The fall of human

The Fall of Human Genesis 6: 1-13

Rev.Sajesh Mathews

Enoch for Jewish People is a sage, scribe, scientist and a visionary who even intercedes for fallen angels. Enochic Literature is considered as one of the Apocalyptic Literature which explains the visions and imageries. In the Book of the Watchers, an Enochic apocalypse from the third century BCE, the "sons of God" of Gen 6:1-4 are accused of corrupting humankind through their teachings of metalworking, cosmetology, magic, and divination. Annette Yoshiko Reed has done a research on the 'book of watchers' which explains the fall of angels in relation with Human beings. She published a book titled "Fallen Angels and History of Judaism and Christianity". The first part of the text (Genesis 6:1-7) has a mythical root. This segment is the brief version of an apocalyptic literature, which is from J source. Genesis chapter 4 and 5 convey the histories of long period. Chapter 6: 1-7 is a called as a sandwiched text which is text in between Enoch and Noah. The crux of the text is the fall of Human and God's intervention in the human fall.

1. God’s pain on Human Fall

"When human beings began to increase in number on the earth and daughters were born to them, the sons of God saw that the daughters of humans were beautiful, and they married any of them they chose" (Genesis 6: 1-2). The text begins with this controversial note. These verses are always neglected from interpreting because of the reason that it sounds like God has sons. There are so many mythical stores that describe the physical relationship between angels (heavenly beings)and human beings. Contemporary readings of the bible and biblical scholars counter the argument of its mythical root and introduce the key references and evidences of who were called as sons of God.

There are three prominent and popular views regarding the mythical reference of

Sons of God and daughters of human.
a. Cosmologically mixed races view. it refers the relationship between Angels or heavenly beings and Human.
b. Religiously mixed races view. it refers to Godly Sethites and Worldly Cainites.
c. Religiously mixed races view. it refers to male aristocrats and beautiful female commoners (Genesis 6:4)
Among the popular views, the dominant and logical view is that the Sons of God are descendants of Seth and daughters of human are the descendants of Cain. Genesis chapter 4-5 provide the hint of this arguments that it is not about sons of God or any other semi-divine beings. It is about two categories of descendants from Cainites and Sethites. Cainites were selfish, earthly and wicked. Sethites had all kinds of good qualities. They lived with the image of God and kept a devotion, Holiness and consecration. In Genesis 4: 26 gives the reference that it was from the Seth period people turned to God. "Seth also had a son, and he named him Enosh. At that time people began to call on the name of the LORD" (Genesis 4:26).
God’s pain has increased because Sethites and Cainites had intermarriages (verses 1&2) which were not the divine plan. It resulted a generation of wicked people. Nephilim was one among the those fallen people who lost the image of God. Therefore it is not about the sons of God and daughters of Human which is referred in verse 1 and 2 but it is the Sethites and Cainites. It is here God becomes painful. The chosen text shares God's pain on human wickedness. Verse 6 shows that God regretted that he made human on Earth. God is painful by seeing the atrocities and wickedness of human beings. In nutshell the text focuses on the fall of human and the text explicitly refer the sin that the people committed. The fall of human is covered and justified these days. We need soothing gospel that satisfies our desires. Churches often forget to preach about Sin and judgment. We need to understand how God is painful by our sinful behavior.

2. God's redemptive act in response to Human fall

Noah was chosen to be saved because God found favor with him.Enoch also walked with the lord so God took him without even facing death. why were they saved? It was because of their life that made them to be saved. it was a criticism that the dominant churches from the history began to sell forgiveness of sin. if sinners are not there then the religious people will have no work. Sin is preserved and judgment is taught because people will become fearful to the church and they will be active participants. Confession is also not the license to commit sin. God is always against sin not the sinners. Does God love sin or sinners? Jesus ate with sinners but preached against the sinful nature.Therefore nobody can justify the mistakes or Sin. We blame on genes, heredity, environment, circumstances and all our prejudices. We do even blame by saying that it is the original sin that made us to commit sin or it is the evil that is very powerful who is making us to be sinners. Jerriton Brewin has written a book titled, "God in the teeth of Suffering" which initiate a discussion whether evil is a creation of God and evil is powerful. The book also shares the mythology of fallen angel who became the evil/ satan. The book addresses the question whether evil is powerful.Ifevil is powerful how God is omnipotent. Jerriton says whether evil exists or powerful or not, God exists in the midst of human suffering. Hence we cannot justify that it is the work of the evil. Remember sin is always Sin. Sin cannot be justified. But sinners will have a hope if they confess. The life of David is the best example.it shows how God forgives and is faithful to those confess their sin The text also locates in the dualism of Body and spirit. It is the influence of Semitic religions and Greek cultures which taught that the body is sinful. Then the LORD said, “My Spirit will not contend with humans forever, for they are mortal ; their days will be a hundred and twenty years.” (Genesis 6: 3). For Jewish community the spirit and body are two different realities. Body and spirit cannot be separated. We share the image of God and we breath the breathe of God. There is an indwelling spirit in the body. Genesis 3 portrays how the Adam and eve had a fall by disobeying. In chapter 3:6 we read that when the woman saw that the fruit of the tree was good for food and pleasing to the eye, and also desirable for gaining wisdom, she took some and ate it. She also gave some to her husband, who was with her, and he ate it. The similar act is repeated in the second fall that is referred in chapter 6. When human beings began to increase in number on the earth and daughters were born to them, the sons of God saw that the daughters of humans were beautiful, and they married any of them they chose" (Genesis 6: 1-2). Taking wives means misusing (Genesis 12:15, 2 Samuel 11:2-14). People who lived there failed in their marital life and relationships. Genesis 6: 11 and 12 talk about how human have become corrupt and wicked. We are not the silent spectators of all wickedness. We are called to address our own failure and the wickedness, and fight against the violence and atrocities we witness in the world. Crucifixion of Jesus was his final victory over all powers of darkness and wickedness. Jesus made salvation available for all those who receive forgiveness. Cross is like Noah ark, a saving boat for the humanity to come back from the wicked nature. Noah and Enoch showed an exemplary way to be changed and transformed.

Discipleship

                                                                                                                                

UNFAITHFUL DISCIPLESHIP (Mark: 14:26-31)

“ But Peter insisted emphatically,’ even if I have to die with you, I will never disown you’. And all others said the same” (v.31)

There is a difference between believer and disciple. Anyone can become a believer. One who loots money may be a believer. One who makes black money and does all evil may also be a believer. But they may not be genuine believers. It’s easy to be a believer but it’s always tough to be a disciple because a disciple is the one who follows Jesus Christ and taking up the cross.

Unfulfilling promise of disciples…(v.50, 71)

Bible never covers or hides the truth. When we write history we may forget or even avoid the realities of our glorified personalities.  Scripture stands its position differently. Every side of characters are explicitly portrayed in the Bible. Peter is one among of those examples whose character before and after the resurrection of Jesus Christ is described clearly in the biblical accounts.  

After observing the Passover Supper, Jesus and the disciples left the upper room singing a hymn. Matthew tells us, "After singing a hymn, they went out to the Mount of Olives" (Matthew 26:30) Jesus foretells the denial of his disciples here and reminds the disciples about his death. He used the shepherd-sheep imagery saying that shepherd will be killed and all the sheep will be scattered (v.27). It is here Peter gives promise that he will never leave him. Jesus was in agony and at the point of death when Peter expressed that he would never deny him.  It was not just peter who claimed but all the disciples claimed that they would never leave Jesus (v.31).  The reality is Peter denied him, Judas betrayed him and all other disciples ran away while Jesus was arrested and sentenced to death (v.50 and 71).

Unconditional Love of Christ..(v.24, 25)

We understand that Passion narratives testify the unconditional love of Christ for all the disciples. The text needs to be meditated with our sacramental life since the selected periscope is after the institution of Holy Communion. The fellowship of Jesus is always offered for all those who deny and betray him. The love for Jesus has to be above all other loves and relationships. According to Bonhoeffer, “the basis of discipleship is intimacy with Christ”. Carrying the cross is to deny selfish attitudes and be willing to accept insults for the Lord.

 “How would you expect to find community while you intentionally withdraw from it at some point? The disobedient cannot believe; only the obedient believe.”

Dietrich Bonhoeffer, Discipleship: Dietrich Bonhoeffer Works, Volume 4

Prayer: Help us Lord to affirm our faith in every sorts of our life. Amen

Mark 16: 9-20

Resurrection of Jesus: Hope to Witnessing

“If you really love me, then prove it”.  Cross is the symbol of Jesus’ unconditional love. It reminds us the Christ event that he loved the entire creation and died on the cross for the redemption of humanity. There are so many martyrs in the history. But Jesus has a distinctive role in history because he is the savior of the whole world. Resurrection of Jesus places its unique importance here that he is the living God who is different from martyrs who died for a cause. Resurrection of Jesus is the foundational faith of Christianity. We remember the crucifixion and celebrate the resurrection of Christ whenever we participate Holy Communion.    

From confusion to Joy of Resurrection (v.14)

The selected text is a significant text in the Post-resurrection narratives where Jesus appears to Mary the Magdalene and disciples. We see three appearances here.  In the first appearance Jesus appeared to Mary (v.9) and Secondly Jesus appeared in a different manner to two disciples while they were on their way to the country (v. 12). Finally Jesus appeared to the eleven disciple as they were eating (V. 14). Though each appearance is different from one to another, the appearances were to restore the disciples from fear, anxiety and confusion. It was to strengthen the faith of the disciples.

The resurrection appearances end with a command to spread the gospel. The risen lord raises few demands. In verse 16, he says that whoever believes in him and is baptized will be saved; whoever does not believe will condemned. The mission of Jesus was not entrusted to disciples only but for all those who believed. For the believers there were other privileges and responsibilities.  Jesus says believers will be given power to perform miracles and drive out demons demon in his name. Mission is extended to laity from the apostles. Everyone has a purpose to fulfil. We cannot outsource or delegate our responsibility. We are called to witness the risen Lord who remove our sins and take away all our pain and give us hope in the midst of crisis.

Dear Lord, help us to celebrate the resurrection and continue your mission. Amen.

 

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.