In Choan-Seng Song’s book, The Compassionate God, the Taiwanese theologian communicates clear concerns about a world that is seemingly condemned to ruin by its own doings. This modern-day concern is evident in his writing, yet he contends there is a solution – the manifestation of a “love-filled fellowship” drawn from divine provenance. He insists, just as the divine spirit moves us, empathising with our sorrows, crying along with us, sharing our hopes — it waits patiently to establish this fellowship in a world that is rife with strife and suffering. He advocates that it is our only choice to go on, side by side with the divine, towards the creation of a united and compassionate society.
The manifestation of such fellowship is presaged in the forthcoming passage from the eighth chapter of ‘Acts’, which features a church that celebrates human diversity and richness. The narrative begins with Philip, a disciple of Jesus with a Greek name, establishing a cultural connection between the Aramaic-speaking disciples of Jesus and the Greeks– an alliance that spreads to encompass a Nuabian dignitary from the modern-day Sudan. Philip, with his Greek name, takes a bold step beyond the strong anti-Greek sentiment within Judaism.
Further complexities are revealed in Philip’s meeting with the Nubian official on the “wilderness track that runs from Jerusalem to Gaza”. The official, who served the Queen of Ethiopia, had worshipped in Jerusalem and was on his way back. Intriguingly, the man was a eunuch–neither strictly male nor female. Despite the fact that Leviticus 21st chapter, verse 20 prohibited eunuchs from entering the temple, he managed to worship there. Isaiah 56th chapter, verses 3-5 contradicts this, lobbying for complete social integration and unrestricted temple access for eunuchs – a complex contradiction in the Holy Bible. Nevertheless, without any hesitation, Philip resolved that this individual, considered an outsider by many, was deserving of baptism and thus complete acceptance into the Christian family, or as Choan-Seng Song calls it, the “compassionate community and love-filled fellowship.”
The narrative demonstrates lessons that can be derived from addressing the intricate aspect of gender identity, a contentious topic in modern-day churches and the larger community. It is a subject exploited for political gains by many, leveraging public sentiment against individuals identifying as LGBTQ+. A mother’s message to the NSPCC helpline shows the challenges families experience when providing support to members sidelined due to public prejudice or worse. The woman reported her teenage son’s change in mood a few months ago and his subsequent questioning of his sexual orientation. She noted her hesitancy to inform her husband due to fear of his reaction, and the teenager carried the same concerns as his father had made homophobic remarks in the past. Not ‘fitting’ into perceived societal norms can make the world seem incredibly isolating, even for the families involved.
The First Letter of John for the following day carries a message for the church, encouraging acceptance and inclusion of individuals considered outsiders by broader society, drawing inspiration from Philip’s actions. It also highlights strategies for managing disagreements within the church. It is believed to have been written late in the first century amidst severe doctrinal conflicts. The author guides readers back to the fundamental principles of discipleship, noting that “We love [God] because he first loved us.” Declarations of love for God paired with hatred towards siblings mark the declarants as dishonest. Those unable to love those visible to them cannot love an unseen God. Thus, the commandment states, those professing love for God must equally express love for their siblings.