Lent Day 2: Being a fool, this lent

The beginning of lent is marked by the service of reconciliation in the Eastern churches. Reconciliation is a reaching out, a touching, a yearning and a seeking of forgiveness not just for doing something wrong but for genuinely wanting to come together with someone. It is a giving up, a searching and an accepting. In St. Matthew 18:12-14 we witness to the story of the shepherd who goes behind one sheep, leaving behind ninety-nine. Truly, it is not sensible, just and fair and yet the shepherd does it.

Lent is seen by many as a time to grow in strength, make the soul and mind pure and to be ready for anything. But have we thought about becoming a fool for lent? Love, compassion and caring cannot be done practically and wisely. There is nothing practical in love. We cannot love someone without losing anything. And in today’s world that is seen as foolish. The usage, “Are you mad?”, “Are you a fool?” suggests how society looks at us when we go behind the one who has broken away from the group. It makes no sense and is not practical.

Many a time in relationships we notice with sadness that we are being made a fool. A good friend may remind us that we are being cheated and misled and it is time to fight back. The shepherd charts into unknown territory, leaving the known land, the known sheep, leaving loyalty, love and acceptance and going somewhere where strangeness and uncertainty wait. Many people we love may be taking advantage of us and will be enjoying the feeling of making a fool of us. And yet, reconciliation is to be a fool, knowing that we are being fooled and made out into a fool.

Jesus knew he was being betrayed at several points in his ministry. It was not just Judas, but other disciples, so called benefactors and even family who were making use of his fame and skills for their own benefit. Yet, this parable of the lost sheep, is a hand of reconciliation to those who betrayed him, cheated him and took advantage of him. This step of reconciliation is also done by isolating the ninety-nine, by overlooking their loyalty and love and going behind the one who strays.

The service of reconciliation is a service as the word suggests and is done within the walls of the church but perhaps should be done outside as those to be reconciled with are outside the walls of the church. This though can only be done by making those inside uncomfortable, making them wait and making them feel challenged as to why they are faithful and still waiting for the one they are loyal to. The ones inside have come for reconciliation and yet the shepherd goes after the one outside.

Being a fool for Christ and being a fool so that we move out of known and comfortable territory is a Lenten challenge for us. May we be able to take up the challenge and try to reconcile not just for a day but for the entirety of lent. Amen.

 

Tera kya hoga kaliya?

(Picture from rediff.com)


The year 1975 has been etched in the history manuals of Indian cinema. That year Ramesh Sippy’s ‘Sholay’ (Flame or Embers) was released and ever since the movie set and broke records in India and all over the world. It grossed in atleast 60 million U.S. dollars and ran for five years consecutively in the Minerva theatre in Mumbai. Truly it is a movie which has been unmatched in it’s public acceptance.

The movie as such is about hero’s and one specific villain, Gabbar, played by Amjad Khan. He is on the one hand a dacoit, a rule unto himself and feared by the nearby villagers. In the absence of a rule by law, he himself becomes the rule and the law. My aim here is to see the commonalities between Gabbar and the present mode of functioning of the government in India by highlighting four critical dialogues in the movie. In the event of a public outcry in our country in the aftermath of the Mumbai attacks, it is noteworthy (in a satirical way ofcourse) how we can draw a similarity.

Gabbar’s henchmen get beaten up by two people (played by Dharmendra and Amitabh) and they come back to the dacoit's den with their heads hanging in shame. Gabbar questions them and is angry that they were beaten by two, whereas they were three in all. He points his gun at the main person in the three and tells him, ‘Tera kya hoga kaliya?’ (What will happen to you Kaliya?). Kaliya the dacoit answers, ‘Meine apka namak kaya.’ (I have eaten your (salt (literal)) food and remain loyal to you). Gabbar answers, ‘Ab goli ka.’ (Now, eat my bullet). After shooting all three men, Gabbar says, ‘Jo dar gaya, samjo mar gaya.’ (Those who are afraid (fear), will die. Death is imminent if fear overcomes you).

The Mumbai attacks have opened a can of worms. Everyone is blaming everyone else. But who thinks of the common person? The one who can’t even complain because of fear and lack of resources. The common person who is used in every election for votes and to stand in big crowds and clap for the leaders. The silent ones who listen to every bid of their so called masters. After a life long following and unrelenting loyalty, there comes the time when they need help from the ones that have used them so much. In true Gabbar style, the politician/leader will say, ‘Tera kya hoga kaliya?’, followed by the frantic cry by the commoner, ‘Meine apka namak kaya.’ After an eerie silence the leader says in total disrespect, ‘Ab goli ka.’ And then the electioneering will continue and people will be galvanised and ghettoised with the war like slogan, ‘Jo dar gaya, samjo mar gaya.’