Gratis Pro Deo: Free for the Sake of God

Commodification, branding and monetising are the forces that drive the modern world, especially entrepreneurship. Commodification transforms goods, services, ideas, or even human experiences into commodities that can be bought, sold, or traded in a market. Commodification often involves assigning economic value to things that were previously not considered commercial products. For example, entertainment is commodified as music and video channels that must be subscribed. Education is commodified and sold at competitive prices (fees) depending on the institution’s quality and reputation. Health care is another commodity whose cost shoots past ordinary people’s purchasing ability.

Once commodified, services and goods that were once free must be branded to stand out among competitors. Branding is the process of creating a distinct identity for a business, product, or individual in the minds of consumers. It involves shaping how a brand is perceived through its name, logo, design, messaging, and overall customer experience.

The purpose of commodifying and branding is to monetise what was otherwise available for free. Monetising means generating revenue from an asset, product, service, or idea. It involves turning something into a source of income, often through sales, advertising, or other financial strategies.

Commonplace in secular life, these concepts have also invaded Christian service. Preachers brand themselves and their ministries to stand out and be undeniably noticeable. Books and music are copyrighted to be sold or subscribed for a fee. In contrast to the age-old hymns that were always in the public domain, modern Christian songs are copyrighted and demand royalty even for use in worship. Composers and performers insist on displaying their logo, copyright information, and website URL on the screen when these songs are projected in a worship session. Christian service is monetised and has become a means of making money.

We should not ignore the expenses that Christian preachers, authors, songwriters, composers, gospel bands, and video makers incur to provide their services. They get nothing free!

  But this flies in the face of the core Christian value we had been cherishing, encapsulated in the ancient Latin phrase “gratis pro deo.” This phrase means “free for God” or “for God’s sake freely given.” It conveys the idea of doing something out of devotion without expecting payment or material reward. This has been the foundational principle of the Christian service of individuals and institutions like Christian hospitals, schools, and other charitable organisations.

This Christian principle is rooted in Jesus’ charge to his disciples. When he sent the apostles to “Heal the sick, raise the dead, cleanse lepers, cast out demons,” he added, “Freely you have received; freely give.” This principle advocates service without the expectation of material reward.

In the past, the apostles worked with their hands to earn a living and preach the gospel. Apostle Paul could defend himself before the elders of the churches in Ephesus, pointing out that he earned his living by doing manual work to serve them. “I have not coveted anyone’s silver or gold or clothing. You yourselves know that these hands of mine have supplied my own needs and the needs of my companions. In everything I did, I showed you that by this kind of hard work we must help the weak, remembering the words the Lord Jesus himself said: ‘It is more blessed to give than to receive’” (Acts 20:33—35).

There are many questions. How do the Christian workers support themselves? How can they offer free service when they must pay for whatever they produce? Is it wrong to pass on the expenses to those who enjoy the benefit of their service?

The Bible also exhorts believers to support those who serve them. Paul wrote to the church in Corinth, “In the same way, the Lord commanded that those who proclaim the gospel should get their living by the gospel” (1 Corinthians 9:14). But he was not demanding anything for himself. He instructed the churches in Galatia, “Let the one who is taught the word share all good things with the one who teaches” (Galatians 6:6).

The Bible teaches that Christian service in all forms must be free for the sake of God. At the same time, it also demands that those who benefit from such services stand with those who serve them. This mutual trust is essential, as is trusting God, as “God will supply every need according to his riches in glory in Christ Jesus” (Philippians 4:19). God will meet the needs of all those who serve him if their goal is to do everything as if to the Lord.

It is clear that the goal of Christian service is not material gain but the selfless act of serving others. This is the true nobility of Christian service, a beacon of hope in a needy world.

Living to Impact

The intensity of loss we feel when dear ones depart is directly proportionate to their impact on our lives.

Recently, a beloved member of my community bid farewell to his granddad, who had lived a long, fulfilling life. He had the joy of seeing his children, grandchildren, and great-grandchildren thrive, and his presence was a constant throughout their journeys. His passing was deeply felt despite having fulfilled his role in their lives and there was nothing more he could do. This man, who departed from a hospice at a ripe old age, was more than just a family member-he was a pillar of strength and love.

But he has left behind a treasure trove of memories. He was a shining example of love and a life centred on Christ, not just to his immediate family but to the entire community. 

The tributes posted by his family members are a testament to how he touched the lives of everyone around him. He would even cut the hair of his grandchildren, despite having no experience in hairdressing, to help his children save money for other needs. He made sure the large family gathered annually to strengthen their bonds. He was the sturdy trunk from which they all branched out. 

One big three with numerous branches has fallen. The impact is profound, and so is the loss.

Living to impact the lives of others is what gives our existence on earth purpose. This impact, this legacy, remains even when we are weak, old, unable to contribute further, and finally wither away.

 #LegacyOfLove

#FamilyBond
#FaithAndMemory
#LifeWellLived
#CherishedMoments
#InLovingMemory
#LossAndHealing
#StrengthInFaith
#GenerationalImpact
#TributeToLife

The Transformative Power of Living in God’s Kingdom

 Christianity is not just another religion with different beliefs and rituals. It is a way of life as disciples of Jesus Christ. This is the powerful message that Dallas Willard has for us in his book DIVINE CONSPIRACY. Though written in 1998, its message is even more relevant now as the Christian faith struggles to stand up to alternative truth claims. 

 Dallas Willard was a renowned philosopher, theologian, and author whose work significantly impacted Christian thought and spiritual formation. Born in 1935, he served as a professor of philosophy at the University of Southern California for nearly four decades. Willard was best known for his writings on discipleship and the nature of the Kingdom of God, offering profound insights into Christian living.

Willard’s work often bridged the gap between academic theology and practical spirituality, making his ideas accessible to scholars and laypeople. He argued that Christian life should be marked by transformation, not merely adherence to doctrine, stressing the necessity of inward change over outward religiosity. His writings encouraged believers to experience the reality of the Kingdom of God in everyday life. Willard also influenced a generation of pastors, educators, and theologians, inspiring them to pursue deeper spiritual authenticity. His legacy endures through his books, lectures, and the countless lives touched by his teachings on integrating philosophy, theology, and practical Christian living.

Dallas Willard’s The Divine Conspiracy: Rediscovering Our Hidden Life in God is a profound exploration of Christian discipleship, emphasising the transformative power of living in God’s Kingdom. Willard critiques modern Christianity for reducing faith to mere belief systems or moral behaviour, arguing instead for a return to the teachings and example of Jesus as a way of life. The book challenges readers to reconsider their understanding of the Gospel, presenting it as an invitation to participate in the reality of God’s Kingdom here and now rather than merely securing a future in heaven.

Willard begins by addressing the widespread misunderstanding of Jesus’ message, which he attributes to cultural and theological distortions. He asserts that the Kingdom of God is not a distant reality but a present, interactive relationship with God. Through this lens, Jesus’ Sermon on the Mount is not an unattainable ideal but a practical guide for living under God’s rule.

A central theme of the book is the process of spiritual transformation through apprenticeship to Jesus. Willard introduces the concept of “discipleship as an apprenticeship” in the Kingdom, where believers learn to embody Christ’s character and priorities. Spiritual disciplines—prayer, fasting, meditation, and service—nurture this transformation by opening individuals to God’s grace and enabling them to live with integrity, joy, and love.

Willard also critiques the “gospels of sin management” prevalent in many churches. These gospels focus narrowly on avoiding sin or ensuring salvation, neglecting the transformative power of living in God’s presence. He calls for a holistic approach to discipleship that integrates every aspect of life—personal, relational, and societal—under God’s reign.

Throughout the book, Willard combines theological insight with practical application, urging believers to embrace their role as co-laborers in God’s redemptive work. He provides a vision of a church reoriented around genuine discipleship, where individuals grow in Christlikeness and become agents of God’s earthly Kingdom.

The Divine Conspiracy concludes with a call to action, inviting readers to commit to the lifelong journey of discipleship and to participate fully in God’s Kingdom. Willard’s work is both a critique of contemporary Christianity and a roadmap for rediscovering the Christian life’s depth, power, and joy as Jesus intended.

#Christianity #discipleship #kingdomofGod

The Royal Prophets

Many of us may not know that two of the sixteen classical prophets in the Old Testament were from royal families.
By the way, classical prophets is a technical term for the prophets whose names we have books, like Isaiah, Amos, Jeremiah, etc. At the same time, despite their antiquity and prominence, Elijah, Elisha, Gad, or Nathan do not fall in this category since we do not have books in their names.
The classical prophets came from a variety of backgrounds. Biographical information on most of the prophets is scanty. Still, we know Amos was a farmer and a sheep breeder, while Jeremiah and Ezekiel were priests.
The two prophets with royal connections are Zephaniah and Isaiah. The Book of Zephaniah introduces the prophet as a descendant of King Hezekiah. "The word of the LORD that came to Zephaniah the son of Cushi, son of Gedaliah, son of Amariah, son of Hezekiah, in the days of Josiah the son of Amon, king of Judah" (Zeph 1:1). But there is nothing in the rest of the Book to confirm the prophets connection with the royal establishment in Jerusalem.
In contrast, Isaiah's connections with the royal establishment are not directly mentioned. Later Jewish traditions suggest that his father Amoz was a half-brother of King Uzziah, who ruled in the eighth century. However, ample clues in the Book of Isaiah lead us to believe that this later Jewish tradition about his royal connection is valid.
First is his easy access to the kings in Jerusalem. He could meet with King Ahaz when the king was out to check the water level in the upper pool near the royal quarters (Isa 7). He could visit the sick King Hezekiah in his bed room twice (Isa 38). King Hezekiah sought his spiritual help by asking to pray in times of crisis (Isa 19:1-7).
Secondly, he knew about the discussions in the royal cabinet, which commoners had no access to. The military threat from Aram and Northern Israel had made the king and his cabinet nervous, so they "shook as the trees of the forest shake before the wind" (Isa 7:2). He knew that Hezekiah was making futile plans by sending his diplomats to Egypt to seek alliance and military supplies (Isa 30:1-7). He also knew that Hezekiah had foolishly displayed his wealth to the visiting Babylonian envoys (Isa 39:1-8).
In addition, his message shows he was well-versed in international politics.
So, Isaiah was a prince in Jerusalem who, like all other classical prophets, proclaimed judgements against the reigning monarchs when they acted against the will of the supreme ruler of the world, the Emperor, the Lord.


(Based on insights from my recent book, THE PRINCE AND THE EMPEROR. SELECTED THEMES FROM THE BOOK OF ISAIAH, now available on Amazon globally.)

What Does Delivering to Satan Mean?

What does delivering a person to Satan in 1 Corinthians 5:5 mean? Paul said this regarding the person who lives with his father’s wife or stepmother, a sin considered particularly grave in the Christian context. This sin is not found among those who have not known Christ. Paul says such a thing is “not tolerated even among pagans” (1 Cor 5:1). When he heard about this, Paul wrote to the Corinthian church “to deliver this man to Satan for the destruction of the flesh.”

This is not the only place where Paul used this expression. Later, while writing to Timothy, he said he had “handed over to Satan” Hymenaeus and Alexander so they may learn not to blaspheme (1 Tim 1:20).

Some think that Paul intends the death of the sinner so that he may not continue in his sinful flesh to sin more and lose his eternity. Does Paul suggest that this man should die now “so that his spirit may be saved in the day of the Lord?” But it is unreasonable to think that the community of believers have the right to decide on matters of life and death.

“Delivering to Satan” could also mean withdrawing the spiritual protection that the community offers to each individual through intercessions and spiritual support. This spiritual protection is the shield that believers have against the influence of Satan. Believers are delivered from the sphere of Satan to the realm of God’s salvation. The world outside of those in Christ is Satan’s domain: “We know that we are from God, and the whole world lies in the power of the evil one” (1 John 5:19; see also Eph 2:1—2).

This second view is close to what Paul has in mind because this elaborates on what he had already stated in the previous verse: “Let him who has done this be removed from among you” (1 Corinthians 5:2). Excommunicating this sinful member will serve two purposes: as Paul elaborates in the following verses (6—8). Removing the sinner is essential for the purity of the community and will allow the errant member to learn God’s ways when chastised by Satan.

This reminds us of the parable of the prodigal son. The father could not keep him at home but had to release him to his choices. But the son repents and returns when faced with the harshness of life outside the safety of his father’s home.

If we assume that the repentant sinner mentioned in the second letter is the same person in the first letter who lived with his stepmother, a different picture emerges. Paul advises the church to embrace him with love: “So you should rather turn to forgive and comfort him, or he may be overwhelmed by excessive sorrow” (2 Cor 2:7). Whatever “delivering over to Satan” means, it is clear that the community has a crucial role to play in the sinner’s redemption. It is a collective responsibility to ensure that the sinner is not overwhelmed by sorrow and is guided back to righteousness.

While we may not have a definitive answer to this enigma, the intention behind this command is remedial. The hope is that “his spirit may be saved in the day of the Lord” (1 Cor 5:5). Keeping the sinner in the community would only serve to pollute it, so releasing him to the world outside is done with the optimistic hope that he will one day return. The belief is that life in the community under the reign of Christ is far better than being a slave to sin.

Detours in Life are in God’s Will

 

God did not lead them along the main road that runs through Philistine territory, even though that was the shortest route to the Promised Land. God said, “If the people are faced with a battle, they might change their minds and return to Egypt” -Exod 13:17

God considers our strengths and weaknesses when he maps our journey with him to eternity. There will be hurdles on the way, but he will not let them happen at random. He carefully plans it, considering our spiritual stamina at every stage of our Christian growth.

The shortest route to Canaan is through the ancient trade route called Via Mari (Way of the Sea), which starts from Egypt and runs through the coastal plain along the Mediterranean Sea to the North of the Levant. It runs through the land mass called Negeb between Canaan and Egypt. Abraham passed through this area when he visited the northern part of Egypt. Jacob and his family also went to Egypt this way.

However, the southern part of this coastal route is now populated by Philistines who migrated from the Aegean Islands to the Western shore of Canaan. The political federation of five Philistine cities is a formidable challenge in that area.

The Israelites are now on their way to the promised land. They are unarmed and unskilled in anything other than brickmaking. The Philistines, with their advanced weaponry, will engage them in battle.

The Lord, who rescued them from Egypt with his might, would help them win the war. Since the Lord knows they are feeble, he did not want the first event in their journey to be a war that may dishearten them. Moreover, he wanted to show his power over the Red Sea, the mighty Egyptian army that he would drown, and so on.

They had to take the long route, crossing the Red Sea through the Sinai desert. To make matters worse, as a result of their rebellion, they wandered in the wilderness for forty years.

Though the route was meandering, the Lord planned everything so that he avoided things that may frighten them. When God directs us through detours in life, it is always for our good. As the psalmist says, “The LORD is like a father to his children, tender and compassionate to those who fear him. For he knows how weak we are; he remembers we are only dust” (Psalms 103:13—14, NLT).

But on the long route, God has ordered miracles to meet us.

While Waiting for Home

 “For here we have no lasting city, but we seek the city that is to come. Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that acknowledge his name” (Heb 13:14—15).

Living as a foreigner is a strange experience. Nothing belongs to them in the country where they live. If the foreigner is a newcomer, he needs help to make sense of things happening around him. Homesickness is high in the first few weeks, though it may wear out as time goes on. 

Christ-followers are sojourners on earth. Saint Peter calls them "sojourners and exiles" (1 Pet 2:11). The writer of Hebrews depicts them as people waiting in a foreign country for their permanent residence or a city that is to come. Paul reminded the church in Philippi, though they are Roman citizens that their real citizenship is in heaven, where Jesus is. "But our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ…" (Phil 3:20).

Christ's followers are not idle passengers in waiting lounges, living in the tension of the now and the not yet. They cherish a dream of reaching their destined home. While on earth, they keep themselves busy, not with worry or fear, but with the joyous anticipation of the new destiny that God has called them to. They are filled with hope and excitement for what is to come.

This assurance of a permanent home that we travel to fills us with a deep sense of gratitude and joy, prompting us to praise God. The foundation of our worship is what God has done and what we will have through Jesus Christ. So, we sing on the way home, in every moment of our life on earth. We must not just sing but also integrate personal worship into our daily lives. Taking time out of our daily routine to sing praises to him is not just a suggestion but a vital part of our lifestyle, a source of strength and inspiration.

Today, take brief breaks to hum songs of praise to God. Let us punctuate our days with moments of personal worship.