A brighter life

Many times in different circumstances we feel  the purpose of our life is in the dark. That is the lack of our  relationship  with  Jesus  Christ. But our life becomes brighter when we discover  our  identity  and  purpose  through  a  relationship  with  Jesus  Christ. The bible says   “Everything  is getting started with God and finds its purpose in him." Therefore, without a relationship with Jesus Christ we can't discover our life.   

A BRIEF HISTORY OF ODISHA

Introduction

Odisha is one of the most religious and an ideal state of the India. The majority of the people in this state are Hindu and there is also a rich cultural heritage in the state. In this paper  we are looking at a brief history of the Odisha. It contains the name, historical background, social, political, cultural, educational, religion and economical context of the Odisha. This will be helping us to understand the state Odisha in a better way.

1.1 The Name Odisha                                  

Odisha also known as Orissa is Indian state on the sub Continent’s east cost by the Bay of Bengal. It is surrounded by the Indian state of West Bengal to the North East and in the East Jharkhand to the North Chhattisgarh to the West and North West, and the Andrapradesh to the South. The state is known for its unintended coastline which is 480Km long.[1]

On 4^th Nov 2011, the English rendering of the name Orissa was officially changed to Odisha. The changed required minor amendment to the Orissa bill and the constitution (113^th). Amendment bill which was approved by both House of Parliament, the Oriya language is officially rendered Odia in English.[2]

The word Oriya is an anglicized version of Odia which itself is a modern name forodra or udra tribe that inhabited in the central belt of Odisha. Odisha has also been the home of Kalinga and Utkal tribes played a prominent role in the history of Odish and one of the earliest references to the ancient Kalinga appear in the writing of Vedic chronicles. This name Odisha is derived from the Pali or Sanskrit words Ora (ura) or Odradesa or Sumera  or Odra visaya, the earliest epigraphic reference to odrasis found in the soro copper plate   from which it is clear that uttara to Sali with its Visayasarephara in identified with soro of Balasore district was past of odraVisaya. Both Pali and Sanskrit literature mention of the Odra people as oddakaandodrah respectively.[3]

In the Tantric Literature of the medieval period, the word Odisha has been frequently used and in Tantrasara and Jagannath has been reffered to as Odishanatha. Poet Sarala Das mentioned both the words odrarastra and Odisha in his famous treatise Mohabharata while Gajapati, Kapileswar Dev, (1435-1467) in his proclamation inscribed on the temple wall of Jagannath calls his territory as Odisha Rajya or Odisha rastra. Thus from the 15^th century AD onward, the land of Oriya people called Odisha.[4]

1.2 Historical Background

The aboriginal tribes the buiyas and Gonds, originally inhabited Odisha. They confined themselves to the forest and hills when the Dravidian race settled here,[5] (Odisha was known as Kalinga in the early period). Since prehistoric days, the land of Odisha has been inhabited by various people. Although prehistoric communities cannot be identified, it is well known that Odisha had been in habited by tribes like Sauraor Sabar from the Mahabharata days.[6]

Odisha has a history of a period over 5,000 years. The name Oriya is originated from Odra or Udra tribes that in habited the central coastal belt of modern Odisha. In the 6^th century BC Vedic Strakara Baudhayana mentions Kalinga as being beyond the Vedic fold, indicating that Brahamenical influences had to yet touch the land. Unlike some other parts of India, tribal custom and traditions played a significant role in shaping the political structures and culture of Odisha.[7] A major turning point in the world history took place in Odisha. King Asoka’s military campaign against Kalinga was one of the bloodiest battles in Mauryan history on account of the fearless and heroic resistance offered by the Kalinga to the mighty armies of the expanding Maurya empire. Odisha was conquered but the conquest changed the heart of the conqueror”.[8]

In the 3^rd century B.C, the eastern part of Odisha flourished as a powerful empire under the Jain emperor Kharavela. He ruled all the way down to south include the part of the Tamil country. He built the supred monastic caves at Udaygiri and Khandagiri caves.[9] It was also was the part of Harsha empire. In 7015 CE the king Jojati Kessari-1 of Kessari or soma dynasty of Kosola United Kosola and Utkal in to a single empire. He is also supposed to have built the first Jagannath temple at Puri, although the current structure of the temple is entirely different and was built by kings ChodaGangadeva and Anangabhimadeva of the eastern Ganga dynasty in the 12^th century. King Narasimah Dev is reputed to have built the magnificent Konark Sun temple.[10]Odisha resisted several muslim attacks until 1568, when it was conquered by Sultanate of Bengal. The mugal conquered coastal Odisha in 1576.[11]  The last hindu emperor of OdishaGajapatiMukundaDeva was defeated and was killed in the battle of Gohiratikiri. The coastal plain of Odisha from Medinipur to Rajamundry came under mugal rule[12].

The Mugal ruled Odisha for a little over century. However, a revolt was started under the leadership of Rajkrishna Chandra Bhanja of Mayurbhanj, but but it was suppressed through with the great difficulty, and in 1741 the Bhansala Raja of Nagpur invaded Odisha under the leadership of Bhaskar Ram. Alivardi Khan the nawab of Bengal was compelled to code Odisha to the Morathas whose rule lasted until the British conquered in 1803. Within two decades of Vescoda-gama’s discovery of the sea rout to India, the portuguege had established a flourishing trade mark at Pipli at the north of   suvarnarekha. The English had established trade settlement at Hariharpur and Balasore by 1633. In subsequent years, the Dutch, the Danes and the France appeared at Balasore and established their respective foot holds. In 1757 when the battle of plassy was fought and won the legal title of nawab of Bengal, Bihar and Odisha passed in to English. In 1765, Shah Alma granted the East India Company the Dewani of Bengal, Bihar and Odisha. But the Odisha was only a small territory to the north of the suvarnarekha.[13]Lord Wellesley (1798-1805) asked the Bonsala raja of Nagpur to enter in to a “Subsidiary alliance” but the Raja refused the Anglo-moratha was resulted in the British conquest of Odisha in 1803. In 1803, the British under the British East Indian Company annexed the Maratha prince of Odisha after the second Anglo-moratha war. The northern and western districts of Odisha were in corporate in to Bengal presidenasy. Following famine and floods in 1866, large scale irrigation projects were undertaken in the last half of the 19^th century.[14] The social reforms of Odisha like Fakir Mohan Senapati, Bhagaban Chandra Das, shaped the destiny of Odisha in various significant ways. During the First World War a fearful moment was organized and led by Pandit Gopabandhu Das. As a result, the coastal section was separated from Bengal and made in to Bihar and Odisha province in 1912, in response to local agitation for a separate state for the Oriya speaking people.  In 1936, Bihar and Odisha were split into separate provinces. Thus after a long period of struggle the Oriya people got re-united after centuries of political separation.[15]

On 1 April 1936, the new province of Odisha came in to existence on linguistic basics during the British rule in India with Sir John Austin Hub back as the first governor. A long cherished dream of Oriya people and their leaders like, Madhusudan Das, Maharaja Krushna Chandra Gajapati, PanditNilakantha Das, Bhubamanda Das and many other came true. The district of Ganjam was transferred from Madras presidency to the new province of Odisha on 1^st April 1936. From that time onwards people of Odisha celebrate the 1^st April as Utkal divas or Odisha day. After the attainment of Independence, the princely state majored with the major unit in 1948 and the new state of Odisha was formed. Following Indian independence, the area of Odisha was almost doubled, and the population increased by a third by the addition of 24 former princely states. In 1950 Odisha became a constituent state in the union of India.[16]

1.3 The Districts of Odisha

The total number of districts in Odisha is thirty (30) and each districts is governed by a district collector or district magistrate, appointed by the Indian administrative service, So he is the all in charge of the administration in that particular district. He has to perform triple function, as he holds three positions that of the deputy responsibilities as the DM, he is responsible for maintaining the law in order situation in the district, as a collector he is the chief reverence officer of the district. District is under the control of superintendent of police (S.P). To decentralize the authority in administrative setup each district is sub-divided in to sub-division, governed by a sub-divisional administrate, and thereafter into block. Block consists of Panchayats (village council) and town municipalities.[17]

The capital and largest city of the state is Bhubaneswar. The other major cities are Cuttack, Berhampur, Puri, Rourkela, and Sambalpur and etc. The following are the lists of the 30 districts,

1.3.1 List of Districts of Orissa

Angul (Anugul), Baleswar (Balasore), Bargarh (Baragarh), Bhadrak, Balangir, Boudh, (Bauda), Cuttack, Debagarh (Deogarh), Dhenkanal, Gajapati, Ganjam, Jagatsinghpur, Jajapur (Jajpur), Jharsuguda,Kalahandi,Kandhamal, Kendrapara, Kendujhar (Keonjhar),Khordha, Koraput,Malkangiri, Mayurbhanj, Nabarangpur, Nayagarh, Nuapada, Puri, Rayagada, Sambalpur, Subarnapur (Sonepur), Sundargarh (Sundergarh).[18]

1.4   Social Context

The first sign of decline in Oriya society came as the administrator of the Ganga and Surya kings began to usurp undue privilege and acquire a greater number of hereditary rights. At the same time religious affaire began to be dominated by the Puri Brahmins who were instrumental in promoting ever increasing ritual and unprecedented ceremonial pomp during religious festival. Tribal deities were slowly edged out as Brahminical gods acquired supremacy. Social mobility declined and the first concrete appearances of a formalized caste system began to appear. The Pattanaiks, Mohapatras, Nayakas and others who had played a major role in the royal administration, along with the Brahmins comprised a upper caste elite as social stratification crystallized. The stilling of Odisha major rivers in the 16^th century led to a severe decline in maritime trade and may have further aggravated socially regressive trends.[19]

The general standard of health is low, common diseases, being cholera, smallpox and malaria. Through about 60 primary health centers, the government provides free institutional and domiciliary health service to rural people and school children. A contributory social insurance plan protect more than 18,000 factories workers, against the sickness (including free medical care), maternity and employment injury. Besides various welfare plans for tribal and backward people the government runs multi-purpose welfare centers providing educational and recreational facilities to industrial workers and their children. Welfare plans undertaken by the state social welfare board, include states homes, and districts. Shelter for discharged convicts and destitute women, welfare institution for widows, orphans and neglected children in vocation homes with free board and lodging and free train fare to poor children.[20]

1.5 Political Context

The political history of Odisha opens with the rule of Nanda emperor of Magadha.   Its history dates back to pre-independence era. The leaders of Odisha had taken active participation in the freedom struggle of India. The eminent political leaders like Utkala Gourab Madhusudan Das, Harekrushna Mahatab, GopabandhuChaudhury, Nabakrushna Chaudhury, and others promoted the congress movement in Odisha. They demanded for separate provincial status to the state and the demands was fulfilled in 1936.[21]

Odisha is governed through a parliamentary system of representative democracy, a feature the state shares with other India states. There are two branches of government, the legislature, the Odisha legislative assembly, consists of elected members and special office bearers such as the speaker and deputy speaker that are elected by the members. The judiciary is composed of the Odisha high court located at Cuttack and system of lower courts. Executive authority is vested in the council of ministers headed by Chief Minister, although the titular head of the government is the governor of Odisha. The governor is the head of the state appointed by the president of India. The leader of the party or coalition with a majority in the legislative assembly is appointed as the chief minister by the governor and the council of ministers are appointed by the governor on the advice of the chief minister. The council of the minister reports to the legislative assembly. The assembly is unicameral with 147 members of the legislative assembly or MLAs, including one nominated from the Anglo-Indian community. Terms of office run for 5 years, unless the assembly is dissolved prior to the completion of the term. Auxiliary authorities are known as panchayats, for which local body election regularly held, govern local affairs. The state contributes 21 seats to Loksobha and 10 seats to Rajyasobha of the Indian parliament.[22] The main players in the politic in Odisha are the Biju Janata Dal, the Indian National Congress, and BharatiyaJanata Party. Following the Odisha state assembly election in 2009, the Naveen Pattanaik led Biju Janata Dal came to power for the third constructive time.[23]

1.6 Cultural Context

The state has a very opulent cultural heritage, one of the richest in India, and the capital city of Bhubaneswar is known for the exquisite temples that to its landscape.

The famous classical dance form, Odissi is originated in Orissa. Contemporary Orissa has a proud cultural heritage that arose due to the intermingling of three great religious traditions - Hinduism, Buddhism and Jainism. The culture of the Adivasis (the original inhabitants of India) is an integral part of modern Odisha. The popular cultural festival from Orissa includes the well-known annual Rath Yatra or Chariot Festival of Lord Jagannatha in Puri.

According to culture village women give birth by squatting, with a piece of cloth tied tightly around the abdomen. They grip a wooden pole to cope with labor pains. Male babies are greeted with special joy. After seven days, rites of purification are observed. The name-giving ceremony is held on the twenty-first day.[24] Children are the center of family life. They are spoiled and fussed over, but later they begin to share household tasks. Girls are usually segregated for seven days when they first menstruate. In some communities, they rub turmeric paste on their bodies and bathe before resuming their domestic and social activities.[25]  The dead are cremated, although the children and unmarried persons are usually buried. The corpse is anointed with turmeric, washed, and wrapped in a shroud. It is carried to the cremation ground by relatives, and placed on the funeral pyre with the head toward the north. Some groups place women facing up a facing down. Relatives shave their own heads and do new clothes, and on the eleventh day they hold a feast.

Caste (social class) plays an important role in daily relationships. People often greet newcomers by asking which caste they belong to. Oriya mostly lives in villages. Their villages usually have houses built along the sides of a single street and a small hamlet outside the central area where lower caste families live.  Houses are usually rectangular and have mud walls and a gabled roof thatched with straw. Sometimes, richer families have a double roof, a small guest house, and a fence. Rooms in a typical Oriya home are used as cattle sheds, grain storage areas, bedrooms, and kitchens.[26]  Oriya prefers to marry within their caste or sub caste, and outside their clan. An Oriya proverb states that "marital relatives from distant places are beautiful, as distant hills are enchanting and so people often seek a marital partner from outside their village. Marriages are arranged. The daughter-in-law usually lives with her husband's family. Divorce is uncommon. Men wear a dhoti (long piece of white cotton wrapped around the waist and drawn between the legs and tucked into the waist) and a chaddar (shawl draped over the shoulders). Women wear the sari (a length of fabric wrapped around the waist, with one end thrown over the right shoulder) and choli (tight-fitting, cropped blouse).[27]

Oriya generally eats rice at every meal. At breakfast, cold rice, puffed rice (mudhi), or various types of rice cake (pitha) are eaten with molasses or salt, and tea. Thin rice pancakes are a specialty of Orissa.  A typical meal consists of rice, dal (lentils), and vegetable curry using eggplant, spinach, and seasonal vegetables such as cauliflower, cabbages, or peas. Fish or goat meat may also be served. Food is cooked in mustard oil, except for offerings to the gods. Those offerings are prepared in clarified butter (ghee). A particular favorite in villages is a rice dish called pakhalabata. Rice is boiled in bulk, and whatever is not eaten is stored in cold water.  When this rice becomes a little sour, it is served cold with fresh green chilies. Chronicles of Jagannath Temple at Puri date from the twelfth century AD. Medieval bhakti (devotional) poets have left Oriya literature with a rich tradition. Orissa also is famous for its dance, music, and architecture. Odissi, for instance, is a classical dance that originated as a temple dance for the gods. The Chhau dance, performed by masked male dancers in honor of Shiva, is another feature of Oriya culture. Cuttack is a major center for dance and music.[28]

Oriya culture also includes vivid dances and songs, folk opera jatra, puppet plays, and shadow plays (where the shadows of the characters are projected on a screen using puppets). Odissi is the major classical dance and is believed to be one of the oldest classical dance forms of India. This dance extensively uses poetry of Jayadeva, who wrote   on the life of Lord Krishna. Odissi classical dance is about the divine love of Krishna and his consort, Radha. Orissa has a varied heritage as far as folk dances and folk theatre. An interesting example is Chhau, a form that combines effectively the elements of tribal, folk and   classical dances. In many ways, the Chhau is more a non-verbal theatre. Orissa also has a very   rich and fascinating theatre tradition, notably the Prahaladnatak, Jatra and Danda-natak, all of   which incorporate elements of dance, music and in their larger than life characters, theatrical movements, dialogues, colorful costumes and sumptuous sets.[29]

 Odisha is known for its handicrafts, particularly its little carved wooden replicas of Jagannath.  Painted masks and wooden animal toys for children also are popular. Local sculptor’s makes soapstone copies of temple sculptures for pilgrims and tourists. Textiles include appliqué work,   embroidery, tie-dyed fabrics, and various types of hand-loomed cloth. The artisans of Cuttack are skilled in filigree work and make gold and silver jewelry. Local artisans also produce brassware   and items made from bell metal (an alloy of copper and tin). Odisha is also known for its tie-dyed saris. Village women often like to ornament their bodies with tattoos.[30]

1.7 Educational Context

Odisha has several government-run colleges and five universities. One of these, the Shri Jagannath Sanskrit University at Puri, is devoted to Sanskrit culture.[31] The ruins of a major ancient university and center of Buddhist learning, Ratnagiri, was recently discovered in Odisha. Scholars from faraway lands, such as Greece, Persia and China used to study philosophy, astronomy, mathematics and science at this famed University. Taxila, Nalanda and Ratnagiri are the oldest universities in the world. The modern Odisha is home to many colleges and universities, deemed and otherwise. The major universities in Odisha include Berhampur University, Biju Patnaik University of Technology, Fakir Mohan University, Kalinga Insitute of Industrial Technology, National Institute of Technology, North Odisha University, Odisha University of Agriculture and Technology, Sambalpur University, Shri Jagannath Sanskrit Vishvavidyalaya, Utkal University and Utkal University of Culture.  Although the federal government in New Delhi has so far denied Odisha any educational institution of national importance, Odisha has witnessed the rise of several prominent academic institutions, mainly through private participation. The upcoming educational institutes include Vedanta University are National Institute of Science Education and Research, Bhubaneswar. The overall literacy rate in the state is 63.61% as per census of 2001with male literacy at 75.95% and female literacy at 50.97%. [32]

1.8 Religions Context

Odisha religion is a mixture of different castes and creeds with a high concentration of Hindus. In the census report of 1971, Hindus comprised 92 percent of the total population. During that   time, the Muslims, Buddhists and Christians formed 1.5, 0.04 and 1.7. There are several other tribes like the Santhals and the Mundas who make up for the rest of the religious ethnicity. They follow the tribal faith which is popularly known as ‘Sarana.'[33] Even though the Hindus form the majority of the religious populace, Odisha is a land of religious   harmony and it is not uncommon to see Hindus and Muslims living side by side in the same local   community. There are several castes in the Hindu community. Brahmins, Khandayats, Karans etc are the upper castes whereas there are functional castes like black smiths, milkmen, potters,   weavers, carpenters, goldsmiths, confectioners etc. as well a village may be divided into sahi,  paraorkandi depending on the religious concentration.[34]The religious Diaspora of Odisha is renowned throughout the Indian subcontinent. The entire state is peppered with innumerable temples and pilgrimage sites. One of the biggest tourist destinations of Odisha is the temple town of Puri that hugs the coast of Bay of Bengal. The religious town houses several temples and shrines, the most famous being the celebrated Jagannath Temple. The spiritually inclined people also celebrate a host of religious festivals   throughout the year. In fact, the ceremonies of Ratha Yatra, the Chandan Yatra and the Snana Yatrais famed all across the globe.[35] Puri, a coastal town located at the South end of the Mahanadi Delta, has a famous shrine to Krishna in his form of Jagannath (Lord of the universe). As one story goes, a hunter saw Krishna in the forest, thought he was a deer and killed him. He left the deity's body under a tree, where a pious person found it, cremated it, and placed the ashes in a box. The god Vishnu then asked a king to make an image from these sacred relics. The king asked Vishvakarman, an artisan, to do the work. He said he would if he were allowed to do it without being disturbed. The king became impatient after fifteen days and disturbed the artisan. The artisan was so angry that he never finished the work. To this day, the image is only a stump without arms or legs. The god Brahma   gave the image its eyes and a soul. The temple in Puri keeps this legend alive by representing Krishna as a block of wood.[36]As Oriya is mostly Hindu, they worship Shiva, the Mother Goddess, the Sun God, and many other Hindu deities. The Vaishnava sect particularly reveres Krishna in his form as Jagannath. Many local deities and spirits also influence Oriya life and activities. Often, they are believed to cause disease, and must either be appeased or handed over to Shamans healers who deal with them.[37]

1.9 Economical Context

Over 76 percent of the people are dependent on agriculture. Out of the gross cropped area of 87.4 6 lakh hectares, 18.79 lakh hectares are irrigated. Rice, pulses, oil seeds, jute, Mesta, sugarcane, coconut and turmeric are important crops. There are also cash crops like tea, cotton and rubber. The state contributes one-tenth of the rice production in India. Jute, gram, sesame, ragi, mustard, rape and maize are second-ranking crops in different districts. District-wise, jute ranks second in Cuttack and Balasore, gram in Puri and Phulabani and Maize in Mayurbhanj. The infrastructure for the development of industry in Odisha is available.[38]A combination of coal, iron ore, limestone, bauxite and a host of other minerals on the one hand and port facilities on the other are the unique features in Orissa. In addition, the bountiful forest resources and agricultural products provide ample scope for the development of forest-based and agro-based industries. The major industries of the state include cement, aluminum, ceramic glass, chemical, fertilizer, heavy water, aeronautical

industry, and agri-based industries such as cotton textiles, sericulture, sugar mills and rice mills.[39]

Conclusion

The above discussion denotes that the state plays one of the major roles among the Indian state. After the attainment of Independence the princely state majored with the major unit in 1948 and the new state of Odisha was formed. Following Indian independence, the area of Odisha was almost doubled, and the population increased by a third by the addition of 24 former princely states. In 1950 Odisha became a constituent state in the union of India. Odisha is governed through a parliamentary system of representative democracy, a feature the state shares with other India states. Odisha is known for its handicrafts, particularly its little carved wooden replicas of Jagannath.  As Oriya is mostly Hindu, They worship Shiva, the Mother Goddess, the Sun God, and many other Hindu deities. The Vaishnava sect particularly reveres Krishna in his form as Jagannath.

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[1] “Odisha,” http://en.wikipedia.org/wiki/Odisha Odisha (Accessed on 20/07/2013).

[2] “Odisha,” http://en.wikipedia.org/wiki/Odisha (Accessed on 20/07/2013).

[3] “Orissa,”http://orissa.gov.In /portal/view details.asp? (Accessed on 20/07/2013).

[4] “Odisha,” http://en.wikipedia.org/wiki/Odisha (Accessed on 20/07/2013).

[5] “Orissa,” http://www.mapsofindia.com/maps/orissa/orissa.htm (Accessed on 10/12/2013).

[6] “Brief History of Odisha” Orissa/Gov.in /ORA-2005/brief-history24 (Accessed on 10/12/2013).

[7] “Orissa,”http://orissa.gov. In /portal/view details.asp? (Accessed on 20/07/2013).

[8] “Brief History of Odisha” Orissa/Gov.in/ORA-2005/brief-history24 (Accessed on 10/12/2013).

[9] “Odisha,” http://en.wikipedia.org/wiki/Odisha (Accessed on 20/07/2013).         

[10] “Odisha,” http://en.wikipedia.org/wiki/Odisha (Accessed on 20/07/2013).

[11] [n.a], Orissa academic American encyclopedia volume14 (new jersey: Acts Publishing Company, 1980), 445.

[12] “Odisha,” http://en.wikipedia.org/wiki/Odisha (Accessed on 20/07/2013).

[13] “Brief History of Odisha,” Orissa/Gov.in/ORA-2005/brief-history24 (Accessed on 10/12/2013).

[14] “Odisha,” http://en.wikipedia.org/wiki/Odisha (Accessed on 20/07/2013).

[15] “Odisha,” http://en.wikipedia.org/wiki/Odisha (Accessed on 20/07/2013).

[16] “Brief history of Odisha,” Orissa/Gov.in/ORA-2005/brief-history25 (Accessed on 10/12/2013).

[17] “Odisha government,” www.orissa.govt.org (Accessed on 15/12/20130).

[18] “Orissa,” http://www.mapsofindia.com/maps/orissa/orissa.htm (Accessed on 10/12/2013).

[19] “Odisha government,” www.orissa.govt.org (Accessed on 15/12/20130).

[20] “Odisha government,” www.orissa.govt.org (Accessed on 15/12/20130).

[21] “Odisha,” http://en.wikipedia.org/wiki/Odisha (Accessed on 20/07/2013).

[22] “Orissa government,” http://rajyasabha.nic.in (Accessed on 20/07/2013).

[23] “Odisha,” www.Odishamgovt.in (Accessed on 20/07/2013).

[24] “Odisha,” http://enwikipedia.org/wiki/Odisha (Accessed on 20/07/2013).

[25] “Countries and Their Cultures,” wwweveryculturecom (Accessed on 21/7/2013).

[26] “Countries and Their Cultures,” www.everyculture.com(Accessed on 21/7/2013).

[27] “Odisha,” http://en.wikipedia.org/wiki/Odisha(Accessed on 20/07/2013).

[28] “Countries and Their Cultures,” www.everyculture.com (Accessed on 21/7/2013).

[29] “Odisha,” http://en.wikipedia.org/wiki/Odisha (Accessed on 20/07/2013).

[30] “Odisha Culture,” www.india server.com/cginyc, 1998 (Accessed on 17/12/2013).

[31] “Odisha,” http://en.wikipedia.org/wiki/Odisha (Accessed on 20/07/2013).

[32] “Odisha Education," http://en.wikipedia.org/wiki/Odisha (Accessed on 20/07/2013).

[33] “Odisha,” http://en.wikipedia.org/wiki/Odisha (Accessed on 20/07/2013).

[34] “Every Religion Odisha,” http://en.wikipedia.org/wiki/Odisha (Accessed on 20/07/2013).

[35] “Odisha,” http://en.wikipedia.org/wiki/Odisha (Accessed on 20/07/2013).

[36] “Odisha,” http://en.wikipedia.org/wiki/Odisha (Accessed on 20/07/2013).

[37] “Odisha,”  http://en.wikipedia.org/wiki/Odisha (Accessed on 20/07/2013).

[38] “Economy of Orissa,” www.journeymart.com/de/india/crissa/economy.aspx (Accessed on 20/07/2013).

[39] “Odisha,” http://en.wikipedia.org/wiki/Odisha (Accessed on 20/07/2013).        

THE DIVINITY OF JESUS CHRIST

Introduction

The revelation by Christ of His divinity was progressive. It was unveiled by allusions which became more and more explicit, like an obvious fact which emerged from His person. The manifestation of Jesus’ divinity carries with it the traits of His personality, simplicity and uprightness. This chapter deals the divinity of our Lord Jesus Christ.    

3.1  Prophecies about Christ

Taken in the light of the entire canon, the historical fact of the resurrection, and with a view to Jewish hermeneutics, there are many prophecies about Christ in the Old Testament.[1] Some of the familiar ones include: his birth (Gen.3:15; Gal. 4:4); his lineage (Gen.49:10; Lk.3:33); his place of birth (Mic.5:2; Lk.2:4-7); his Galilean ministry of compassion and judgment (Isa.9:1-2; Mt.4:14-16); that he was the prophet to come (Deut. 18:15, 18-19; Acts 3:20, 22); that he would function as a priest (Ps.110:4; Heb.5:5-6); his betrayal (Ps.41:9; Lk.22:47-48); his being sold for thirty pieces of silver (Zech.11:11-12; Mt. 26:15; 27:1-10); his violent death (Zech.12:10; Jn.20:27); his resurrection (Ps.16:10; Lk.24:7; Acts 2:25-28); his exaltation to God’s right hand (Ps.110:1; Acts2:33-34), his eternal reign in fulfillment of Davidic promise (2 Sam.7:12-16; Ps.110:1; Isa.55:3; Acts 2:33-34; 13:22-23, 32-34).[2]

3.2 His Divine Birth

The most fundamental doctrine of true Christianity is the divine birth of the child Jesus. It is a doctrine not comprehended by the world. The paternity of Jesus Christ is one of the mysteries of godliness.[3] The Apostle Matthew recorded, “Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost” (Mt.1:18).[4] Luke renders a more plain meaning to the divine conception. He quotes the angel Gabriel saying to Mary: “The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing [being] which shall be born of thee shall be called the Son of God” (Lk1:35).[5]

3.3  His Great Atoning Sacrifice

In spite of that excruciating ordeal, He took the cup and drank! He suffered as only God could suffer and He bearded our grieves, carrying our sorrows, being wounded for our transgressions, voluntarily submitting Himself to the iniquity of us all, just as Isaiah prophesied (Isa.53:4–6).  In Gethsemane where His pain was equivalent to the cumulative burden of all men, in Gethsemane where He descended below all things so that all could repent and come to Him.

3.4  The Resurrection of Christ

All four gospels record the story of the empty tomb and the resurrection of Jesus Christ from the dead (Mt.28; Mk.16; Lk.24; Jn.20). He appeared to Mary Magdalene (Jn.20:11-18), to another Mary (Mt.28:1-2), to Cephas (1Cor.15:5), to the two disciples on the road to Emmaus (Lk.24:13-35), to James (1Cor.15:7), to ten disciples (Lk.24:36-43), to Thomas and the other ten disciples (Jn. 20:26-29), to seven disciples at the Sea of Tiberias (Jn.21:1-14), to more than 500 people (1Cor.15:6), to the eleven at his ascension (Mt.28:16-20; Acts1:1-11), and finally to Paul (1Cor.15:8). He appeared to the disciples over a course of about 40 days (Acts1:3).[6] Virtually every scholar agrees that “something happened,” and most would agree that the resurrection is the watershed issue in a biblically defined Christianity.[7] In any case, the empty tomb, the eyewitness testimony, the transformed lives of antagonists such as James and Paul, the existence of the church, the inability of the Jewish leaders to disprove the resurrection and the claims of the apostles, the early date and solid character of the claim to resurrection (1Cor.15:3-4), as well as the solid character of surrounding evidence such as Jesus’ existence, ministry, death by crucifixion, and burial”[8]. The explanation which possesses the greatest explanatory power, is the most plausible, and stands the greatest chance of not being finally overturned, is that Jesus of Nazareth was actually raised from the dead and appeared to many people.[9]

3.5 The Offices of Christ

3.5.1 The Prophet

In Deut.18:18, Moses predicted that God would send another prophet like him to the people of Israel. Both John and Peter understood Jesus to be that one (Jn. 6:14; 7:40; Acts 3:22-24; Mt.13:57, Jn.4:44).[10] The title of “prophet,” however, is not found in the epistles. Nonetheless, it is clear that Christ functioned as the consummate prophet one who both gave revelation from God and was himself the quintessential revelation from God (John 1:18). In this way he is unlike other prophets a fact which may account for the conspicuous absence of this title from the epistles.[11]

3.5.2 The priest

While the prophet was God’s representative to the people, the priest was the peoples’ representative before God. But in contrast to priests in the Levitical order, Jesus did not offer any animal sacrifice for our sin; he offered himself, an unblemished lamb of eternal worth. As a priest he has entered the holy of holies, not the copy on earth in the temple, but the heavenly place and is able to lead us, therefore, into the presence of God a distinctly priestly function. He does not just enter the holy of holies once a year, but indeed he lives there forever now. Finally,  The Divine Nature of Jesus Christ During Mortality both Romans 8:34 and Hebrews 7:25 teach us that his priestly role continues even now as he “ever lives to make intercession” for us in our weakness.[12]

3.5.3        The KingJesus

Christ fulfilled the office of King. But in contrast to the greatest of Israelite kings, i.e., David, Christ rules over the entire world, indeed the universe, including the church (Eph 1:20-23). He is the consummate king who rules wisely, attentively and with final authority and justice (Ps 2:8-9).[13] In short, he rules as the God-man over the entire cosmos and when he returns he will deal definitively with all hindrances and obstacles to his deserved reign. At that time he will be called “the King of Kings” (Rev 19:16).[14]

3.6 Eternally Existent

The Word existed as a divine being, even as the eternal Son of God, in union and oneness with His Father. Christ is the pre-existent, self-existent Son of God. In speaking of his pre-existence, Christ carries the mind back through dateless ages. He assures us that there never was a time when he was not in close fellowship with the eternal God.Christ shows then that, although they might reckon His life to be less than fifty years, yet His divine life could not be reckoned by human computation.”[15] What are the best arguments for the divinity of Jesus Christ?[16]

Thus He was "Christ’s exalted pre-existence" that rendered the incarnation a humiliation and qualified Christ to atone for human sin.[17] There are several texts in the NT that speak in one way or another to the preexistence of Christ. John says the “word” became flesh which implies that he had existed previous to his incarnation (Jn.1:1, 14). Jesus himself suggests his preexistence in a number of texts. He said he had glory with the father before the world was (Jn.17:5) and that he had come from the father (Jn.5:43; 6:38). These imply preexistence.[18]

We are told in John 1:1 that "in the beginning was the Word, and the Word was with God, and the Word was God." In Jn.8:58 Jesus Himself said, "Verily, verily, I say unto you, Before Abraham was, I am." Note that the Lord Jesus did not merely say that "before Abraham was I was," but that "before Abraham was, I AM," thus declaring Himself to be the eternal "I AM." Even in the Old Testament we have a declaration of the eternity of the Christ who was to be born in Bethlehem.”[19]

3.7 Jesus is the Creator of all Things

 In another study we will consider in more detail regarding Jesus' role in creation. But consider briefly these passages, all things were made by Him, and without Him was not anything made that was made. John 1:3.In Jesus were all things made, whether in heaven or on earth. Surely He did not make Himself; hence, He is not created. Colossians 1:16.Every created thing gave praise to the Father and the Lamb.[20] Jesus is classed with the Father, not with the created things (Rev.  5:13).Created things should not be worshipped, but we will see that Jesus accepted worship. Hence, He is not a created thing, but is the Eternal Creator (Rom. 1:25). He is the eternal Creator. Eternal existence is only God can possess, and He surely cannot lose it. Yet Jesus possesses this characteristic.[21]

3.8 Omnipotent

Jesus possesses all authority in heaven and on earth (Mt. 28:18). Jesus is able to subdue all things to Him (Phil. 3:20, 21). All things were created through Jesus and for Him. This is exactly the point we studied already regarding Deity. Jesus made everything, so all exists for His purposes and pleasure (Col.1:16). Jesus is "King of kings and Lord of lords." He has authority above that of all the created things (Rev.17:14; 19:16). Jesus is "above all" and "over all" (Jn.3:31; Rom.9:5) Jesus is "Lord of all (Acts10:36; Rom. 10:12).[22]

Jesus has the name which is above every name (Phil.2:9-11; Eph.1:21).   His "name" includes His authority. Hence, every knee in heaven and on earth must bow to Him and every tongue confesses that He is Lord. Deity, as shown by the passages above, involves ownership, rulership, and unlimited power over the created things. Jesus possesses this in the same sense that the Father does.[23]

3.9 Omniscient

Col.2:2, 3 Says that In Him is all the treasures of wisdom and knowledge hidden. Jn.16:30; 21:17 teach Jesus' disciples claimed that He knew all things. He never contradicted this claim nor rebuked them for it. Jn.2:24, 25 - Jesus had the ability to know what was in the hearts of all men without being told.[24] Note that this was expressly stated to be a unique power of Deity, yet Jesus possessed this power and He exercised even while on earth. (Mk.2:8; Mt. 9:4; 12:25; Lk,5:22; 6:8; 9:47; 11:17).[25] Revelation 2:23 says that Jesus searches the minds and hearts in order to reward men for their works. Again, this unlimited knowledge rests on the Divine power to do whatever God wills. God knows because He chooses to know. But we learned previously that God's power is exercised or not exercised according to His will. He knows things only when it suits His purpose to exercise His power to know them (Gen 11:5; 18:20, 21). It follows that He may at times choose not to exercise this power to know certain future things, just as He may choose not to exercise His power to do certain things.[26]

In this way, while He was on earth accomplishing His purposes as a servant, Jesus did not always exercise this unlimited power to know all things. Mark 13:32 lists one thing in particular that He did not know. We conclude, based on the above passages that it did not serve His purposes on earth to exercise His power to know this matter. Yet Jesus possesses the Divine power to know all things that He chooses to know, just as He possesses Divine power to do all things that He chooses to do.[27]

 3.10 Omnipresent

Matt, 18:20, Indicate that Jesus is present in the midst wherever two or three are gathered together in His name in matt, 28:20, He promised the apostles He would be with them always, even to the end of the age. We have already seen that Jesus has all power and can know all things, including what is in the hearts of all men. This is the fundamental concept of being present everywhere.[28]While on the earth, Jesus limited His power by taking on a physical body, being physically present where that body was. Nevertheless, He possessed the power to be everywhere at once, a unique characteristic of God, in that He is able to see, know, and act upon events no matter where they are.[29]

3.11 Immutable

Heb. 1:12; Express that the earth and heavens will change (be destroyed), but you are the same. This is addressed to Jesus (v8). “Heb.13:8 Jesus Christ is the same yesterday, today, and forever. Hence, Jesus also possesses this unique characteristic of Deity.”[30] He is not like men who change but like the Father who does not change. Again that since Jesus possesses this particular characteristic, it follows that Jesus always has and always will possess all the other characteristics of Deity. If He ever is (or was) Deity, and if He does not change, then He always is (and was) Deity.[31] If He ever possessed the characteristics of Deity, then He always possesses those characteristics.Inrder to accomplish His purposes, God may voluntarily choose at times not to exercise or use certain abilities. Jesus did this while on earth in order to fulfill His role as a human servant (Philippians 2:6-8). But He cannot lose or surrender the characteristics, else He would cease to be God and that is impossible.[32]

3.12 Jesus Christ is the Lord

In the Greek translation of the books of the Old Testament, the ineffable name under which God revealed Himself to Moses (Ex 3:14), was translated as “Lord.” “Lord” thus became the most common name for designating the very divinity of the God of Israel. The New Testament utilizes this strong meaning of the title of “Lord” not only for the Father, but also and this is what is new for Jesus, thus acknowledged to be God Himself  We impart a secret and hidden wisdom of God, which God decreed before the ages, for our glorification.[33] Jesus indeed attributed this title to Himself in a veiled way in a discussion with the Pharisees, while the Pharisees were gathered together; Jesus asked them a question, saying, “What do you think of the Christ? Whose son is he?” They said to him, “The son of David.” He said to them, “How is it then that David, inspired by the Spirit, calls him Lord, saying, ‘The Lord said to my Lord, “Sit at my right hand, till I put your enemies under your feet”? If David thus calls him Lord, how is he his son?” And no one was able to answer him a word (Mt 22:41-46).[34] Indeed the only possible answer to the dilemma is that David, enlightened by the Holy Spirit, recognized himself to be inferior to the Messiah, his future descendant as a man, but his Creator as God. Jesus explicitly gave Himself the title of “Lord” at the Last Supper: You call me Master and Lord; and you are right, for so I am (Jn 13:13). [35]

3.13 Jesus Christ is the Son of God

In the Old Testament, the title of “Sons of God” is sometimes given to the angels, to the chosen people, and to the children of Israel and their kings. It thus signifies an adoptive son ship which established between God and His creatures a particularly intimate relationship. But its meaning is quite different in the assertion of the Gospels according to which Jesus Christ is “the Son of God.” Occasionally, Jesus simply gave Himself the title of Son, with reference to the Father, who is obviously God.  Christ asked the Apostles one day: “Who do you say that I am?” Simon Peter replied: “You are the Christ, the Son of the living God.” And Jesus answered him: “Blessed are you, Simon Bar-Jona! For flesh and blood has not revealed this to you, but my Father who is in heaven” (Mt.16:15-17).[36] Would Jesus have acted that way if the expression “Son of God” was to be understood according to the common meaning of the term certainly not, for in that case Peter’s answer would have been commonplace In addition, if Saint Peter was able to realize the transcendent character of the divine filiations of Jesus, it was because Jesus had clearly allowed it to be so understood.[37] All things have been delivered to me by my Father; and no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him (Mt 11:27).  The Son is at a higher level than the angels themselves. Even more, Jesus clearly called Himself the “only Son” of God. While He was speaking to Nicodemus one day, He put it this way: For God so loved the world that he gave his only Son… He who believes in him is not judged; he who does not believe, is already judged, because he has not believed in the name of the only Son of God (Jn. 3:16-18).[38]

3.14 Jesus Christ is Equal to God the Father

The first and last words that we know of Our Lord Jesus Christ are statements of His completely unique relationship with God the Father. When He saw the Virgin Mary, His Mother, and Saint Joseph, His adoptive father, who had been vainly searching for Him in anguish for three days, He said to them: How is it that you sought me? Did you not know that I must be in my Father’s house (Lk.2:49).[39] Before dying on the cross, He cried out: Father, into thy hands I commit my spirit (Lk.23:46).  When He cast the merchants out of the Temple, He said: You shall not make my Father’s house a house of trade (Jn.2:16). At the last Supper, wishing to console His disciples, He said: I will ask the Father, and he will give you another Advocate (Jn.14: 16).[40] “Christ attributed to Himself the same nature as that of His Father. I and the Father are one (Jn.10:30). Jesus thereby wished to show His completely unique relationship with God which is a relation of equality in the same nature. Jesus said: The Father has given all judgment to the Son, that all may honor the Son, even as they honor the Father (Jn.5:22-23).”[41]

Conclusion

The above discussion reveals that Jesus Christ is not merely a man, but He is divine in nature. His divinity is proved by the scripture. His total personality clearly expresses His divinity.  A clear assertion of His divinity by Jesus at the beginning of His public life would have been totally incomprehensible. It was above all at the end of His public life and at the moment of His Passion, that He would unveil the mystery of His divine nature. Jesus possesses all the unique characteristics of God. But since the only Deity possesses these characteristics, and since Jesus possesses them, it follows that Jesus must possess Deity. This confirms what we have learned in other studies of the passages that call Jesus God or other names for God. Jesus possesses true Deity, even as does the Father and the Holy Spirit. These three together constitute the Godhead, the one true and living God.

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[1] John f. Walvoord,  JesusChrisourLord (Chicago: Moody Press, 1969), 23.

[2] Frank M. Doyd, Christ, (Missouri: Gospel Publiction House, 1963), 6.

[3] Stanly M.Horton, Systematic Theology (Missouri: Logion Press, 19950), 313.

[4] Horton, Systematic Theology, 314.

[5] “An Introduction to Christian Belief,” https://bible.org/seriespage/christology-jesus-christ (Accessed on 7/2/2014).

[6] Robert L. Reymand, Jesus Divine Messiah (Scotland: Mentor Imprint, 2003), 358.

[7] J.DwightPentecost, The words and works of Jesus Christ (Michigan: Zondravan Publishing House, 1981), 496.

[8] Peter Kreeft, Ronald Tacelli, Hand Book of Christian Apologetics (England: Monarch, 1995), 176.

[9] George Eldon Ladd, Believe in the Resurrection of Jesus (Michigan: William B Eerdmans Publication, 1975), 70-71.

[10] Paul Enns, The Moody Handbook of Theology (USA: Moody Press, 1989), 238.

[11] “The Divine Nature of Jesus Christ during Mortality” https://rsc.byu.edu/archived/jesus-christ-son-god-savior/9-divine-nature-jesus-christ-during-mortality (accessed on 8/2/2014). 

[12] Pearlman, Knowing the Doctrine of the Bible, 169.

[13] George P. Pordington, Outline Studies in Christian Doctrine (Pennsylvania: Christian Publication, 1915), 221.

[14] “What are the best arguments for the divinity of Jesus Christ?” http://www.compellingtruth.org/arguments-divinity-Jesus.html#ixzz2trGvFJFs (Accessed on 7/2/2014).

[15] Pordington, Outline Studies in Christian Doctrine, 221.

[16] Donald G. Bloesch, Essential of Evangelical Theology volume-1 (London: Harper& Row publisher, 1978), 127.

[17] J.M Pendleton, Christian Doctrine (Vallyforge: Judson Prees, 1906), 72.

[18] Emmanuel Singh, Jesus and the sad guru and His discipleship (Delhi: ISPCK, 2010), 32.

[19] Enns, The Moody Handbook of Theology (USA: Moody Press, 1989), 215.

[20] Andrew Murry, The Holiest of all (Kensington: Whitaker House, 1996), 60-61.

[21] Donald T. Rowlingson, Jesus the Religious Ultimate (New York: The MacMillan Company, 1961), 50.

[22] Gordon Lindsay, The Life and Teaching of Jesus Christ (Texas: Christ For the Nation, 1985), 112.

[23] Pendleton, Christian Doctrine,83.

[24] Singh, Jesus and the sad Guru and His Discipleship, 21.

[25] Pendleton, Christian Doctrine, 84.

[26]Walvoord, Jesus Christ our Lord, Chicago: Moody Press,1969) 29.

[27]Walvoord,  Jesus Christ our Lord, 30.

[28]“Doctrine of deity” http://www.middletownbiblechurch.org/doctrine/deity02.htm (6/2/2014).

[29]Walvoord, Jesus Christ our Lord, 28.

[30]Walvoord, Jesus Christ our Lord, 30.

[31] Evans, The Great Doctrine of the Bible, 62.

[32] Evans, The Great Doctrine of the Bible, 63.

[33]Joseph De Clairval Abbey, “I Believe In Jesus Christ the Son Of God” http://www.clairval.com/lettres/en/textes/JecroisenJC_en.htm (Accessed on 18/2/2014).

[34]Josh McDowell, the New Evidence (Nashville: Thomas Nelson, 1999), 162.

[35] Emrey H. Baricroft,( Michigan: Kregel Publication, [n. y.]), 141.

[36] Joseph de Clairval Abbey, “I Believe In Jesus Christ the Son Of God” http://www.clairval.com/lettres/en/textes/JecroisenJC_en.htm (Accessed on 18/2/2014).

[37] P.C. Nelson, Bible Doctrine (Missouri: Radiant Books, 1981), 17.

[38] McDowell, The New Evidence, 152.

[39] McDowell, The New Evidence, 141.

[40] Sonthosh Sebastian, Jesus Christ, quest and context (Delhi: ISPCK, 2011), 134.

[41] Lee Stroble, The Case For Christ (Michigan: Zondravan Publishing House, 2000), 186.