to their observances of the

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feasts, full moons and new moons, fasts, tithes, offering

sacrifices and declaration of pardon. Jesus Christ challenges
this by telling them of the Good Samaritan in which a Samaritan
is elevated above the Priest and Levite who refused to help the
injured man. "Go and do likewise" is a call to leave aside
religious redundancy practice spirituality which reflects the
love of Christ.
2. The minor prophets scream loud and clear about justice and
against injustice. Amos 5:15 - Hate evil and love good and
establish justice in the gate.
Micah 6:8 - He has told you O mortal, what is good, and what does
the Lord require of you but to do justice, and to love kindness and
to walk humbly the your God?
Micah 3:9-11 - explains why Zion and Jesus are being punished, "
Hear this, you rulers of the house of Jacob and chiefs of the house
of Israel, who abhor justice and pervert all equity, who build Zion
with blood and Jerusalem with wrong! It's rulers give judgement
for a bribe, it's priests teach for a piece, it's prophets give oracles
for money; yet they lean upon the Lord and say, ", Surely the Lord
is with us! No harm shall come upon us!"
Justice of God marred by injustices in society
Injustice that is punished in the Old Testament is the same cause
for the anger that we see when Jesus clears the temple of injustices.
Injustice was prevalent in many forms -
 monetary - people from other nations were at the mercy of the
money changers to buy the local currency in order to purchase
the sacrificial animals. Those very tables were tables of
injustice, due to the extra money earned on a steady basis while
changing Greek and Roman currency into Jewish and Tyrian
shekels.
Another tragedy of societal disorders arises.
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Leviticus chapter 1 enlists the system for the burnt offering; it could
be either from the herd of sheep and goats or a bird offering.
Naturally those who could afford a lamb or kid would be favored
 social - the social classes in the temple area were very distant-
thr Jewish males, Jewish women, Gentile males and lastly
Gentile women sat in their order
It was in the Gentile area that the brisk business was conducted,
obstructing the worship mentality of the Gentile worshippers.
It also foes without saying that the grander sacrifices were
privileged and given preference when compared to the poor, the
women and the widows. But Jesus' keen eye did not miss the
humble offering of two small copper coins given by the poor widow
and she was credited with the statement, " she out in all she had to
live on as to the rich who gave of their abundance (Luke 21:1-4).
In recognising the widow, Jesus was training his disciples to think
differently. After all in Christ "there is no longer Jew or Greek,
there is no longer, slave or free, there is no longer male and female",
(Galatians 3:28 ; for all are one).
Peace of Christ marred by prayerlessness
The Lord Jesus reiterates what was prophesied by the prophet
Isaiah, in chapter. 56, that the Covenant of God is extended to
include those who “keep my sabbaths...and hold fast my covenant”
verse 4, it is he portion of verse 7, that Jesus quotes when He says,
“for my house shall be called a house of prayer for all peoples,” in
Matthew 21:3, one can only imagine His anguish when He says,
“but you are making it a den of robbers.”
The house of God or temple was to be a place echoing with the
sound of prayer and not the sound of greed, injustice, weeping and
treachery.

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Prayers of the so called spiritual leaders of the day needed lots of

correction. The sermon on the Mount speaks much about prayer-
how to pray and how to not pray.
Great peace comes from a life of prayer, as we read in Philippians
4:7 “Do not worry about anything, but in everything by prayer and
supplication with thanksgiving, let your requests be made know to
God.”
Conclusion:
In Jesus' day, there were many times when he journeyed to
Jerusalem. But this time was very different. On the day we celebrate
as Palm Sunday, Jesus had entered triumphantly as a fulfilment of
the prophecy of Zechariah 9:9. It was on the same day that He enters
the temple and cleanses it. As He enters the city of Peace,
Jerusalem, there's must have been great triumph in his heart. Jesus
literally wept over it as we see in chapter 19:14.
Even before cleansing the temple, he knows that it is going to be
totally destroyed. That is one part of the sorrow, secondly the past
sins of Jerusalem as a city and as a nation. (O Jerusalem, Jerusalem,
you who kills the prophets and stones those who are sent to it! How
often have I desired to gather your children as a hen gathers brood
her under her wings. And you were not willing); thirdly, it was the
very city in which He was going to be crucified.
Therefore the journey to the city of Peace was certainly not a
peaceful one.
Today as we being the holy week. Let us also understand that the
temple of the Lord, the workshop place is not restricted to one
geographical area, as the Samaritan woman was told. Nor was it the
central place in the worship system of one nation.
But rather Jerusalem is a name that gives us a clarion call to return
to the establishment of justice and prayerlessness.

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APRIL 15, 2025 | Holy Tuesday

Journeying with Expectation

towards the House of Figs
Mark 11:12-25

In a plain board, when there is one small dot, our entire focus gets
shifted to that small dot. Maybe because of its size, a small thing
disturbs the most. We take too much time to get the right focus,
diverting ourselves from the main purpose.
In the entire passage in Mark 11:12-25, we see how Jesus leads his
disciples to begin the journey of overcoming delusional realities
which had stopped them to move forward to achieve the truth based
on Justice, Unity and Reconciliation. Let us scroll through the
passage as we journey towards the Tree of Figs.
Focus: Mark 11:12-14
“12. The next day, as they were leaving Bethany, Jesus was hungry.
13 Seeing in the distance a fig tree in leaf, he went to find out if it
had any fruit. When he reached it, he found nothing but leaves,
because it was not the season for figs. 14 Then he said to the tree,
“May no one ever eat fruit from you again.” And his disciples heard
him say it.”
We witness a very natural and human behaviour of Jesus Christ.
When they left Bethany, Jesus was hungry. Therefore, seeing a fig
tree from the distance with leaves, he reached out to find fruits to
overcome hunger. Fig is a seasonal fruit and can’t expect harvest
throughout the year. Only leaves signify that the approaching of

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winter and leaves will shed down soon or the lack of sunlight and
proper care is not given during nurturing the plant.
Well, here, the reason for being fruitless is not arguable but
something that we must question. The result of finding no fruit,
Jesus said, ‘May no one ever eat fruit from you again’. While
keeping the focus right, we don’t become judgmental, like disciples
but must wait for the purpose to be revealed.
Rationalising the words and action: Mark 11:15-19
“15 On reaching Jerusalem, Jesus entered the temple courts and
began driving out those who were buying and selling there. He
overturned the tables of the money changers and the benches of
those selling doves, 16 and would not allow anyone to carry
merchandise through the temple courts. 17 And as he taught them,
he said, “Is it not written: ‘My house will be called a house of prayer
for all nations’? But you have made it ‘a den of robbers.’
18 The chief priests and the teachers of the law heard this and began
looking for a way to kill him, for they feared him, because the
whole crowd was amazed at his teaching 19 When evening came,
Jesus and his disciples went out of the city.”
Jesus reached Jerusalem as soon as he entered the temple and began
to drive away those who had made the temple, a market square.
Quick action was the need of the hour inside the temple where the
house of prayer for all nations was converted to den of robbers. We
usually call this action cleansing of the temple but here, Jesus made
way for the people to be united with God Almighty, in the house of
prayer.
Focal point: Mark 22:20-25
‘20 In the morning, as they went along, they saw the fig tree
withered from the roots. 21 Peter remembered and said to Jesus,
“Rabbi, look! The fig tree you cursed has withered!”

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22 “Have faith in God,” Jesus answered. 23 “Truly I tell you, if

anyone says to this mountain, ‘Go, throw yourself into the sea,’ and
does not doubt in their heart but believes that what they say will
happen, it will be done for them. 24 Therefore I tell you, whatever
you ask for in prayer, believe that you have received it, and it will
be yours. 25 And when you stand praying, if you hold anything
against anyone, forgive them, so that your Father in heaven may
forgive you your sins”.’
The fig tree was not the central point of understanding Jesus’s
words and action. Fig tree was a metaphorical example of Jesus
telling the disciples, the core value of spiritual and faith life. When
Peter directed his words and voice towards fig tree; Jesus re-
diverted their thoughts upon, ‘Have Faith in God’.
An amazing journey is an example of the Fig Tree that was set as
an enactment by itself. The fig tree is a symbolic image of the
temple activities of that time. The tree had leaves but no fruits; same
manner, the temple outwardly, did all religions events but was not
connected to God. And Peter saw the tree withered from the roots
but failed to know that Jesus uprooted all activities that were a
hindering connection with God.
This Lent, as we face many fig tree symbolic images in our life, is
it: crises in our personal, professional, and religious life, these
crises should divert our focus to renew our relationship with God.
May we keep our focus right as we grasp our words and action
immediately just as Jesus told Peter not to be diverted to the
withered fig tree but, ‘Have Faith in God’. Amen

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APRIL 16, 2025 | Holy Wednesday

Journeying with Agony towards

Gethsemane
Matthew 26: 36-46

Introduction
The theme for our Diocesan Council (2024-2027) is “on a
pilgrimage of Justice, Reconciliation and unity”. The World
Council of Churches has emphasised to observe this theme to world
churches. We are reflecting on this theme for the lent. It will help
us to explore the journey that Jesus had travelled in the passion
narratives. The word “Gethsemane” is translated from the Greek
language, meaning “an oil press”. It is situated at the base of the
Mount of Olives, beyond Kidron valley. Because of its reference to
an oil press on a mountain ridge covered in olive trees, it is assumed
to be a small garden, or a plot of ground. It is a place is used to
crush olives and extract their oil for cooking and other purposes.
The Garden of Gethsemane became very important in the journey
of the Cross. Where Jesus struggled, suffered and sacrificed His life
to save the Humanity, he had to make a tedious decision in His
journeys during His earthly ministry. The Journey towards
Gethsemane was a challenging and most painful journey, where He
had to make a tough decision, submitting to God’s will and purpose.
Jesus had to encounter fear, agony, loneliness, shame, betrayal,
suffering’s and sacrifices. The struggle at the Gethsemane garden
had revealed both Human and Divine aspects of Jesus Christ. Many
Church Fathers and Theologians have interpreted about this
incident in their writings.

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The Apostolic Father’s such as Justin Marty’s and Irenaeus says, “

I thank thee for you have counted me worthy of this day and this
hour, that I should have a part in the number of thy martyrs , in the
cup of thy Christ , to the resurrection of eternal life “. He prayed,
not as I will, but as your will, showing by this that. He had become
truly a suffering man.
Tertullian says “It is true, that His soul was troubled”. Even unto
death, Jesus was understood as weakness in the flesh and was
troubled in the soul but both these substances revealed that He was
truly human.
Augustine Says, “For thus it is that man is turned from human to
divine, when the will of God is preferred to his own. But the words
glorify thy name refers to His own Passion, death and resurrection.”
Pope Benedict XVI, explained, “Jesus fear is far more radical than
the fear that everyone experiences in the face of death”. It is the
collision between light and darkness and between life and death
itself. His prayer simply reflects the fact that Jesus is truly human.
His act reflects us to think of the divine nature present in Him as
emphasised in the prayer, “Not as my will, but as your will”.
Pope Francis describes the beauty of creation as reflecting the
Creator’s boundless affection for us-“Everything is, as it was, a
caress of God”. In the Garden of Gethsemane, Jesus exhibits His
love for all of us.
Arch Bishop and Theologian Fulton J. Sheen, compared the Garden
of Eden with the Garden of Gethsemane, where in both the two
gardens, there revolved the fate of humanity. In Eden, Adam
sinned; in Gethsemane, Christ took humanity’s sin upon Himself.
In Eden, Adam hid himself from God; in Gethsemane, Christ
interceded with His Father. To further, Adam rebelled against God
but Christ submitted himself to God’s will. The garden was named

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Gethsemane because of the presence of a press which crushed

olives.
Our Lord Jesus Christ was accompanied by three disciples Peter,
John and James to the Garden of Gethsemane where He had
requested them to pray with Him. Why did Jesus take these three
disciples along with Him? Is it because they are very close to Him
or were there some other reasons? Jesus, very well knew, that His
time for crucifixion is nearing and that He will be arrested. He
might have taught that Peter was the first disciple to confess that
Jesus was Messiah and the Son of the Living God (Matt16:16). The
other two disciples, namely, James and John, sons of Zebedee,
made the request to sit one on the left hand and another on right
hand in His kingdom. Jesus, in reply to their request said, “You do
not know what you are asking. Are you able to drink the cup that I
am about to drink?” (Matt 20:21, 22). Jesus might have thought that
these disciples Peter, James and John, knew about Jesus’
crucifixion and death and that is why Jesus was preparing these
disciples to be firm in their faith and pray along with Him.
Jesus interceding with His father shows his complete dependence
on God alone. He has to overcome the agony and fear with the help
of God’s guidance and assurance. By submitting to God’s will,
Jesus has to face trial, tribulation and hardship. His sweat was
turned into blood (Luke 22:44). A Christian writer Warren Wiersbe,
says “His use of the word, like many, suggest that the sweat merely
fell to the ground like clots of blood. But there is a rare physical
phenomenon known as hematidrosis, in which, under great
emotional stress, the tiny blood vessels rupture in the sweat glands
and produce a mixture of blood and sweat.” Dripping blood would
be expected to describe the crucifixion, but no blood attends that
narrative. The most intense description of Jesus’ suffering in the
Gospels occurs not at Golgotha but at Gethsemane, in his decision
to submit to the father’s redemptive will. On the Mount of Olives,

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Jesus’ soul is crucified, while on the Mount of Calvary, His body is

surrendered.
Conclusion: The journey towards Gethsemane was a horrifying
journey. Where struggle and Sacrifice was involved to save the
Humanity. Jesus did not fear for his crucifixion and death. He
totally submitted to God’s will for the redemption of the whole
world. At Golgotha, Jesus underwent physical pain and agony but
in Gethsemane, he underwent psychological pain and distress to
make a right decision. In the critical hour, His disciple did not co-
operate with Him in prayer. Jesus expected, three times, that His
disciples would join with him, but again there was a
disappointment. Being an obedient son to His Father and a Faithful
follower to His master, He totally submitted His will for God’s
Mission.

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APRIL 17, 2025 | Maundy Thursday

Eucharist: Communion of
Suffering Humanity
Psalm 116; Exodus 12:1-7; I Cor. 11:23-34; Mark 14:17-25

…but we also must boast in our sufferings, knowing that suffering

produces endurance, and endurance produces character, and
character produces hope, and hope does not disappoint us…
Romans 5:3-5a
The very theme for this year’s Ash Wednesday coincidentally
refers to ‘suffering,’ qualifying it with an adjective ‘vicarious,’
which means to suffer on behalf of, or for the sake of another. It is
a burden accepted as a delegation, and calls for quietly enduring the
pain and all that follows. As we have come to another observation
of Maundy Thursday this year, we notice that what began on Ash
Wednesday bears a strand of continuity that can be seen in this
day’s theme as well. While the call of the Cross seems to be
personal and appealing to individuals, the Eucharist is a more
corporate beckoning, appealing to participants to form a
communion involving people who are ready to suffer, just like the
very protagonist of the new covenant itself in the gospels, who
replaced the lamb with himself, embodying the Passover with a
whole new metaphor, that calls for a similar act of sacrifice and
suffering. Though Jesus replaces the centuries-old symbol of the
Passover festival with himself, the onus is on the suffering, and not
on his identity.

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Psalm 116: A death which is precious enough to be remembered

This is a Psalm of thanksgiving in which the Psalmist responds to
divine rescue from mortal danger, and from near despair, with vows
and temple sacrifices. It appears to the reader that the Psalmist
almost died, but when he cried to the Lord, he was saved. Almost
every time this Psalm is read, verse 15 is highlighted and discussed.
Under the light of the theme for this year’s Maundy Thursday, this
verse can be seen as one that adds value to the life and death of
Christ, who replaced the Passover lamb with his own body, not to
forget the pain, suffering, and humiliation that went along with it.
The verse makes also a connection with Psalm 72:14, where
reference is made to the blood of the needy, describing it as
‘precious in the sight of God.’ Hence, this observation of Eucharist
(thanksgiving), commemorating the death and sacrifice of Jesus,
the new Passover lamb, also reiterates the fact that the act is
registered and remembered in the annals of God, for it is precious
in itself.
Exodus 12:1-7: The Old Testament roots of suffering and the
new commandment
Upon careful observation and investigation of Exodus chapter 12,
St. Mark chapter 14, St. John chapter 13, and I Corinthians chapter
11, one can see the connections and commonalities which the
contents of these chapters bring to the present-day reader. There is
the suffering of the people of Israel under Egyptians; there is a
festival being introduced to mark the beginning of freedom from
this suffering, loaded with symbols and acts; there is a
metamorphosis of symbols brought about by Jesus in the gospels;
there is an act of humility for all who wish to follow Jesus; and
finally, there is a description of the very intention and meaning of
the new covenant or mandatum (command in Latin) offered on
Maundy Thursday.

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The Old Testament episode of bondage and slavery finally was

beginning to see its last stages. God would use an almost iron-fist
to bring deliverance to the suffering community of Israel, and in
order to help record the event as a perpetual memory, God
commands Moses to initiate the celebration of the Passover festival,
whose observation is described in detail in Exodus chapter 12. One
should note the presence of symbols like lamb (without blemish, a
year-old, male), unleavened bread, bitter herbs, and the blood of the
lamb which was supposed to be sprinkled on the doorpost of every
household of Israel. Jesus, while celebrating the same festival in the
Upper Room with his disciples several centuries later, only
modified the same symbols and added new meanings which were
attached with new commandments (mandatum) as well. Hence, one
sees the appearance of the adjective Maundy which goes before the
name Thursday every year.
St. Mark 14:17-25: New meanings to old practices
The instructions given to the disciples to make preparations for the
celebration of the Passover or Pesach (Hebrew) or Pascha
(Aramaic) in the Upper Room were near perfect, exactly as narrated
by Jesus. While there is unanimity among the synoptic gospels
regarding the institution of the Lord’s Supper, it is only in the
gospel of Luke that we find the words- ‘do this in remembrance of
me’ recorded. It is absent in Matthew and Mark. Paul also does
make a mention of those words, thus adding meaning and purpose
to the intention of memorialising the act of celebrating the Passover
in an altogether new manner. But apart from the person to be
remembered each time we celebrate the Eucharist, what is also of
prime importance is to remember the act of humility displayed by
Jesus; an act recorded exclusively in the gospel of St. John chapter
13. Some traditions of Christianity have retained this practice of
feet washing where the priest literally washes the feet of members
of the congregation. While it certainly brings to the fore, the
unimaginable levels of humility and sacrifice, it also makes an
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earnest appeal to embrace humility every day in our lives. That can
be a challenging task for the Eucharistic community. While the risk
of becoming merely institutional faces every Christian organisation
and body, Maundy Thursday and the episodes surrounding it are
vivid reminders of the original meaning of the new covenant
established by Jesus in the Upper Room. It was only the room
which was called ‘upper,’ whereas the acts of Jesus in the upper
room displayed the lowest forms of what one could expect,
throwing away all desires to be at the top or in upper positions.
Jesus washed the feet of Peter, and even Judas, both, victims of the
evil forces which prevailed upon them.
I Corinthians 11:23-34: A gentle yet loud recalling of the new
commandment:
What Paul highlighted to the community at Corinth is of prime
importance to us in the present century too. The table manners
alone do not make up for upholding the sanctity and solemnity of
the Eucharist. Paul goes further in appealing to every participant to
‘examine oneself’ before partaking of the meal, which required the
participant to remember the protagonist of the new commandment,
and also shred the ‘old yeast.’ One would do good to recall the
words of Paul found in I Corinthians 5:8, where he says-
‘Therefore, let us celebrate the festival, not with the old yeast, the
yeast of malice and evil, but with the unleavened bread of sincerity
and truth.’ There are several messages which emerge from these
sentences: Participation in the Eucharist requires one to give up
former undesirable practices, which can be seen more clearly by the
person him/herself. Therefore Paul calls for self-examination,
wherein one does not judge the other, but oneself. Secondly, every
participant of the Eucharist becomes ready to face the post-meal
consequences even to the point of suffering on behalf of the other,
just like Jesus did. Jesus did not curse or punish Peter, Judas, or the
others, even though he knew that they were to desert him. Only by

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a solemn participation can we as participants proclaim the death of

Jesus until he comes again!
Conclusion:
It is not uncommon many times even for those who are involved in
God’s service to look for greener pastures. The sometimes-vagrant
nature of pastoral ministry may take a toll on our patience,
endurance, and inner strength. The shepherds on earth are
frequently called to look up for strength and valour, which often is
provided by the great good shepherd. Just like the meat of the lamb
and the Passover bread which were torn apart in order to nourish
the one who partakes, our lives too need to be treated similarly; for,
without being torn, there can be no sharing, and without sharing
there can be no spiritual nourishment. The words of the good
shepherd in St. John 12:24 provide some kind of a reinforcement to
our dying spirits: ‘…unless a grain of wheat falls into the earth and
dies, it remains just a single grain; but if it dies, it bears much fruit.’
May this Maundy Thursday prepare us to fall down and die, so that
our lives become fruitful!

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APRIL 18, 2025 | Good Friday

Cross: Accomplishment of
Salvation
John 19: 23-30

Introduction
The word “salvation” is the translation of the Greek word soteria,
which is derived from the word soter, meaning “saviour.” John 3:16
says, “For God so loved the world that he gave his one and only
Son, that whoever believes in him shall not perish but have eternal
life”. Saviour came to this world “to deliver and rescue from the
penalty of sin” as said in Heb 9:28.
Jesus was brought to a place by the Roman soldiers to ‘Golgotha’,
the Aramaic name for “Place of Skull”. This was a prominent
public place just outside the city wall, where crucifixions would be
well displayed as a warning to others. Saviour of the world came to
accomplish the will of God by accepting the cruel crucifixion. Are
we not moved and bleak because it was our sins which nailed Jesus
to the cross so that we might repent for it?
What Jesus accomplished on the cross?
1. Jesus Riveted the Wrath of God
God’s commandment demanded, “You shall love the Lord your
God with all your heart and with all your soul and with all your
might” (Deuteronomy 6:5) But humanity dishonoured God and
instead, loved things which are perishable and acted on those
preferences. The law’s demands have been fulfilled by Christ’s
perfect law; its penalty was fully paid by His death. The scripture
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teaches that “A person is not justified by works of the law but

through faith in Jesus Christ” (Galatians 2:16). Faith in Jesus Christ
rescues us from the empty and meaningless life described in
Ecclesiastes and provides us with a life that is abundant and fruitful
(John 10:10; Galatians 5:22–25)
2. Jesus reconciled us to God
The power of forgiveness and reconciliation between God and
human had been exhibited through cross and crucifixion. God’s
first act in reconciling with us was to remove the obstacle that
separated Him from us through sin and the guilt. Romans 5:10 says
“While we were enemies we were reconciled to God by the death
of his Son”
Today, as we meditate upon the cross, let’s not forget that Jesus’
accomplishment of salvation was the ultimate sacrifice to the
world. “He was bearing our sins in his body on the cross, so that we
might die to our sins and live for uprightness; through his bruises
you have been healed”(1 Peter 2:24)
Since, our sin is against the ruler of the Universe, “the wages of sin
is death” (Romans 6:23); to not pursue and punish it would be
unjust. So God sent His own Son, Jesus, to divert sin’s punishment
from us to Him. “God loved us and sent his Son to be the
propitiation” the wrath-absorbing substitute “for our sins” (1 John
4:10)
3 Jesus Redeemed us from the bondage of sin
In 2 Cor 5:21 says, “For our sake he made the sinless one a victim
for sin, so that in him we might become the uprightness of God”.
Pope John Paul II said in one of the Lenten sermons, “this is why
we don't wear an empty tomb around our necks. Resurrection
without a Redeemer is merely a restoration of life. When the cross
is added, it is for the life of the world! During Lent, the Catholic
Church visits Christ's Passion and death through the Stations of the

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Cross. Each station the minister says, we adore you, O Christ! And
we bless you! To which congregation responds; because by your
holy cross you have redeemed the world"

Conclusion
What do we think of Christ? What place does God really occupy
in our lives? The person who was closely associated and involved
with the movie team The Passion of the Christ shared that, “many
conversions took place among the actors during the filming of the
movie. After we had finished shooting the film, we went to a studio
to do the voice overs. When some of the Roman soldiers had to say
their lines, they were too upset to say anything.” A deep meditation
on Jesus’ passion moves us, in such a way that it moves to leave the
sin behind; because as we meditate on Jesus’ passion, we see the
effects of our sins. “For our sake, God made the sinless one a victim
for sin, so that in Him we might become the uprightness of God” (2
Cor 5:21). How profoundly does His passion, Death, Resurrection,
Revelation impact us? If we can grasp the significance of what
Christ accomplished for us, in His Death on the Cross, our life will
be transformed as we continue to meditate on the seven words of
Jesus on the cross.

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APRIL 19, 2025 | Holy Saturday

Hope for New Life

Daniel 12:1-4; Psalm 4; 1 Peter 4:12-19; John 19:38-42

Introduction
Life can be difficult, and we all go through times of pain, loss, and
uncertainty. The moment after Jesus' crucifixion was one of deep
sorrow for His followers. They thought it was the end. But God was
working behind the scenes to bring something new. Today, we will
see how these passages show us the power of hope beyond
suffering, leading to a renewed life in Christ.
1. Hope in the Midst of Darkness (John 19:38-42)
Joseph of Arimathea and Nicodemus were secret followers of
Jesus. After His death, they courageously stepped forward to bury
Him. From a human perspective, it seemed like the end of Jesus’
mission. But in reality, this was just a step towards His resurrection.
Sometimes, we also feel like we are buried under problems,
thinking all hope is lost. But God is at work, preparing something
greater for us. The tomb was not the end; it was the beginning of a
new hope.
2. Rejoicing in Suffering (1 Peter 4:12-16)
Peter tells the believers not to be surprised when they face trials.
When we suffer for following Jesus, it is not a punishment but a
privilege. It means we are sharing in Christ’s journey. Just as gold
is purified by fire, our faith becomes stronger through struggles.
Instead of losing hope, we should rejoice, because these trials are
making us more like Jesus. When we endure hardships with faith,
we will also share in His glory.

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3. Trusting God in Every Season (1 Peter 4:17-19)

God is always faithful, no matter what we go through. Sometimes,
we face difficulties even when we are doing the right thing. In such
moments, we must trust in God completely. Jesus also surrendered
to the Father’s will, knowing that He would rise again. In the same
way, when we trust God in our tough times, He will bring
resurrection and restoration into our lives. He will never leave us
alone.
Conclusion:
The tomb was not the end of Jesus’ story, and our struggles are not
the end of ours. Hope for a new life is found in Jesus, who
transforms suffering into glory. No matter how dark your situation
seems, God is preparing something greater. New life begins when
we put our faith in Jesus and trust in His power to bring renewal.
Do not lose hope! Trust in God, stay strong in faith, and walk boldly
into the new life He has prepared for you. Surrender your worries
to Him and believe that He will turn your trials into testimonies!

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APRIL 20, 2025 | Easter Sunday

Resurrection: Celebrating
Boundless Transformation
2 Samuel 22:1-20; Psalm 16; 1 Cor. 15:20-28; Mark 16:1-11

As we gather today to celebrate the resurrection of Jesus Christ, we

are reminded of the boundless transformation that this event brings
to our lives. The resurrection of Jesus is not just a historical event,
but a living reality that continues to shape and transform us today.
In Mark 16:1-11, we read the account of the women, who went to
the tomb to anoint Jesus’ body, only to find that he had risen from
the dead. This passage invites us to reflect on the significance of
the resurrection and its implications for our lives.
The Power of Transformation
The resurrection of Jesus is a testament to the power of
transformation. Jesus, who was crucified and buried, was raised
from the dead, defeating the powers of sin and death. This event
demonstrates that God’s power is greater than any obstacle or
challenge we may face.
As we celebrate the resurrection, we are reminded that we too can
experience transformation in our lives. We can be transformed from
people who are bound by sin and fear to people, who are free and
empowered by the love of God.
The apostle Paul writes in II Corinthians 5:17, “If anyone is in
Christ, the new creation has come: The old has gone, the new is
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here!” This verse reminds us that through faith in Jesus Christ, we

can experience a new creation, a transformation that brings us from
death to life.
The Role of Faith
The women who went to the tomb on that first Easter morning
demonstrate the importance of faith in the face of uncertainty. They
had seen Jesus crucified and buried, and yet, they still held onto the
hope that he would rise again.
Their faith was not based on what they could see or understand, but
on their trust in God’s promises. They believed that God would
fulfil his promise to raise Jesus from the dead, and they were willing
to take risks to be a part of that story.
As we reflect on the resurrection, we are reminded of the
importance of faith in our own lives. We are called to trust in God’s
promises, even when we cannot see or understand what is
happening. We are called to hold onto hope, even in the face of
uncertainty and doubt.
Hebrews 11:1 says, “Now faith is confidence in what we hope for
and assurance about what we do not see.” This verse reminds us
that faith is not about seeing or understanding, but about trusting in
God’s promises and holding onto hope.
The Call to Witness
The women who discovered the empty tomb were not only
transformed by their experience, but they were also called to
witness to others about what they had seen. They were instructed
by the angel to “go and tell” the disciples and Peter that Jesus had
risen from the dead.
As we celebrate the resurrection, we are reminded of our own call
to witness to others about the transformative power of God’s love.

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We are called to share our own stories of transformation and to

invite others to experience the love of God for oneself.
In Acts 1:8, Jesus says, “You will be my witnesses in Jerusalem,
and in all Judea and Samaria, and to the ends of the earth.” This
verse reminds us that we are all called to be witnesses of the
transformative power of God’s love, by sharing our stories and
inviting others to experience that love for them.
The Promise of Eternal Life
The resurrection of Jesus is not just a historical event, but a promise
of eternal life, for all who believe. Jesus’ victory over death and sin
means that we too can experience eternal life, both now and in the
future.
In John 11:25-26, Jesus says, “I am the resurrection and the life.
The one who believes in me will live, even though they die; and
whoever lives by believing in me will never die.” This passage
reminds us that through faith in Jesus Christ, we can experience
eternal life, a life that is not limited by death or sin.
The Implications of the Resurrection
The resurrection of Jesus has far-reaching implications in our lives.
It means that we are no longer bound by sin and fear, but are free
to live as children of God. It means that we are called to live lives
of love, compassion, and service to others. It means that we are part
of a larger story of God’s redemption and restoration of the world.
As we celebrate the resurrection, we are reminded of the
importance of living out our faith in practical ways. We are called
to love our neighbours, to care for the poor and marginalized, and
to work for justice and peace in the world.
In Matthew 25:31-46, Jesus teaches us that our faith is
demonstrated by our actions, particularly, in how we treat the most
vulnerable members of the society. This passage reminds us that

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our faith is not just about what we believe, but about how we live
out those beliefs in practical ways.
Conclusion
As we celebrate the resurrection of Jesus Christ, we are reminded
of the boundless transformation that this event brings to our lives.
We are called to trust in God’s promises, to hold onto hope in the
face of uncertainty, and to witness to others about the
transformative power of God’s love.
May we be transformed by the power of the resurrection, and may
we live in the light of the promise of eternal life that is ours through
faith in Jesus Christ.

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KARNATAKA CENTRAL DIOCESE
Mission Compound, Bengaluru- 560 027