Some Major Theological Themes of 1Corinthians

Introduction
1Corinthians is commonly viewed as mainly about ethics and therefore ignore the importance of its theology. This paper is to explore the major theological themes behind ethics and clarify why Paul had to emphasize.
Down through centuries theology has been developed through heresies and problems faced by the church. Even in Corinth they faced various problems by which the apostle Paul had to emphasize certain theological themes such as Christology- Christ and the cross, Ecclesiology where he lays down styles of transformed life- sanctity of marriage, food sacrifice to idols, some theological themes for public worship- the place of women in worship, and the Lord’s Supper, Pneumatology- the gifts of the Holy Spirit, and Eschatology where- he lays down the doctrine of bodily resurrection. It is a response of a particular set of circumstances and problems at Corinth. In responding to their respective issues Christ and his works on the cross plays a very central. The church of Corinth is so particular and really a trouble church. The major theological themes in the epistle are delineated and explained briefly. And the background of each major theological themes are briefly explained which is followed by Paul response.
1.Christ and the Cross
Christ and the Cross lie very much at the center theological themes of 1Corinthians. The Corinthians began to think of their new faith as a new sophia and began to judge their leaders in the same terms at a merely human level. Paul in the wisdom of God says that man could not know God through his own wisdom but he says the cross is the power and purpose of God to save. The central issue in 1Corinthians is salvation in Christ as that manifests itself in the behavior of those who are being saved. To those whose horizons are those of the wisdom of the world the cross is folly but God destroys the wisdom of this world and chose the cross of Christ as his power and wisdom to those who are called. This is what the Corinthians mistaken destroying spiritually and Paul had to emphasis on their behavioral issues (ethical issues) based on Christ and the cross.
Paul set forth a crucified Messiah as the ultimate expression of God’s power and wisdom choice of the cross as His way of salvation. In this God outsmarted the wise and overpowered the strong with lavish grace and forgiveness, and thereby divested them of their strength . The crucifixion not only effected salvation for the called but ultimately the essential character of God. Christ both saves and sets the pattern for the ethical life of those who are being saved. Christ died for our sins not only to forgive but also to free people from their sins. Paul extreme agitation at the Corinthian’s sinfulness, because they are thereby persisting in the very sins from which God in Christ has saved them.
Paul’s theological appeal for right behavior is based on the work of Christ in their behalf and response their respective issues as follows :
1. “Christ crucified as God’s wisdom” which effected their salvation to strife both internal and over against Paul, carried out in the name of wisdom. (1:18-26,30; 2:1-2; 3: 11; 4:15)
2. “Christ our Passover has been sacrificed” to the church’s complacent attitude toward a brother’s incest. (5: 7)
3. “Such were some of you; but you were washed, sanctified, justified, through Christ and the spirit” to the church’s failure to arbitrate between two brothers. (6:11)
4. “You were bought at a price” to some men going to the prostitutes. (6:20, 7:23)
5. “Destroy a brother for whom Christ died” to the Corinthians’ insisting on their rights to continue to eat meals in the pagan temples. (8:11)
6. “The bread and wine of the table as proclaiming Christ’s death until he comes, the new covenant in my blood” to address division between rich and poor at the table. (11: 23-25,26)
7. “Christ’s death for our sins and his resurrection” to their denial of a future bodily resurrection of believers. (15:1-5,11)

2. The Sanctity of Marriage
There were some Corinthians who were extreme in asceticism. This is because of their Gnostic view of the body and their over realized eschatology led to their first question of marriage and related matters.
There were some ascetics in Corinthians who were advocating total abstinence from sexual relations altogether even for those already married. They were arguing for abstinence within marriage; and since abstinence might be difficult for some, then divorce was being recommended as a viable alternative- most certainly so when the marriage partner “one touches” is an unbeliever . As Corinthians were interest in wisdom they practiced sexual abstinence, asceticism for the purpose of receiving revelations. Probably they thought they had Paul on their side since he himself was unmarried. They should divorce if one partner is a pagan because sexual relationship with a pagan would defile them. They also argue that sexual abstinence is an ideal for Christians even within marriages. They had a teaching that sex and marriage is inherently sinful. They had wondered whether sexual intercourse was permitted at all for Christians.
Since Christians are eschatological people, they should live in a sense of eschatological urgency. For Christians this world in its present form is passing away, the time is too short, so for them a change of status should not necessarily be sought. There are some who think that marriage belongs to this world, which is passing away. Not only that there are some so called “eschatological women” in Corinth, who think of themselves as having already realized the “resurrection from the dead” by being in spirit and thus already as the angels neither marrying no giving in marriage.
In Roman Corinth marriages were mostly arranged and involved little personal choice of the participants, and marriage became a means of enhancing one’s property and status. The phrase ‘buying a wife’ was common in the empire. The basis of a Roman marriage was the intent to live together in a marital state; there was no public legal act required. Normally divorce occurred when the husband declared, “take your things and go” and women had the same rights to divorce as men.
Because of these circumstances Paul had to emphasize on sanctity of marriage. Regarding marriage and related matters, Paul assumes that Christians will honor all obligations of their marriage relationships to the extent that is possible. Marriage partners are called to submit to one another sexually. Abstinence from sexual relationship for a period of time for devotional may be taken but it should not hold long time, which may lead to lust outside marriage. He gives no ground for divorce but encourages staying together. He promotes celibacy but advices to marry rather than to be filled with uncontrolled sexual desire. Paul concludes saying each one should see his gift to marry or to remain single and encourages to remain as they are.

3. Food Sacrificed to Idols
The issue of food sacrificed to idols requires an understanding of the social situation in Corinth. Shared meals of social significance involved idol food, the gentile Christians in Corinth had eaten idol food and taken part in pagan cults before they became Christians. They were accustomed to idols, so even after their conversion to the new faith, it would still be difficult to avoid eating food whether they wanted to or not. Their attitude toward idols and idol food was one of the most important expressions of their identity as the chosen people God vis-à-vis- their pagan neighbors . Gentile conversion to Christianity meant a turning from the worship of dumb idols to the service of a living and true God. Nevertheless, gentile Christians still lived in cities like Corinth acknowledged many gods and many lords.
Some of the Corinthians who claim to have knowledge are rejecting Paul earlier probation of going to pagan temples, even in the case of dinner parties being held there. Attendance at the temples had no significance one way or the other since they were only eating with their friends, not worshiping what did not really exist . They are defending their rights to go to a temple for a meal with the words “there are no such things as idols, and food is irrelevant so far as our standing with God is concerned”. Their argument is based on their Christian gnosis (knowledge) that only God is God and food is morally neutral. Therefore eating food dedicated to so-called gods is in the temples are harmless.
Members of the lower classes seldom ate meat in their everyday lives. Parts of the meat were eaten in the temple and the rest are sold in market places. Most of the meat sold in the town marketplace came from sacrificial animals that had been slaughtered at pagan temple ceremonies. The poorer classes were largely dependent on public distributions of meat, which were always organized around a ceremonial occasion. The community meals were also religious feasts. As a result for the poor meat belongs to sacred time of religious feasts. For the poorer classes meat was truly something special . Meat was expensive and not available regularly. Apparently during religious feasts meat was available with lower prices. If the poor got meat it is likely to be the meat sacrificed to idols temples .
In Corinth people held both state festivals and private celebration in the names of gods at temples, which all citizens were expected to attend. To refuse to eat idol food presented at such meals would mark one as antisocial and invite misunderstanding and hostility. Christians in this city found it difficult to decide what part to take in such festivals; they found it difficult because during the festival animals were sacrificed to idols. The gods were thought to be present since the meals were held in their honor and sacrifices were made. Some Christians were sure that the gods did not really exist, but other were less certain and were afraid that by eating such food they might be disloyal to Jesus Christ. Some Gnostic believers were eating at the temple and encouraging other believers to do so. Paul responded saying the aim of our faith is not knowledge but love.
In the light of the context of Corinth Paul distinguished cultic meals in an official setting from meals in private houses. Paul says to eat idol food is both unloving and idolatrous. It will cause the weak to be ruined and bring God’s judgment against idolatry upon oneself. It is to destroy your brother ‘for whom Christ died’. Paul never explicitly permits eating idol food; he only says that one may eat anything without questioning whether it’s being sacrificed to idols. Though food itself is neutral and there is no need to inquire about its origins, one is expected to abstain if the food is identified as idol food. He encourages being mindful of the weak brothers. He says knowledge without love is both useless and harmful.

4. Public Worship
4.1 The place of women
There is evidence from both Jewish and Greek sources that women ordinarily appeared in public with veils, covered all their hair and the upper part of the body. In Roman settings a woman head was covered when one was offering a sacrifice. To be uncovered in the assembly was as disgrace as she had been shorn . Women hair was a prime object of male lust in the ancient Mediterranean world societies, which employed head coverings, thus viewed uncovered married women as unfaithful to their husbands . Paul wants them to keep it done up as was the custom among married women, rather than loose and flowing as a sign in some circles of being unmarried or worse still, of suspected adultery among Jews or pagan.
Prophesying and teaching were done in inadequate way, while some are preaching some are singing, while some are prophesying some are speaking in tongues. They asked many questions thinking they know better. These are the particular problems that they faced; so Paul says let women keep silent in public worship, let her ask to her husband in home. And this is not in order to restrict women prophesying, but in order that they might prophesy with a proper hairstyle. Both the church and the home would be safeguarded if wives asked their questions at home. His argument is based on family values, the creation order, the example of nature and propriety as dictated by custom . So that outsiders might not think the new Christian church was simply another ecstatic cult.

4.2 The Lord’s Supper
There were divisions in an act of Christian worship that is in an agape meal sharing in the Lord’s Supper. These divisions seem to have been created by some better to do member so the congregation treating the agape meal like a private dinner party, perhaps a banquet followed by drinking party. As they assembled together to eat the Lord’s Supper, instead of being united they are being divided apart by the activities of some who are going ahead with their own private meals, thus despising the church by shaming those who have nothing. Paul was upset to some Corinthians how they are treating the agape meal like an ordinary banquet. People saw Christian gatherings as meetings of some sort of association. In many ways such a meal was an occasion for gaining or showing social status . The main troublemakers for Paul in Corinth are the more well –to-do Gentiles who continue to follow the social conventions of the larger pagan culture, here in regard to dining and drinking . The Corinthians may have seen the Lord’s Supper as such a funerary meal.
Paul criticizes those who are eating their own meal along with the Lord’s Supper for putting the others to shame by asking rhetorical question, “Do you not have houses in which to eat and drink? To correct the Corinthians abuses of the Lord’s Supper he reminded them that the Lord himself instituted it . On the night when he was betrayed he took bread, and when he had given thanks, he broke it and said, “this is my body which is for you. Do this in remembrance of me”. And in the same manner he also took the cup saying “this cup is the new covenant in my blood; do this, when ever you drink it, in remembrance of me” (11:24,25). Since the bread and the cup represented Christ’s body and blood, to eat and drink in unworthy manner was to be guilty of profaning the body and blood of the Lord. Paul uses the symbolism of the Lord’s Supper as a means on the one hand to promote integration within the congregation (in 1Cor.11: 17-39) and on the other hand, to promote separation from the pagan environment (in 1Cor.10:14-33) . He urged the Corinthians to examine their behavior especially in the relationship to fellow believers.
Paul concludes his discussion of the Lord’s Supper with a few gentle exhortations. When they come together to eat the Lord’s Supper they are to be courteous and wait till everyone is there and then eat together, instead of going off by themselves and eating the food they had brought. If they were hungry and could not wait they should eat at home before they come to the Lord’s Table. In that way they could share their food with others in joyous fellowship at church instead of displaying their selfishness and gluttony . In this way the poor would not be insulted and prevent them from viewing the Lord’s Supper as an ordinary meal.

4.3 Spiritual Gifts
Some members are saying that they have the important gifts and are despising those who do not have the same gifts and even they say the others are not truly Christians. There were divisions in the congregation at Corinth. These divisions were seriously spoiling their worship together. Some members were speaking in a way that no one could understand, several of them were preaching at the same time, and women were interrupting the speakers . All of these suggest that the Corinthian were overdoing speaking in tongues when the community was assembled for worship. And not only they were overdoing tongues but they were doing so in a very disorderly way.
Parts of their problems are that they have not made a radical enough break from their pagan backgrounds, which employed counterparts to many of the controversial gifts especially tongues and prophesy. Their gathering was characterized by ‘shouts of the partisans, … outbursts that characterize not reasonable people or temperate cities but rather those who… go in ravage to the assembly and quarrel with one another. All were speaking simultaneously and few apparently were polite enough to listen to the other .
Paul says the Spirit gives diverse gifts but for a single purpose, which is to make visible the Lordship of Jesus Christ as crucified and raised, and to build up the whole community . The Spirit endows people with gifts for service in accordance with the needs of the church. The cooperation of the individual members diverse as they may be contributes to the well being of the total community. As parts of the body are interdependent so the various members are to exercise the same care for one another. And because all the members are inter-related, if one member suffers all suffer together. The entire argument has been that the body of Christ is characterized by diversity, but this diversity does not destroy the unity of the body of Christ. He encouraged using their respective gifts in a proper way, so that the body of Christ will be built up. Thus he emphasizes the supremacy of love over spiritual gifts.

5. Bodily Resurrection of Christians
Some Christians in Corinth were saying that God does not raise believers to life after death. Some of them believed in the immortality of the soul, but not in a resurrection of the body. For many Greeks, especially those who had a Gnostic view of the material world, death was relief. To them, it meant the end of life in the material body. The very idea of a bodily resurrection would have been unacceptable to the Greeks. They were not counting on a future reckoning or resurrection, so they could eat, drink, and be merry, since only death was on the horizon. To most Greeks or Romans resurrection would probably have been understood as the recovery of a corpse, a return to the bodily condition the person had before death. An incorrect and inadequate understanding of resurrection has led to defective living.
Paul set forth that the rich promise of splendor is to come through victory of Christ over sin on the cross. Paul triumphant response to the controversy of Corinthians “Is it possible for the dead to be raised? With what kind of body will come? His argument is primarily based on the death and resurrection of Christ. The victory on the cross and resurrection of Christ guarantees the bodily resurrection of the believers. The resurrection of Christ is the foundational to Christian faith.
He answered saying a transformed body, in which the perishable and mortal are clothed with imperishability and immortality. Just as the sun, moon and stars have their individual glories, so also Christian in resurrection will have different glories. This is important for the Corinthians, who pride in the distinctions of glory and power among themselves . Transformation will happen to the living as well as to the dead. Because of His victory at the cross and resurrection, God has put all things in subjection under his feet. He concludes with the resurrection of the dead and the defeat of death as the final victory of God.

Conclusion
Emil Brunner says, “he who understand the Cross aright…understand the Bible, he understands Jesus Christ” . The work of Christ is very central in Ecclesiology and Eschatology. Paul set forth 1Corinthians major theological themes based on the cross of Christ as the center. The work of Christ on the cross is very much neglected even in this 21st century churches because of various modern life influence like Corinth church. So the work of Christ on the cross should be emphasized in order that it may play the very center of our churches life and ministry today.












Bibliography
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Bray, Gerald. Ancient Christian Commentary on Scripture: New Testament VII 1& 2 Corinthians. Illinois: InterVarsity, 1999.
Cheung, Alex T. Idol Food in Corinth: Jewish Background and Pauline Legacy. Sheffield: Sheffield Academic Press, 1999.
Deming, Will. Paul on Marriage and Celibacy: The Hellenistic Background of 1Corinthians. Cambridge: Cambridge University Press, 1995.
Dunn, James D.G. The Theology of the Apostle Paul. Grand Rapids: William B. Eerdmans Publishing Company, 1998.
Erickson, Millard J. Christian Theology. Grand Rapids: Baker Academic, 1998.
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Fee, D. Gordon, Corinthians: A Study Guide. Belgium: International Correspondence Institute, 1985.
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___________, “Social Conflicts in the Corinthians Community: Further Remarks on J.J. Meggilt, Paul. Poverty and Survival”. In Journal for the Study of the New Testament Vol.25.3/ March 2003, pp.371-391.
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Second Thoughts on Myanmar’s Bible Colleges

What on earth God is doing in Myanmar? Has He been silent? I would say “NO,” for God has been actively working in Myanmar and marvelously blessing churches and Christian organizations in our land. Churches and Christian organizations such as Bible Colleges have reached out to people in various ways, and many have come to Jesus and have been blessed with a better life. But this has given rise to unhealthy competition among Bible Colleges for students. Why are people studying in Bible Colleges in the first place? What is the role of the Church in relation to Bible Colleges? A second thought on this situation is needed.
Yangon has more than one hundred Bible Colleges/Seminaries or Bible training centers while more may be found in other parts of Myanmar. Once Rev. Peter Joseph the secretary of the Association for Theological Education in Myanmar (ATEM) said, “Bible Colleges and Christian Orphanages are mushrooming.”(Chiansachaung neh mibameh gayha hmupoh talu poh re). Under the ATEM umbrella alone there are 27 schools with about 4,000 students who are enrolled in theological colleges run by mainstream Protestant churches (2006). I roughly estimate that Myanmar has between 8,000 and 10,000 Bible School students, and about 2000-3000 of them graduate every year. Apart from this, thousands of students are studying overseas. If we look back ten years this means about 20,000-30,000 students would have graduated to-date. But where are all these graduates gone?
Bible Colleges compete in various ways, which is commendable. But when they compete for more students, questions are raised about the way it is done. They may say, “We have more students than the other colleges. Our college is the biggest, our facilities are better and this year we have this number of graduating students, etc.” Moreover in competing to sponsor more students to their own colleges, they make claims such as, “Come to our college, we will find you a sponsor,” or “If you join our church we will also employ you as a fulltime worker upon completion of your course.”
As a result when a student is unable to finish his course in one particular college due to academic reasons or violation of rules, another college happily accepts him. The increase of enrolment or the numbers graduating may be good but mostly the quality of the students is compromised academically and spiritually. This leads churches to complain and put the blame on Bible Colleges and their lecturers. They say, “What kind of students are you producing? What did you teach in the Bible College?” Therefore Bible Colleges should be more concerned with quality and not quantity. They should compete to produce quality students instead of seeking increase in numbers alone.
Unfortunately, many people go to a Bible College for the wrong reasons. For instance, instead of disciplining their own children, parents send them to a Bible College in the hope that their children will become better persons. Then there are parents who cannot afford an education in conventional secular schools for their children. Due to the ongoing economic crisis in Myanmar, these parents have little choice but to look to Bible Colleges for sponsorships. They also believe theological colleges will teach their children English and enable them to cope with modern life. The failure of Myanmar’s education system has resulted in many parents believing that theological college graduates are “better educated” than their counterparts in government-run secular colleges. On the other hand, there are those who fail their matriculation examinations and cannot further their education. As a last resort their parents send them to a Bible College.
There is no doubt that many come to Bible College because they really want to dedicate their lives to God and serve Him, but their number is few. When these students complete their courses they are sent to various churches. In fact a Bible College is one of the ministries of the Church. If there are complaints, churches should therefore also examine themselves and their relationship with Bible Colleges and students to see if there are shortcomings.
What then are the roles the Church in Myanmar should play in relation to Bible Colleges and students?
1. Churches are responsible to send only those who are willing to serve God in full time ministry, and those who qualify as pastors and fulltime workers. The sending church should then support these students.
2. Churches are to provide on-the-job training. Bible Colleges emphasize mainly theory, and a little practical. The church is the real field for practical training.
3. Churches should work closely with Bible Colleges to support and train students instead of depending on foreigners for support.
4. Churches should explore ways to upgrade the academic quality of Bible Colleges and their facilities.
5. Most importantly, churches are to pray for Bible Colleges and their students.
I truly believe there are some benefits in the rising number of Bible Colleges and students in Myanmar. Although there are shortcomings and unhealthy competition, many good students are still being sent and supported by responsible churches. Nevertheless, let us think again: What are Bible Colleges for? Who is studying in our Bible Colleges? Is there enough support for Bible Schools? Why depend on foreigners for support? In other countries various churches come in unity to support a Bible College, but it seems this is not so in Myanmar. As much as we are thankful for our many blessings, let’s give the state of Myanmar’s Bible Colleges a second thought.

Vawksa emaw ka hmeh dawn tih a naklaiin

Nizanlam Jim Elliot te thiandun panga Ecuador a an rawngbawlna ka chhiar ka lo tui deuh sana ka han en chu, Dar 2:00 leh tih lai a lo ni der mai. A pawi reng reng lo zinglam tlai deuh veng vawngah ka tho anga a ni mai a lawm ti in ka mu ta a. Zinglam ka han thangharh chu 8:30 lai a lo ni a, ka vawksa lei siam pawlh atan tomato va lei I la, kang ila (sipian) I la a tui dawn em mai, khawi nge tho I la a tha ang. Ka han thova, ka in phihfaia Bazaar a thlaihnah zuar ho an lo hawngpalh ang tih hlau chuan hmanhmawhin kal I la, vawin chu Bible chhiar leh tawngtai chu hnuhnung zawkah ti mai tehang ka ti a, bazaar lam pan chuan hmanhmawh takin ka kal ta a.
Ka rawn hawng leh vat a, Bible chhiarna leh tawngtaina chu ka han hmanga. Tin breakfast ei pah in ei rawng ka bawla, leh kha ka chhiar pah bawk a. Vawksa hi vawin chu tuitawkin ka han siam tehang. Purunvar leh sawhthing, purunsen ka han denga vawksa chu tomato nen chuan ka han kang rimhmui vang vang mai a. Aw le tun chu tui ka leih anga ka room ah ka kal anga Computer ka on anga ka rawn en leh vat dawn nia tiin ka room ah chuan ka kalsan ta a.
Ka roomah chuan computer chu ka han on a internet ah ka luta, email ka hanhawng Rev.Dave Skinner hnen atangin mail ka hmu ka lawm khawp mai a. Tichuan lehkha ka han chhiar, internet-a mi ka lak chhawn ho ka han chhiar a darkar 2 dawnlai ka chhiar hnu chuan ka vawksa chhumkha ka ti a a rangthei angberin ka han tlan chu laktur pakhat mah awmlovin a lo kang vek. A bel chawp chuan a chhetep a ni. Tihngiahna ka hrelo engnge ka hmeh tak ang aw? Eitui tumnak lai in, a vapawi ve aw! Ka ti ka ti ta mai a. Tihngaihna vak awm si lova, tomato leh ngapih kang mai ang ka ti a ka kang ta a. Tichuan dar khat lai a lo ni tawh a chaw ka ei nghal a. Chawei dawn chuan tihdan pangai chuan ka lu ka han kuna ka tawngtai chu lawmthu sawi ngaihna leh han chhamtur vak tur ka hre ta lova. Ka chawei tui tum naklai in a kangvek mai ka ui si, ka thinrim si. Ka eipah chuan ka in ngaihtuah reuhreuhva, aw vawin Bible chhiarna leh tawngtainain bul ka tan lohvang te a ni angem?
Tlailam a lo ni a, zing leh tlai tan siam chawhmeh ber a kang zo sia, chaw ei peihlo zetin ngapih leh tomato kan chu nen chuanka ei ta a. Zanin chu lehkha en hmadeuhvin tan I la ka ti a, Dar 7:15 velatangin ka chhiar tan ta a. 8:40 velah ka chhiarpeih tawh ngang lova, lunglen a chhuak ta a tichuan hei hi ka ziak a ni e, Chhiarnuam u le....

Pray for the peace and development of Myanmar

1988 Students leaders meeting was held at Thai-Myanmar boader yesterday (1 Nov.2006). The vice president of the Student Fellowship Ko Myo Win says, there is no choice except to riseup again and fight the Military junta who don't like to discuss in peace. Although the students and the people of Myanmar did not like it that way, but there is no choice. ( check for more detail in www.khitpyaing.org)

So we the Christians, as the Bible exhorts us to pray for the leaders of the country

Let us
1). Pray for the peace and development of the Country.
2). Pray that there will not be shedding of blood.
3). Pray for the Country economics development.
4). Pray for the poor, that they may find someting to eat.
5). Pray for churches to pray more for the leaders of country and mindful of the needy.

"The prayer of the righteous man is powerful and effective" (James 5:16)

“Yea I walk through the valley of the shadow of death, I will fear no evil” (Ps.23: 4)

November 4th 2006 (Saturday) some of Hope EFC members and I went to New Life Chapel in Pataling Jaya, Kualumpur to watch the Footstool players based on the compelling true story of Jim Elliot, Nate Saing, Pete Feming, Ed McCully and Roger Youderian, who fave their lives to reach the Waodani “Auca” Indian with the message of the Gospel. They entitled the show on “ Walk His Trail”.
The 5 missionaries went to Ecuador in 1956. Before they even serve they all were killed and thrown their bodies along the river side.
The footstool players have excellent gift, they can memorize all words of the missionaries’ words. When they all say together aloud Ps. 23: 1-6 it really pierced my heart. Especially when they came to verse 4, which say, “ Yea, I walk through the valley of the shadow of death, I will fear no evil for you are with me, your rod and your staff they comfort me”. It is well known verse to me. I memorized it long long ago. But it never touched me like this before. My tears came down to my cheek. How the missionaries dedicated their lives, even unto death! How about me? I have been serving as full time minister for six years in Myanmar. How much have I dedicated my life to the Lord? Am I willing to say Lord let it be.
As we watched one of the questions came to me was, Why God did not allow missionaries to work in Ecuador? They were very sure that God called to serve in Ecuador jungle to Indians, who never heard of the gospel. Why? Why? Why? Immediately the answer came to me, “God prefers the Gospel to be preached by their blood not by their mouth nor deeds”. It is God’s own way. Nothing can hinder. OK then, if God prefers the gospel to be preached by my life/ blood, HOW??? Am I willing to say, “ let it be Lord, have thy own way?” I rededicated my life to the Lord “to be willing to make whatever sacrifice God demands of me”. And now I am reading a book “Through Gates of Splendour” by Elisabeth Elliot (Widow of Jim Elliot).
God bless you.

DAYS AND MONTHS ARE FLYING, IT DOES NOT WAIT.THANK GOD WE COME TO THE END OF OUR CLASS. BUT I WISH WE STUDY MORE ON CHRISTOLOGY.HOPE AND PRAY TO STUDY SOME MORE NEXT YEAR.
The Eastern Orthodoxy and Christology class to day was very interesting. I wish we study at least a bit more or should have studied in early parts of semester but time & schedule didnot permit us. Eastern Orthodox is not much heard by many of us. But it is amazing that it plays a very important role in Christian history and theology.Is shows how neglect we protestant are especially independent churches like mine.
Eastern Orthodox teaching on salvation has some distincives. It sees not only the moment of conversion but the process.Many churches today are too interest in seeing new converts but never the process to become more like Christ.They are left as parentless. They are not well discipled. The Bible explicitly teaches us very clear that we Christians are to grow in our faith unto "the image of Christ". The image of Christ should be seen in us, which means we must be deified as Eastern Orthox teaches. On the other hand I am reminded of Hindhu doctrine on salvation. Hindu doctrine says " there is no reality in this world, the ultimate reality is only Brahman. We human beings come from Brahman. if some one realizes he comes from God (Brahman) he is saved". Salvation according to Hinduism is self realization that one is god. I think which is almost similar to Eastern Orthodox teaching on deification.So a bit careful explanation would be neccessary.

I am aware that in churches today we do have some kind of invisible and visible icons. In many churches today buildings, money, music etc. become gods.We protestant need to aware of this fact. But still I cannot think of having icons (images) in the churches for me.Well we may have good and strong teaching in the church. So it is not a matter to the members if we have strong teachings. But we are to aware non christian visitors. The Hindu and Buddist may not find the difference of Christianity. Long long years back I had opportunity to visit many villages, places in India preaching the gospel. Once we went to one village where many did not know even know the name JESUS. One of their leaders (a Doctor) had a picture of Jesus. He took it and kissed and worshiped and hung among many other gods he had. He said he didnot worship the pictures/idols of the gods but behind the image there is god. Many Buddhists also claim that they are not worshiping idols but god behind the idols.
Although I don't have any problem in using icons for us matured christians, but for the sake of our beloved brothers for whom Christ died it is save not to use as far as possible.At the same time we must also aware of putting things first in our lives rather than Christ. if money is first in our lives, then money becomes our gods.

"Let Christ be in the centre of our lives as we journey in this imperfect world"

Reflection on Resurrection

I am shocked to know that most of the modern theologians deny the historical facts of resurrection. They just could not accept because "REASON IS THE KING" in their theology. Anyway I do know the most influencial theologian (Apostle Paul) who says "the appearances of Jesus after resurrection are the proofs, and goes on to say if there is no resurrection our faith,our preaching is in vain"( OUR TRAINING IN STM IS IN VAIN).

Resurrection is the foundation of Christianity. Resurrection affirm the divinity of the Lord Jesus Christ, Resurrection as God's victory over Satan and death. That is the reason Paul could challenge death saying " where,O Death is your power? Resurrection gives us the hope of eternal life. We christians are blessed because we have "the blessed hope".Unless there is resurrection there is no hope, and we are to be pitied more than all men. Not only so, it is by the power of resurrection that we could have new life.

Well we are to learn as much as possible, but we are to build our theology. My naive mind set just cannot accept theologians who deny resurrection.Their arguments could be reasonal but I just cannot accept.To me "Christianity is not the foundation of resurrection, but Resurrection is the foundation of Christianity", which is contrary to modern influential theologians.

My Reflection on Movie (20/9/06)

Our lecturer took us at least twice in a semester to his home to watch theological movies.Which I think is very inspiring.

On 20th Sept, 2006 we went to his home and watch a movie based on Ransome Theory. At he beginning I could not undertand wa, what a good movie it would be for children? It is like Power Rangja la? The queen has super power, she can do whatever she wishes and many followers? The followers were ordered and punished if they fail their tasks.The boy was caught and asked to bring his family.At the same time the mighty wild animals the followers of the queen were commanded to look for the boys family.

On the other side the kind two animals were risked their lives to protect the boys family. When we come to the second part of the movie, there is another territory in which the Lion ruled.The queen and the wild animals came to the Lion's kingdom where the boy and his family were there. The queen demanded the boy be killed unless the price is given. The Lion, the king of the the human kind was willing to pay the price. He was willing to leave the comfort-zone, die for the shake of the boy and human kind. Which reminds me of the high price Christ paid for human beings. It cost the life of Christ. He was willing leave the joy of the fellowship, the joy of his own kingdom, and the joy of his throne. He left all his comfort zones.
A MISSIOLOGICAL QUESTION CAME TO( TOUCHED) ME.. Are you willing to leave your comfort zone to pay the price? The price is costly.How many of us are willing to our comfort zone? How many of us are willing to pay the price? The price must be paid. What cost me being disciple of Christ, being servant of Christ? Without paying the price, reconcilliation cannot be done.