Church

righteousness, which in the Bible is depicted as a Calling to righteousness.”

In the second chapter we see the author presenting Jesus and Krishna as perfect teachers who shared their teachings by real examples from varied life situations of conflicts and confusions. Both of them taught with authority, clarity, certainty and assurance. Various qualities of these two teachers are explained and compared in this chapter. Ultimate Knowledge is the everlasting oneness in both traditions, which brings release from bondage from everything that separates us from God.

In chapter three, love and devotion to God is explained for the benefit of followers of Jesus Christ and Lord Krishna. God is love and this is realized in the ‘bhakti maarga’ traditions of Hinduism as well. Yoga, the union of man with God, is a central theme of this which is analysed further through the statement of Jesus, “I am the way, the truth, and the life” (John 14: 6) and the exhortation of Krishna to “Come to him, abide in him, obey him, and worship him.” Both Jesus and Krishna claim to be Manifestation of God (divinity) and both expect man’s obedience and worship. The concept of God in human form and their identities are further highlighted through the ‘I am statements’ of both Jesus Christ and Lord Krishna (pages124, 125).

In the fourth chapter, the cardinal teaching of Jesus based on the unmerited love of God (grace) and the nishkaama karma in union with God (yoga) is explained. Both teachers emphasise that human actions should be done in union with God. “According to the Geeta, actions are to be done for the purpose of maintenance of universal welfare.” Jesus’ ‘kingdom messages’ are also for the welfare of the whole inhabited earth (oikoumene).

Finally, there are three paths, which lead directly to establishing yoga. According to Geeta these three paths are the yoga of perfect action, yoga of perfect devotion and yoga of perfect knowledge. For the followers of Jesus, it is diakonia (service), koinonia (fellowship) and kerygma (knowledge and teaching).

So, we see that there is much more that unites than divides followers of Shri Krishna with followers of Jesus the Lord. Anil Yesudas in his afterword writes: “Sages from all religions agree that our true identities realized only in the presence of God and in union with God.”

Rahil Patel ended his foreword to this book with a mantra for its readers. I also recommend the same mantra to the readers of this important book: “Those who come to God thinking their hands are full, find themselves leaving empty handed; those who come to God realizing that they are empty, can return filled with a darshan [revelation] of the Divine.”

Though the vision this book offers is philosophical and theological, its potential for interfaith study and interfaith living and wider-ecumenism is far reaching. I have no hesitation in recommending this book to all seekers of truth.

Dr. Zac Varghese, London, UK. 05-09-21

Theme for the FOCUS, January, 2022, Vol 10 (1)

Sustainability of Nature and the Mission of the Church

As human beings we are part of the whole of God’s creation and have a responsibility to love and care for what God has entrusted to us as its stewards. Recognizing the interdependence of human beings with the rest of creation demands ethical basis for our living on the earth, which requires respect rather than dominion. This respect is reflected in addressing the earth as the ‘Mother Earth’ in the Indian tradition. For maintaining environmental justice, we need responsible and sustainable stewardship. Our primary task as Christians is understanding our involvement and responsibility as partners in God’s mission in establishing God’ kingdom values on this earth. This certainly means we have a God-given responsibility as stewards of creation to live sustainably for the welfare of the present and future generations. Sustainable living should be part of our social and environmental justice. Exploitation of earth’s resources, uncontrolled consumerism, global dependence on fossil fuels and economic expansions based on a ‘throw away culture’ undermine the basis for sustainability. We cannot ignore the human contribution to the increasing of the carbon foot print, which is contributing to the global warming. Our worship, thanksgiving and prayer should lead us to total commitment for addressing the environmental crisis through the missional activities of the church. The focus of a missional church must be centred on healing this fractured world and then the church will become an earth-centred ecological church to make our Lord’s prayer – ‘Thy kingdom come on earth as it is in heaven.’ – a reality in our daily living.