ECHO July 2016

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July Edition 2016 Volume 3(3)

Table of Contents Message from Diocesan Episcopa................................ 3 Editorial ........................................................................ 4 Welcome Note ............................................................. 7 Prayer in the News ....................................................... 7 A Collection of Prayers ................................................. 8 Liturgy and Scripture in the Mar Thoma Church: An Observation................................................................ 10 ‘Lex orandi, lex credenti’ ............................................ 13 An Overview of Bible Study Classes of Maramon Convention, 2016. ...................................................... 15

The COMPE Executive Committee President: The Rt. Revd. Dr.Issac Mar Philoxenos Vice President: Very Revd.V.T.John Secretary: Mr.P.M.Mathew Treasurer: Mr.Jaffey Chacko

News........................................................................... 18 Creative partnership with the Sinai Mar Thoma Church of North London ........................................ 18 34th Mar Thoma Family conference-Europe .......... 19 Speakers-Family Conference.................................. 20 Visiting those in prison ........................................... 21 COMPE Meeting 2016 ............................................ 23

Editorial Board of the Mar Thoma Echo Editorial Director: Dr. Zac Varghese Chief Editor: Very.Revd.V.T.John Mr. Sherry Mathews Mr. Oommen Abraham Mrs. Geena Ajay

Obituary ..................................................................... 25

For private circulation only Disclaimer: The views published in this journal are those of its authors. Editors or the COMPE do not endorse the contents or views expressed and they are not liable for the contents or views in any form.

Send your articles- compe.echo@gmail.com

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Message from Diocesan Episcopa

Dearly beloved in Christ, Greetings from Sinai Mar Thoma Centre of North America & Europe Diocese of Mar Thoma Church.

After assuming the office of the Diocesan Bishop in April 2016, I am happy to reach to you through the Mar Thoma ECHO, the online magazine of the ‘council of Mar Thoma Parishes in Europe’. I appreciate all who have contributed in this publication since 2014 and the leadership of Dr. Zac Varghese in continuing the programme without break, for the benefit of the Diaspora Mar Thoma community, especially of the members in the UK and Europe.

can be possible only by allowing God to shape our lives. In the words of Mother Theresa, “Prayer is putting oneself in the hands of God, at His disposition, and listening to His voice in the depth of our hearts”. Jesus Christ instructed the disciples to pray without ceasing. He taught them how to pray and continues to ask the faithful believers to carry on this discipline of spending time with the Lord by which our lives will be more pleasing to God and to fellow human beings. Let the beauty of life remain by keeping our intimate relation with the Lord and quenching the intense spiritual thirst through prayer.

The Mar Thoma Community in different parts of the world kept the richness of spiritual life that was practiced by our forefathers, through prayer and fellowship. This has very much contributed in keeping the healthy relationship that is being exercised in the local context by the Mar Thoma community of Indian origin. As a Diaspora community it witnessed Jesus Christ through its life and action and has now become the distinctive Christian presence in different parts of the world. It is our wish and prayer that God may continue to strengthen us as a spiritual force in the midst of the enticing worldly attractions. May the spirit of God guide and counsel us to journey forward with the peace that we experience and the love that we share as a community of faith.

With love and prayers, Rt. Rev. Dr. Isaac Mar Philoxenos Diocesan Episcopa

Let us thank God for the blessings that we have received these years as faith community, to live in a land that is not known to us and to relate to people who are not familiar to us. However, the Spirit of God strengthens us to cross the boundaries and transcend our connections to the wider community.

Prayer is the most powerful tool to transcend our inner being to the God the creator and Jesus Christ, the best model who began and ended His ministry with prayer. It is only by gaining the inner strength that one can face the challenges of life and do the work without fear and distraction.

The early church father St. Basil has advocated making time for God by saying “The time you lend to God is not lost. To those who have preferred spiritual welfare, He will give health of body, sharpness of mind, success in business and unbroken prosperity”. A steady progress in life 3

Editorial

commit themselves to traditional forms of religious observances.

The theme selected for the July issue of the ECHO is prayer. For us in the Europe region of the Mar Thoma Diocese of North America and Europe, it is a new beginning with the ministry of Rt. Revd Dr. Isaac Mar Philoxenos as our Diocesan Episcopa. Let us enter into this new beginning with prayers for continuing with all the work we have at hand and look forward in hope with Thirumeni for new opportunities for establishing kingdom values in all areas of our day to day involvements. Let us welcome Thirumeni and offer him support and prayers for his ministry.

We also welcome all our new achens who have arrived in this country for helping us with our life in Christ.

One of the causes of the present crisis in the Church and fall in Church attendance is the lack of faith formation. Once the catechism for the first communion and basic Sunday school lessons are over and done with, there is no systematic effort in faith formation apart from custom-made Sunday sermons. The starting point of this crisis is the breakdown and discontinuation of morning and evening family prayers and prayers at meal times. We have a need to learn how to pray, and more importantly, as Jesus taught his disciple how not to pray (Matt 6: 5-15).

Prayer is all about developing an intimate relationship with our Triune God, and through this relationship man can experience the intimacy with God; the primary purpose of creation was this intimate relationship. It is a simple, sincere, intimate conversation, and there is nothing more to it. This relationship has a built in freedom, free will for God to be God and man to be man.

However, when man tries to become god there is tension and strain in this relationship, but prayer is a shock absorber for reducing this tension. As we grow in prayer we begin to realise that we cannot compartmentalise our relationship with God from our relationship with our fellow men.

Hence we need to give importance to both private and shared prayer; sometimes our prayer life will require more silence and separation from others, while at other times we need prayer-fellowship.

Jesus practiced both types of prayers.

It is increasingly clear that many of the traditional forms of Christian prayers and canticles from prayer books and liturgy do not seem to be relevant to young people. Therefore, the young generation is more interested in charismatic exuberances, self-expressions through rhythmic hymns and many other self-seeking out-ward activities. We often forget the fundamental reality that worship is for giving glory to God, but we often use occasions of worship for glorifying ourselves. It is indeed an age of diminishing true religious commitment and growth in secularism; religion is used as a political tool and a weapon for destroying the ‘otherness.’ Every part of human activity is in a high degree of turbulence, and flux and many people are hesitating to

A ‘standardised and ‘registered-Christian’ seems to be a person paying membership fees to a parish and having his/her name in parish electoral register, attending occasional Sunday worship, and taking Holy Communion. They also tick other boxes by attending annual parish conventions, family conferences and such events.

What is missing? Prayer, unity, and fellowship are missing. Without the prayerful involvement of every one, the Church cannot fulfil her mission in the world. The Church has become divided body for various reasons. We need leaders with vision and prayer, and not managers with meaningless programmes and calculators. We lost our way and need to find it again through accepting the free gifts of faith and prayer.

What are the barriers that create division in our parishes? Demographic division is a barrier; young people, women, young married couples and senior citizens make their own watertight compartmentalised groupings. There are other barriers: poor and rich, elite and non-elite, learned and illiterate, clergy and laity, members of the inner circle and outsiders, ‘born-again saints’ and perpetually condemned sinners. Some people encourage these divisions; the power structure of the parish is built around these walls of division.

Some people manufacture conflicts out of nothing and find meaning for words never ever imagined by the speaker of those words or an innocent look or a gesture. These group structures become alive and significant when we have new ministers and bishops in our Dioceses. People in these clicks destroy new opportunities and possibilities; instead of healing wounds, these people create more. Craze for power and recognition destroy communion. It is high time we thought of 4

removing these barriers and build a praying community with contracts between generations and gender. As Jesus Christ cleansed the Temple, it is time for us to take down these barriers and discourage the agents of these divisions. Jesus Christ and the Holy Spirit have come to break these barriers and build a united faith community because both faith and prayer are God’s gift to humanity.

When Jesus Christ died upon the cross he not only removed the sin barrier between us and God but also broke down the division between Jews and Gentiles. His sacrifice renders all distinctions valueless at the foot of the cross. We must beware of religious superiority complexes. In-groups exclude others. Jesus unites everyone in Him and through Him. This levelled community has no ingroups; it is like a new Temple in which God dwells, grounded and held together in Jesus Christ without dividing walls. Living stones (1 Peter 2:5) have no room for superiority complexes; their worth lies in their willingness to be built up together. There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.

(Galatians 3:28).

Sometimes our prayers are not directed to God, but to an audience; we are more conscious that people are listening to us, than God. Perhaps, we chant and pray in flowery language in our public prayer to impress an audience or a congregation.

We also have formulaic prayers with traditional beginning and a middle bit with biblical verses, praising someone or destroying reputations, and a concluding sentence like – in the name of Lord Jesus Christ, we pray. Amen. Then there are meaningless repetitions of adding the word ‘God’ in every sentence when we pray. The words of Sri Ramakrishna Paramahamsa are of interest in this context: “Even if you shout the word ‘opium’ a thousand times, you cannot get intoxicated. Only if you take at least a small quantity of opium, you get intoxicated. Similarly it serves no purpose just to recite the name of God a million time without devoting one’s mind totally to Him.” It is not number of words or the length of prayer that matter; real prayer is from a most sincere and contrite heart in absolute humility.

Jesus compared and commented on the prayer of the Pharisee and the Publican, and the authentic simple prayer of the publican was most acceptable

to our Lord. His words were simply: ‘God, have mercy on me, a sinner’ (Luke18: 13). The prayer is a password to God’s presence. There is a story of a similar prayer from a hardworking simple street labourer, Mathen, from Kerala who used to get drunk to anaesthetise his pain, but he had this amazing simple prayer in three words when he stretched out on his bed at night everyday: ‘Mathen, etha malakunnu,’ meaning–‘I am just lying down before thee.’ God loves this simplicity and sincerity. It is not the length of time spent in prayer or flowery words that determines whether it is acceptable to God or not. It is the transparency, simplicity and sincerity that God appreciates. There are many types of prayers practiced by people who lived in closed religious communities such as Ignatian and Sulpician methods and many more, but we need to find our own way of entering into communion with God. Praying for others is a burden that we should carry at all times.

It is also possible to pray in silence, and it is in silence we listen to what God has to say to us and to understand His will for us. Those who have a sanctuary of inner quietness to which they can retire are blessed to hear Lord’s voice. We may appreciate at times that our prayer life will need more withdrawal and silence, Jesus did this quite often away from his disciples.

Some people search for special times and places for prayers, which is good, but there is a way of finding God’s presence in work too. The ancient Israelites did not distinguish between the sacred and the secular; for them the sacred ran through the whole of everyday life. The culture surrounding many of us is one of self-sufficiency and although we may assert that God is the only one who can save, we might be tempted to assign that salvation to spiritual realms and act as if we can deliver ourselves in everyday life. But awareness of God’s presence in our whole life and in all aspects of work and leisure would help us to seek perfection in what we do under the divine gaze and grace. The prime example of this aspect of prayer is the Carmelite monk, Brother Lawrence, who was elevated to sainthood. He was assigned to the monastery kitchen in Paris where, amidst the tedious chores of cooking and cleaning at the constant bidding of his superiors, he developed his rule of spirituality and work. For him every act of work, placing a piece of wood in the fire and such for cooking, was giving glory to 5

God, a prayer; he tried to achieve perfection in what he did, because he was doing it for the love of God. Brother Lawrence wrote: "Men invent means and methods of coming at God's love, they learn rules and set up devices to remind them of that love, and it seems like a world of trouble to bring oneself into the consciousness of God's presence. Yet it might be so simple. Is it not quicker and easier just to do our common business wholly for the love of him?" This is an amazing aspect of prayer to emulate.

Dr. Ninan, from Bolton (a member of the Mar Thoma parish in Manchester) very carefully took notes of the Bible classes conducted by Dr. Leonard Sweet at the Maramon convention in 2016, and in which he wrote: “We should become the Lord’s prayer. There is a Jewish saying–an hour of study is an hour of prayer.” Our work should become our prayer, work and prayer should become partners– St. Benedict said, ‘Work is prayer.’ We are grateful to Dr. Ninan for allowing us to publish his Bible Study notes in this issue. We are also very grateful to Jameson Achen for his article on ‘Liturgy and Scripture.’ We also pray for the successful completion of his PhD studies on Liturgy.

Finally, we need good instruction on how to pray and how not to pray; prayer does not come naturally or easily to most people. Therefore, we need advice, assistance, and mentoring for an effective prayer life. Juhanon Thirumeni’s little book on, ‘The Lord’s Prayer’ is helpful to begin with. Thirumeni was a man of prayer and he regularly prayed every morning for all the people he knew by making a mental journey to the household of these people and praying for them; he visited these people in every corner of the world; he continued this habit throughout his ministry; it is an amazing and effective way of praying for others. The best way to teach others to pray is to pray with them; this is the Benedictine way. Parents are usually very helpful in helping children with prayer, and their faith formation.

We do not have to struggle and think about perfecting extempore prayers; it should flow effortlessly and continuously as thanksgiving under the flow of grace. It is perfectly helpful to use well known written prayers of saints, Psalms, our ancestors, and fellow Christians; it helps us to be in communion with them. It is with this understanding that the editorial board is asking others to send in their favourite prayers, which

made a difference to them. We shall publish them for helping others. Let us pray for God’s help for a life in prayer and thank God in all circumstances.

The following New Testaments texts may be of help in our life of prayer: Matthew 6: 5-14; 7: 7-11; 18: 19, 20; Mark 9: 29; 11:2 4, 25; Luke 11: 1-13; 18: 1-8; Romans 8: 26, 27; 12: 12; Ephesians 6: 18; Colossians 4: 2-4; 1 Thessalonians 5: 17; 1 Timothy 2: 1-4, 8; Hebrews 4: 16; James 1: 5-8; 4: 2, 3; 5: 13-18; 1 Peter 3: 7; 4:7; 1 John 3: 21, 22; 5: 14-17; Jude 20; Revelation 8: 3, 4.

It is good to end this editorial with a prayer that St. Paul delivered for the Ephesian Church. “For this reason I kneel before the Father, from whom his whole family in heaven and on earth derives its name. I pray that out of his glorious riches he may strengthen you with power through his Spirit in your inner being, so that Christ may dwell in your hearts through faith. And I pray that you, being rooted and established in love, may have power, together with all the saints, to grasp how wide and long and high and deep is the love of Christ, and to know this love that surpasses knowledge-that you may be filled to the measure of all the fullness of God. Now to him who is able to do immeasurably more than all we ask or imagine, according to his power that is at work within us, to him be glory in the church and in Christ Jesus throughout all generations, for ever and ever! Amen (Ephesians 3: 14-21).

The Editorial Board

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Welcome Note A Very Warm Welcome to Rt. Revd Dr. Isaac Mar Philoxenos We thank God for sending us Philoxenos Thirumeni as our Diocesan bishop from 1st April 2016. The Mar Thoma ECHO is delighted in offering a warm welcome to Thirumeni. We request everyone in the Mar Thoma Diocese of North America and Europe to pray for Thirumeni’s wellbeing and ministry.

The Rt. Revd Dr. Isaac Mar Philoxenos, our Diocesan Bishop, was born at Attupurathu House, Mavelikkara, Kerala, on 5th Dec 1951. He had college education at Bishop Moore College, Mavelikkara and Banaras Hindu University and studied theology at Bishops College, Kolkota and Princeton Theological Seminary. He obtained Ph.D. from Banaras Hindu University on the topic “Doctrine of grace in Vaishnavism and Christianity”. While being a lecturer at Mar Thoma theological Seminary, he was elected to be the bishop of Mar Thoma Syrian Church and consecrated in October 1993. Thirumeni served as Diocesan Bishop at Bombay-Delhi Diocese (19932001), Kottayam-Kochi Diocese (2001-2008) and Chennai-Bangalore Diocese (2009 - 2016).

Thirumeni carried a large number of responsibilities over the years which include: President, Senate of Serampore University,  Central Committee member, World Council of Churches,  President, Christian Agency for Rural Development,  Chairperson, Ecumenical Christian Centre, Bangalore,  Chairperson, Holistic Child Development India,  Member, Governing Board, Churches’ Council for Child and Youth Care, Bangalore.

Thirumeni started many mission projects which include: 

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Started Navjeevan Centre in Mumbai, for the rehabilitation of Children from streets and red light areas of Mumbai.

Initiated educational programmes for children in the villages, especially of North India through “Gramjyoti Schools”.

Planned and implemented Child focused community Development Programmes in backward villages.

Monitored relief operations at the Earthquake areas of Lathur in Maharastra, Jabalpur in Madhya Pradesh, and Bhuj in Gujarat.

Prayer in the News Week of prayer for evangelism ‘touched a chord’ says Archbishop

has

Archbishop Justin Welby spoke to Premier Radio about prayer, evangelism and thy kingdom Come.

The call for Christians across England to prayer for our nation to know Jesus Christ has "touched a chord", the Archbishop of Canterbury has told Premier Radio.

With tens of thousands of Christians taking part across throughout England and beyond this week, Archbishop Justin Welby said people are “motivated and excited” about praying together for those they love to know Jesus. The week of prayer ahead of Pentecost was called for by Archbishop Justin Welby and the Archbishop of York, Dr John Sentamu, in November last year.

Revd James Mercer of All Saints’, Harrow Weald (This is parish where the Sinai MTC now worships) distributed pieces of strings to the congregation at Wednesday morning Holy Communion service and asked people to put five knots on it and use it for remembering and praying for five people regularly to bring them to Christ. These prayer knots are a lovely way of regularly remembering others. May God help you to find a suitable place and a method for regularly praying for others and the nation.

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A Collection of Prayers

guidance, in all our dangers, thy protection, in all our sorrows, thy peace; through Jesus Christ our Lord. Amen.

St. Francis of Assisi Lord, make an instrument of peace.

Where there is hatred, let us sow love; where there is injury, pardon; where there is doubt, faith; where there is despair. hope; where there is darkness, light; where there is sadness, joy; for the mercy and for thy truth’s sake.

[Prayer is natural human response to God for everything for which we are grateful, the experience of everyday miracles, the needs of ourselves and others, and the mess we make of our lives. These prayers take different forms such as praise, wonder, confession, thanksgiving, and intercession. Prayer can also be resting in quiet intimacy with God. Words are useful but not necessary. They can be formal from a prayer book or as personal and relaxed as talking with a friend. At the heart of prayer is simply a desire to be at one with God. We should not try to persuade or manipulate God to do anything for our selfish interest. We are trying to put our will alongside God’s, and to make our love available for God to use. In that way, praying for someone is our best way of knowing and loving him/her.

There are no right or wrong ways to pray, only our own unique sincere and humble way of communicating with God. Prayer is often said to be difficult but there are no real experts in prayer, only sincere beginners, we are children before a merciful and loving Father. We hope the following collection of prayers will be of some help in building an intimate relationship with our Lord and our God.] A. Devotional Prayers: St. Benedict O gracious and Holy Father, give us wisdom to perceive thee, diligence to seek thee, patience to wait for thee, eyes to behold thee, a heart to meditate upon thee; through the power of the Spirit of Lord Jesus Christ our Lord. Amen.

St. Augustine of Hippo O thou, from whom to be turned is to fall, to whom to be turned is to rise, and in whom to stand is to abide for ever; grant us, in all our duties, thy help, in all our perplexities, thy

St. Ignatius Loyola Teach us, good Lord, to serve as thou deservest: to give and not count the cost; to fight and not to heed the wounds; to toil and not to seek for rest; to labour and not to ask for any reward save that of knowing that we do thy will; through Jesus Christ our Lord. Amen.

Cardinal Newman O Lord, support us all the day long of this troubled life, until the shades lengthen, and the evening comes, and the busy world is hushed, the fever of life is over, and our work is done. Then Lord, in thy mercy, grant us safe lodging, a holy rest, and peace at the last; through Jesus Christ our Lord. Amen.

B. Collection of prayers from ‘Family Prayers by Frank Colquhoun, SPCK, 1084.

For Forgiveness Dear Lord, if my soul has turned perversely to the dark; if I have left some brother wounded by the way; if I have preferred my aims to thine; if I have been inpatient and would not wait; if I have marred the pattern drawn out for my life; if I have cost tears to those I love; if my heart has murmured against thy will: O Lord, in thy mercy forgive.

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For penitence Most merciful God, Father of our Lord Jesus Christ, we confess that we have sinned in thought, word and deed. We have not loved you with our whole heart. We have not loved our neighbours as ourselves. In your mercy forgive what we have been, help us to amend what we are, and direct what we shall be: that we may do justly, love mercy, and walk humbly with you, our God. Amen.

For Renewal Almighty God, who in Christ makest all things new; transform the poverty of our nature into the riches of thy grace; that by the renewal of our lives thy glory may be revealed; through Jesus Christ our Lord. Amen.

For Faith

freedom of your service that, when evening comes, we may again give you thanks; through Jesus Christ our Lord. Amen. Orthodox Church Evening Prayer: Abide with us Lord, for it is toward evening and the day is far spent; abide with us and with your whole Church. Abide with us in the evening of the day, in the evening of life, in the evening of the world. Abide with us and with all your faithful ones, O Lord, in time and eternity. Amen.

Lutheran Manuel Prayer A Prayer before sleeping: Into thy hands, O Lord, we commend our souls and bodies, beseeching thee to keep us this night under thy protection, and strengthen us for thy service on the morrow, for Christ’ sake. Amen.

William Laud

O Lord, strengthen the faith of us who believe, and sow the seed of faith in the heart of those who lack it. Give us grace to show our faith by our works; reach us to fight the good fight of faith, that by faith we may overcome the world; thorugh our Lord and saviour Jesus Christ. Amen.

Grace

O God our father, let us find grace in thy sight so as to have grace to serve thee acceptably with reverence and godly fear; and further grace not to receive thy grace in vain, nor to neglect it and fall from it, but to stir it up and grow in it, and to persevere in it unto the end of our lives; through Jesus Christ our Lord. Amen.

Morning Prayers: We give you heartfelt thanks, heavenly Father, for the rest of the past night, and for the gift of the new day with its opportunities of living to your glory, May we so pass its hours in the perfect 9

Liturgy and Scripture in the Mar Thoma Church: An Observation Revd K. Jameson, Co. Kildare, Ireland* Even though, the geographical and cultural landscape of the MTC widens consistently through the migration and evangelisation process, the Eucharistic liturgy is the centre of its liturgical life and mission. The Church communicates its theology and proclaims its faith through the liturgy, especially by liturgical prayers, preaching, teaching, singing, using signs and symbols. The liturgical celebration binds the Mar Thoma community together irrespective of its ethnic plurality and cultural differences and it motivates the Church to discover new avenues for mission.

An awareness of the uniqueness of the liturgy encourages the faithful to participate in it actively.

An integration of liturgy and Scripture in the life and mission of the Church mark it as a bridging Church in between the Orthodox and Protestant traditions. This article is an observation of the importance of Scripture in the Mar Thoma Church in the background of its liturgy.

Scripture in the Liturgical Settings The proclamation of the Word of God and the administration of the sacraments are the foundations of the Christian Church. The Bible and liturgy are intrinsically related to each other and both are mutually complementary. A liturgy is a Patristic synthesis on the basis of the sacred scriptures and tradition For a thorough understanding of the liturgy, it is essential to know the biblical world, sacred history, historical context, content of the books, the metaphors and symbols of the biblical world and the biblical ethics. In the liturgy, the symbolic importance of Scripture is very evident. For instance, when the celebrant reads the Gospel in the liturgical celebration, it is believed that the person of Jesus himself speaks through the celebrant. It is the revelation of Jesus as Christ that makes Scripture the inspiring and empowering source of Christian life. The Bible inspires the content of the texts of the liturgy and the meaning of its symbolic actions.

Scripture has influenced the formation of the liturgy. It is noted that the Jewish liturgy is the womb from which the Christian liturgy is born. The original setting of Scripture was in the

liturgy, the ritual worship of the community. It is on the basis of the Old Testament that Christian liturgy is derived initially. The place in which Israel most directly experienced and received its identity was in the liturgical setting. Later, by following the tradition of worships at synagogues, the Christian Church began to read out Scripture portions in the midst of the liturgical gatherings.

Most of the early Christian believers were from the Jewish background. They went to the Jewish temple or to the Synagogue in order to pray and hear the word of God spoken through the law and the prophets. (Acts. 3:1-2). They gathered in the house to break the bread (Acts. 2:46-47).

Gradually they gathered together in the Christian Church for the ministry of the Word and the administration of the sacraments. In the early Christian communities, faith was transmitted through liturgy. By a thorough examination, one can understand that Scripture itself is a liturgy or creedal statements of the people of God.

The reading of Scripture takes up a significant part of the worship. It is surrounded with a certain reverence and ceremony. It shapes the language of prayer. The reading and interpretation of Scripture form a part of the ongoing conversation between the worshipping community and God. The Church considers the Bible as a sacramental word. The Bible is the word of God in a sacramental sense, uniting the faithful to Christ, the one true Word of God. It brings Christ to believers. As a sacramental word, “it draws the faithful into Christ’s presence and invites them to be transformed into his image. It opens the possibility of relationship between the divine and the human.” 1 The New Testament is born in the Church and for the Church and tradition bears from the very beginning the seal of the Church. It is in the Church that Scripture and 1

Leanne Van Dyk, “Proclamation: Revelation, Christology”, in A More Profound Alleluia, 65-66

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tradition appear and are contained. Thus Scripture, tradition and the Church are linked through an inner relationship, a harmonious coexistence, a mutual supplementation and agreement.

Malankara Reformation: A Re-reading of Scripture The reformation in the Malankara Church had decisively helped the Church to reconstitute its identity more symbolically and seriously based on revisiting the biblical teachings.

The reformation in the Malankara Church had several elements of the protestant reformation that happened in the 16th century in Europe by Martin Luther. The Protestant reformation initiated a renewed interest in the understanding and hermeneutical aspect of Scripture. The slogan “Scripture alone” had a great impact on the doctrinal position of the reforming process. This changed approach and new initiative in the study of the word of God and its consequent practices were more epistemological and ontological, raising more ‘why’ and ‘what’ questions in the micro and macro social structures and practices.

Moreover, the members of the Mar Thoma Church being formed and re-formed within this changed space have had a deeper conviction of their calling and vocation which also helped the growth of the Church along with their own growth in the diaspora.2 Because of reformation, a new trend emerged in the theological thinking of the reformed wing about their doctrines, spiritual practices and mission. A recovery of the Lutheran maxim of the “priesthood of all believers” and the reclamation of the Christian vocation as the task of the whole Church, signalled a realignment of the nature of ministry and mission. The ministry was no longer solely equated with the activities of the clergy, but rather became something exercised by the whole people of God, in the Church and the world. Instead of clerical paradigm (something oriented towards ordained ministry), theological literacy among the whole people of God is emphasized.

Integration of Scripture and the Liturgy in the Mar Thoma Church The liturgy of the Mar Thoma Church is a combination of Scripture and tradition. The liturgy of the word and the liturgy of the Eucharist are inseparably united. The Bible illuminates the 2

Geevarghese, Beyond the Diaspora, 58, 62.

mystery of the Eucharist, just as the Eucharist is what actualizes and fulfils the saving truth of Scripture. The translation of the Bible into Malayalam and its availability to the common people made a revival in the Malankara Church.

Openness of the CMS missionaries in interpreting the Bible and its exposition led to a renewed understanding of the Church and its mission. The pioneers of reformation reviewed the faith and practice of the Malankara Church in the light of a renewed understanding of Scripture.

The Church maintains an intrinsic relationship and unity between the liturgy and Scripture in its spiritual life. It is the word of God that gives authority for any sacrament; therefore, in the Church, readings from Scripture are done with great devotion and solemnity. The Psalms, Pauline Epistles, and gospel are read and the congregation is asked to listen to the proclamation of the living word of God with reverence. The Church keeps a balance between Scripture and tradition in its very life and ministry. The liturgical tradition of the Church as per the scriptural interpretation is a unique character of the Church. The Church gratefully remembers the contributions of the Syrian Church Fathers and values their liturgical contributions to the spiritual growth of the community. The Church always gives importance to the teachings of the Church Fathers like Aphrem, Mar Bala and uses their prayers and petitions in its liturgical worship. The early Eastern Fathers who composed the prayers of the liturgy were soaked in Scripture. And the congregation, both literate and illiterate, listened to these meditations year after year throughout the liturgical cycle and in repeated prayers. The words of the Bible became engrafted in the consciousness of the ordinary believer more than any formal teaching. Here chants and liturgical hymns play a major role. Through the liturgical songs believers memorize scriptural truth and handed it over to the subsequent generations.

There is a liturgical conditioning that happens in worship. This liturgical conditioning of the mind helps the Bible achieve a more profound effectiveness so as to touch deeper levels of consciousness in the believers.

The Bible is the base of the liturgy of the Church and the liturgy is redolent with biblical passages. Hence one can say that the liturgy reiterates Scripture. Without Scripture, liturgy is nothing or in a vacuum. The Bible is an 11

indispensable source of the language of the liturgy, of its signs, and of its prayers, especially in the psalms. The liturgy is of crucial importance because it touches upon the source and sustenance of Christian belief. The liturgy is, however, the mirror of the faith that the individual holds in the community. It transcends the limits of space and time not in an ahistorical and disembodied sense, but in the faith of this person, and this community remains in communion with the Church as a whole.

Prayerful preparation and an active participation are essential for the effectiveness of liturgical celebration. One could understand the spiritual richness in worship only by full and repeated participation along with a community nurtured in the same liturgical tradition. No true liturgy can be performed with words alone, for words are only one of the elements in liturgical worship.

The gestures of the priest and the laity, Kiss of Peace, bowing of the heads, signing of the cross, and reverence paid to the Eucharistic elements etc., are part of the rich liturgical act of the worship in the Mar Thoma community which is rooted in the biblical teachings.

Conclusion The Mar Thoma liturgy is Scripture oriented. An emphasis on scripture is clearly evident in the Mar Thoma liturgy. The main thrust of reformation in the Church was an amendment or correction of the liturgy on the basis of Scripture. The Mar Thoma liturgy is built on the foundation of Scripture. Biblical imagery, Biblical echoes, allusions and parallelisms, paraphrase of Biblical passages, woven into the text abound in the prayers of the liturgy and thus the original flavour of revelation as expressed in the Bible is preserved intact.3 The Bible, which is the basis for the formation of the liturgy, subsequently also becomes the parameter for the renewal of the liturgy in the Church. The Bible and the liturgy equip and motivate the faithful to participate in the mission of the Church.

Damien Casey. “Liturgy Matters: Liturgy and Scripture as the Mirrors of Catholicity,” Australian e Journal of Theology 4, February 2005.

George Mathew Kuttiyil. Liturgy for our Times.

Kerala: Christava Sahitya Samithi, 2006.

Stephen Conway, Living the Eucharist: Affirming Catholism and the Liturgy. London: Darton, Longman and Todd, 2001.

Leanne Van Dyk. ed. A More Profound Alleluia: Theology and Worship in Harmony. Grand Rapids, MI: William B. Eerdmans, 2005.

P.J. Alexander. ed. Tradition and Modernity.

Thiruvalla: Mar Thoma Syrian Church, 2000.

Geevarghese Panicker and John Vellian. A Historical Introduction to the Syriac Liturgy Kottayam: SEERI, 2010.

*Revd Jameson is currently completing his PhD studies at St. Patrick’s college, Ireland in the field of ‘Liturgical Theology.’ Achen has been in Ireland since 2010; he completed his MTh studies in 2012.

Bibliography Paul F. Bradshaw and Maxwell E. Johnson. The Eucharistic Liturgies: Their Evolution and Interpretation. Collegeville, MN: Liturgical, 2012.

3

Geevarghese Panicker and John Vellian, A Historical Introduction to the Syriac Liturgy (Kottayam: SEERI, 2010), 33.

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‘Lex orandi, lex credenti’ (Prayer Leads to Belief.)

Dr. Zac Varghese, Sinai MTC, London Prayer is fundamental to all religions.

Religion articulates itself through a set of commandments, laws or doctrines; these will become beliefs, but it is prayer that leads to these beliefs. Followers of religions try to express their beliefs based on their sacred scriptures, sacraments and the traditions of their communities. Stanley Jones in his book, ‘The way’ quotes Deissman to say, “All the religions of the world begin with man’s initiative–man searching for God. In Christianity God takes the initiative.” In Christianity, we believe in God’s redeeming unconditional love and His amazing grace. Man’s initiative in this respect is thanking God through prayer for the redemptive action on the Cross. As we will see later, this man’s initiative itself is a gift from God. Primal religions in the early years of the life on the earth were based on, spontaneous responses of our ancestors to their environment, which were linked with their security and survival. They believed in the protection provided by an unseen power or powers, which they assumed to be god or gods. They developed the ideas of good beneficial gods and of evil demonic gods. They thanked good gods through prayers and offerings of all kinds including human sacrifice. Therefore, whatever was helpful to humans was that good gods desired and provided; whatever was harmful was divinely forbidden. This is how God consciousness began and prayer became an integral part of this development and human nature. This continues to be a way of making use of God for personal benefits and self-centred interests without a concern for the common good of the community. Someone once said, ‘as long as there are math examinations, there will be prayer in schools.’ This very true in all aspects of our lives, we turn to God in prayer only when we have a personal need. Our love for God mostly is a ‘need-love’ because we need Him for overcoming difficulties in life.

It is worth listening to the French Benedictine monk, who became an Indian Sannyasi, on how to pray: “No one can truly be a Christian, if he makes use of God or things of God–for example, the Church–for any kind of selfish object either in this world or the next. A Christian is the one who loves God for His own sake and for his fellow Christians for their own sake–or else, for God’s sake which is the same thing–and never make use of them for his own personal interests. Even when he prays for himself, his prayer is always, like that of Jesus, for the glory of the Lord–that glory of which he himself, in all that he is and in all that he does, is only a manifestation in time, yet within the fullness of risen Christ.

Anyone whose self-centred prayer sought to appropriate the gift of God for his own benefit cannot be a Christian; for a Christian is one who would in this world manifests the only son of God in a human body and spirit. Petition in the name of Jesus which is so warmly recommended to the disciples and which should be like the continual breathing of faithful hearts, reaches infinitely further than the petty individuality of the one who prays or of the one who is prayed for………………………………No one can pray except in the spirit, in the mystery of divine koinonia.”1 No person becomes irreligious by raising a question, even about what may be considered as the key principle of religion. Therefore, it is time that we ask questions about our prayer life and the theology of prayer. Prayer is not to get God to do what we want Him to do for our individualistic interest and convenience, but is getting our interests and needs in line with God’s purpose.

Jesus taught us, ‘Thy will be done on earth as it is in heaven.’ If we carefully listen to most of our extempore prayers, we are often preaching to God and reminding him of His promises as if He has a memory loss. We often think that we know how to pray, but there is so much to learn about prayer.

It is important to learn about prayer because prayer is life itself. It is said that when we learn to pray, we learn to live according to God’s purpose for us. Prayer is for bringing the whole of life, every aspect of life, into the presence of God for transformation. Prayer is the only way open to us for establishing and sustaining a relationship with God which is intimate, personal, and real. St. Paul asked us to pray continuously and thank God under all circumstances.

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Unfortunately, prayer in public or during corporate worship does not come naturally or easily to most of us and as a result when a priest invites us to pray after his sermon, it is usually left to just few regular people and who often have an habit of repeating the sermon and highlighting the points as if God was somehow not listening.

Therefore, we need advice and assistance if we are going to pray effectively in public and in private.

Even the disciples asked Jesus to teach them how to pray. Jesus most importantly taught them how not to pray as well (Matt 6: 5-13). I have often thought that the theology of the prayer is not sufficiently emphasised in our Church. The early Church was first and foremost a praying community. Prayer was the spiritual energy behind the entire apostolic mission. There is nothing wrong in using the prayers of saints and other well-meaning prayers used by our ancestors and others because we do believe in the communion of saints.

St. Augustine did leave a wealth of insights on prayer through his treaties and letters. Augustine held the view that without faith, one could not pray. For Augustine, “The very source of all good things, is given to him in prayer, it is faith that prays, a faith given to him without asking, which indeed unless it had been given, he could not pray.” Augustine argues that faith and prayer are gifts of God. He has good authority in presenting this theology of prayer because St. Paul wrote to Romans, “In the same way, the Spirit helps us in our weakness. We do not know what we ought to pray for, but the Spirit himself intercedes for us with groans that words cannot express” (Romans 8: 26).

Sometimes there is a spiritual arrogance in thinking that God knows our needs even before we ask and hence there is no need to pray. There is no enemy to prayer like pride; spiritual pride is the death of prayer. Prayer is an expression of humility and our utter dependence on God. We will be what we will be through the grace of God; grace is not a repayment, nor is it given according to one’s merit through good work. Prayer points to the human need for divine grace. Grace is what St. Paul preached throughout his ministry: “For it is by grace you have been saved, through faithand this not from yourselves, it is the gift of Godnot by works, so that no one can boast. For we are God's workmanship, created in Christ Jesus to do

good works, which God prepared in advance for us to do” (Ephesians 2: 8-10).

Prayer is also a time for listening to God; it is in our inner silence we listen to God. If we want to understand silence in action we must look at the Lord of the Gospels. In Jesus we see a perfect balance between inner silence and outer activity; in Jesus we see ‘silence in activity and activity in silence.’ It is to this balance and this permeation of one with the other that we aspire and to the gaining to which our lives should be directed. This alternation between activity and the silence is set in motion in all physical and metaphysical dimensions such as day and night, wave motions of peak and trough, high tide and low tide, sleep and wake cycles, seasonal changes and setting up of circadian rhythm. Thus, silence is at the centre of our existence. In this amazing world of silence, movement is not directly from one person to another outwardly, but from the silence in one person to the silence in the other. It is in silence we feel the grace and power of the indwelling Christ. It was this awareness which prompted the Psalmist to say,” Be still, and know that I am God.” Silence should always be regarded as one of the blessings of a Christian lifestyle, for it prepares the way for the union of the soul with the will of God. The tabernacle worship described at length in great detail in the Old Testament (Exodus and Leviticus) was very restricting, prescriptive and legalistic. God was not pleased with vicarious sacrifices which had become no more than trite, hypocritical ritual, as was spelt out in Amos (5: 21-23). Today, thanks to the ultimate sacrifice of Jesus, we are able to worship God and enter His presence whenever we want to through our prayers; the curtain in the Temple is torn from top to bottom. Prayer has the power to make ‘justice roll on like a river, righteousness like a never-failing stream” (Amos 5: 24). In the April 14

this year, Laurence Freeman wrote the following in the ‘Meditatio Newsletter’ about silent conversation with God: “For the contemplative Christian prayer is not, essentially, speaking to God. It is about entering into a silent conversation with God through the mind of Christ. It is not about opposing our will to God’s or negotiating a settlement over our differences of opinion about what is good for us. It is about an active, wholehearted surrender to the will of God who knows our needs with an intimate and unique love because he is part of our humanity, sharing will all wounded-ness and complexity.”

In summary, praying without believing and believing without praying are meaningless. Faith leads to prayer and prayer leads to faith, and faith is grace. Prayer is the place and time where we experience the overlap between heaven and earth; it is indeed the place where past, present and future are mysteriously held together under the mediation of the Holy Spirit.

Reference: 1. Abhishiktananda, ‘In Spirit and Truth’, ISPCK, 1989.

An Overview of Bible Study Classes of Maramon Convention, 2016.

Dr. Ninan D. Kurunthotikal, Tabore MTC, Manchester*

[For the last 121 years our people have been listening to many world famous theologians, missionaries, our bishops, and evangelists at Maramon Convention. As a result, our people are familiar with biblical stories. Every year some familiar and new interpretations are offered to these familiar stories and parables in the Bible.

But we often forget these expositions as we leave the convention venue as the waters of the Pampa river flows away to the sea. Attending the convention has become a ritual as well.

Therefore, it is refreshing to see the efforts of Dr. Ninan; he has given us a brief sketch of the Bible study of the 121st Maramon Convention for us to reflect; we are grateful to him for making this available to us for publication. The following synopses of six Bible studies give us a taste of the big overarching story of God’s relationship with humanity and the created world. These stress the importance of prayer and studying the Bible in depth for walking with God. It begins with the creation story and ends up with Paul’s letters.

This should help us to internalise these stories and make it our own and in our own contexts.]

Revd Dr. Leonard Sweet, an eminent theologian and evangelist, was the main speaker at the 121st Maramon Convention, organised by the Evangelistic Association of the Mar Thoma Church. He has been associated with ‘The Stanley Jones Foundation’ for quite some time. Dr. Stanley Jones, as we all know, was a very close friend of our Church and was arguably one of the greatest evangelists and missionaries of all times.

His great legacy lives through the work of the Foundation named after him. It is gratifying to note that Dr. Stanley Jones’ granddaughter, Dr. Anne Mathew- Younes, was also present at the Convention this year.

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At this year’s Maramon Convention, Dr. Sweet took the Bible classes from Monday the 15th February to Saturday 20th February from 7.30 am to 8.30 am. This author had the unique opportunity to attend these classes. Dr. Sweet’s words were splendidly translated by Revd VM Mathew, a rising star in the ranks of the Mar Thoma clergy.

15-2-16: Revd Dr. Sweet opened his account by saying that for too long, we have treated the Bible as a bird in the pan, but the Bible is a live bird, he exhorted. It is the greatest story ever told. He said that we have always tried to memorise verses rather than trying to grasp the meaning. He compared the bird in the pan to the bird in the bush and went on to say that from Genesis to Revelation, the Bible is a living word of God, the most inspired, authoritative word of God. The story of Jesus starts in Genesis. Revd Sweet directed us to Genesis Chapter 2 verse 4. He asked: What is the first metaphor shown by God? We have to get the metaphors right. Words come last, metaphors first. He went on to describe the metaphors: 1. The metaphor of dirt, dust and earth.

2. Water, we are clumps of clay, God raised Adam from the ground.

3. Breath of God (wind).

We come from clay and we return to dust. Each one of us is an ‘original’ creation. How do we keep the clay moist? Dr. Sweet mentioned ‘hard-soul’ Christians. We do not go the kiln until our death.

What is the moisture that we are talking about?

The biggest moisture is prayer and Bible study.

Fresh anointing of the Holy Spirit is the ultimate moisture of all.

Dr. Sweet concluded the first morning’s Bible class by saying that we should read the Bible as one story. The first and the last words of the Bible are important. The book of Genesis tells us to ‘eat freely.’ In revelation, God says: “Drink freely the water of life.”

16-2-16: Revd Sweet continued his deliverance on the theme of the story of the Bible in six words: Come down – Justification Come out – Sanctification Go up– Glorification God came down all the way to meet us. Revd Sweet said that the Gospel in short the story of

dirt and water. He recalled how Jesus touched the lepers. Pointing to Genesis Chapter 2, verse 8, he reiterated the story of the Bible beginning in a garden. God puts us in a garden. God likes trees.

We have a symbiotic relationship with trees. The Bible describes two trees–the tree of life and the tree of knowledge. Dr. Sweet said that God wants us to participate in His creativity (Genesis 2: 1517). God wants us conserve His creativity and to continue His work. He added that we are only subcontractors to the Almighty. God said–eat freely of the tress except one. The first words of God are ‘yes’, ‘yes’. Genesis is God’s ‘yes.’ Dr. Stanley Jones once said that Jesus is God’s big ‘yes’. God believed that Adam needs to be in a relationship (Gen 2: 20). Man gave names to animals and birds.

Revd Sweet concluded the Tuesday study session by referring to crucifixion. Jesus died due to a broken heart, exuding blood and water. At That moment the Church was conceived.

17-2-16: Revd Sweet started Wednesday session by referring to the following back to basic points: 1. Return to the Scripture 2. Reading the Bible in the local vernacular 3. Rediscovering Jesus For returning to the Bible, William Tyndale was strangled to death and burned for translating the Bible into English the Bible proved beyond any shadow of doubt that Jesus was the greatest communicator ever lived.

Revd sweet touched on the stories around metaphors. (A metaphor is a comparison made between two or more things using figurative or descriptive language–God is my shepherd, I am the light of the world etc. Metaphors serve to make difficult to understand ideas or concepts more tangible.) He mentioned the Greek word ‘Alethea’ which means Truth. Christianity is about Truth. He also stated that Truth is a person. Dr. Sweet referred to ‘Alethea’ again as coming out of hiding. God has put us in the garden, expecting us to tender and till it. He wants us to walk the garden at dawn and desk with Him. The speaker reminded us that we are hiding from God, from ourselves and from each other. We have a broken relationship with God, and with Nature. This is the original sin. To come out of hiding is evangelism. We are hiding and God is seeking us.

God steps in with His son, Emmanuel.

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Revd Sweet brought the class to a close by mentioning two Hebrew words: ‘Yahve’ standing for ‘Jehovah’ and ‘Hineni’ meaning ‘Here I am.’

18-2-16: Revd Sweet stated that true originality is a return to the origins. He described Jesus as the last Adam (1 Cor 15: 45).

Revd Sweet then asked, what is the symbol of our faith? The answer is ‘The Cross.’ Jesus became one of us; he was both the lion and the lamb – a state of paradox. Dr. Sweet then touched on the story of the Passover. He asked, “Are our houses, place of prayers? Do you love your lamb? Agape– Jesus asked Peter, ‘Do you love the lamb?” Palm Sunday denotes the fullness of the lamb; the Lamb of God who takes away the sins of the world. Jesus was crucified at 9 am and he died at 3 pm. Passover was over when the paschal lamb is slain. ‘It is finished’ and Jesus became blood and bread.

19-2-16: Revd Sweet started Friday morning study with reference to St. Paul. He went on to describe ‘semiotics’; the word ‘semiotic’ has come from the Greek equivalent of ‘semeion’, which means sign.

Jesus wants us to read the signs of the times.

Revd Sweet even referred to ‘Semiotic tribe.’ The speaker mentioned Philippians Chapter 4 as prison literature. Rejoice in the Lord always. The Lord is near. “The peace of God that passes all understanding will guard our hearts and minds in Christ Jesus.” He put particular emphasis on Verse 6 – “Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God.” This is to achieve peace (shalom). Revd Sweet analysed this verse in some detail and mentioned six cardinal points: Anxious, nothing, be prayerful, everything, be thankful and anything.

We should become a Lord’s Prayer. There is a Jewish saying – ‘An hour of study is an hour of prayer.’ ‘To sing is to pray twice,’ goes another Jewish saying. Revd Sweet also talked about confidence and humility– what he described as humble confidence, the essence of the right Spirit.

At the end of this session, one brother from the audience stood up and narrated his testimony. He said that he was a very pushy, and over confident, high flying executive in an IT company. He was

brought down to earth by the sudden loss of vision in both eyes. He said in a calm voice how he had come to terms with his condition and how strongly he upholds his faith. Let us praise the Lord for His faith.

20-2-16: Revd Sweet reminded us that the story of Jesus begins in the book of Genesis. Then he returned to St. Paul and 2nd Corinthians, Chapter 11. Verses 19 and 22 are dripping with sarcasm.

The sufferings that Paul endured are graphically detailed in verses 23 to 26. Wherever Paul went, there was either revival or riot. Paul was tortured and his body was full of scars and broken bones.

Every scar had a story to tell. Jews had stoning as their capital punishment. Acts 14 verse 19 narrates Paul’s stoning. His body was dragged along and left for dead. But God brought Paul to life.

Revd Sweet concluded the session and this year’s Bible study with a question– Was Paul the 13th disciple of Christ? Revd Dr. Sweet thought that he was and it was his personal opinion .

Reflections: Maramon Convention is generally characterised by the big gatherings on the public meeting held in mornings, afternoons and evenings, addressed by our beloved Thirumenis and International speakers of repute. But on the fringes of the pavilion, many blessed and glorious events take place.

The Bible study classes lasting around one hour from 7.30 am to 8.30 am, Monday to Saturday open our eyes to the story of the Bible, a story that has still not been completely explored or told.

Human beings, as we are, can only make an effort to understand the truth– the truth that passes all understandings.

The president of the Evangelistic Association, Rt. Revd Thomas Mar Timotheos presided over all sessions of the Bible study. Other bishops, Rt. Revd Dr. Geevarghese Mar Theodosius, Rt. Revd Joseph Mar Barnabas, and Rt. Revd Dr. Isaac Mar Philoxenos attended some sessions and blessed the attendees and praise the Lord. * Dr. Ninan is a member of the Tabore Mar Thoma Church, Manchester, and is a retired GP. He was one of the conveners of the 2014 Family Conference.

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News Creative partnership with the Sinai Mar Thoma Church of North London The Bishop of Willesden, Pete Broadbent, has signed an agreement with the Right Revd Dr Geevarghese Mar Theodosius, Bishop of the Diocese of North America and Europe in the Mar Thoma Church, to work in a creative partnership with the Sinai Mar Thoma church of North London.

The Mar Thoma Church is a Syrian Christian church headquartered the state of Kerala, India, with followers across the globe. Traditionally believed to have been founded by Saint Thomas (Mar Thoma), in the year AD52, the church is one of the oldest denominations of Christianity.

The clergy of All Saints Harrow Weald, James Mercer and Peter Ward and the Revd Dr Thomas Philips of the Mar Thoma Church attended the signing. As part of the partnership, the churches have already held joint acts of worship and continue to explore opportunities for shared outreach and collaboration in mission action planning.

Bishop Pete said “We are already in full communion with the Mar Thoma Church, but it’s great to cement that relationship with them and for one of our parishes to commit themselves to work hard on even closer relationships. Thanks to the people of All Saints’ Harrow Weald for taking this seriously.”

The Revd James Mercer, Vicar of All Saints’, Harrow Weald, commented “It is a real blessing for us at All Saints’ to be able to work and pray with such a creative and committed fellowship.

Our shared acts of worship have been very exciting and colourful and the post-service curries are to die for!”

exploring what it will mean for us to be a recognised parish within the Diocese of London and sharing in the adventure of mission.”

All Saints’ work is a key example of the Diocese of London’s Capital Vision 2020 of serving local communities in a way that is ‘confident, compassionate and creative’. The innovative community work of the church was praised by the thinktank Res Publication in its report Holistic Mission: Social action and the Church of England in 2013.

The church is currently undertaking a major reordering of its iconic Butterfield church building (the All Saints’ Serving Harrow or ‘ASSH’ project). Fundraising has begun to enable the church to install a biofuel boiler and underfloor heating and to replace the 1950’s vestry block, which has reached the end of its usable life, with additional community accessible space and an outdoor classroom to serve the on-site Forest School. The project also seeks to enhance the church’s built heritage and includes measures to lessen the carbon footprint of the church campus, in line with the diocesan Shrinking the Footprint environmental campaign.

This article and picture was published in the newsletter of All Saints’ church and also in the CTE newsletter for May, 2016.

The Revd Dr Thomas Philip, Vicar of Sinai Mar Thoma church, commented “We welcome the opportunity that our new partnership with All Saints’ offers to build friendship and trust across ethnic communities. We look forward to 18

34th Mar Thoma Family conference-Europe 26th-28th August 2016 Hayes Conference Centre, Derbyshire, DE55 1AU ‘Preserving the Timeless While Adapting to the Times.’

Lord, may your wonderful message of salvation be fresh for us today and for everyone in every age. Amen.

The Sinai, MT Church, North London together with All Saints MT Church Peterborough have accepted the responsibility to host the 34th family Mar Thoma family conference.

Early registration will help to organise this conference to bring out the maximum possible effect and enjoyment. Please help with your prayers and advice. Please direct your registration queries to Mr. Dileep Cherian

loving God and our neighbour. How do we deal with it today?

The Christian faith is timeless, God-given and grace-driven, but its intellectual expressions must change with the passage of time because our thoughts forms change. The presuppositions and suppositions of one age are different from those of another. The practical aspect of Christian life is not the same as that which was proposed and practiced at the ‘Pentecost’, a thousand years ago, even before the Second World War or at the beginning of the 21st century. Care must be taken to acculturate the essential Christian faith into the language and thought forms of our present age and younger generations without in anyway losing its core beliefs and fundamental faith these contain. In this effort, equally great care must be taken not to dilute the Christian faith with the passing fashions of a particular age, so that the cutting edge the Christian faith is not lost. Is something true because it is ancient and traditional? Without doubt, great truths were enunciated in the Bible, other Holy Scriptures, and in ancient times in many places through many holy people and traditions. But of course great truths can also be revealed under the grace of God now and in the future.

May the Holy Spirit help us to ‘Preserve the Timeless While Adapting to the Times.’

mfc2016_ registration@sinaimarthoma.org Web site: http://www.sinaimarthomachurch.org A reflection on the Theme: Under the theme of the conference we will be exploring the timeless truth, our Mar Thoma faith formulations, and the challenges facing Mar Thoma Diaspora Christians in pluralist societies, in various post-modern life situations, and continuing the reformation under the guidance of the Holy Spirit.

Imagine that you are about to read a letter with the full text of the 800 year old Magna Carta, which has already changed the world – and is now addressed to you directly! How do you make it fresh for you today? Jesus reduced the Ten Commandments all the laws of Moses, regulations of the Sabbath and other stipulations into two of 19

Speakers-Family Conference OUR DIOCESAN BISHOP

Griffiths completed a PhD from the School of Oriental and African Studies, University of London. He served as President of the Methodist Conference from 1994 to 1995. Since 1996 he has been Superintendent Minister at Wesley’s Chapel, London ROD AND RUTHIE GILBERT

The Rt. Revd Dr. Isaac Mar Philoxenos, our Diocesan Bishop, has been bishop since October 1993. Thirumeni served as Diocesan Bishop at Bombay-Delhi Diocese (1993-2001), KottayamKochi Diocese (2001-2008) and ChennaiBangalore Diocese (2009 - 2016). Please see the previous article on the bishop.

LORD LESLIE GRIFFITHS

Rod and Ruthie Gilbert or Steve & Christie Rod and Ruthie Gilbert have a wealth of experiences and adventures in mission for over 30 years. In 1995 they established Scripture Union Family Life Centre- Cornerstone House, at Mahabalipuram, South India, and the Avalanche Adventure Camp Centre. They brought up their 5 children in India, now ranging in age from 32 to 16. They have four lively grandchildren.

Rod was Principal of Hebron School, Ooty, India, and latterly Trinity College in Sri Lanka. Ruthie is a qualified counsellor and together they worked with Bethany Ministries, Hong Kong, as the Pastoral Couple for Mission Life Coaching REV DR JOHN PERUMBALATH

Lord Leslie Griffiths, Baron Griffiths of Burry Port, (born 15 February 1942) is a Methodist minister and life peer in the House of Lords, where he sits with the Labour Party. Griffiths became a local preacher in the Methodist Church of Great Britain in 1963. He completed a Master of Arts in Theology at Fitzwilliam College, Cambridge in 1969, while training for the ministry at Wesley House. He spent most of the 1970s serving the Methodist Church of Haiti, where he was ordained, before returning to Britain to serve in ministries in Essex and Golders Green. In 1987

Rev Dr. John Perumbalath has been appointed as the first Archdeacon of Barking, Covering, Havering, and Dagenham. He also has been Vicar of All Saints’ Church, Perry Street, Northfleet, 20

Gravesend, and the Diocese of Rochester's Urban Officer. He comes from the ancient Syrian Christian community in Kerala, South India, but was ordained in the Church of North India (CNI) after training at Union Biblical Seminary, Pune.

He began his career as a lecturer but then left university teaching to take up the post of Vicar of St James' Church, Calcutta. He served on the General Synod and various commissions of CNI before he moved to the UK in 2001. He is currently, a tutor for the College of Preachers and a trustee of USPG. His PhD dissertation was in the field of biblical interpretation. He is married to Jessy and they have one teenage daughter.

Visiting those in prison

GARY GRANT

“Sometimes our light goes out, but is blown again into instant flame by an encounter with another human being.” ― Albert Schweitzer

The Entertainer's Gary Grant: the Christian Toyshop Entrepreneur Gary Grant is a very busy and a successful business person (his company, ‘The Entertainer’, is the biggest independent toy retailer in the UK) .

What is more, The Entertainer’s growth was achieved without trading on Sunday – now the busiest day of the week on some high streets – in line with Grant’s Christian ethics. His story is interesting as he started with just £1000.00 in 1981, grew rich and found life did not match up to the wealth he possessed and then became a Christian with strict principles.

Very Revd V. T. John, Vicar of the Sinai MTC

Roy Abraham, Sinai MTC, London

It's hard to imagine how visiting a prison could be an uplifting experience apart from it being a very personal one. It was while reading Nelson Mandela’s book ‘The Long Walk to Freedom’ that brought the basic cells on Robben Island alive and managed to deliver just that - a very personal experience. For it was in this sparse environment that Nelson Mandela was incarcerated for 18 of the 27 years of his detention. To emerge from such confinement almost three decades later and lead South Africa to its proudly multicultural modern state is testament to the power and drive of both the man and the human spirit.

A day on the inside Having joined this new parish just over 3 years ago, I was very keen that we establish a new way of engagement with a community who are normally forgotten behind bars in prison. My first encounter of visiting a prison was in 1995 after I was elected as a Councillor and being given an official guided tour. People that are incarcerated, regardless of the circumstance, are typically lonely and hopefully searching for a meaning in their lives. I had no interaction with any prisoner during the visit, however it left a clear impression on my mind as to the meaning of being in prison and those of us on the outside being imprisoned in one’s mind by virtue of our limitations. Moving around the prison grounds in "lockdown" mode made me think about my own freedom and the strict detention in which the prisoners live. We had entered a world with its own culture and rules, where order and chaos, fear and beauty, 21

kindness and brutality, can exist all in the same moment.

Visit by the Sinai Mission "Come to me you who are blessed by my father, take your inheritance, the kingdom prepared for you since the creation of the world. For... I was in prison and you came to visit me"(Matthew 25:34, 36).

As a member of the Mar Thoma community I have been concerned for some time that we appear to be an exclusive club, very much an introvert community and insular from our surroundings and insensitive to others’ needs or suffering. This is not to exclude the many mission outreach programmes that go on in India, but those of us in the diaspora live, to some extent, a very secluded life and appear to associate only with like minded people. The objective of the visit was to provide some joy to prisoners who normally have little cause for celebration, and perhaps to alleviate some of the stress and depression that typically accompany prolonged confinement. I was keen that our visit was to the HMP Bovingdon, the prison I first visited as a Councillor. As a group we were not going to preach to the ‘sinners’, but rather to share time with them and by this approach, rather than thinking of the offence and passing another judgment on the prisoners, we see people -people who need light. There was a slight trepidation in me as to how the inmates would see and react to us particularly as we were not the typical Anglo Saxon Church of England group. Moreover, as we had a mixed group of female and male members in a very male institution, reactions from prisoners could have been somewhat unpredictable.

The reception from the prisoners at our first encounter was overwhelmingly positive. Many of the prisoners knew hymns without the need for song books and in fact taught us a hymn ‘Walk in the Light’ on our first visit. The prison Vicar said that the prisoners had not encountered such a visitation before and they cheered us

enthusiastically! There was an instant demand from the prisoners that we repeat these visits in future, and as a result we try to engage with the inmates at least twice a year.

The inmates participated with us by reading the Bible and at end of the session came forward and shook hands in true generosity and spirit. "We are so happy, since we have never seen or experienced anything like this program whilst we have been in prison," said one prisoner. There were a few tears at the end and this really reinforced that one can be “blown again into instant flame by an encounter with another human being.”

Some of the inmates fit the stereotypical image of a prisoner, but many appeared no different from people you may see on a city street and yet just beneath the surface a deep sadness was revealed, filled with the prisoners' unlived hopes and dreams. Jesus said that it wasn’t the healthy that needed a doctor, but rather the sick (Mark 2:17).

In the same way, those in prison need to hear about the freedom found in Christ perhaps more than anyone else.

At the end of our day in prison, I left with many questions: What is inner freedom? Are criminals born or made? Can people change? Is there room for forgiveness in our society? I may never find the answers, but the experience has given me a unique insight into the complexity of human relations and the immense suffering we inflict on others and ourselves. Visiting prison was a glimpse into another world, where I met face-toface with the very people our society wants to lock away and forget. Their faith and courage are inspiring to me, and I wonder if I would have the same resolve if faced with similar circumstances.

Visiting prisoners is a simple yet highly effective way to let the persecuted know they are not alone and not forgotten. In this way we can minister to their needs, if not physically, then at least spiritually.

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Meeting up with prisoners gives them the opportunity to confront their guilt, remorse, grief, and anger; it also opens up the possibilities of making positive choices, no matter how small. We can only make a contribution but for a very brief moment leaving through the heavy metal doors of the prison grounds remembering the words from Matthew 25:31-45, “And the King shall answer and say unto them, verily I say unto you, In as much as ye have done [it] unto one of the least of these my brethren, ye have done [it] unto me.”

COMPE Meeting 2016 The Council of Mar Thoma Parishes in Europe (COMPE) welcomes the new Diocesan Bishop, Rt. Rev Dr. Isaac Mar Philoxenos Episcopa.

The new Diocesan Bishop of North America and Europe of the Mar Thoma Church, Rt. Rev Dr. Isaac Mar Philoxenos Episcopa took charge as the fourth resident Diocesan Bishop on 1st April 2016. Philoxenos Thirumeni arrived in the UK on the 17th June for the first formal visit since taking charge, and was warmly received by the COMPE Secretary, Mr. P M Mathew, along with the Vicar, Rev Shibu Kurian, and the office bearers of St John’s Mar Thoma Church, Hounslow.

Philoxenos Thirumeni presided over the Seventh Annual General Body Meeting of the COMPE, which was held at St. John’s Mar Thoma Church, Hounslow on the 18th June, 2016, at 10 am.

Europe Region currently has 11 Parishes and 5 Congregations with 10 full time clergies. This was a well-attended meeting with 42 participants, including a representative from Germany.

Meeting started with a Hymn, followed by Worship led by Philoxenos Thirumeni and a prayer by the Vicar General, Very Rev V T John.

Welcome address was given by the COMPE Secretary, Mr. P M Mathew, he highlighted the achievements of the new Diocesan Bishop over the last 23 years of ministry to the three Dioceses that was entrusted to Thirumeni. He said that Thirumeni is a man with a great vision. Mr. Mathew then welcomed the Vicar General, Very Rev V T John, Rev Dr Jacob Abraham and Rev Shibu Kurian who have arrived in the UK in the recent weeks. He also extended a hearty welcome to all other clergies and representatives from various parishes and congregations. The presence of a representative from Germany for the first time at a COMPE meeting was greatly appreciated.

Very Rev V T John gave an inspirational devotional talk, which was based on Matthew 11: 29&30. He highlighted the need to work with cooperation wherever our Lord Jesus requires our service. He also challenged all those present to be prepared to walk with Christ, and have the quality of Christ, who was gentle and lowly in heart–a 23

character of the Cross. The devotional talk ended with a prayer by Rev Alexander Tharakan.

Philoxenos Thirumeni, in his presidential address, praised and thanked God for the achievements of the region over the last seven years under the gracious leadership of Rt. Rev Dr Geevarghese Mar Theodosius Episcopa. He emphasized on the realities of the Diaspora community, and particularly various problems and challenges confronting the second and third generations in the region. Thirumeni shared the concerns of many members who have great expectation about Europe region becoming a Zone or a Diocese, but challenged the community to think about having a common place or a centre for meetings and conducting activities. COMPE was recognized by Thirumeni to be an effective instrument to make the functioning of the Mar Thoma Community in Europe smooth, and make it more relevant to the current needs of the members. He encouraged us to move forward as parishes and congregations by supporting each other with God-centred vision and objectives for the common good the whole Mar Thoma Community in Europe. Thirumeni recognized the power of the Holy Spirit, helping us to work in unity and concord. Thirumeni appreciated the efforts of the Office Bearers of COMPE and thanked all those present at the meeting.

Secretary, Mr. P M Mathew, presented the Seventh Annual Report; Treasurer, Mr. Jaffey Chacko, presented the Annual Accounts & Annual Budget for the new financial year.

A key resolution was passed to request the Metropolitan and the Episcopal Synod of the Mar Thoma Church, for the approval of the COMPE Constitution towards the registration of COMPE as a registered charity for the Europe Region. Some key appointments made because of the arrival of the new Clergy. Very Rev V T John was appointed as the Vice-President of the COMPE, Rev Shibu Kurian will be representing the Churches Together in England (CTE) and Rev Abraham P Mathew will be our representative for the Churches Together in Britain and Ireland (CTBI).

As Mar Thoma Church will be celebrating its Diamond Jubilee in April 2017, a sub-committee was appointed to plan the event. The committee consists of the Executive Committee of the COMPE: Philoxenos Thirumeni (President), Very Rev V T John (Vice-President), Mr. P M Mathew (Secretary), Mr. Jaffey Chacko (Treasurer), and the co-opted members are Rev Shibu Kurian ( Vicar St John’s MTC), Dr. Zac Varghese (Sinai MTC), Mr. Noble Mathew( St James MTC).

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The 34th Family Conference will be held at the Hayes Conference Centre from 26 to 28 of August, 2016. Philoxenos Thirumeni is the Patron of the Conference. The Convenor of the conference, Mr. Abraham Mathews, updated the COMPE with the progress made so far.

The meeting ended graciously following the vote of thanks by COMPE Treasurer, Mr. Jaffey Chacko, and a concluding prayer by Rev Abraham P Mathew, and benediction by Philoxenos Thirumeni. As part of Thirumeni’s first visit to this Region, a Holy Communion Service was also conducted at the St John’s Mar Thoma Church, Hounslow, on Sunday, 19th June, with more than 200 members attending the service from various parishes.

On Behalf of the COMPE Executive Committee P M Mathew, Secretary Jaffey Chacko, Treasurer 20th June 2016

Obituary Mr. Jacob Ninan (1931- 2016) Mr. Jacob Ninan, who has died aged 85, on Wednesday 18th May 2016, was born in the Sankaramanglam family of Eraviparoor, Kerala, on 11th June 1931.

Jacob left for Singapore in June 1953 after completing university studies. He first worked in Malaysia with Prudential Insurance Company; then he pursued his legal studies in London and returned to Singapore as the regional manager of an American reinsurance company.

During his early years in Singapore he was a very active member of the St. Thomas Mar Thoma Syrian Church and in particular with the Youth Fellowship, holding various offices of responsibility. He was also a Sunday school teacher and also its principal till the family immigrated to the UK in August 1980. He was a keen sportsman from his student days, especially football and athletics. His greatest passion was badminton, which he continued to play till almost to the age of 83.

In the midst of his hectic life he found time to get married to Dr. Elizabeth Jacob and was blessed with two sons. On arrival in England, the family initially settled in South Yorkshire and, later after retirement, in November 2002, moved to Bedford to await the arrival of the first grandchild, Rohan.

Jacob’s joy knew no bounds and Rohan was the apple of his eye. Later with the addition of two more grandchildren, Ruben and Serena, he completely indulged in loving them; in the process he became a child in their company.

Jacob slipped very peacefully from deep sleep into eternity to be with the Lord the loved and worshipped. He was a gentleman and a highly respected member of the community. People who knew him always commented on his gentle qualities and amazing generosity. He was also a member of the Sinai Mar Thoma Church, North London. The funeral service was on Friday, 3rd June at the St. James Anglican Church in the 25

beautiful village of Biddenham in the presence of a large number of relatives and friends from all parts of the UK. Jacob Ninan is survived–and sorely missed–by his wife, Lucy, two sons–Saju and Sajeev, daughter-laws, and three grandchildren. The members of the Mar Thoma Community in Europe offer their condolences to the bereaved families and friends. May his soul rest in peace and resurrect in God’s glory.

Dr.Thomas Abraham (1933-2016)

Dr. Thomas Abraham (affectionately known as Kunju by family and friends), age 83, of Boynton Beach, Florida and Washington Township, NJ passed away on Wednesday, May 18th, 2016 at Palms West Hospital in Loxahatchee, Florida.

Born in Kerala, India on February 23, 1933 to Mr. M.T. Abraham and Mariamma Abraham, he was raised in a deeply devout Mar Thoma Syrian Christian family.

Kunju attended Asram Higher Secondary School in Perumbavoor, Kerala and completed his college education from Mysore University. Afterwards, he achieved his MBBS degree from Kasturba Medical College, Manipal, India and later received the Distinguished Alumni Award in 1984. He taught pathology at Bangalore Medical College, Bangalore, India. Kunju married Mariamma Mathai in 1963 and moved to the United Kingdom

where he worked for the National Health Service for 11 years as an Orthopedic Surgeon. In 1973, they moved to New York City, where he completed a residency in Physical Medicine and Rehabilitation at the State University of New York, Downstate in Brooklyn, NY. He was Board Certified in his specialty and worked at Harlem Hospital Center in NY, where he was also a faculty member of the Columbia University, College of Physicians and Surgeons. He also taught at City College of New York, CUNY. Dr. Abraham is survived by his wife of 53 years, Dr. Mariamma (Marykutty) Thomas, son Dr. Abraham Thomas and his wife Sera and their daughter Marissa of Bloomfield, MI, son Mathew Thomas of New York, daughter Marina Thomas of New York and his three sisters Annie Idicula of Edmonton, Canada, Saramma John and Mary Sachariah of Teaneck, NJ. He was a loving and giving husband, father, grandfather, brother, uncle, cousin and friend.

Dr. Abraham was a gentle and humble man of God. His life was driven by the purpose of creating and doing something beautiful in the eyes of God and man. He constantly felt that there was a growing lack of love and charity for our neighbors who lived in poverty and disease around the world. As one not to complain, but rather to act, he believed it was his purpose in life to serve his Lord and Savior with the goal of helping those less fortunate than himself.

As a highly respected physician and humanitarian in the US, UK and India, Dr. Abraham decided it was time to join with others to help those in need.

Soon after, he co-founded and became the founding president of the Association of Mar Thoma Physicians and Dentists (APDM). At a public gathering held in August, 1991 the organization was inaugurated in the presence and with the blessings of the Most Rev. Dr. Alexander Mar Thoma Metropolitan and the Most Rev. Dr. Philipose Mar Chrysostom Mar Thoma Metropolitan. The APDM was founded to foster Christian fellowship and to promote international medical and dental missionary work with the major focus on special needs in India.

Dr. Abraham was also associated with the formation of the Mar Thoma Church Diocese of North America and Europe and was an active member of many of its committees and commissions. He represented the diocese in the Mandalam (House of Representatives) and the 26

Mar Thoma Sabha Council (The Executive Committee of the Mandalam). He was closely associated with the late Dr. Zacharias Mar Theophilus Suffragan Metropolitan and the development of Santhigiri Ashram and the medical clinic there. He also participated in the formation of the FOCUS movement for bringing together the Mar Thoma Diaspora across the world.

Vadakkedathu Thomas Abraham (1935-216) Mr. Vadakkedathu Thomas Abraham (Tom), who has died aged 81, on 15th March, 2016, was a Christian, a missionary, and a chartered management accountant.

He was a member of the St. James Mar Thoma Church in Central London. In 1988, Tom and his wife Annamma founded the St. Thomas Mission to help those in need. They spent four to six months in India working on projects supporting the poor and spreading the gospel of Jesus Christ.

This missionary work took them to all over the world where they have been able to give witness the love of God they enjoyed and in turn they have been blessed by the witnesses of many others.

In 2003 the family suffered a devastating blow when their young son, Stan died. Annamma also passed away in 2006 whilst in India. Tom suffered a stroke in 2011, but never failed to demonstrate his faith in Jesus Christ. He was an amazing gentleman who loved, cared for others even in his debilitating illness. He loved the Lord Jesus Christ and his fellow brothers and sisters.

He is survived by his daughter June, son-in-law Berley, and grandchildren Thomas and James.

Those who attended his funeral service paid tribute to him and thanked God for his ministry at St. Barnabas Centre, Bishops Stortford on 30th March 2016. It was a most fitting and touching farewell for a child of God. Many of us will reflect on things that Tom said, preached and did and recall them with great affection.

The Mar Thoma Community in the UK offer their condolences to the family. May his soul rest in peace and resurrect in God’s glory.

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