Breaking We and Entering the Other - Rev. Dr. Joshva Raja

We have different identities such as Christians, Indians, Asians, etc. Wherever we go we try to relate to those who hold similar identities and belong to one particular community. We are also proud of what we are at times. I do not think there is any problem with this attitude. The danger comes when we break the relationship with the other or when the other does not belong to our community or does not share any commonality with us.

I often look at those small children who play with each other regardless of their background and identities. When they grow young they are told that they are different from ‘Others’. We need to cross the narrative of ‘We’, in order to enter into a good relationship and understanding with the ‘Other’. How is it possible to break the concept of ‘We’ (We-Christians, We-Indians, We’s) and to enter the ‘Other’? I would like to suggest three steps that are taken from the experiences of Biblical Communities.

Crossing the Boundaries: Many boundaries are raised by our communities and the cultural groups to which we are affiliated. There are many stories in the Bible that could help us to see how people could cross their boundaries. Particularly in the narrative of the ten lepers who were healed by Jesus – one of whom was an alien. Though aliens were allowed to live in the midst of Jews, there are only a few examples where this actually happened.

It was the reality of sickness and of survival, which forced the Jewish lepers to live alongside a non-Jewish leper. When Jesus sat with tax collectors and sinners, he was identified as one who breaks the norms of the society. Yet many who have crossed their boundaries changed the world. Today we are all Christians because Peter and Paul could take the early Christian community beyond what existed as Judaic Christianity in Acts 15:6-7. These people are guided by God and see the activities of the Holy Spirit as evidence in their breaking of boundaries.

In Acts 15, Peter recalls his own experience of Cornelius and makes no distinction between Jewish and Gentile Christians. While challenging the concept of `We’ Peter and Paul were successful not in throwing out the old tradition and community narrative but rather in enabling it to exist side by side. This was possible for them because they crossed the boundaries of ‘We’.

Engaging with the other: The Exodus story (Ex.1:15-21) tells how the nurses serve the community. I hope you all know the story where the nurses not only refused to obey the Pharaoh’s command, but also worked against it. Here I wish to highlight two points in this narrative. It is often translated as Hebrew midwives. Josephus mentioned that the writer of Exodus assumed these midwives were Egyptian midwives.

One of the interpreters even argues that if the initial vowel point is changed of the Hebrew phrase to `hireq’, then we can translate it as midwives of the Hebrew women. In this sense it includes midwives who could be Hebrew as well as Egyptian women. I would also assume that these midwives could be from both communities. The second point is that in Exodus this is the first time the word ‘God’ is mentioned as the object of faith of the midwives. If that is the case I could even say that out of their fear for God both Egyptian and Hebrew midwives did not obey Pharaoh’s commands.

My emphasis is on God whichever God, the midwives feared. When these nurses are engaging with the other, they feared their own God – Hebrews their God and Egyptians their God and thus did not allow the genocide to happen in Egypt. The story says God blessed them. While engaging with their own people and with other communities the nurses risked their lives and crossed their boundaries.

Engaging with the other is not forced by the reality, but out of the fear of God and with faith in God they risked their lives and crossed the boundaries. When they crossed the boundaries they became part of the other’s history. Growing together: What we often do not realize is that we are part of the wider community. When the other majority or minority community is affected we are also affected because the whole community and nation are affected. In this sense crossing the boundaries of ‘We’ and engaging with the ‘other’ are not merely for the sake of others but for the sake of our own lives and our growth. The little Israelite girl might have been aware of the fact that she is brought as a slave in Naaman’s house.

Her parents were killed or separated from her. But now she is part of this new family and so shares the concern of her master and tells him a way to get healed. Joseph’s contribution to the wider Egyptian community can be seen as growing together during the time of famine. His help to the Egyptians enabled him to serve his own family and find a way to grow together with the Egyptian people. Engaging with others is often identified with a fear of syncreticism or loss of identity.

Our God is one who not only crosses the boundaries but also is a dynamic learning and growing God along with human beings. The encounter of Jesus with Syro-Phoenician woman clearly shows the learning process of Jesus himself. Jesus’ vision is widened by her challenge to him. He also understands that his own disciples had not learnt the proper meanings of the Kingdom of God when two of them came with their mother and asked for a seat at his left and right side.

When Jesus engaged with others in their search for meanings he not only learns about, but also nourishes the other’s faith. Growing together means that we, as communities, not only open our doors and windows to welcome others, but also prepare to cross boundaries and engage with others in their search for meanings; because God has asked us to do this and Jesus has shown us the way. When we cross our own boundaries we will be able to engage with others not through our loud speakers and evangelical radios; but through our love and care others might also be able to break down their barriers and see God in our activities. When we engage with others we grow in faith, love and hope along with others. This is what I would call the ministry of Breaking ‘We’, entering the ‘Other’.