Ministry ‘with’ the Differently Abled

Disability is the inability to perform an activity that a normal human being does and there are obstacles within the areas of task, skill, and behaviour. However impairment and disability is different. Impairment means the loss or abnormality of a psychological, physiological, anatomical structure or function causing functional limitations. Nancy Eiesland defines disability as just one of the personal characteristics rather than being synonyms. There has been an ongoing debate among academicians, health professionals and disability movements on definition of Disability and who all are to be included.

Disability as Social construct

The term ‘disabled’ is socially and culturally constructed by the abled people. Those who are disabled may not agree with this forced identity. Their condition is pitied and they are considered as charitable objects, and above all judged as a sign of divine punishment for sin.  Disabled people are frequently stereotyped as dependent, helpless, or unfit and therefore less productive, which undermines the employability and productivity of the disabled. Thomas E Reynolds calls disability as a kind of a ‘judgment’ not because of sin but the society judges people who fulfill the responsibility of their occasion and those who fail to do so. Therefore disability is a mirror through which one can understand the value of the society. When societies construct disabled as a symbol of charity and sympathy, they remain stigmatized. 

Disability and Church

Churches in India engage with the marginalized. The charitable projects and mission                  outreach projects have been evolved from the vision to serve people with disabilities. But church often ignores the struggles of the disabled. In Nancy Eiesland’s opinion, for the disabled, church is like a ‘city on a hill’-physically inaccessible and socially inhospitable. Church is beautiful and broken, impaired but powerful, complex and gifted. Church incarnates the disabled God through Jesus, who embodied a commitment to justice, who challenged all structures. The integral mission becomes possible only when the voice of the disabled are heard, their experiences are honored and their gifts are allowed to flourish. The task of the ecumenical movements is to side with the disabled to have a right space within the church not to passively support the structure of the society that alienates the disabled.

Theological implications

Churches have been playing a major role in ministering to the people with disabilities. The vision of the charitable institutions or educational institutions for the disabled is being well appreciated by people from other faith. But the accommodative principle, that is being used to make sure the space given to the disabled out of compassion, is to be critically analyzed. The people with disabilities do not want to be treated as objects of compassion. We cannot claim any monopoly over the marginalized through the charity work.

Disability is often considered as the result of sin or judgment or fate. The disabled are forced to be a part of healing ministries as subjects and objects of prayers. Spiritualizing the issue of disabled create the discrimination because they are considered as objects of charity. It is their fundamental right to have equal rights in all the public spaces. Impairment or disability cannot be seen as a limitation for disabled whereas we need to facilitate the space to find possibilities and gifts of people with disabilities. Inter-vulnerability and relationality are significant to counter the abled-disabled dichotomy.  

The architecture, infrastructure of the church building, administration, the theology and teaching of the church must be disabled - friendly. Ministerial tasks, the symbolic life, liturgy must provide equal status for the disabled. Creating a separate ministry and church for the disabled is not the ultimate solution. But Re-imagining of existing space is needed so as to create multiple spaces which can meet all the needs of the people.

Conclusion

Church needs to witness the vulnerability of God and the God who is disabled through Jesus on the cross. The crucified image as a suffering servant is an empowering and liberating image for the disabled and all those who care for the disabled. The wrong notion of perfection and ability is to be replaced with relational encounters of all human beings. Inclusion and accommodation are not the solutions for accepting the people with disabilities but reimagining of traditional space, envisioning new methodology and mission to have multi spaces where all can have equal rights to participate.

Reimagining the Prophetic Vision

Luke: 4:16-22

He began by saying to them, “Today this scripture is fulfilled in your hearing.”(v.21)

Jesus introduces his mission with the prophetic imagination of restoration and deliverance of God’s people. He initiates his public ministry in the world from his home town Nazareth (v.16).  Nazareth Manifesto is the declaration of Jesus’ Ministry. Jesus was revealing his purpose and vision through the manifesto. The messianic imagination of Jewish people was different from what Jesus taught through quoting prophet Isaiah’s words. The exclusive image of Israelites about Messiah was challenged by Jesus’ reading of scripture in the temple and the good news which Jesus used for the poor and oppressed signifies his redemptive role. Here Jesus refers Isaiah 61 as his manifesto. Throughout Jesus’ ministry in the Gospel of Luke, he indeed emphasizes God’s care for the poor (Luke 6:20; 16:22) and the responsibility of others to care for them (12:33; 14:13; 18:22).     

The fulfillment of the scripture

In Isaiah, prophet conveys God’s message of deliverance. God comforts the suffering Israel with a promise of restoration. Israel will be taken as captive, enslaved and impoverished, but God will liberate and bless his people. This is the good news about peace for God’s people, a message that God is ready to demonstrate his reign, or kingdom (Isaiah 52:7). By Jesus’ day, many Jewish people had settled again in their land, but they still longed for God to redeem, restore, and exalt Israel. Jesus, in his person, not only preaches that good news but embodies it, for he is the savior of the world.

The location of Mission is clearly mentioned here. Mission of God locates in the margins. Marginal space is the location of people who are poor, exploited and oppressed. Jesus re-reads the text by quoting Isaiah 61:1-2 and Isaiah 58:7. There are agencies to work for the vulnerable in the societies. But the pertinent question is whether the engagement of the agencies is redemptive for the margins from their bondages and clutches of the system. The role of the worshipping community is to continue the mission of Jesus to the poor and needy. The text urges to take the responsibility of liberative mission of God for the most vulnerable in the society.

REIGN OF GOD: ENVISIONING HOSPITALITY

The etymology of ‘hospitality’ is from a Latin root. It is from two different words. ‘Hostis’ means stranger and ‘pets’ means to have power. So Hospitality is power over stranger. It has also been derived from two proto-Indo-European words which have the meanings of ‘stranger’, ‘guest’ and ‘power’. We can learn about Hospitality from two different Epistemological shifts.

Hospitality—in the Pre-Derridian world

Hospitality in the ancient world focused on the alien or stranger in need. The difficulty of aliens was desperate. They lacked membership in the community, be it in the tribe, city-state, or nation. As an alienated person, he or she had to often travel and needed immediate food, and lodging. Widows, orphans, the poor, or sojourners from other lands lacked the familial or community status. In the ancient world the practice of hospitality meant graciously receiving an alienated person into one's land, home, or community and providing directly for that person's needs. In the Pre-derridian wordl Hospitality was given according to the law, obligations and conditions. Hospitality was traditionally defined as a symbol of table fellowship, charity, compassion, fellowship and accommodation for centuries. It was confined only to guest-host dichotomy and poles. Church or organizations or government were the agencies of Hospitality.

Hospitality—in Derrida:

Jacques Derrida deconstructs Hospitality. In Derrida’s words, “come one, be my guest and I will be yours”. Derrida calls us toward a new understanding of hospitality—as an interruption. This new understanding of hospitality requires a rethinking of the laws of common, conditional hospitality in contrast with the law, an unconditional hospitality.  Jacques Derrida deconstructed this traditional (Christian) idea of Hospitality. It is different from what we traditionally understand. It is not about accommodating the guest and giving fellowship but inviting and welcoming the ‘stranger’/foreigner without any obligations or power.

When Derrida define Hospitality he explains on different levels: the personal level where the ‘stranger’ is welcomed into the home; and the level of individual countries. It is political. Derrida questions in particular the restricted nature of national hospitality to legal and illegal immigrants. The refugees, immigrants and other vulnerable people are welcomed unconditionally not by power but by accepting the rights and differences.

There is a difference in treating guest and stranger or a foreigner. There is also ethics which is involved in Hospitality. Derrida defines ethics as hospitality, hospitality as ethics. Hospitality is not removed from ethics, nor is it a specific area of ethics. It is the foundation, or “the whole and the principle of ethics.   For example, a foreigner is a part of the community, But he/she is not like the citizen of the country. State uses its power to provide conditional hospitality to the foreigners. Therefore without ethics there is no hospitality. Thus, in the ‘destruction’ of the word, there can be seen an essential ‘self limitation’ built right into the idea of hospitality, which preserves the distance between one’s own and the ‘stranger’, between owning one’s own property and inviting the ‘other’ into one’s home.

The Guest is not welcomed by power or position. To Derrida then, the notion of having and retaining the mastery of the house underlies hospitality: ‘Make yourself at home’, this is a self-limiting invitation… it means: please feel at home, act as if you were at home, but, remember, that is not true, this is not your home but mine, and you are expected to respect my property.

Derrida endorsed Immanuel Lévinas’ view that absolute hospitality requires the ‘host’ to allow ‘guests’ to behave as they wish; there must be no pressure or obligation to behave in any particular manner. Absolute hospitality does not make a demand of the ‘guest’ that would force them to reciprocate by way of imposing an obligation. The language used by Derrida could be held to imply that making a ‘guest’ conform to any rules or norms is a bad thing.

Theological Implications of Hospitality

What is context of deconstructing the Hospitality? It is the Post-Colonial World. It is a different world where people experience alienation, oppression and marginalization. For colonized world meaning is given, life is given. But in the postcolonial world there is no absolute meaning and meaning is not given. Space of every individual is not given or space is not through your benevolence but it their right.

We always read Colonization from historical point of view. That is the critique against postcolonialism. Colonization cannot be limited with political oppression and subjugation in the history. Wherever the power is exerted over the people, or marginalized due to the gender differences, caste, color, ethnic differences, there is colonization. Postcolonial reads the empire and listens the margins. The empire has created people as the charity of objects. Who decides, for whom. Who takes the ownership the sacrifice, service and charity? The powerful takes the decision for the powerless. For the members of the charitable institutions have no voice. They need always an agency to talk. It is the agencies (govt/church/movements) who decide for the vulnerable.

Colonization is still a reality. We try to deconstruct Hospitality in a post-colonial world where margins are always heard. Histories, memories and Metanarratives have its own significance.  Margins have their own subjectivity. I define my own self and identity. There is no longer given or absolute or singular meaning or homogeneity but only multiple meanings and manyness. People to whom life was denied redefine their own life, even the standards of life.   

Socio-political Context: We live in a divided world where Terrorism, war, violence create margins. The relevance of Hospitality in the present socio-political scenario is significant where profit, power, wealth are counted and violence, division, power are appreciated. When we respond to the voices of the margins in the violent situations and the most vulnerable situations, we deconstruct the language of accommodation in the hospitality. We live in a technologically advanced world where people are divided due to the connectivity. There is a world outside the social networks. The lives of the margins, tribes, dalits, women and children are ignored in the technologically advanced society.

Sexuality: the understanding of sexuality is being challenged these days. Understanding of individuality and family is being challenged. The space and rights of the gender minorities, LGBT groups are not out of one’s benevolence but it is their right.  

Coming to the discipline, counseling, There is no longer power for the counselor. There was a clear cut difference between counselee and counselor. Counselor was always powerful. But now counselor is like a sojourner who shares an unconditional Hospitality. How do we treat the disabled?  First of all the term disabled itself is a given identity.  The disabled are not the objects of compassion. They have their own subjectivity. For the disabled, church is like a ‘city on a hill’-physically inaccessible and socially inhospitable. Church is beautiful and broken, impaired but powerful, complex and gifted. Church incarnates the disabled God through Jesus, who embodied a commitment to justice, who challenged all structures. We are always caught by ‘inclusion’ of disabled or the needy in the community. But ‘Belongingness’ is something that is suggesting now. Because to belong one needs to be missed and to miss to one another, one needs to learn what it means to love.

Crucified image of Christ is the Ultimate sign of Hospitality

We think it is easy to practice the hospitality. The relational encounter of Levinas that for the one who confronts the other is an essential Other who pleads not to be rejected and, ultimately, not to be killed. He says it is in the face of the other one is confronted by his/her own vulnerabilities and frailties. Denying one’s life or dying church is the crucial culmination of Hospitality. That’s why Derrida says Hospitality is impossible but we must always have an attempt, for an unconditional hospitality.

There is also Politics of life over against death. For Derrida it is politics of difference. Difference is appreciated and it is not a pluralism but a there is an alternative vision of living together. The other is not the object of charity, service, sacrifice but my death. Practicing hospitality is like dying on the cross. Jesus fulfilled this unconditional hospitality on the cross. Kingdom envisions this unconditional Hospitality.    

This Paper on Hospitality was presented at Dharma Jyoti Vidya Peeth .

Wisdom that fulfills the divine plan

Luke: 4:16-22

He began by saying to them, “Today this scripture is fulfilled in your hearing.”(v.21)

Wisdom that fulfills the divine plan

Jesus began his ministry in Nazareth. The text comes to life where Jesus grew up, Nazareth. He introduced his mission by quoting Isaiah’s words. The Nazareth Manifesto is the crux of Jesus’ life, ministry and mission. Jesus revealed himself in his address to the people. He must have deliberately chosen the text from Isaiah to proclaim the good news to the whole world. Though it was a Messianic discourse, the reading of Jesus reversed the stereotyped concept of Messiah in those days. The Israelite community was waiting for a Messiah who would save them from the clutches of roman imperial rule. But Jesus pronounced the good news to the poor and oppressed, and transcended the exclusive mission of Israel’s Messiah.

Jesus re-reads the text

Jesus addressed the gathering on a Sabbath day at the synagogue in Nazareth. Synagogue was the worship place of the Israelites. Jesus re-reads the text by quoting Isaiah 61:1-2 and Isaiah 58:7. As Jesus proclaimed his mission, he described his mission as letting people free from bondage. Jesus was fulfilling the very meaning of Sabbath. It is not only a day of rest but also the day of redemption. Jesus redefines the text and introduces the mission to the marginalized. It was an affirmation of his purpose as savior in the world and of how he was anointed by the Holy Spirit to fulfill the mission. God sent his only begotten to this earth with a manifesto to bring good news to the poor, to proclaim release to captives, to recover the sight to the blind, to let the oppressed go free and to proclaim the year of the Lord’s favor. When Jesus declared this, prophesy of Isaiah was fulfilled through his mission statement.  After the reading the scripture he said “Today this scripture has been fulfilled in your hearing”(v.21). The role of the worshipping community is to continue the mission of Jesus to the poor and needy. The text urges us to take the responsibility of liberative mission of God for the most vulnerable in the society. 

Redeeming Wisdom

Jam 3:13-18

“Who is wise and understanding among you? Let him show it by his good life, by deeds done in the humility that comes from wisdom” (James 3:13)

                                                  Wisdom that redeems

It is traditionally believed that the book of James was written by James (1:1), the brother of Jesus and a leader of the Jerusalem council. He portrays the difference between wisdom that is given from heaven and wisdom that is acquired in this earth. Bible teaches that God is the source of wisdom. James 1:5 clearly says that “If any of you lacks wisdom, let him ask of God who gives to all liberally and without reproach and it will be given to him." There is a difference between knowledge and wisdom. We all acquire knowledge and receive wisdom. In the Post-modern thinking, knowledge cannot be measured by literacy or degrees.  Knowledge varies from one person to another. There is no absolute method to acquire knowledge. The fishermen’s knowledge or a farmers’ knowledge cannot be compared with that of a university scholar. Each one has a unique position in understanding and learning. We cannot ignore or overlook the knowledge system of each individual. Wisdom is different from all these concepts. Wisdom is not gained but given.

James negates the claim that everyone receives wisdom. James says, “Show me your wisdom by your life”. James tries to teach how wisdom and life are connected. The deeds of one’s life is a mirror of wisdom. Chapter 3 is a warning to the teachers who used to boast in their knowledge and wisdom. They used wisdom for wrong motives, selfish ambitions and to attract people to themselves. Therefore, James urges to receive wisdom from God because it is pure and peaceable. When the wisdom is pure then the truth cannot be diluted and contaminated. The text also describes how we are guided by the evil forces which always promote jealousy and selfish ambition. The knowledge that evil provides is against the wisdom from above. James says all those who are wise will be righteous and peacemakers. Let us ask for wisdom from God to discern what is right and wrong so that our life will be meaningful and blessed.  

Envisioning a meaningful Spirituality in Christ

,

 Luke 6: 27-36

Raksha Bandan is a religious and secular festival. it is also called Rakhi Purnima or simply Rakhi in India. In simple words, Raksha bandhan means "Bond of Protection" .The festival celebrates the love and duty between brothers and sisters. It is also popularly used to celebrate any brother-sister relationship between men and women who may or may not be biologically related. It was on a Raksha Bandan day, a catholic sister visited a prisoner and tied Raksha.  We know the story.  Franciscan Clarist Sister Selmy Paul tied a silver-colored "rakhi," to Samandar Singh who was a murderer of her own sister named Sister Rani Maria, who was working in Madhya Pradesh for the underprivileged.  Upper caste landlords who opposed her work hired Singh to kill her. She was brutally killed in a bus. A court handed him the life sentence one year after the murder. But the family accepted Samander Singh as son. Sister Selmy said Though the death of my sister is an irreparable loss to us," but, "we have gained one more member" in Singh. It was through Meditating on the crucifixion, she added, "further strengthened me" eventually to "adopt him as my brother." This is the perfect example of Christian Value. You must have seen a whatsapp message on how Muslim views about Christianity. In the end of the message Saudi Arabia’s Grand Mufti Sheikh Abdul Aziz says “if we had a prophet like the true Jesus,the Jesus of Christian faith to have taught up peace and love, how different the world be”. This is the contribution of Christianity in the world.

Therefore The title for today’s sermon is “Envisioning  a meaningful Spirituality in Christ”

The selected text is from the sermon on the plain.  In Luke it is Sermon on the plain which  is considered as Gospel within the gospel.  The immediate context of sermon on plain is the call of 12 disciples. V.27-28 begins with an appeal, “to you that listen”. Jesus spoke particularly to the disciples and to the gathering of laos (people of God which means - those who listened not to the ochlos (crowd).

The first part of sermon on the mount deals with an assurance of  God’s blessing on the poor, with whom Christian community is closely identified and God’s Judgment on rich who persecute the community. The second part verses 27-36 begins with Golden rule. The principle of Christian love. Jesus deconstructs the existing social order and introduced a new paradigm of love and relationship.     

1.            Re-reading of Enemy and reconditioning relationship

v.27& 28 say..”but to you who are listening I say; love your enemies and do good to those who hate you”. Bless those who curse you, pray for those who ill-treat you? These are the variations of loving the enemies. Here Jesus rereads the concept of enemy. If you are a threat or your presence is a threat for the other, then you are an enemy. Enemies are within you. We have so many enemies as a result of our likes and dislikes. We are connected to our friends through different media. To whom we talk? Or send greetings and messages? How do we treat people to whom we don’t like and connect? There fore Who are enemies?

Enemy is a reality. Enemy is politically and socially constructed. According to James A Aho, in his book, “This Thing of Darkness: A Sociology of the Enemy”argues that we need enemies, without which the self will mean nothing. The entity of the enemy is not something constructed in a vacuum. This means that “if an enemy is not ontologically present in the nature of things, one must be manufactured.”. We live in a world where media, ideology, people create an enemy. It is true with the political campaigns and elections also. A villain is a need for everybody’s survival and existence.  Media also plays a major role in forming a leader with political interest and constructing a villain. Let us seriously analyze the Indian political situation. For example, recent Kashmir issues. The Kashmiri people have been facing violence and exploitation for so many years and they are the victims of war and terrorism.

As you know an event was held at UTC Bangalore rented and organized by Amnesty international organizations in connections with Kashmir issue [on Saturday, August 13] as part of a campaign based on the report “Denied: Failures in accountability for human rights violations by security force personnel in Jammu and Kashmir”.

They organized the events to listen the families from Jammu and Kashmir who had suffered rights violations. Towards the end of the event, some of those who attended raised slogans, some of which referred to calls for ‘Azaadi’ (freedom). This has become a political issue. When the freedom was denied to people who are living in Kashmir the organization took up the challenge in bringing the stories of  Kasmiri people in public. What’s wrong in that? The sad part is the churches in India have become silent spectators to these realities of human rights violation because our enemy is already constructed politically. Kashmiri Terrorists, pakitanis,. Who are the victims of political agenda? The public, the common people, the multitude, the children, aged and the women. Are we siding with the powerful who even screen the media from covering stories from people? Or with the multitude?  

Therefore otherisation of people as our enemies is a political construction. It is here the relevance of Christian values. Love your enemies, the reversal of existing social order. Jesus deconstructs the existing social order /conventional wisdom of teeth for teeth and eye for eye. It was not easy even for the disciples when they were facing severe persecution and oppression.  Jesus was addressing this particularly in the context of oppression by Roman Empire and their collaboration. and there were tensions between the local Jewish inhabitants and the Roman rule at this time.

Jesus response was not to fight against the empire through violence but through love. It is obvious that Jesus didn’t encourage their violent behaviour against the empire, The view that the enemy was a (non-rebellious) Jewish group may not be the most preferable,. The other enemy that the socio-historical context offers, is the Roman Empire. The Romans were an economic (taxes) as well as a religious threat (worship rules). However, not all scholars agree that the enemy in this text is connected to the Romans or  ‘Jewish and non-Jewish ethnic groups.’ Whoever persecutes and oppress can be considered as enemies based on these arguments. As we normally say who are our opponents in Passion week, the Jewish leaders and Roman empire. In the sermon on the plain  Jesus gives a new meaning to love and relationship, a condition to the disciples. He went beyond the existing social interactions that love only your friends, a conditional love and treating other as your enemy . A new way of looking to the reality without any expectations and conditions. In Post colonial methodology or term it is ‘optic’ – a new way of looking the reality. 

2.          Re-reading of Love and reimagining life

What is the solution to deconstruct the existing order of creating enemies and friends. Just love. love unconditionally. Express Love that has no expectations in return. Love that gives. Because love is not an expression but experience. If you love me, show me that you love. The real love prevents from creating the dichotomy between enemy and friends.  Love for Jesus is radical love. Cross is the best example for christ’love. Love your enemies has four applications for an unconditional love (v.29-31)

v.32-36 each time the questions has the same form. If you love/ do good/ lend or to whose who love/ do good/lend to you or what credit is that to you

Answer is for even sinners do the same.

Ø   Turn the other cheek: if one is slapped on the right cheek, the slapper is either left-handed he or she slapped with the backhand. If the slapper used the weaker left hand, the slapped could offer the left cheek to show the unrighteousness of the first slap. If the slapper used the backhand, this would have meant a great insult in the ancient Middle East. The backhand slap was used only by masters slapping their slaves, wives, etc. striking one’s cheek is a form of physical insult and showing the other is a sign of non-violent resistance. 

Ø   Do not withhold your shirt: taking one’s garment is considered as repayment of debts. (ex. 22:25-27, Det.24: 12-13)

Ø   Give to one who do not give in return: This is against the conventional wisdom of giving or conditional giving.

Ø   If your goods are taken do not ask for them back: this is an invitation to go beyond the boundary. It is a voluntary invitation to travel extra mile.

The result of such love is we read in v.35 you will be the children of God. In Luke 10 we read about sending of 70desciples. They completed their task and came with joy.they would have expected a congrajulations. Jesus was against rewards/ gratitude and congratulations. He said that you glorify God that  Your names will be written in heaven, which is against the self congratulations. We live in world people project themelves. There is nobody to congratulate you. so you congratulate yourself through social media.

When we deal with radical love, we will have a normal doubt whether we can practice. The Biblical image of Jesus is the best example. Loving the enemy is not a passive activity. But aggressive action to undermine hostility and violence. Jesus succeeded through crucifixion and non violence. It is a double-edged response. On one side he sacrificed his life and gave a new way of love and on the other side he was not silent to the injustice.  Walter Winks brings a theory based Jesus life. He argues that we should have the following points to implement the sermon on the plain..

• Find a creative alternative to violence •

Assert your own humanity and dignity as a person •

Break the cycle of humiliation •

Refuse to submit or to accept the inferior position •

 Expose the injustice of the system •

Take control of the power dynamic •

Recognize your own power

• Be willing to suffer rather than retaliate •

Force the oppressor to see you in a new light •

Seek the oppressor’s transformation

Here, the usage of love is explained through essential giving. V.34 and 35

How is it possible? There is a motivation for enemy love and non-violence: the motive of imitation of God (Imitatio Dei. Especially,  God’s love on the cross. The motive of imitation is about people behaving like God, that loving ones enemy is divine rather than human. It is people’s ethical behaviour that makes them like God. Be perfect as the father is perfect. Follow God’s love. It is revealed on the cross. The book of Jonah is an open ended text. We have no idea whether jonah transformed but the book envisions God’s love for entire creation. Crucified image of Christ invites us to love unconditionally and to have a new way of looking the world and relationship.  

Bloom where you are planted:

Bloom where you are planted: (based on Mark: 6:7-13)
Rev.Sajesh Mathews, Dharma Jyoti Seminary, Haryana

Dr.K.Sarah Nageshwari is a missionary doctor at Bishop Memorial Hospital, Anantnag, Kashmir in India. She was born in a staunch Hindu family where her mother became the first convert, who then dedicated Sarah as a missionary. Dr. Sarah’s life in the mission hospital, especially in Kashmir exposes the boundaries of mission. Though she has faced constantly intense situations in Kashmir from the rioters, she challenged their life by proclaiming the love of Christ among the local communities. Now let us raise a basic question before we reflect up on the text. How do we test one’s faith? Is it in a comfortable arena of life or in a challenging situations where we face lot of crises? It is how the diaspora community respond to the gospel wherever they are sent and planted.

The gospel of Mark Chapter 6: 7-13 is the best example of witnessing Christ in the journey of our life. It illustrates how we need to bloom where we are planted. The text begins with Jesus’ response to people of Nazareth. He was rejected by his own community. Mission that is entrusted to disciples was an extension of Jesus Ministry. It was a practical training for the disciples for the future ministry. Verse 8-9 depict the provisions which are required for ministry. Few reflections on the instructions which Jesus gave are given bellow.

a) Sending Two by Two: Partners of Ministry

Jesus sent out the disciples two by two and gave them the power over the unclean spirits. Sending two by two (v.7) was a usual pattern of early Christian missionaries. In those days religious and philosophical ideas were communicated mainly by wandering or traveling missionaries. In Jewish tradition, the disciples of Rabbi were used to travel two by two. This pattern focuses on the team ministry and the fellowship and care which the disciples are supposed to give each other. Self centered and self glorified ministry is questioned here by propagating a team ministry which envisions the partnership in the ministry. No individual or organization or parish can claim for their mission because it is the mission of God. Sometimes we are confined as a sponsoring agency or we are satisfied as a viewer of mission. The text urges us to be a part in God’s ministry.

b) Living with Limited Resources: Walking the Talk

The text portrays the urgency in ministry because the Kingdom of God is near. Sandals were the symbols of freedom. When the slaves become free they were asked to wear sandals. In the story of lost son, he was put new sandals and welcomed to be a part of the family.   Denial of travel kit (verse10) was an invitation to voluntary poverty for wandering prophets or traveling missionaries. They had been taught to trust in the Lord rather than the material blessings. Jesus sent the disciples with the singularity of purpose and their goal is to preach about the kingdom of God. Carrying wealth and other provisions for comfort will always be against the mission of God.  In explaining the provisions on mission, gospel writers have their own slight variations but they all agree that they were to travel light. Staff (v.10) is the symbol of shepherd. Shepherd is the one who guides and leads the sheep in all the stages of their life.

Disciples’ pattern of witnessing was a pattern of wandering prophets. In Palestinian context, hospitality was a part of their Culture. When a stranger entered a village, it was not his duty to search for hospitality but it was the duty of the village to offer it. Because wandering missionaries had no permanent place. Moreover they have to respect and accept the culture of the local community and are supposed to stay with them. It is one way of acclimatizing. Staying in one house for more than two days is demanding comforts. Living with limited clothes also symbolizes the simple living. Shaking the dust of the sandals was custom among the Pharisees when they used to travel in a non Jewish territory. It was commonly used as a symbol of cursing. It is not be interpreted literally because the receptor has the right to accept or reject the gospel. Therefore shaking the dust is not to curse but to remind about repentance. Disciples preached about repentance which was a simple message which Jesus commanded them to share.

“What do we advertise through our life”? asks Rick Warren (Author of Purpose Driven Life). Often we become the ambassadors of the corporate world. But Rick Warren says that we are called to advertise Kingdom of God through our life. Mar Thoma community shares a heritage of mission that every member of the Church is a missionary. The migrated community is called to fulfill God’s mission. Simple living or Living with limited provisions is not generally seen in the world where luxury is appreciated. We don’t carry anything to the grave. During the end of life, people would realize that no possessions are helpful to attain eternal life. When we share our potentials and resources for the mission of God, God’s name  will be glorified. In Luke 10: 17 (the parallel text) warns about the self congratulations. Jesus reminds that never be exited for the good things we do, but our name will be written in heaven.  

Throughout the history of God’s people, God has accomplished God’s mission by moving people from land to land. According to the  Bible, the Nature of God,  is that of one who dwells among the people and also one who travels with his people. Abraham, Isaac, Jacob, Joseph and Moses are a few with whom God travelled in their journey of life. The History of Israel in Old Testament testifies that God works among the migrating generation.  In the New Testament, Jesus promised that His church was to be His witness in Jerusalem, Judea, Samaria, and to the ends of the earth (ref. Acts 1:8). The first believers migrated and were scattered because of the persecution against the church in Jerusalem. So, “those who had been scattered preached the word wherever they went” (ref.Acts 8:4). Philip went to Samaria, and there are many oral traditions that record the apostles traveling to faraway places to preach the word (Thomas to India, Barnabas back to Cyprus, etc.).

     The exponential growth of the Early Church depended on scattered believers reaching out to pockets of immigrant population around the ancient world. Many of the apostles focused their ministry among pockets of migrant Jews throughout Asia Minor and Rome. Paul’s strategy in Asia Minor, while intended to target the Gentiles, started at the synagogues of the immigrant Jews in places like Derbe, Thessalonica, Athens, and Corinth (ref.Acts 16-18).

In Europe alone, several works have been started because of immigrants who, having received Christ and His message of holiness in their homeland, have taken the message to the new lands in which they have been planted. Examples abound: In Portugal, the church was started with and by immigrants from Cape Verde; in France, the church was started by immigrants from Martinique, Haiti, and Egypt; in Spain, the core of the Church of the Nazarene today is composed primarily of immigrants from Latin America. In those cases Nazarenes from mature mission fields have migrated to other parts of the world and they have taken the message and the doctrine along. This is also true for the church in America. Global migration therefore is not a new phenomenon. Most successful missionary movements have included a migratory element. Several conclusions can be drawn from Scripture, history, and the recent global realities of cross-migration. The most important one is that God has chosen the mobility of people as one of the ways to accomplish.