A Publication of Diaspora Focus July 2013

FOCUS July 2013 Vol. 1 No: 2

A Publication of Diaspora FOCUS

Contents Trusting God in the Storms of Life, John Sahajananda

Dharmjyothi Vidyapeeth, Faridabad

Church without Walls: Church Happening in the Street

Newscasters or Performers Dr. Zac Varghese, London, UK

Sacramentality of Creation - Biblical Perspectives

Authentic Spirituality

The Enthronement of 1105th Archbishop of Canterbury

Editorial George Weigel, one of the biographers of Pope John Paul II, commented: “Throughout the western world, the culture no longer carries the faith, because the culture has become increasingly hostile…. So we can longer sit back and assume that decent lives lived in conformity with the prevailing cultural norms will somehow convey faith to our children and grandchildren and invite others to consider entering the church.” It is this long-standing concern, which has prompted us to take the initiatives necessary for a new online journal for the benefit of Diaspora Mar Thoma Christians. This is also based on decisions taken at three FOCUS seminars held in the past.

The world is a tough place, it always has been; for anyone who wants to achieve anything worth achieving has to overcome many prejudices, uncertainties, obstacles, criticisms, and has to possess infinite patience. In these troubled times, Church needs young people with their creativity, technical skills, generosity, and hope. But Christian hope is not foolish optimism based on a handed down asserted hope, but an incarnated enacted hope; a hope incarnated through older generations with their tested faithfulness to the gospel. This hope is not about expecting an easy life but having a solid theological foundation for being hopeful against tides of uncertainties and problems. Hence a contract between generations would be helpful to face these events together, which we are hoping to achieve through this new publication. Jesus gives us the hope in Johnʼs gospel chapter 16 verses 33 on how to over come our doubts about an unknown future. “I have told you these things, so that in me you have peace. In this world you will have trouble. But take heart! I have overcome the world.” In different times people tend to demand different things from the church; it is natural for people to hope different things from the church for the future. However, It is not good to think in such times of what we can get out of the church membership, but we should think of what we can

give to the church for creating a greater sense of community, so that all different interest groups may work together for the common good. First of all the church is not based on a parish register, voting list, and membership fees; it is first and foremost a fellowship; it is not a building or a committee-based institutional structure; it is a living entity; it is people. We often divide our parish life into watertight compartments of Senior Citizens, Youth Fellowship, Yuvajana Sakyam, Sevika Sangham, Edavaka Mission, Choir and so forth. In these efforts we lose our unity, cohesiveness, and faith and become a meaningless pseudo-community. Community can only happen when the ego boundaries are transcended; we know that we need to share to survive. Therefore, the question facing us is this: do we have the will for unity or for an artificially divided parish life? St. Paulʼs letter to Titus reveals to us what must be taught to various groups to bring unity and to avoid foolish controversies, arguments and quarrels. In the clearest and humble moments of perception we see how many of our silly questions preoccupy us and waste time and energy. Is there a problem with avoiding issues that affect our lives? Albert Einstein answers this question: “The problems we have cannot be solved at the same level of thinking that created them.” Therefore, we need to think outside the box; this online journal is partly about thinking outside the box.

It is not enough to highlight these problems or criticize or applaud our church life from sidelines as mere observers. God has a special purpose for each one of us in this faith community. We should be really responsible because of our special status of ʻroyal priesthood.ʼ (1 Peter 2: 9) and because of this we should never leave the pastoral care entirely to the clergy; we should think of creating pastoral care team (PCT) in our parishes. The laity, particularly those belonging to the second and third generation should use their imagination and courage to solve problems existing in our

parishes. One way of doing this is to identify these problems in each parish and find resources to under the grace of God to solve them. Diplomacy and perseverance are essential to honor the contract between generations for solving our problems. The laity and the clergy should work together in achieving the objectives of establishing kingdom values.

None of us are work shy; we do useful work everyday for making a living and at the very same time we possibly contribute to the welfare and progress of the world as well. But the work we do has a spiritual dimension, which is perfecting our work with utmost sincerity and efficiency and by offering all our work as a living sacrifice and thanksgiving for the sheer opportunity that God has given us to do the work and glorifying His name. We must think when we get an opportunity to do something and occupy a space to do a job that there is always someone else who could have also done this job in our place. Hence we have an added responsibility to do it with extreme efficiency and excellence on behalf this other person or persons to whom we have denied this opportunity. When we are in employment we should have a feel for the unemployed; we should have a Christian work ethics, which is not based on what we can get out of it in terms of a monetary reward, but what we can give to that work to make someone else happy and enriched. It is about serving other people and not dominating them; it is serving the purposes of God. This attitude is very important in our university studies: when we get admission for a professional course of any kind, we are taking the place of another student; we have a moral responsibility in not wasting time and space and doing our very best for bringing out excellence and perfection in our studies and understanding. We owe it to ourselves to become

the very best and we should hear ourselves having the satisfaction of saying: “It was very good.”

The above attitude would help us to understand human imperfections and become less critical of other peopleʼs work in our church. It is so easy to pick holes in othersʼ work; but we have to be honest to ourselves: if the imperfections of others are because of us then we should know what we have done to create such imperfections to the harmony of the music. It is good to know that we are part of what we are looking at. We may seem to be perfect because we never did any work or sung a song. We are here to do Godʼs work and we must do it faithfully. This is our mission individually and collectively. This mission is an essential part of being a Diaspora Mar Thoma Christian. This task has an urgency and clarity. It is telling others about our Lord Jesus Christ by living the gospel; others should see our lives in Christ. It is this and similar messages that we would like to bring to our readers through your total participation and prayers.

Today many issues confuse us, leave us misinformed or half-informed. We need clarity; we need mentors who can with credibility make sense of things. It is a challenge for editors to ensure that well thought out and crafted papers are published quarterly. In utter humility, we are hoping to be empowered by the grace of God to strive and to grow in the Lord as a community-building movement for the glory of God. We invite you to join the readership of this journal, invite others to its readership, and also send us your advice and articles. Editorial Board

Disclaimer: Diaspora FOCUS is a non-profit organization registered in United States, which was formed in the late nineties for the Diaspora Marthomites. It is an independent lay movement of the Diaspora laity of the Mar Thoma Church; and as such Focus is not an official publication of the Mar Thoma Church. Contributions to the FOCUS online magazine are welcomed and FOCUS reserves the right to select and edit the materials. Opinions expressed in any article or statement are of the individuals and is not be deemed as an endorsement of the view expressed therein by Diaspora FOCUS. The photos used in this publication are taken from various sources in the Internet, and is not intended to violate any copyrights. Contact: www.facebook.com/groups/mtfocus E-Mail: mtfocusgroup@gmail.com. Thanks.

Synopsis of Metropolitanʼs Pastoral Letters in the ʻSabha Tharakaʼ April, May & June 2013

Sabha Tharaka - April 2013: His Grace highlighted with poetic imagination seasonal changes of winter shaking out of its dormancy and lethargy to a springtime landscape with enthusiasm and expectations for a bumper summer harvest. His grace guides us to see the spirituality of death and resurrection through these seasonal images. Winter depression and coldness breathe its last and springtime gives us a new life.

Metropolitan reviewed the importance and impact of the consecration of Patriarch of the Ethiopian Church, Pope Francis, and the Archbishop of Canterbury, Justin Welby. These three new leaders are facing many challenges in their churches, but it is the hope that God will empower them to bring fresh insights to solve many of these problems for the glory of God.

Metropolitan urged the students having their summer vacations to use their time effectively in reviewing their spiritual endowment through retreats, youth camps and seminars. He encourages the growing number of ʻretired - relatively young peopleʼ to use their experience and expertise for the common good of the community through voluntary endeavors.

Thirumeni congratulated the editors and contributors of the Tharaka on its 120th Anniversary.

Thirumeniʼs theological insights on Jesus Christʼs 40 days of post resurrection ministry are extremely helpful:

1. Jesus removed the doubts of Mary Magdalene about ʻthe empty tombʼ by appearing and talking to her endearingly. 2. Jesus walked with two disciples to Emmaus and explained the scripture to them in a way no one else could. Inviting a stranger for hospitality turned out to be life changing experience for them. This brief encounter with Jesus made them return to Jerusalem to give witness to their post resurrection experience with Jesus. 3. Peter and his group of six lost their way and returned to fishing, but they toiled in vain. By appearing at the seaside, Jesus reminded them of their vocational call, empowered them, and strengthened their commitment individually and collectively. We also need to answer Jesusʼ penetrating question, “Do you truly love me more than these?” 4. The early faith community waited for the empowerment of the Holy Spirit, which they received as promised and with the power of the Spirit they were able to spread the gospel. Metropolitan encourages us to realize that we cannot do anything ourselves without the experience and the power of the Holy Spirit. Sabha Tharaka - May 2013: Metropolitan once again reviewed and highlighted the impact, importance and the challenges facing both Pope Francis and the Anglican Archbishop, Justin Welby. He gratefully reminds us how God in His abundant mercy and grace provided for the church in the historical times, and particularly during its dark and troubled days of its history. The difficult times of pain in the world around us are mere birth pangs; it is not only around us, but it is within us, as well. The Spirit of God is arousing us, and we are waiting for deliverance. The resurrection energy enlarges us;

the larger we become, and the more joyful is the expectancy in Christ (Romans 8: 22, 23).

Thirumeni reviews the current political climate in India and exhorts everyone not to forget Gandhian principles. Thirumeni reminds parishes of their financial responsibilities during the new financial year, and also to do all the required transfer formalities with respect to trustees and clergy by using the accepted norms of the Church.

Thirumeni recorded the condolences over the accidental deaths of Rev. K. G. Koshy and Rev. Mathew Thomas and appreciated their varied contributions to the Church. Thirumeniʼs advice on certain changes in attitudes towards various sacraments such as burial is worth listening to; it seems that we have a new trend in Kerala of using highly expensive bio-non-degradable plastic and such material for coffins. Affluence is creeping into all activities, and it is time to think about the consequence of these actions, and ecological and sociological responsibilities.

It is also immensely gratifying to read about Thirumeniʼs improving health, reduced frequency of hospital visits and the use of medication. Thirumeni completes his letter for the month of May by reminding us about the theological significance of Ascension, Pentecost and Trinity. There is a cogent explanation about the Filioque controversy of the ʻHoly Spirit proceeding from the Father and the Sonʼ and how much he enjoyed the Anglican Church using our form of Nicene Creed of ʻproceeding from the Fatherʼ during the recent enthronement of the Archbishop of Canterbury, which Thirumeni participated.

Sabha Tharaka - June 2013: The first part of Metropolitanʼs June letter is about worsening relationship between India and Pakistan over the death of an Indian national in a Pakistan prison, following this a Pakistan national was attacked in a Kashmir prison, who subsequently died. This has potential for further violence and breakdown of relationships. Thirumeni highlighted the need for trust in building international relationship and wished for better relationship between the new democratically elected administrations of Pakistan and India.

Thirumeni then commented on the recent state elections in India and how voters are beginning to express their dislike against corruption and other injustices practiced by government officials and politicians. Thirumeni highlighted the responsibility of elected representatives to represent all people irrespective of their caste, religious and sectional loyalties.

Thirumeni made a special plea to the students attending various meetings on how they should behave and respond to speakers and such, and not to copy prevalent modes and behavior at political and other gatherings. He congratulated our schools in producing good results and encouraged them to continue this trend.

Thirumeni thanked God for the 96th birthday and for the Diamond Jubilee of the Episcopal consecration of Chrysostom Valiya Metropolitan. Thirumeni then welcomed the initiatives for starting ʻMalankara Darshanʼ, a TV program for the Mar Thoma Church broadcasting through Shalom TV Channel.

Thirumeni has blessed students starting their new school year and congratulated many of our young people who succeeded in passing various ʻCivil Serviceʼ examinations for entering into responsible administrative jobs in the state and central government agencies. Thirumeni Thanked God for the missionary endeavors of Rev. A. K. George who passed away at the age of 90. He also commented on environmental issue affecting the earth and our responsibility and stewardship to the created world.

Thirumeni concludes his letter by reminding us about the importance of the liturgical tradition of remembering St. Peter and St. Paul in June and hoped that their lifestyle and ministry would help us to value apostolic succession in our and other Christian traditions. This may help us to appreciate the universality and fullness of the gospel under the guidance of the Holy Spirit.

Editorʼs Note: Most Rev. Dr. Joseph Mar Thoma Metropolitan writes a highly effective monthly pastoral letter in the ʻSabha Tharakaʼ, the official magazine of the Church, in Malayalam. Unfortunately, it is not available to large sections of the Mar Thoma Diaspora community who do not read Malayalam; hence the Editorial Board of the FOCUS thought of highlighting the salient points as a synopsis. We hope that readers may find it of help. Compiled by: Dr. Zac Varghese, London, U. K.

Trusting God in the Storms of Life John Martin Sahajananda, Shantivanam, India It was in 1984 when I had completed my theological studies in the seminary and preparing to be ordained a priest in the month of May of the same year but everything changed, as I had to leave my diocese. The situation was like someone who was climbing a hill and almost reached the top of the hill and suddenly fell down to the bottom of the hill. It was like suddenly being caught up in a storm. I could not go back my home. I had no financial support. It was a no way situation. My only strength was my trust in the providence of God. I felt that I had made the decision to be faithful to the Truth that I have discovered. The providence did not abandon me. It opened the door to Shantivanam Ashram. Fr. Bede Griffiths who had a great influence in my spiritual growth invited me to the ashram. I had no money except a bicycle, which I used for my pastoral work when I was in the seminary. I sold my bicycle and used the money for the train ticket. After reaching the ashram I discovered that I had reached the best place in the world and it was my home since then.

My second important storm was when I went to Italy in 1987 for my studies. The whole culture and theological thinking was too different from my background and I was emotionally very vulnerable. The situation put me in a kind of storm, bringing out so many doubts and questions. The only thing that gave me the strength was my trust in the unconditional love of God. The greatest lesson that I learnt was to be flexible. I realized that I was very rigid and unwilling to adopt myself and there was a kind of self-

righteousness. Everything that I was holding precious was taken away by the storm and I had to stand in the storm unprotected except by the trust in the love and mercy of God. The trust in God saved me from the storm. Since 20 years I travel to various countries in Europe. Trusting in the providence of God, flexibility and adaptation are the gifts that I carry on my journey. Abraham has become a role model for my journey. He left everything to follow the call of God. His journey was from the known into the unknown. He never had a

permanent settlement but lived in tents. When he was taking his son, Isaac, to sacrifice, Isaac asked him, where the sacrificial animal was. Abraham answered, ʻmy son, the Lord will provide. On the

mountain of the Lord everything will be providedʼ. Making a journey trusting in the providence of God is always an adventurous journey in which I experience the tender care of Godʼs providence in and through the people I meet.

Another important storm was in the year 2000 when I had to leave the ashram to find out what God wants me to do the next. Again like Abraham I had to leave without knowing where I need to proceed. The only thing that gave me strength was my trust in the providence of God. The storms have not ceased to come but they come in a different ways: storms of personal relationships with the members of the community, storms of personal health problems, health problems of family members, storms of losing oneʼs personal reputation, storms of misunderstandings and so on.

Storms can come to us in different ways: losing oneʼs job and financial support, breaking of oneʼs marriage and relationships, facing sudden legal problems, discovering that the children are taking drugs, death of beloved ones, death of children or death of only child or discovering that one is terminally ill and so on. We all encounter some kind of storms in our lives. Someone said they are only two kinds of people in the world: those who are going through a crisis and those who are going to go through a crisis. Crisis can come to us in different ways and different times but the art of living consists in making our crisis into an opportunity for our spiritual growth or realization. Jesus told the parable of the unjust manager who has been removed from his job. He faced a crisis but he acted wisely and came out of the crisis. (Lk.16.1-13).

Jesus told his disciples, ʻtherefore, everyone who listens to these words of mine and acts on them will be like a sensible man who built his house on the rock. Rain came down, floods rose, gales blew and it did not fall: it was founded on rock. But everyone who listens to the words of mine and does not act on them will be like a stupid man who built his house on the sand. Rain came down, floods rose, gales blew and struck that house, and it fell; and what a fall it had (Mt.7.24-27).

Jesus told the people that they are the light of the world and the salt of the earth. (Mt.5.13) It means that the vocation of human beings is to be the light to the world and to be the salt of the world. The ʻworldʼ is life of desire that comes from the emptiness of our lives. This emptiness is born of ignorance, unfulfilled desires and emotional wounds. We try to fill our emptiness from outside through money, power, position and relationships. We receive our meaning from the world, from outside. The world is our light and our salt. But the vocation of human beings, manifested in the image and likeness of God, is to be the light to the world and to be the salt to the world. Human beings must be the masters of the world and not be slaves of the world. This light is buried within us.

We are not aware of it. Jesus said ʻno one lights a lamp and puts it under a tub; they put it on the lamp-stand where it shines for everyone in the houseʼ (Mt.5.15). This lamp is our true self. It is put under the tub and its light is not visible.

To build our house on the rock means to live our life from our true self, from our fullness, which is our divine self. It can handle the storms of life and remain firm. To build our house on the sand is to live our life from our false self or ignorant self, the self of desire and emptiness. This house cannot survive the storm. The storms that the ignorant self faces can help it to look for the true self. Jesus told the parable of rich fool: There was once a rich man who, having a had a good harvest from his land, thought to himself, what am I to do? I have not enough room to store my crops”. Then he said, “This is what I will do: I will pull down my barns and build bigger ones, and store all my grain and my goods in them and I will say to my soul, My soul, you have plenty of good things laid by for many years to come, take things easy, eat, drink, have a good time. But God said to him, ʻFoolʼ ! This very night the demands will be made for your soul; and this hoard of yours, whose will it be then? So it is when someone stores up treasure for himself instead of becoming rich in the sight of Godʼ. (Lk.12.16-21).

When we live from our ignorant self we try to hoard up treasures externally and find security in them. These external securities are not real securities. When death strikes us they are helpless. To be rich in the sight of God is to live from our true self. It does not die even though our physical body dies. The storms that we face in life can help us

to discover our true self or to awaken our true self.

Awakening the divine self in times of storms

The disciples of Jesus were going in a boat (Mk. 4.35-41). Jesus was asleep. Suddenly they faced a storm and were afraid and thought that they would perish in the storm. They woke up Jesus and begged him to help them. Jesus woke up and calmed the sea. Jesus is the symbol of our true self-hidden in our hearts. Our life is like a journey in a boat on the sea of life. We make our journey in our false self. We are not aware of our true self. It is hidden. It is in a state of sleep. Whenever we face a crisis we may be forced to awaken our true self, which saves us from the storms of our life. Every crisis can be an opportunity to awaken our true self-hidden in our hearts.

Living from our true self

There is an incident in which Jesus comes to his disciples walking on the water. (Mt.14.21-33). Walking on the water is the symbol of living from our true self. It is a state without ego and a complete surrender to God in such a way that we are protected by God and carried by God on his/her palms. Our true self is like a feather. It can float on the waters of desires and it can fly in the air of this world. Our ego is like a stone. However small it may be if we throw it into the water it will be drowned. If we throw it into the sky it will fall down. Our ego needs a boat to make its journey in the waters of this world. Our ego needs a vehicle to make a journey in the world of sky. These vehicles may encounter a storm and meet accidents. Our true self does not need these intermediaries. It is in direct contact with God. Walking on the water is not our action on God but Godʼs action in us. Jesus said, ʻI am in the Father and the Father is in meʼ and ʻthe works which I do are not my own but the Father who dwells in me does his worksʼ. We can come to our true self by becoming aware of the un-substantiality of our ignorant self or self of desire and renounce it.

Discovering our true self also will enable us to give up our false self. It is like the man who found treasure in the field. He went home sold everything he had and bought that field. It is like the merchant in search of pearls. When he found a pearl of great value he went home sold everything he had and bought that pearl (Mt.13.44-46). Finding our true self gives us great joy. Living from our true self does not guarantee a storm free life but gives us the strength to remain firm and handle the storms that come on the way of our lifeʼs journey. Our true self is our life vest that we carry with us always.

Editorʼs Note: Sahajananda is a follower of Father Bede Griffith. He made his theological studies at St. Peter's Seminary of Bangalore, and Licentiate in Spirituality from the Gregorian University, Rome. He is very much interested in the Inter-religious dialogue, particularly

between Hinduism and Christianity. He has written many books and articles.

Newscasters or Performers Dr. Zac Varghese, London, UK

We are captivated by observing events rather than participating or formulating events in our parish life. What we do, observe or practice? Lots of things are going on in our parishes; we have Sunday worships, rituals, prayer meetings, fasting prayers, parish conventions, family conferences, assemblies, councils, annual reports, minutes, celebrations, youth groups and so forth. What is our real involvement in all these activities? Are we just ticking boxes? Are we giving glory to God in these activities? Do we audit our involvements in above events? Are we makers, shakers, movers or just couch potatoes? Are we waiting on the wings to blame others and to find scapegoats? Decadence is a powerful and apt label for the present age, which describes helplessness in the midst of plenty. Decadent societies are often prosperous but unequal. Where does our decadence come from?

Our dispersion, migration and diasporic existence are all part of an ongoing globalization. Bauman (Life in Fragments, Oxford: Blackwell, 1955) suggests that globalization, rather than bringing greater tolerance of diversity in its wake, moves people towards a new expression of tribalism, which gets expressed in lifestyles and ethnic- religious affiliations. The fear that neighbor is no longer like us creates another level of anxiety. Neo-tribalism has become a feature of diasporic global network. The desire for strong identification with oneʼs own exclusive groups and fraternity could be a response to disorientation, fear and insecurity. This

creates gated communities to preserve a pseudo-identity at any cost.

Integration with the host community becomes problematic when people who have strong roots in other nation states become vicars, administrators, managers and governors. Who are the stakeholders? Where is their loyalty? Ethnic-church affiliations often create fragmentation and confusion for the second and third generation immigrants in a globalizing culture. Under these circumstances our thinking and reflecting should be honest, courageous and progressive. It is important that we should not lose confidence in tackling these problems collectively. We should never become prisoners of circumstances. An ostrich-like mentality of hiding head under the sand will not help us to solve these real issues. When such problems are identified, the wherewithal to do something about it collectively often deserts us because of our individualism and self-interests; this creates inertia and indifference. We should also think of intergenerational equity in our spiritual orientation, which is to promote and nurture the interests of future generations in faith-related issues. We must persevere because of our God-given confidence in the transformational capacity of Christian understanding and solidarity, and hope that it would help us to overcome these difficulties.

We should never become prophets of doom in thinking that the future would be worse than the past and we had our golden period behind us. We should save ourselves from any negative thinking and move forward with fresh

expressions of our faith in a mission- shaped church. What are these fresh expressions of faith? It is moving and growing from image preserving Sunday morning worship to working for the glory of God in every situation of life day in day out. It is moving away from ʻchruchianityʼ to authentic Christianity; it is moving from orthodoxy to orthopraxis. When both clergy and laity work together to provide much needed true worship in truth and in the ʻbeauty of holinessʼ for glorifying God and provide adequate pastoral care we will be able to see the enactment of hope in our parish life. Enacted hope is an incarnated and living hope, and entirely different from asserted or imposed hope.

What are we? Are we just a declarative, informing church or a performing, living, loving church? What is to be people of Kerygma (preaching) or Diakonia (serving)? Gospel is not merely good news, platitudes, and statements, it also makes things happen to transform situations and establish kingdom values. Water did become wine; people touched the face of God; they touched and felt that transformational power in their lives; they saw the healing processes all around them. The proposition is that if churches continue to give emphasis only on reciting liturgies and preaching the formulas of Christian faith to offer passports for personal salvation then our actions are just escapism from reality, which Jesus brought to this world. In following Jesus we are expected to live for others and should keep others first by developing an ʻI-Thouʼ relationship. “Christ died for all, that those who live should no longer for live for themselves but for him who died for them and was raised again.”(2Cor 5: 15). Therefore, we should live the gospel and in the process

gossip the gospel. We should become Godʼs letter to our neighborhood and the society.

There are problems with prescriptive formulaic faith; it is often handed down in a locked box; it requires a hierarchical and authoritarian structure to tell others what to think; it implies control and manipulation. Without transparency, accountability, controls and directives such organizations may degenerate to coercion and bullying. What started as peopleʼs movements may get solidified as immovable structures. Do we have a church of the people or a church for the people? (FOCUS April, 2013) In an enlightened world such authoritarian attitudes and practices have a sell by date. Therefore, it is time that we begin to think about reflective practices in developing our faith under the grace of God. This reflective practice through the intervention and the mediation of the Holy Spirit is the way through

which spiritual discernment is reached. “ Holy Spirit leads us to cross and recross boundaries in order to recognize Godʼs action in new and surprising ways” (MC Grey, The Outrageous Pursuit of Hope, London: Danton, Logman and Todd, 2000, p.82). This is the hallmark of a living, loving church.

We need time and space for this reflection, response and new expressions of faith in our daily routines. “Be silent and know that I am God” is a good beginning for this reflective practice. Formulaic faith makes our faith rigid and formalistic, devoid of grace, and charity. If we learn to encounter others in our private and public spaces under authentic communion with God, we can love those who we do not like or even know, and then neighbors who are not like us become our partners. The sacrament of baptism and the Eucharist has a social dimension under the expanses of divine grace. Besides uniting us vertically with Christ, they unite us horizontally with our neighbors in Christ. Pope Benedict XVI said, “It is impossible to possess Christ simply for ourselves, for we belong to him only in company with all who ever belonged to him.” Therefore, a Eucharistic life of taking, thanking, breaking and sharing is entirely based on the unconditional love of God. In a Eucharistic life, we see the synthesis of preaching and performing, loving and living. Jesus Christ lived this truth; he is indeed ʻthe truth, the way and the lifeʼ.

So much of our time and efforts go into maintaining safe distances from one another, to create our own space with ego boundaries to maintain or increase our influences or protect our privileged positions. But imagine all that effort being put into various gaps that divide us for intercession and breaking down our Berlin wall. When we are free from the need to judge others we can become safe places for people to meet in their vulnerability and remove barriers that separate them. Intercession touches most

hidden parts of our lives; it is there we carry the burdens about other people and their needs. God gave us the ministry of intercession through Jesus Christ and the

Holy Spirit; it is a ministry that never ends. In troubled times, people of faith will often be mocked. Yes, indeed we are troubled, but not crushed; St. Paulʼs testimony gives us hope: “We are hard pressed on every side, but not crushed; perplexed, but not in despair; persecuted not abandoned; struck down, but not destroyed” (2 Cor 4:8-9). Jesus tells us not to worry and to trust that he will give us the words and wisdom to stand in the gap (Luke 21: 14-15).

Editorʼs Note: Dr. Zac Varghese, London, was the director of Renal and Transplantation Immunology Research of Royal Free Hospital and Medical School in London. He has co-authored Medical textbooks and published extensively on

Transplantation, Nephrology, Inflammation, and lipid-mediated vascular injury. He is an Emeritus Professor and continues to be a supervisor for doctoral studies even after his retirement. He is also a prolific writer on religious and ecumenical issues; he continues to work relentlessly for the ʻcommon goodʼ of the worldwide Mar Thoma Diaspora communities.

Enthronement of the 105th Archbishop of Canterbury

On the 21st March 2013, about 2,000 guests were in attendance at Canterbury Cathedral during the enthronement service of the Most Rev. Justin Welby, the 105th Archbishop of Canterbury. Amongst those attending were the

Prince of Wales and Duchess of Cornwall, Prime Minister David Cameron, cabinet ministers, and other members of parliament, with representation from all the Anglican provinces, churches in communion, the Roman Catholic and Orthodox Churches, and the whole breadth of Christian Churches, denominations, and expressions. It is the first time the Metropolitan of the Mar Thoma Church attended the enthronement of an Archbishop of Canterbury along with Barnabas Thirumeni and Rev. Abraham Pulinthitta. His grace met the archbishop at the Nikaean Club dinner along with Barnabas Thirumeni and exchanged greetings. Metropolitan congratulated the Archbishop with the following remarks: “After having attended the enthronement service for the His Grace, the Archbishop of Canterbury, and the Official Nikaean Club dinner, we pray for the continued good relations between our Churches and our common witness here in the United Kingdom, India, and other places on so many fronts and at so many levels. At this pivotal time during which we have witnessed the appointment of new leaders in the Church of England, the Roman Catholic Church, we pray that there is a common heart and intention for ecumenical fellowship, and for collaboration on valuable witness and testimony, not only for members of our own Churches but for the whole world. I echo

the words of His Grace, the Archbishop, in saying that ʻthere is every possible reason for optimism about the future of Christian Faith in the world, and this country.ʼʼ Diaspora FOCS congratulate the Archbishop and join with the Anglican community in celebrating the joy and also pray that Lord may shower His abundance grace upon Most. Rev. Justin Welby in continuing the faith journey of the church.

Reflections About FOCUS:

This is a great honor to be part of this online magazine, thank you and what a wonderful publication, very impressive. With best wishes and warm regards.

Miss. Ann Morisy, London My appreciation for the wonderful extent of efforts that would have gone into bringing out this. I am not surprised though, at the absence of youth participation. I do hope and pray that there will be more of youngsters participating in the future issues, and thereby fulfill the purpose of FOCUS. Congratulations and prayerful good wishes again to FOCUS.

Mr. Abraham Alex, Abundant Life, India I praise God for enabling you and the team to bring this important instrument to light. I have just finished reading the short articles; they are good; the breadths of the other articles as indicated by their titles ensure that the interest of everyone can be met.

Dr. Roy Joseph, Singapore Good to know that the FOCUS publication has taken off well. It looks well designed. I look forward to reading it leisurely. It is amazing how you pursue and persevere! As Jesus said, "He who endures to the end will be saved".

Rev. Dr. Valson Thampu, New Delhi

Thank you very much for introducing FOCUS, the new online magazine of the Diaspora Mar Thoma community. It is a timely initiative, and I wish the magazine all the very best.

Dr. George Zachariah, UTC, Bangalore

An Appeal Greetings!

ʻDharma Jyoti Vidya Peethʼ is a theological institution of the Mar Thoma Church in North India under the Senate of Serampore College (University). For the last twelve years we are training young people as missionaries for the ministry in the Indian rural and urban settings. Most of our students come from our mission fields from the new generation of the believers. We have students from the Maharashtra Mission, Kalahandi Mission, Pollachi Mission, Srikakulam Mission, Karnataka and other mission fields. We have now 38 students and we have only 8 bedrooms. We have converted a side room into a bedroom and a classroom into bedroom. There are four students in most of the bedrooms. We have no space to house more students. So we have planned to build a hostel for students. It is a dire need and we plan to have bedrooms to be shared by two people and a few family quarters for married students. We need your support in lifting this institution to a level that is feasible for the students from our mission fields to do their best in their studies.

Our Metropolitan the Most Rev. Dr. Joseph Mar Thoma laid the foundation stone for the hostel on 15th September 2010. Two years passed and now only we could start the construction. We have planned a three-storey building, but now we may have to reduce it to two floors due to the lack of funds. I hope weʼll get enough sponsors to complete the project. As you can see Dharma

Jyoti is the ʻMissionary Hubʼ of the Mar Thoma Church in North India. God has a great plan for this place and I solicit you cooperation and support for this unique ministry. This ministry is equipping the people for leadership and mission.

We need to distribute Christian literature in different languages to reach out to millions of people in different part of this country. My colleague, the Rev. Jacob Thomas was a missionary for six years in Kalahandi, Orissa. While serving as a missionary he had the attack of malaria 24 times. He is a living witness to the missionary witness of the Mar Thoma Church in North India. He is serving as the Bursar of this theological institution.

You can visit us on our Face book page at https://www.facebook.com/dharmajyoti.peeth. I earnestly solicit your prayers and support. Thanking you, yoursʼ in His service.

Rev. Dr. P. G. George Principal

Church Without Walls: Church Happening in the Street Dr. George Zachariah, U. T. C., Bangalore

Paul Zachariah, the famous Malayalam writer, in the Outlook India magazine observes that, “there comes a point, as with the church in Kerala, when the goal of profit-making overrides all else, as happens with any heartless business empire. And the spiritual message becomes just a gaudy, conspicuous robe to cover the currency bundles. But luck is with the Church, because the faithful donʼt see this as a problem. The more the glitter and the pomp, the better. For them, the church is more status symbol than spiritual center. Without the splendor of the rituals and ceremonies, their weddings and funerals will turn into shabby, boring affairs. The Church for them is a grand event producer.” This is an honest portrayal of the state of the denominations in Kerala. Unfortunately the above description perfectly fits the St. Thomas Christian communities in the Diaspora too. This painful discernment invites us to re-imagine the Church differently in our times.

Ekklesia was the term that the early Christian communities had chosen to represent their gathering and fellowship of faith. It was a term borrowed from the civic and political practices and institutions of their times. Ekklesia represented the assembly of the citizens, called away from their routine life to gather together and deliberate upon issues pertaining to civic and political life in order to reenter the public life with new vision. So Ekklesia primarily signifies the fellowships, which are engaged in public witnessing with alternative visions, reflections and commitment. In that sense, Ekklesia categorically affirms a discontinuity with the prevailing order by initiating retreats for introspection and re-visioning in order to return to relevant witnessing in the public sphere.

In fact, the adoption of this new name for their fellowship was a faith confession for the early church because they understood Church as a witnessing community which gathered together to re-vision its calling and dispersed into the wider

community to become a transforming presence of the Gospel. The Acts of the Apostles narrates the stories of the early Christian communities, “turning the world upside down” through their ministries and interventions. Here, the sanctuary was a not an end in itself; rather it was a transit point for life-transforming rituals, reflections, fellowships, and empowerment to facilitate the faith communityʼs return journey to the public sphere choosing different roads for witnessing Christ.

Ekklesia is a term originating from the democratic traditions of the Greco-Roman political order. So when the Church adopted Ekklesia as its name, it was a theological statement on the self-identity of the Church as a democratic community of equals and disciples. The Church used the name Ekklesia as self-description: To present the faith community not only as a new creation, which practices equality and inclusiveness, but also as a pluriversal community that converges different voices.

History of Christianity is the unfortunate story of our journey from Ekklesia to Church. As we tend to believe, the etymological roots of the English term ʻChurchʼ is not Ekklesia. Rather it derives from the Greek words Kuriakon doma (house of

the Lord) and Kyriakon (belonging to the Lord/Father/Master). In the New Testament, the Greek word Kuriakon appears only in two places whereas the word Ekklesia appears approximately 115 times, and except in three cases, the word is wrongly translated as Church. This cannot be considered as an innocent translation error. It seems to be a conscious attempt to replace the self-understanding of the gathered faith community from a radical democratic community of equals and disciples into the model of a kyriarchal and hierarchical model of state and household ruled and controlled by the kings, masters, lords, and men. In the kyriarchal model, the Church can never be a democratic community of inclusiveness and equality that respects and celebrates differences and diversity.

The model of House is a dominant model for Church that we see in our ecclesiological discourses. The house provides us a sense of identity by virtue of being part of the household. We donʼt have to earn it; it is given to us. It offers us security, social acceptance, and power. When we look at Church as house, it has its own liturgy, sacraments, scripture, priesthood, sacred places, moral codes, and polity and governance. So Church is essentially a household where these gifts are produced, reproduced, and kept. Our membership in the Church is based on our allegiance and obedience to the rules, regulations, and the hierarchical power structures of the Church. The social acceptance and the cultural capital of the Church lure us to consider taking membership in the Church not only as a symbol of pride and status, but also as a wise investment.

The fortified walls that keep the others away determine the identity of the houses in India. In the United States, the ugly face of racial segregation is manifested most vividly on Sunday mornings when exclusion is practiced spiritually. As we know, the identity of the household in the Indian context is a casteist identity. Our matrimonial advertisements are example for this. So house is a symbol of exclusion. Our supremacy and honor are mediated through our practice of exclusion,

which discursively constructs the other as impure, shameful, and inferior.

Yet another problem that is inherent to the model of house is its possibility to become an idol. An idol is “a visible image that arrests the gaze and renders it incapable of seeing beyond the frame of representation.” When the household becomes an idol, we become incapable to experience the manifestations of the Divine beyond the idol. As we see in Exodus 32, in the long road to freedom, golden calves emerge betraying our vision to realize a new world different from the prevailing one. When we idolize our sources and resources, which can inspire and strengthen our faith life and public witness, we are loosing the essence of our faith. Particularly in the Diaspora context, idolization of our tradition and liturgy continues to happen at the cost of denying the Asian-American young Christians to experience and worship God meaningfully in the Diaspora context. As the exodus of the third and fourth generation of immigrant youth happens in the Diaspora churches, the leaders and the elders prefer to live in their world of denial, demonizing and chastising the “prodigal” children and the new-generation churches. It is high time for us to engage in a genuine soul search to see whether we have reduced our tradition, liturgy, and hierarchical church administration and polity into new Golden calves. The casualty here is our calling to become light and salt to defeat the forces of darkness and to bring transformation through our active presence in the world.

Dr. George Zachariah serves at UTC, Bangalore, as a faculty in the theology and ethics dept. He is member of the St. Thomas MTC, Kozhencherry. Dr. Zachariah did his studies in Christian Social Ethics at Union Theological Seminary, New York, and Lutheran School of

Theology, Chicago. He is the author of Alternatives Unincorporated: Earth Ethics from the Grassroots (London, 2011) and Gospel in a Groaning World: Climate Injustice and Christian Public Witness (Nagpur/Tiruvalla, 2012). He can be contacted at his e-mail at: gzachariahk@gmail.com.

Pearls of Wisdom from Down the Ages -1 Marcus Aurelius (AD121-180) In old days books were rare and dear, books were treasured; printed words had a permanency and scholarship. Now we are overwhelmed by books and the traffic in information superhighways is highly congested. Our problem now is to decide what to read. Some books poison the young minds with suggestions of evil. Few perhaps realize how much happiness of life, formation of character, depend on a matured selection of what we read. It is not possible to read everything and hence it is important to select subjects or authors. Marcus Aurelius was a Roman emperor (AD161 to 180) and a Stoic Philosopher. He wrote a series of meditations in Greek; Martin Hammond, a Greek scholar, translated these into English and published by Penguins. The following are some thoughts of Marcus Aurelius:

1. If it is not right, donʼt do it: If it is not true, donʼt say it. 2. The light of a lamp shines on and does not lose its radiance until it is extinguished. Will the truth, justice, and self-control, which fuel you, fail before your own end? 3. Always have two principles in readiness. First, to do only what the reason inherent in kingly and judicial power prescribes for the benefit of mankind. Second, to change your ground, if in fact there is some to correct and guide you away from some notion. But this transference must always spring from a conviction of justice or the common good: and your preferred course must be likewise, not simply for apparent pleasure or popularity. 4. Love the art, which you have learnt, and take comfort in it. Go through the reminder of your life in sincere commitment of all you are being to the gods, and never making yourself tyrant or slave to any man. 5. Think of the whole of existence, of which you are the tiniest part; think of the whole of time, in which

you have been assigned a brief and fleeting moment; think of destiny- what fraction of that are you? 6. ʻThere was a time when I met luck at every turn.ʼ But luck is the good fortune you determine for yourself: and good fortune consists in good inclinations of the soul, good impulses, and good actions. 7. The best revenge is not to be like your enemy. 8. Do not imagine that, if something is hard for you to achieve, it is therefore impossible for man: but rather consider anything that is humanly possible and appropriate to lie within your own reach too. 9. You should meditate often on the connection of all things in the universe and their relationship to each other. In a way all things are interwoven and therefore have a family feeling for each other: one thing follows another in due order through the tension of movement, the common spirit inspiring them, and the unity of all being. 10. Fit yourself for the matters, which have fallen to your lot, and love these people among whom destiny has cast you- but your love must be genuine. 11. Accustom yourself not to be disregarding of what someone else has to say: as far as possible enter into the mind of the speaker.

12. What does not benefit the hive does not benefit the bee either. 13. The sinner sins against himself: the wrong doer wrongs himself, by making himself morally bad. 14. There can often be wrong of omissions as well as commissions. 15. In writing and reading you must learn before you can teach. Yet more so in life. 16. No, you donʼt have thousand years to live. Urgency is on you. While you live, while you can, become good. 17. Whatever anyone does or says, I must be a good man. It is as if an emerald, or gold or purple, were always saying: ʻwhatever anyone does or says, I must be an emerald and keep my own color.ʼ 18. Dig inside yourself. Inside there is a spring of goodness ready to gush at any moment, if you keep digging. 19. Perfection of character is this: to live each day as if it were your last, without frenzy, without apathy, without pretence. 20.Menarebornforthesakeofeachother.Soeitherteachortolerate.

Sacramentality of Creation - Biblical Perspectives Rev. Dr. M. J. Joseph, Kottayam Beyond the Seen and the Unseen Let me begin with a few biblical texts of affirmation for the existence of the One God of life who calls things into existence. “ In the beginning God created the heavens and the earth” (Gen.1: 1) “The earth is the Lordʼs” (Ps.24.1). “..for the world and all that is in it is mine” (Ps.50: 12b; 89:11). The above texts speak volumes to us about the sacramentality of creation. By sacramentality, I mean the very talk about God and his created order. In ʻGod-talkʼ, we search for the reverence of life and interrelatedness between God and humans, humans and creation. So we need to look for the buckle that binds all human beings with the flora and fauna on this planet. This is in tune with the compassion of the Lord (cf.Sib.18: 13). We also read in the Bhagavad-Gita that the Supreme (or the Almighty) is pleased with a gift from nature, be it a flower or a fruit.” Whomsoever shall offer Me a leaf, a flower, a fruit, water, in the spirit of devotion and with purity of mind, that offering I accept” (IX, vs.26) The prayer is a hymn of praise and gratitude to the one God of life: leaf is a symbol of life and growth; flower is the fulfillment of becoming; fruit represents the ultimate goal of being, and water is that which refreshes all living beings on this planet. In a bio-centric attitude to life, there is always praise and thanksgiving from all that breathe” (cf. Ps.150: 6). The Eco-prayer of Francis of Assisi be recalled as it speaks of the divine stamp on all creation: “Be praised, my Lord, for brother win; And for the air, cloudy and clear and all weather; By which you give sustenance to your creatures; Be praised, my Lord, for our sister mother earth who sustains and governs us, and produces fruits with colorful flowers and leaves”. This gives us the biblical vision of connectivity in the order of creation for a better tomorrow, which we call sustainable future. Those who dwell among the beauties and mysteries of the earth are never alone or weary of life. The sacramentality of creation is in fact the pillars of life for a qualitative aspect of life. How Great Thou Art, O Lord Let me illustrate the above point with excerpts from a song of Jim Reeves: “We thank Thee each morning for a new born day, We thank Thee for the sunshine and the air that we breathe;…We thank Thee for the river that runs all day;…We thank Thee for the flower that blooms, birds that sing; fish that swim;…We thank Thee for the pastures where the cattles may mow;…We thank thee for the love so pure and free, O Lord”. The lessons that we learn from the order of creation is that life is meant for giving and that nature is the best gift of God to all across any religious or cultural divide .So Jesus said “for he (the heavenly Father) makes his Sun rise on the evil and on the good, and sends rains on the just and the unjust” (St.Matt.5: 45) The Psalmist adds a note of exclamation, as “the heavens are telling of the glory of God; and the firmament proclaims his handiwork” (19:1). The above words of wonder could be summed up in the famous hymn, “ All things bright and beautiful; All creatures great and small; All things wise and wonderful; The Lord God

made them all “The hymn takes us to the height of response when we sing: “He gave us eyes to see them; And lips that we might tell; How great is God Almighty, Who has made all things well”. The great eco-hymn, “O Lord, my God when I in awesome wonder “takes us to the cave of the heart for praise and thanksgiving. The eco-vision of St. Paul is vividly brought out in Romans 1:20 where we read: “Ever since the creation of the world his invisible nature, namely his eternal power, and deity, has been clearly perceived in the things that have been made”.

The veil of nature is rendered transparent and helps us to breathe afresh in a world choked by the noxious gases of greed, lust and profit making. As ecology is an art, we need to develop esthetics for adoration and appreciation. The words of the French Philosopher Paul Caudal are worth recalling when he replied to someone who said “everything in the world is illusion”. The French poet said, “No” “everything is allusion.” Ecology thus becomes a platform for the affirmation of life across religious or ethnic divide. In our affirmation of One God and One human family, nature paves the basic thread of life. This is the theological basis of the ecological concerns of the Church. If life is the gift of God, life is to be preserved, protected and promoted from the onslaught of Death dealing forces. The task is tremendous as the symbols of life (water, air, earth, fire, and space) have become the symbols of death.

God-Man - Nature Relationship The emergence of the “ecological man is the great new fact of this century.” As man is “a rational animal”(Aristotle) created in the image of God (the book of Genesis), it is quite legitimate to examine the nature of his relationship with other living beings on this planet. The relationship is to be explored in the philosophical category propounded by the German philosopher, Immanuel Kant, “the moral man within and the starry heavens above”. They are two sides of the same coin. It is widely held that the greatest sin of humankind today is that it has transgressed the sacramentality of creation and thereby lost the sense of interdependence. Let me elaborate this with the story of a Chairy Tale (a film) illustrated by Fr. Samuel Rayan in his writing. The story of the film goes like this: There is a chair in a dark room. One day, the house owner walks into his room with a book in his hand. He starts walking back and forth in the room reading the book. After a while, he gets tired and tries to sit on the chair Alas, as he approaches the chair, the chair drifts away from him. He becomes very angry and scolds the chair by telling himself that he has spent money in making the chair for his use and comfort. With this spirit of arrogance, he makes an attempt again to sit on it. Again the chair drifts away from the owner! The owner becomes very angry again and determines to sit on the chair at any cost as the chair had been made for his pleasure. The more he tries to sit on the chair, the more the chair drifts away. The owner finally gets really tired. He then sits on the floor and completes reading the book. He gets up from the floor and looks at the chair with anger for not serving his purpose. This time, he did not have the book in his hand. As he looks closely at the chair, he found dust and dirt on the chair. He takes a piece of cloth and dusts off the chair. The Chair does not move away from him. He sits on the chair and the chair smiles at him. The man and the chair lived happily, thereafter. Through this film, Fr. Rayan challenges us to work towards an attitudinal change in our relationship with the non-human part of Godʼs creation and to celebrate the glory of inter-relatedness in the web of life. The arrival of heaven on earth be our prayer as Jesus taught us to pray. What happens on earth contributes joy in heaven (Lk.15: 7).

Therefore, we need to raise authentic questions for correction related to an eco-vision for human survival. The attempt by the Catholic theologian St. Bonaventure is worth recalling. As he elaborates, A Theology of the Sacramentality of Creation, he presupposes that the created world is considered as the footprints of Christ. (see Christ of creation in St. John and Colossians) Any attempt to disrespect creation is to deface the image of Christ present in all creation. Hence, he says Christ suffers not only when people are denied their rights and exploited, but also when seas, rivers, wetlands, hills and forests are desecrated. When we consider the whole creation as sacramental, our relationship with others is also challenged to move from one of

domination and consumerism to one of reverence, respect and humility. The concept of one and many in Godʼs creation urges us to live with a sense of interdependence, relatedness and independence. This is eco- dharma, which is used often to mean eco-ethics in general .The communication of the gospel carries an imperative to all creation (Mk.16: 15). As ecology is a branch of science, which is concerned, with the inter-relationship of organisms and their environment, “any misunderstanding about creation leads to a misunder-standing of God” (Thomas Aquinas) (See Rev.4: 11).

Call to Live by Ecosophy If we entertain a new vision of One God and one human family on earth, we need to talk about ecosophy. “Ecosophy implies a new world encountered not as “ it” but as “ thou”. (Thomas Manickam) One may have to drive a note of dissent to the philosophy of Martin Buber when he speaks of I-IT and I-Thou relationships in the order of creation. If we opt for one existence in this planet, the question of I-It relationship does not arise. It is not possible for us to separate a monkey from its tail. A tree in the courtyard and we are connected. As ecosophy is a “passionate concern for the well-being of all beings” (cf.Gita.12: 4), the ecological man will have to see his role as one of being a steward (parent) of creation. A steward is not the owner. The concept of an ecological universe where every created entity has an intrinsic value may serve Godʼs purpose of creation. In Deep Ecology, this idea is affirmed. God is concerned about the falling of “even a sparrow” (Matt.10: 29). Christian ethics should be one of conservation ethics and the connectivity is to be celebrated. Godʼs question to Cain, “where is your brother” is a question of human connectivity and Godʼs command to Noahʼs to preserve all the species of creatures in the ark is indeed a divine mandate to keep bio-diversity in Godʼs one world. The UN year of bio-diversity in 2010 had reminded us to preserve all living species on this planet. We are committed to live by the ecological values such as conservation, not consumerism; need not greed; enabling power not dominating power; integrity of creation not exploitation. These values are for a genuine spirituality. (To be continued in the next issue)

Editorʼs Notre: Rev. Dr. M.J. Joseph, M.Th., D.Th, is the Former Director of the Ecumenical Christian Centre, Bangalore. He has also served as Professor and Principal, Mar Thoma Theological Seminary, Kottayam, India. As a former member, Faith and Order Commission of

the World Council of Churches, he is widely known for his ecumenical and ecological contributions. He has served as Secretary Board of Theological Education, Senate of Serampore College (university). He currently serves as Convener, Ecological Commission, of the Mar Thoma Church. Dr. Joseph has also authored several articles, poems and books available both in English and Malayalam languages. E-Mail: drmjjoseph_65@yahoo.co.in

What We Do Not Believe Prof. Titus Mathews, Calgary In my article published in the last issue of FOCUS journal under the title “What we believe”, I gave a brief historical account of how our faith statement, the Nicene Creed, was formulated. In this article I would like to outline the historical development of two faith positions added by Roman Catholic Church and the Orthodox Churches, to which we, members of the Mar Thoma Church, do not subscribe. These are the adoration of Mary and Veneration of Saints. Adoration of Mary began with the Ecumenical Council, which met in Ephesus and approved the name Theotokos (God-bearer) for Mary. This resulted from the theological concept of incarnation, which concerns the person of Christ and not the Father or the Holy Spirit. In becoming incarnate, the Logos, the divine Word of God, did not cease to be fully God. Christ was fully human, being born of Virgin Mary. He is begotten of the Father in his divinity and born of Mary in his humanity. Bishop Cyril of Alexandria stated that because Mary gave birth to the same one who is “God from God”, she should be called mother of God (Theotokos in Greek). But Nestorius, Bishop of Constantinople, opposed this saying the name Christotokos was more appropriate. He lost the argument and was ex-communicated. He escaped to Mesopotamia, which was outside the Roman Empire, and died in exile.

[The fourth Ecumenical Council of Chalcedon in 431 AD affirmed that in Christ there were two distinct natures, divine and human. This links the two doctrines of Incarnation and Trinity. After Chalcedon both Monophysitism and Nestorianism became heresies and were excluded from Eastern Orthodoxy. Nestorian Church flourished in the Persian Empire and sent missionaries to China and India. While Mar Thoma Church is not Nestorian, it has been historically influenced by it. ]

In 1854, Pope Pius IX defined Virgin Maryʼs Immaculate Conception as a doctrine to be believed by all Roman Catholics. The doctrine teaches that Virgin Mary was conceived immaculately (without sin) by her mother Saint Anne and lived her life without sin. Though this was an idea that was held for a long time, only Pope Pius IX declared it as a doctrine. At the first Vatican Council, held in 1870, the doctrine of papal infallibility was affirmed declaring that the Pope may define doctrines without the consent of a council. After the first Vatican Council the papal infallibility was used only once in 1950 to proclaim the doctrine of Assumption of Virgin Mary, her being taken with body and soul into heaven. This is the reason for the great devotion Roman Catholics pray to Virgin Mary, who appears in vision to the devotees such as in Lourdes. Eastern Orthodox churches agree with Mariolatry, but they also venerate the saints. By 8th century, venerating icons, that is images of saints, was a well-established practice in the Byzantine or Eastern Orthodox Church. The seventh ecumenical council, the Second Council of Nicea approved the use of icons in Christian devotion. Of course, the Ten Commandments forbid graven images and some thought veneration of icons as idolatry. Byzantine Emperor of the day was hostile to veneration of icons and many icons were destroyed. But the Second Council of Nicea deemed that icons were not objects of worship, but only of veneration. Since then venerating icons have become important in Eastern Orthodox piety and theology. An understanding of the Transfiguration of Christ on Mount Tabor, most fully developed by St. Gregory of Palamas in the 14th century is central to the theology of icons. Palamas argued that the glorious light which shines from the face of Jesus (Mt. 17:2) was not just a created symbol of something divine, but the uncreated light of divine glory itself. In the Transfiguration a divine light shone from picturable human flesh and was perceived both intellectually and sensibly. The light of Transfiguration beatifies and deifies those who see it. It is a light experienced in this life by saints. To see a saint is to behold deifying effect of Transfiguration. The eyes see it only when the Holy Spirit purifies them. Those who believe can see this in the icons of saints. Orthodox altars are adorned with icons of saints, never any

devils, for this reason. Among Roman Catholics, crucifixes and sculptors of Madonna with Child are common and they are not considered as idols.

The Roman Catholic interpretation of Transfiguration is quite different from Orthodox theology, for which beatific vision is supernatural grace. For Catholics, what is seen is the essence of God, but to the Orthodox beatific vision is possible because human beings can participates in the energies of God, not the essence of God. Since this is a vision of the light of Tabor, it always involves Christ incarnate. What happens to the souls of people between their death and the final judgment, especially small children who dies as infants before they could commit serious sins? Both Roman Catholic and Orthodox Churches teaches that the souls of those who dies in a state of grace goes to a place called purgatory for further purification while awaiting final judgment. Orthodox Churches believe that prayers for the dead and offering the Divine Liturgy will improve the conditions of those in purgatory. This teaching that crept into these churches during the middle ages. The Protestant Churches do not subscribe to any of the above on the basis of sola scriptura (scripture alone), which means that nothing is required for salvation that is not in the Bible. Here “alone” excludes the power of the Church to make new doctrines. In the 16th century, private interpretation did not mean that an individual could interpret the Bible properly apart from the Church. “Scripture alone” did not mean you could forget about the Church, tradition or other Christians. In 1215 AD the Fourth Lateran Council defined the doctrine of transubstantiation, which explains the Eucharistic change of bread and wine into the body and blood as a change of substance so that the substance of Christʼs body and blood is present

under the appearance of blood and wine. Martin Luther rejected this but affirmed the real presence of Christ in the sacrament. But Ulrich Zwingli of the Reformed Church of Zurich advocated the view that the Eucharist is a way of remembering Christ body and blood with which John Calvin also agreed. Among the leaders of Protestant Reformation is John Calvin of Geneva, who is famous for his doctrine of predestination. The concept of predestination goes all the way back to St. Augustine of Hippo, who believed that not every one is destined to be saved, only a select few; but it is not for any one to know whether he or she is one of the elect. For Calvin, it is possible for individuals to know in advance whether they will be saved or not. This is Calvinʼs radical innovation of the doctrine of predestination. Calvin also taught that God predestines some people for damnation, which is called the doctrine of double predestination. Anabaptists are a group of Protestants who broke away from the reformed tradition of Switzerland and rejected infant baptism. They baptized people who received infant baptism and for this reason their opponents called them Anabaptists or re-baptizers. The Dutch Anabaptists led by Menno Simons came to be known as Mennonites. The Amish is an offshoot of this group. In the left-right spectrum analysis, the Anabaptists can be thought of as the left wing of the Reformation, with Roman Catholics and Lutherans to the right and Reformed Churches in the Centre. The Baptists originated in the early 17th century in England as Puritan Separatists, who rejected infant baptism, but they are not the same as Anabaptists though they have much in common. Acknowledgement: Philip Carey, The History of Christian Theology, The Teaching Company, 2008.

Editorʼs Note: Dr. Titus Mathews is Professor Emeritus of Physics at the University of Calgary, Alberta, Canada. Educated in U.C. College and Madras Christian College, he received his Ph.D. degree from University of

London (Imperial College) in 1962. He joined the University of Calgary in 1966 and has served as Professor and Head of Physics Department and also as Associate Vice-President (Academic). He has been awarded the Good Servant Medal by Canadian Council of Christians and Jews, Out Standing Service Award by India-Canada Association and Alberta Government. He is also the recipient of Queen Elizabeth Golden Jubilee medal for service to the University of Calgary.

Authentic Spirituality Father Thomas Punnapadam, SDB

A rather steadily growing phenomenon of modern times is the number of very so-called religious people giving up their traditional religious practices and seeking a spiritual experience outside their religious boundaries. It seems particularly disconcerting that a considerable number of sincere people from so-called Christian countries abandon their traditional religious practices and travel to the Orient seeking spirituality more meaningful and relevant to their modern lives. This trend tragically implies that their own religious beliefs and practices have not satisfied their basic spiritual needs as human beings. It would not be untrue to say that even among those who are faithful to established religious traditions not a few are hungering for something far more than the obligatory spiritual practices seems to offers them.

There is no doubt that as human beings all of us have fundamental and indispensible spiritual needs. Unless they are progressively satisfied, one cannot experience true and lasting joy, peace or happiness. It would not be an overstatement to aver that the ultimate peace and joy every one of us longs for is nothing but a fulfillment of universal and indispensable spiritual needs. The well-known, insightful acknowledgement of St. Augustine in his Confessions expresses this truth efficaciously: “ Our hearts are made for you Lord. They are restless unless they rest in you”.

Spirituality may be defined as the sum total of the principles and practices, individuals and groups take upon themselves to satisfy their spiritual needs. The basic paradox of spirituality is that while human spiritual needs are common and universal, there are as many spiritualities as human beings or religious associations. This is best explained by the fact that oneʼs spiritual needs are not so readily discernible as bodily and emotional needs. Not infrequently when people are only trying to satisfy material or psychological needs, they are under the illusion that they are fulfilling their spiritual hunger. Genuine spiritual needs not only far transcend other basic needs; they even contradict them. A typical example would be the psychological need for self-assertion and the basic rule of spirituality that the divine is experienced only to the extent the self is set aside. As spiritual experts reiterate many people often are looking for the spectacular rather than the divine; apparent God-seekers are only trying to fulfill their passing emotional needs and not sincerely longing for God.

This is best evidenced by the diversity of religions people profess and the innumerable spiritual practices people

resort to. The primary purpose of religion is to fulfill oneʼs unique yet universal spiritual needs. However it is intriguing that there is so much conflict between religions. Mahatma Gandhi even asserted that the most number of wars in the history of mankind were waged in the name of religion. A general survey of the world today seems to confirm this truth. Therefore many today desert their traditional religions. This painfully implies that religions have failed their followers in fulfilling their spiritual needs. The greatest challenge of religious leaders today, is to honestly examine the authenticity of religious dogmas and ritual practices.

All religions are authentic when born. Their only purpose is to satiate the spiritual hunger of their followers and lead them to a God-experience. However time and circumstances almost invariably adulterate their pristine purity. Religious dogmas, prescribed rituals, imposed observances can all be tainted by time and situations as also by mundane, non-spiritual motives. They often seem to take precedence over the very purpose for which they were adopted. This is when religious authority figures should be honest and courageous enough to re-examine them. Otherwise authentic seekers of spiritual experience will desert religious institutions.

Spirituality which is the means to fulfill oneʼs spiritual needs is a life-long and arduous path. Spiritual needs are never fully satisfied in this life. Hence radical discernment about spiritual practices is the essential core of spirituality. The warning of St. John is ever valid: “Beloved, do not believe every spirit, but test the spirits to see whether they are of God; for many false prophets have gone out into the world.” (I Jn 4/1)

Spirituality is a non-quantifiable reality. Therefore it is easier to highlight its negative characteristics rather than the positive ones. In other words it is easier to specify and articulate what is not authentic in spirituality than what is. The collective biblical name for all spurious manifestations of spirituality is ʻpharisaismʼ. It is indeed most enlightening that for Jesus this was the most serious sin, the only one he so very clearly condemned. Pharisees were apparently very religious people but Jesus condemned only them because they were not authentically spiritual. In incredibly forthright language Jesus denounces their unspiritual attitudes (Mt 23/ 1-37).

The most salient features of pharisaism as denounced by Jesus are the following: ***An innate feeling of superiority in oneʼs spiritual path: “ I am not like the rest of men” attitude. (LK 18/1) One tends to looked down on others and despise them. The compulsive need to put down others to establish oneʼs superiority is a clear sign of a selfish ego and the every antithesis of any spirituality worthy of its name. The tendency of superiority most of ten arises from an ego ill at ease with oneself.

*** A tendency of aggressive proselytisation to win over followers who as Jesus warns us are sometimes made twice as fit for hell as the preachers themselves (Mt. 23/15) One forgets that the power of silent example wins over more genuine followers than a lot of verbal persuasion and that just because one has found a spiritual path, it does not imply that is the only path.

**** Spiritual practices are often masked Ego boosting exercises. They are cut off from life and their primary aim is to attract attention. The Pharisees “do all their deeds to be seen by men; for they make their phylacteries broad and their fringes long, and they love the places of honor at feasts and the best seats in the synagogues”(Mt. 23/5,6). The practices are spiritual only in name.

*** An arrogant desire to find fault or demean anotherʼs spiritual practices. One forgets that genuine spirituality is so rich that it can enrich others while spirituality is so poor that it has so much to learn from every other spirituality.

*** A presumed dogmatism about oneʼs spiritual practices, a natural result of forgetting that they are only a means. Making a fetish of spiritual practices, one presumes one has reached the end of the road and lives under the illusion that while expressions of any spirituality are negotiable the ultimate goal is not. The authentic spirituality relentlessly seeks to re-examine its practices in view of the end.

*** Tragically indeed, the spirituality of the Pharisee is concerned only with external practices and lacks the inner purity that makes any external practice truly spiritual. The

words of Jesus seem harsh: “ Woe to you, scribes and Pharisees, hypocrites! For you cleanse the outside of the cup and of the plate, but inside they are full of extortion and rapacity”. (Mt 23/25)

Spirituality is basically a heartfelt search for the divine through various practices. The practices are authentic only to the extent they genuinely express the attitude of search and longing. A primary example is worship. The form of worship is subject to continuous to change while the goal of worship is not.

Pharisaism is an attitude of claiming rights before God. Authentic spirituality in contrast is acknowledging oneʼs total dependence on God in unconditional surrender. God-experience is an absolutely gratuitous gift. So no set of practices can guarantee divine contact. Every practice is but a sign of oneʼs longing for God. Spiritual practices can be very subtle forms of ego boosting. This danger is no less for the official religious leader than for the common believer. It may be probably more for the religious leader and that why Jesus accuses them specifically. It would not be an exaggeration to aver that any and every action done without the Ego is an authentically spiritual action – an action that opens us to divine contact and leads to God-experience.

The ultimate test of all spiritualities is its fruitfulness. To the extent one enjoys deep and lasting peace and joy from it spirituality is authentic. It must not be forgotten that no one can enjoy deep and lasting happiness unless one progressively sets aside the selfish ego and seeks to love oneʼs neighbor as much as one self. And this without a doubt leads to genuine God-experience. From this perspective an authentic spirituality is a bridge between this world and the next. It is firmly oriented to the other world while being a source of strength and wisdom to pass through this world serenely.

Spirituality is more passive than active. The divine is not attained or achieved, but accepted and surrendered to. The more earnest we are in our longing for the divine and the more open we simply are to Godʼs presence and activity in our lives, the more authentic our spirituality. It is in this universal spiritual quest that we are inseparably one.

One of the most significant characteristics of recent decades has been the deepening awareness of the interdependence of human beings, societies and nations. This interdependence is usually acknowledged in the economic, political and social dimensions. However it is often forgotten that deeper inter-dependence and ultimate unity springs from oneʼs spiritual depths. Only a deeper awareness of spiritual unity will help us truly develop at other levels and avoid recurring tragedies like the global financial crisis.

Editorʼs Note: Father Thomas Punnapadam, SDB is a priest in the Religious Order of the Salesians of Don Bosco. He was ordained in 1979 and most of these years he was teaching Christian Ethics (Moral Theology) in Kristhu Jyothi College (Seminary), Bangalore. He has also served in parishes and also as director of a minor seminary in Mysore.

Patrick Maruth, Dallas – We Miss You Patrick Cherian Oommen Maruthmmotil was born on March 1, 1987 in Coimbatore, India as the only child of Mr. Cherian and Jessy Oommen. Music was passion for Patrick and the guitar would become inextricably tied to his identity; indeed, it was a rare sight to see Patrick without his guitar in tow. In 2004, Patrick moved to Dallas and received a full-tuition scholarship to complete his undergraduate Electrical Engineering studies at the University of Texas at Dallas. Patrick was very active on campus. Serving as the Senior Orientation Team Mentor, he assisted new students with the transition into university life. Patrick also served various leadership roles in organizations such as UTD Student Ambassadors, Christians on Campus, and Golden Key Honor Society. Patrick was on the Dean's List and

graduated Magna Cum Laude in 2008. In May 2010, Patrick completed his Master's degree in Electrical Engineering and began working at Texas Instruments Inc. as a Failure Analysis Engineer, while pursuing a second Master's degree in Systems Engineering.

Patrick was a fully devoted follower of Christ, serving as a praise and worship leader, Sunday School teacher, Youth Fellowship advisor, and mission trip volunteer and coordinator. In addition, Patrick was a mentor and tutor to many middle school, high school and college students. Patrick loved playing volleyball with his church family. In fact, one of the exceedingly rare times Patrick demonstrated any frustration was when his cousins missed a volleyball shot. This was usually conveyed with a comical grimace with both hands on top of his head. Patrick was affectionately known by his friends as "Pat Daddy" or "Project Pat' (ironically, also the name of a gangster rapper - don't ask).

Patrick was known for his radiant smile that could light up any room. He had the rare gift of being able to connect with people of all ages. From young children to the elderly, Patrick was able to draw out the best in people. His faith in Christ was rock-solid. He trusted the Lord whole-heartedly and reassured friends and family of God's sovereignty in every situation. Patrick was called to eternity on June 4, 2013 in a car accident in Oklahoma, while taking part in the Native American Mission of the Diocese of North America and Europe and is survived by his parents. He is also survived by Sunny John and Susan Sunny, who serve as his second family in the United States. It is an understatement to say that he will be missed.