SOLILOQUY - 1 - 3

1. I asked myself, why the world is so big?

I answered, " The world seems to be so big for me not because it is that big, but because I am too small."

2. I asked myself, why the love is so rare?

I answered, " The love seems to be so rare to me not because it is that rare but because I do not know what is love."

3. I asked myself, why the night is so dark?

I answered, " The night seems to be so dark for me not because it is that dark but because I believe it would not be night otherwise."

JOHN, THE HARBINGER, PROPHET & BAPTIST

John the Baptist is remembered as the one who lived for truth, one who challenged all kinds of political and social evils and one who died for truth. Nevertheless, his personality is not confined to just that. We can understand him better only if we know his context.

The very first air he breathed contained the fresh fragrance of a priestly legacy as his father Zechariah was a priest himself and his mother Elizabeth belonged to Aaron’s lineage. This means that he was born into a community which belonged to a fixed status. And it is no mistake to gather that being born into a priestly family, he had the call and responsibility to defend the ethos and values of his community.

However, it is believed that he was orphaned in his early age and hence was adopted by the Qumran community which was a closed monastic community. Therefore, as he grew his ministry too was associated with Qumran. In fact, it is in the light of this that we should read Lk. 3^4-6, which is borrowed from Isa. 40^3-5, which indeed was a text important to the Qumran community. It is also to be noted that his Spartan diet and apparent ascetical behavior paint fairly good analogies with Qumran. Moreover, the water rites that he practiced were in continuity with Qumran.

Hence, by birth and life there was a chance for John, the Baptist to be born and to die as part of closed communities. But, what is important here is that he could burst open from that…he opened himself to the world outside. In the Gospel of Luke we find that he preached to Jews as well as to ‘others.’ Soldiers were not Jews, for under Roman law Jews were exempt from military service because they would not fight on the Sabbath. When crowds asked John what they should do, he does not tell them to keep the commandments of the Torah. In the third gospel John’s message is the same for Jews and Gentiles. To repent, they are told to share their clothing and food with the poor, and to be honest and fair. (Lk. 3^10-14)

In a world where we tend to live as part of closed communities, withdrawing ourselves from our social commitments, disassociating with others, forming our own cliques and groups, the life and ministry of John the Baptist stand as a ‘controversy’ - a life in discontinuity and disagreement with the flow. Yes, his was a life that burst open from his closed communities to the world outside. It is this courage that he showed that made him the ‘Harbinger of the Good News’, ‘Prophet of a New World Order’, and ‘Baptist of a Social Change.’

We too need to break our cliques and burst to the world outside, so that we would become ‘Harbingers of the Good News’, ‘Prophets of a New World Order’, and ‘Baptists of a Social Change.’ For this, what we need is not just a life of tolerance but the courage to live a life of harmony with the world outside. Let us not forget that we believe in a God who did not remain to his closed heavens, rather the one who reached out and loved us as we are… who had the courage to live in harmony with us, who came as the herald of the Good News, established a New World Order by challenging and transforming socio-economic and religious ethos.

'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.