GOD OFFERED...SO DO WE...

On Thursday, September 30, 2010, in the Ayodhya title dispute judgment, delivered by Allahabad High Court, it was observed that the spirit of divine ever remains present everywhere at all times for anyone to invoke at any shape or form in accordance with his/her own aspirations and it can be shapeless and formless also. Ages before that, around 960BCE, Solomon prayed, “But will God really dwell on earth with men? The heavens, even the highest heavens, cannot contain you. How much less this temple I have built!” (2 Chr. 6:18). It has always been a matter of mystery how to understand the nature of God, who is abstract but concrete. The One who is beyond time and space lives in history and culture. The One who is spirit and eternal, becomes flesh and dies upon the cross. The one who is not only omnipresent and omniscient, but also omnipotent becomes the most vulnerable. The question is how can the spirit of divine that ever remains present everywhere at all times, the shapeless and formless, the One who dwells in heavens, even in the highest heavens, embodies Himself into the limits of space and time.

Not a myth, not a legend, not a mere story, but a truth that He dwelled with us and for us, not as an angel, not as a nymph, not as a phantom, but as a human being, not out of ambition, not out of adventure, not out of monotony but out of love. Yes, the One who could have remained above the firmament, offered Himself to be emptied, to be tortured, to be crucified and to be buried, just because He loved us. Love, for Him was not merely an emotion, springing up and spilling over for a moment or for a brief period, but His own self, his life and power. His ‘becoming not’ was on account of His love towards us with the hope of our ‘becoming’. In other words, the key to His ‘becoming not’ – from divine to human – was His willingness to offer Himself out of His love for us. Thinking along the same lines, the key to our ‘becoming’ – from human to divine – too should be our willingness to offer ourselves out of our love towards Him.

As it was not just an expression but the very nature of God, integral to His being, to love and offer Himself for us, we too should offer ourselves, not just a part of what we have but the whole of what we are.

'LABOUR DAY' - MESSAGE

‘Labour Day,’ which is celebrated in most of the countries on May 1^st, is no more considered by the Church as a ‘secular’ day, and thus is no more cornered away from the spiritual life of the Church. The celebration of Labour Day, which has its origins in the Eight-hour day movement, which advocated eight hours of work, eight hours of recreation and eight hours of rest, has already become part of the Church of South India (CSI) liturgical Calendar. In fact, this day is celebrated by the CSI as the day of ‘Joseph, the Carpenter’. There are dioceses within CSI which observes this day as an occasion to gather all the labourers and maintenance staff in the diocesan institutions. One of the related themes for this year is, “We are co-workers of God.”

In countries like Sri Lanka, the Christian Workers’ Fellowship organizes an annual ecumenical liturgical celebration on May 1^st, called the ‘Workers’ Mass’. While maintaining the core of a Christian liturgical event, the Workers’ Mass takes greater liberty in introducing symbols, readings and prayers that are meaningful to the labourers. [This year’s ‘Workers’ Mass’ was scheduled to be held on May 1^st at St. Michael’s Church, Polwatte in Kollupitiya. The main celebrants will be Colombo’s Anglican Bishop the Rt. Rev. Duleep de Chickera, the Bishop of Kurunegala, the Rt. Rev. Cedric Illangasinghe and the president of the Methodist Church, the Rev. Ebenezer Joseph.]

Nevertheless, despite all these efforts from the part of the Church, the believers do not seem to be convinced of the need to celebrate ‘Labour Day.’ There may be at least a few who would say that Labour is a political or sociological term which has nothing to do with spirituality. This, I am afraid, is a wrong understanding, due to the following reasons:

1. To labour is within God’s nature

Bible pictures God as a ceaseless worker, whose first great work was the work of creation which was purposeful, creative and above all ‘good.’ Moreover, in Genesis, we find a God who formed man out of dust from ground (Gen. 2⁷), planted a garden for him (Gen. 2⁸) and made a wife for him (Gen. 2^21-22). A few other images of God as worker in the Bible are God as cosmic caretaker (Ps. 104^10-22), God who neither slumbers nor sleeps, but is always busy protecting people (Ps. 121) and God who rescues (Ps. 107). In the New Testament Jesus himself is depicted as a carpenter. During His public ministry he repeatedly spoke about his purpose and work (Jn. 4³⁴, Jn. 9⁴, Jn. 5¹⁷).

2. To labour is within God’s purpose

Quoting Gen. 3¹⁷ (“… in toil you shall eat of it all the days of your life…”) and Gen. 3¹⁹ (“By the seat of your face you shall eat bread…”), labour is often understood as a punishment. But, this is not true. The concept of labour was there in the very design of God’s purpose for us. In Gen. 2¹⁵ it is said, “The Lord God took the man and put him in the garden of Eden to till it and keep it.” Here human work is shown to have worth and dignity as a service to God as something that gives purpose to human life. Therefore, work or labour is a God-appointed necessity for human life. The Psalmist, for that reason, depicts work as part of a natural rhythm - “People go out to their work and to their labour until evening.” - (Ps. 104²³).

In fact, in the Bible, there is no stigma attached to being a worker. Rather, it is an expected part of life. Therefore, labour which is considered as a secular entity, in reality, belongs to the sacred space and hence to celebrate ‘Labour Day’ is to praise God for He is a worker and to thank God for He wants us to be co-workers. This indeed is also a time to commit ourselves to carry out the call that He has given us to ‘till and keep’ this garden of Eden, in whatever role we are assigned. Moreover, it also urges us to maintain the sacredness of the work we do by being just and honest in whatever we do.

Most importantly, ‘Labour Day’ is a day also to remember all those who toil hard so as to remain grateful for their service to the society. The bread and wine we use during the Holy Eucharist are not only symbols of His body and blood, but also products of human labour. Therefore, as we participate in the Holy Eucharist, the bread and wine should remind us not only of the sufferings of our Lord Jesus Christ, but also the sufferings of many around us who pulverizes and squeezes themselves; who labour towards the service of humanity, especially the ones working in mines, construction sites, sanitary projects, factories and for our security, happiness and prosperity in our offices, at our backyards, gardens and even in our kitchens.

May the Grace of our Lord Jesus Christ, Love of our Father and the Fellowship of the Holy Spirit be with us now and for ever more. Amen.