FOCUS April 2013

A Publication of Diaspora Focus

April 2013

CONTENTS Editorial Jesus Shows us How to Live - Ann Morisy, London The Christian Experience of God as Absolute Communion, Jacob Parapally, MS, FS., Bangalore 60 years of Episcopacy - Chrysostom Mar Thoma Valiya Metropolitan Diaspora Focus - Rev. Dr. M. J. Joseph, Kottayam Emmaus - Walking, Talking and Breaking Bread with Jesus – Dr. Anthony Parel, Canada A Church of the People Rather than Church for the People - Dr. Zac Varghese, London Godʼs Household on Earth - Rev. Dr. M. J. Joseph, Kottayam What We Believe - Dr. Titus Mathews, Calgary Comfort vs Contentment - from Building Family Ties with Faith, Love & Laughter by Dave Stone The Silent Exodus of Syrian Christians and the Next Generation from the Indian Immigrant Churches in North America - Sam George, Chicago Loved with a Steadfast Love - Live Loved: Experiencing God's Presence in Everyday Life – Expert from Max Lucado Does Religion Cause Violence? - Lal Varghese, Esq., Dallas Roads, Highways, Flights - Who is Our Pilot and Navigator? - Rev. Dr. Jerry Middents, Dallas Banana has a Generosity; Do we have the Humility to Accept the Gift? - Rev. Dr. M. J. Joseph Congratulations to Mar Thoma Messenger on its 30th year of Publication in 2013 Congratulations to Diocese of North America and Europe on its 25th year Celebrations in 2013

Editorial Welcome to FOCUS online journal. ʻIf you can dream it you can do itʼ is the slogan of a confident generation. Joel 2: 2 reads, “Your old men will have dreams, and your young men will see visions.” The birth of this journal is to integrate dreams of older generations with visions of subsequent generations and in order to emerge a positive action for building solidarity across the Mar Thoma Diaspora communities worldwide. FOCUS wants to act as a bridge between Diaspora Marthomites and the Mar Thoma Church and to show the relevance of Christian teaching to societal issues as well as concerns of our second and third generation Marthomites.

This online journal is a new beginning, but some aspects of our circumstances may make it hard to feel positive about new beginnings. Most of us are set into a comfortable status quo and routines and often find it difficult to face challenges and look for new transformational possibilities. God offers us possibilities, opportunities and engages in transforming situations. In Godʼs amazing grace we have been able to make a new beginning with this online publication with the sure hope that this journal will help some readers to have a new beginning and a transformational life in Jesus the Christ.

How truly inter-generational are our Diaspora parishes? A common picture of the parish is that of an aging group, but it is vital for our survival that we encourage and nurture the young, the group we see as having great potential in the Mar Thoma Diaspora parishes. Yet the reality is that many young people may feel marginalized and ignored in a parish where the predominant affinity is towards the older groups and their vested interests. May be it is because the churchʼs current institutional and organizational survival is largely dependent on the forty to seventy age groups. Therefore, there is reluctance on the part of older folks to let younger people take over important aspects of administration and pastoral care in collaboration with clergy. We are hoping to provide a platform for intergenerational co-operation through the pages of this journal.

“We know in all things God works for good with those who love him, those whom he has called according to his purpose (Romans 8.28). There is indeed a God-given purpose in our Diaspora existence. Each of us has to submit ourselves in utter humility to be motivated under the guidance of the Holy Spirit for a purpose driven life. Our context is always changing and everything is in motion. “But Jesus Christ is the same yesterday, today, and for ever” (Hebrew 13: 8). Therefore, preserving the timeless aspect of our faith is a major challenge for many, while adapting to continuously changing circumstances. Therefore, extreme care must be taken to cultivate the essential Christian faith into languages and thought forms our present age without in anyway losing it core beliefs and fundamental faith these contain. In this effort, equally great care must be taken not to modify and dilute Christian faith to the passing fashions of a particular time, and cultural trends so that the cutting edge of the Christian gospel is not lost.

As an independent movement of the laity of the Diaspora Marthomites, we have a certain degree of freedom to express and to explore, but we also have a responsibility towards the time less aspect of our faith and traditions.

What is the theology of freedom in Christ? St. Paul preached this idea of freedom in Galatians chapter five: “It is for freedom that Christ has set us free. Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery” (5:1). “You my brothers are called to be free. But do not use your freedom to indulge in sinful nature; rather, serve one another in love” (5.13).

Editorial Board Disclaimer: Diaspora FOCUS © is a non-profit organization registered in United States for the Diaspora Marthomites and organization formed in the late nineties. It is not associated with the Mar Thoma Church or its Dioceses or its organizations or its parishes. Contributions in the FOCUS online magazine are welcomed, but 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 FOCUS. The photos used in this publication are taken from various sources in the Internet, and is not intended to violate any copyrights. Please join our Facebook group at www.facebook.com/groups/mtfocus. You may e-mail articles on any Biblical subjects or social issues of interest to Diaspora Marthomites especially second and third generation Marthomites and your suggestions and comments about FOCUS and this online magazine to us at our e-mail address at mtfocusgroup@gmail.com.

JESUS SHOWS US HOW TO LIVE Ann Morisy, England Homo sapiens: Iʼm worried about the future of the species. Like every species Homo sapiens need to engage with the raw and abrasive aspects of life. Have we entered an evolutionary cul-de-sac by the pursuit and achievement of ʻplaypen livingʼ? And perhaps we underestimated the extent to which ʻaddictionʼ is an Achilles heel for the species? Addiction undermines our best intentions – short-circuiting our capacity for ʻagencyʼ An epidemic of narcissism Once upon a time excessive narcissism was a hazard for the aristocrat or moneyed classes.

However, narcissism, or an over developed self regard may have infected most of us. This is the fear expressed by Christopher Lasch. He suggests that a society that encourages individualism and selfgratification puts everyone at risk of narcissism, where self regard topples over into selfishness and selfpreoccupation.

Narcissism is an unpleasant and disruptive state. Narcissists in being overly focused on themselves lack empathy for others which means: • •

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Inability to see another personʼs perspective Feeling entitled to special privileges, and a belief that one is superior to others High levels of hostility and i anxiety

As a result, narcissists are bad relationship partners and can be difficult to work with. And the bad news is evidence suggests that this toxic personality syndrome is growing. For example, Twenge suggests that over the last twenty years narcissism has risen as much as obesity and the two may be ii related: both are due to our inability to control our desires .

The subtle power of films In 2002, in the film ʻBend it like Beckhamʼ, an Asian-Indian girl living in London wants to play football. Her parents, already taken aback that their older daughter did not have an arranged marriage, want their younger daughter Jess, to learn to cook and be a proper young lady. The plot comes to a head when Jess must shuttle back and forth between a football match and her sister's wedding. By the end of the movie Jess wants to join a professional women's football team and move to America to do so. Her parents, finally convinced that it's alright for Jess to follow her dreams, reluctantly agree.

The film is heart warming, and few can fail to be on the side of Jess, with her spontaneity and passion in comparison with the brittle, fuss pot mentality of her parents desperate to keep up appearances. It is easy to assume that virtue triumphs as Jess gets her wish.

However the film, although on the surface about generational conflict between first and second generation immigrants, also dramatizes two interlocking changes: The fall of social rules and the rise of the individual, and as individualistic viewpoints become prominent, concern about the opinions of others plummets. As we leave behind any concern about the opinion of others then one of the most effective sanctions or constraints on our behavior also falls away.

As social rules lose their leverage, and we are no longer rule bound, the fragmentation that results threatens the social obligations that tie society together. Instead of honoring social obligations we drift towards a society in which it is everyone for themselves from birth to death.

Behaving like Jesus In following Jesus we commit ourselves to live for others; ʻChrist died for all, that those who live might live iii no longer for themselves but for him who for their sake died'. Therefore to follow Jesus, to live for him, means allowing oneself to be drawn into his being for others.

In following Jesus we find that in his actions and teaching, he coaches us to avail ourselves of the economy of abundance. Jesus, in inviting us to invest in the self-emptying generosity that is at the heart of the way Jesus lived his life, makes not so much an intellectual challenge, or even a moral challenge.

Rather, it is a challenge to the imagination.

This is because the idea of scarcity is deeply embedded. Our evolutionary journey has been characterized as a battle against shortage, resulting in a deep-seated assumption that the good things in life are in short supply. ʻGraced actionsʼ, in contrast, provide a way into the gracious economy, to which Jesus pointed. Graced actions are a doorway, or, to use the jargon of our time, provide a portal into the generous, generative economy of abundance. Graced actions are our share in Christʼs work.

Jesus shows us the foundation of ʻGraced actionsʼ: • Eschewing Power - Being alert to how easy it might be for him to become powerful in the land. He seems to make a point of resisting the things that would lead to him becoming powerful in the worldʼs terms. (Being powerful and being authoritative are not the same thing) •

Willing to risk being overwhelmed - Always risking the possibility that he might be overwhelmed, not feeling he has to be in control all the time and being willing to take risks that might make the establishment people furious with him

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Subverting the ʻstatus quoʼ - Challenging the taken-for granted ways of doing things and understanding things, including religious practice

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Wide ʻfraternalʼ relations - Seeing our concern for others as going well beyond our own family or neighbors or ʻtribeʼ. If God is our heavenly father all his children become our brothers and sisters.

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Avoiding tit-for tatʼ behavior - By avoiding escalating differences and trying to get oneʼs own back and have the last word – but also standing his ground

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Investing in the most unlikely - The people whom Jesus chose were not the most obvious ʻtop teamʼ, in fact very often they were people whom others had written-off

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Avoiding ʻthem and usʼ splitting and categories of clean and unclean – By actively embracing those who were different or rejected by the mainstream

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Communicating by story and analogy - Rather than by rational / sociological analysis or by moralizing or via the formularies of faith

A graced action begins with the commitment to openness in order to be reflective and seek out all the possibilities in a situation. Only in this way does the imagination have the chance to flow and influence our behavior. For example when Jesus was confronted by the Pharisees and teachers of the law who iv wanted him to judge the woman whom they said had committed adultery.

Often a graced action allows the context to have authority, which means that law, bureaucracy and habit have a partial rather than absolute status. For example, Jesus healing an old woman whose spine had collapsed on the Sabbath. Most certainly, in this instance, law, bureaucracy and habit were given partial rather than absolute status by Jesus.

Graced actions trigger a host of other virtuous actions and behavior in others, in this way graced actions are generative, giving momentum to the divine, or abundant economy in which, through Godʼs grace, and through Jesusʼ tutorship, we are invited to partake.

In dismal times we anticipate vicious processes dominating our lives, but graced actions defy this negative view of the world. Graced actions insist that hope is not just an abstract state, but is made manifest in virtuous circle that are beyond our anticipation – and they are as real as the vicious circles with which too easily dominate our imagination.

Jesus saves us not just through his death and resurrection. Jesus also saves us by showing us how to live. Let us praise the Lord!

References: • • • • • • • • •

J. M. Twenge (2006) Generation Me, New York: Free Press p.68-69 J. M. Twenge and W. K. Campbell (2009) The Narcissism Epidemic, New York: Free Press p.31 Adapted from J. M. Twenge (2006) op. cit. p.21 2 Cor 5:15 NIV John 8 vv 2-11

Editorʼs Note: Ann Morisy is a freelance community theologian and lecturer and works for the Anglican Diocese of London as Community Development Officer. A sociologist by background, she was the director of the Anglican Commission on Urban Life and Faith, which produced the report Faithful Cities in 2006, a follow-up to the Faith in the City report of 1985. She has written several books including: (1997) Beyond the Good Samaritan; London, Continuum, (2004) Journeying Out: A new approach to mission; London, Continuum, (2009) Bothered and Bewildered: Enacting hope in troubled times; London, Continuum, (2011). She is also a sought after and engaging speaker.

The Christian Experience of God as Absolute Communion Jacob Parapally, MS, FS., Bangalore What is the Christian experience of God? When confronted with this question many Christians prefer not to answer. Either they have not thought about such a question or its answer, or they do not know how to articulate it or they think that any God-experience must be a mystical experience. So they prefer to evade the question about their God-experience.

The Christian experience of God is both communitarian and personal. God, as the ultimate meaning of oneʼs life, the beginning and the end of oneʼs life is a personal experience but received not through a private revelation. This personal experience of God is mediated through the community of the Church. A believer shares in the living tradition of the Church which lives, articulates and proclaims the experience of God, revealed through Jesus Christ and encountered through the Holy Spirit. The greatest and the most challenging revelation encountered by the early Christian community was that the living God of their experience is a communion of Father, Son and Spirit. The Christian experience of God as the Trinity or God as a communion of three persons is more a revelation of the mystery of human beings and human communities than a revelation of who God is. Here an attempt is made to sketch the origin, development and challenges of the Christian experience and understanding of God as Trinitarian communion.

1. The Origin of the Christian Experience of God as Communion After the resurrection of Jesus from the dead the disciples encountered him as Lord and God. The one whom they now confess as Lord and God, had already addressed God, Abba during his earthly life. Therefore, the God whom Jesus called as Abba was recognized by the early Christian community as ʻthe God and Father of our Lord Jesus Christʼ (2 Cor 1:3;11.31; Eph 1:3)). At the Pentecost, they encountered the Holy Spirit who transformed their life in such a way that they began to proclaim boldly that ʻJesus is Lord and God has raised him from the deadʼ (cfr. Rom 10:9).

Without giving up their strong belief in the oneness of God the early Christian community confessed that the Father is God but different from the Son and the Spirit, the Son is God but different from the Father and the Spirit, the Spirit is God but different from the Father and the Son. They did not speculate about the oneness and threeness of God. They celebrated their faith-experience. They worshipped God as Father Son and the Spirit. They baptized in the name of the Father, Son and the Spirit. Like the Jewish prayers, which ended with praise to God, they too concluded their prayer with praise (doxology) to the Father through the Son in the Spirit. The evangelists would incorporate this God-experience of the early Christian community in the baptismal texts of the New Testament. At the baptism of Jesus the synoptic gospels present a theophany, in which the Father is the revealer, the Son as the revealed and the Holy Spirit, the one who empowers Jesus too fulfill his mission (Mk 1: 10 –11; Mt 3:16 -17; Lk 3:21-22). The early communityʼs experience of God as the Father, Son and the Holy Spirit finds expression in the mission command of Jesus: “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” ( Mt 28:19).

The presence of various Trinitarian texts in the epistles (2 Cor 13:14; 2 Thess 2:13-14; 1 Cor 12:4-6; Gal 4:6, 3: 11-14; Eph 3:14-17; 2:20-22, Tit 3:4-6 etc.) and in John (Joh 14:20f; 1Joh 1:3) point to the power and the intensity of the God-experience of the early Christian community that they moved from a strict monotheistic belief in God to the Trinitarian belief in God. Though the terms like ʻtrinityʼ and ʻtriadʼ were not used by them to express their faith, it might have been very clear to them that their faith in God as Father, Son and the Spirit did not contradict their faith in the oneness of God. 2. Trinitarian Communion: Self-Emptying Love of the Father, Son and Spirit From an insight into the mystery of God as a communion the early fathers and theologians evolved the terminology of personhood. It was Tertullian who used the term person for the first time to designate what differentiates Father, Son and Spirit. In the Trinity the persons are distinct but not divided, different but not separated. The unity or communion of God is because of the unity of Three Persons. Already John had referred to the intimate union between the Father and the Son, “ I and the Father are one” (Jn 10:30).

The original term used to express this unity is not a numerical one (Greek: heis; Latin: unus ) but oneness (Greek: hen, Latin: unum). Therefore, the statement should be, “I and the Father are oneness or togetherness or communion.”

God, the Trinity, is absolute communion because there is absolute communication.

It is in the vital cycle of communion and communication that God is the fullness of life. The Father communicates or surrenders everything to the Son and the Spirit except that which cannot be communicated, namely, the Fatherhood.

The Son communicates everything to the Father and the Spirit except that which cannot be communicated, namely, the Sonship. In the same way the Spirit communicates everything to the Father and the Son except the Spirit hood. In the Trinity communication among the Persons is total and absolute. Communication is the life and breath of communion. Without communication there is no communion.

The total communication or total selfsurrender of one person to another has no other name than love.

3. Humans as Images of Trinitarian Communion The most gratuitous dimension of the Christian experience of God as communion is the insight into the mystery of human beings. Together with other Semitic religious traditions Christianity too affirms that humans are created in the image and likeness of God, but with a difference. Christian faith-affirms that human beings are created in the image or likeness of God, the Trinity. Therefore, every human being is Trinitarian by nature, indeed a reflection of that ultimate communion. In the Christian anthropological perspective the so-called social nature of human beings is an expression of the fundamental Trinitarian nature of the individual persons. The undeniable source and model of communion among human beings is the Trinitarian communion of the

Father, the Son and the Spirit. In the Trinity there is no domination or subordination, no superiority or inferiority. In the Trinitarian life communion is perfect and dynamic. In such a relationship the oneness is absolute and at the same time the different identities are not sacrificed. In fact, the difference in identity is necessary for communion. In this sense any pluralism is grace and not a threat to unity.

Created in the image and likeness of the triune God, human beings by nature belong to the Trinitarian family and to one another. They are, therefore, by nature inter-related and are called to become aware of, accept and actualize this mystery in their lives. The differences in identity need not and should not lead to division and separation but to communion. Thus, the Trinitarian communion becomes the foundation and 1 paradigm for all human relationships: familial, social, cultural, religious and ecclesial.

The challenge of growing in communion, following oneʼs nature and vocation was neglected in the past with serious consequences. The revelation of God as triune with equality of persons, unity of substance, essence and nature, and the awareness that humans are created in the image and likeness of the Triune God should have been the basis for the Christian commitment to humans and their world. Thus, when the commitment to the poor, the marginalized, the discriminated and exploited flows from the Christian experience of God as communion it would have its source in the self-understanding of the human as human. This is a stronger foundation for praxis than any ideology, however attractive it may appear to be.

Such a strong foundation would seek ways and means to promote communion among religions through authentic inter-religious dialogue, foster a better relationship among the individual Churches of the Catholic communion and further the cause of ecumenism. The awareness that humans belong to one another as they belong to the Trinitarian family would make one to be more responsible to the whole creation, which provides the locus for experiencing the mystery of God as communion in history.

Conclusion Godʼs self-revelation as a Communion of three Persons in and through Jesus Christ is the unique, foundational faith-experience of the Christian community. Though this faith-experience finds expression in the Trinitarian dogmas it has not often challenged Christians to a deeper commitment to promote the development of authentic human communities. Karl Rahner has rightly remarked, “despite their orthodox 2 confession of the Trinity, Christians are, in their practical life, almost mere ʻmonotheistsʼ.” A strict monotheism can be a powerful ally to support any oppressive social, political, religious or ecclesial order where there is the domination of one, whether of a benevolent dictator or a patronizing group or a dominant ideology. The Christian experience of God as Trinity calls for a radical commitment to live and promote communion among the different Christian Churches, and among religions, races, ethnic and linguistic groups, castes, classes, genders and nations. Divisive forces are at work, especially in our times, destroying unity and concordance among people to promote their own selfish interests. God as Communion inspires and energizes us to raise our prophetic voice against everything that destroys communion among peoples. Therefore, a deeper understanding of the meaning of God as Communion or God as the Trinity is imperative to be effective agents of the Kingdom of God to build a just and humane society, to promote ecumenism among the churches and dialogue among the various religions and cultures as well as to care for the nature which has the ʻvestige of the Trinityʼ.

Editorʼs Note: Jacob Parapally is a member of Missionaries of St. Francis de Sales- MSFS. He is also the professor of Systematic Theology of the Teejas Vidaya Peetha Institute of Mssion Oriented and Contextual Theology, Bangalore, India; and the author of ʻEmerging Trends in Indian Christology.

1 2 2

See J.Parappally, “Communion among the Individual Churches: A Theological Reflection,” Vidyajyoti Vol. 59, No.11 (Nov. 1995): K.Rahner, Trinity (New York: Herder and Herder, 1970), p. 10 K.Rahner, Trinity (New York: Herder and Herder, 1970), p. 10.

60 YEARS OF EPISCOPACY – (May 23, 1953 – May 23, 2013) CHRYSOSTOM THIRUMENI The FOCUS on behalf of the Diaspora Marthomites living around the world wish and pray that God may shower His abundant grace and mercy upon Valiya Metropolitan Thirumeni and keep him in His providence to fulfill His mission in this earth. Chrysostom Thirumeni was ordained as an Episcopa of the Mar Thoma Church on May 23, 1953.

Thirumeni is completing 60 years in Episcopacy on the 23rd of May 2013. The available sources reveals Valia Metropolitan Thirumeni is the only one Bishop who is living at present completing 60 years in Episcopacy. Thirumeni retired the position of Mar Thoma Metropolitan when he completed 90 years of age and is presently living at Maramon, Kerala. Thirumeni at present actively involved in social and community activities including speaking assignments.

Photo courtesy: Sibu Puliyooor, Kuwait

Diaspora FOCUS

Rev. Dr. M. J. Joseph, Kottayam If there is no focus, there will be only a blurred vision The light rays passing through the clouds must get focused as a rainbow.

It is a symbol of plurality Plurality is integral to reality.

Plurality is held together by a string of love It is the love of God in Christ that makes its appeal universal.

The Diaspora laity of the Mar Thoma Church longs to have a focus Focusing is meant to generate power Laity as frozen credit of the Church Must melt and become liquid cash.

How is it possible to get melted?

The fire of the Holy Spirit alone will be able to awaken it.

Who can prevent the urge of the Spirit to have something beautiful for God? The scattered gems of the Church must have a strong string to hold Holding together is meant for gathering Gathering is for scattering and scattering is for gathering.

It is the metaphor of life.

The vision of the Church in each generation takes its own course Sometimes it gets deviated Sometimes it takes a new course of action.

The reality of Christ must be made known through word and deed The priesthood of the Church universal is meant to shine It must flutter its wings and soar high in each continent In each nation, its power must generate the power of love.

Love of power negates its focus Men of vision are always on the side of God And God is on the side of them!

The electronic network of the Focus Group is more than a gadget It is the meeting of the hearts across the globe The other is made near to our side We are being transformed into a hymn of praise.

We make a name for the voiceless across the globe The clergy must be grateful to God for our being and becoming.

The period of slumbering is over The cracked walls of the Church must be built for common wellness The global must be made local The local must be transformed into universal The bricks once used for walls must be used for making bridges The periphery must be brought to the center The awakening must happen from below The power must come from above.

This is our prayer to Thee, Lord: Let our rising out of ashes be an offering to you Enable us to spread our rosy wings high.

*Dedicated in honor of all those who participated in the Focus Seminars held from 1999 - 2003.

Editor始s Note: 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. In addition 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 and books.

His book of poems is available in languages such as Malayalam, English and German. E-Mail ID: drmjjoseph_65@yahoo.co.in.

Emmaus - Walking, Talking and Breaking Bread with Jesus Dr. Anthony Parel, Canada The tradition of holding a “Week of Prayer for Christian Unity”, began more than a century ago, has come a long way. That may explain why even someone like me, born in far away India, into the Syro-Malabar Catholic community--a branch of the ancient St. Thomas Christian community, which traces its origin to St. Thomas the Apostle—could be invited to speak on Christian unity here in Calgary, in the magnificent setting of the great historic Grace Presbyterian church. Calgary is a global city now: Christians of every imaginable denomination, and even some unimaginable ones, can be found here. We are urged to pray for unity among them.

How are we to do this? Todayʼs readings give us some guidance. The first reading, from Micah, a prophet th who lived in 8 century BC, tells us that we should ask God and find out what he wants us to do. He wants us to be just, kind and humble. The second reading, taken from Luke the Evangelist in the first century AD, is more specific: we should walk and talk with Jesus and break bread with him. This should help us in uniting us, and also in being just, kind and humble in our dealings with one another.

1.The reading from Luke makes two important points. The first is that it is possible to walk and talk with the risen Jesus and yet not recognize him. The second is that we can recognize him if we invite him to stay and break bread with us. Walking, talking and breaking bread all go together. Luke is quite clear on this: referring to the time the two disciples spent walking and talking, but not recognizing him, Luke writes: “But their eyes were kept from recognizing him.” And referring to what happened after the breaking of the bread, he writes: “When he was at table with them, he took the bread and blessed, and broke it, and gave it to them. And their eyes were opened and they recognized him.”(30-31). Again, in verse 35: “he was known to them in the breaking of the bread.”

Emmaus, then, is the metaphor for the transition from the initial non-recognition to the eventual recognition of the risen Jesus, for the opening of the eyes of faith, and for the transformative experience of breaking bread with him.

Artists, poets, writers, moviemakers, Christian thinkers and activists over the centuries have found inspiration in the story of Emmaus. The “Walk to Emmaus Movement”, promoted by many Christian denominations, was inspired by it. Painters such Caravaggio, Titian, Rembrandt, Rubens, and Tintoretto—among others-have their own interpretation of the story.

(Most recently, in 2009, the Italian writer Alessando Baricco published a novel, Emmaus, giving his own secular interpretation of it--see the review in The Times Literary Supplement, 4 January 2013, p.21).

2. There are two perceptions of Jesus that have to be kept in mind here. One is that of Jesus before his death and the other, that of Jesus after his death. Before his death, the disciples were able to perceive him by sight, touch and speech. But after his death, as Thomas Aquinas tells us, neither

sight nor touch nor speech can reach him. Only in the breaking of the bread can we reach him--and that too with the eyes of faith. Aquinas speaks of how both the divinity and the humanity of the risen Jesus are hidden under the symbol of bread. This hidden-ness of Jesus is celebrated in the ritual of breaking bread; and it has become a universal Christian ritual and the focal point of Christian spirituality. The ritual and the spirituality go together. If separated, Jesus will remain the eternal stranger.

3. It follows that mere talk about Jesus is not enough. To day there is endless talk about the historical Jesus. Scholars write learned books about him, engage in higher criticism, do archeological digging, conduct seminars and conferences—in the academia, and especially in departments of religious studies.

At the same time, it remains true that mere scholarship does not take us from the historical Jesus to Jesus as he is now, viz., existing outside historical time. I am not criticizing the need for the scholarly study of the historical Jesus: far from it. On the contrary, there should be more of it—the more, the better.

But if we remain satisfied with the knowledge of only the historical Jesus, we may fail to recognize him as he is now, existing outside historical time. To know the Jesus existing outside historical time, we need more than scholarship--we need faith supplementing scholarship. And it is the breaking of the bread that engenders and nourishes faith. This too is a great lesson that we can learn from the story of Emmaus.

4. The importance of the breaking of bread in Christian life. The ritual of breaking bread with Jesus has occupied, and still occupies, the central place in the life of every Christian community.

The beginning of this ritual goes back to the Last Supper held in Jerusalem, the day before Christʼs death, and to the supper at Emmaus, which took place on the day of his resurrection.

Christian communities, all over the world, have developed their own way of celebrating it— depending on the needs of the times, the culture and the language. Some use unleavened bread, others, leavened bread or its substitute. The name given to the ritual also varies from language to language. In my own language it is called Qurbana, a borrowed Syriac term. In the English language it is referred to variously as the Eucharist, Lordʼs Supper, and Holy Communion. In the bewildering diversity of language, doctrine and ceremony, there is one thing that is common to all Christians. It is that each denomination regards this ritual as the solemn occasion when its members come into intimate contact with the risen Jesus. The more each denomination deepens the faith of its members in this way, the better it is for the health of the denomination itself and for Christian unity.

5. The breaking of the bread can promote unity among Christian denominations. In the past, differences in our understanding of the meaning of the breaking of the bread tended to keep us apart.

Now that we know that the central issue in this ritual is the renewal of our faith in the risen Jesus, the memories of past controversies should gradually fade, and the truth about our common faith in the risen Jesus should come to the surface. When that happens, we will begin to behave like brothers and sisters in spirit and sentiment, and cease to be strangers to one another. In the breaking of the bread, we will undergo a spiritual and psychological transformation. The starting point of such transformation is a deeper understanding the meaning of this ritual as its conducted in oneʼs own tradition. Given that all denominations believe in the risen Jesus and recognize him in the breaking of the bread, it no longer makes sense to think that to be a complete Christian, it is enough to be just a Presbyterian or a

Methodist, a Catholic or an Orthodox, an Anglican or a Lutheran, or any other. To be a complete Christian today, we have to empathize with every denomination and understand the differences with charity and true historical understanding.

6. But we live in a secular world. It is one thing to promote a sense of unity among Christian denominations. But it is quite another to do so in a highly secular culture. Perhaps today we Christians feel a little like the two disciples on the way to Emmaus—somewhat sad, dejected, confused, and lacking in confidence. Sometimes we seem embarrassed to admit that we are Christians. We may think that it is not good form to mention the name of Jesus in polite company. Christianity is being marginalized in the popular culture—in the media and in the entertainment world. It is fashionable today to proclaim oneʼs agnosticism if not unbelief. If you are a believer, you are regarded as either a weirdo or a fanatic. I am thinking not only of aggressive anti-Christians such as Richard Dawkins and Christopher Hitchens, but also of the soft anti-Christians, who pity you for being a believer. Christianity for them is not a system of faith in Jesus who exists outside time, but purely a historical phenomenon, something that will wither away with the advancement of science and social progress.

Briefly, Jesus in our secular culture remains a stranger. It is all the more reason to deepen our belief in the risen Jesus, and walk with him and meet him in the breaking of the bread. To engage in honest dialogue with non-believers and non-Christians we need the deep serenity that comes from faith.

The fruitfulness of the dialogue will depend not only on our serenity, but also on the sure-footedness with which we walk in the secular world. Here I want to touch on a broader lesson that we can learn from the story of Emmaus. It is that in Christian life the ritual and the spirituality are inseparable. We cannot have the one without the other. It is fashionable these days to say ʻoh I am not religious, but I am spiritual.ʼ ʻI am for spirituality but against rituals.ʼ The Emmaus story falsifies all such sayings--as far as Christianity is concerned. For the Jesus who exists outside historical times is recognized in the breaking of the bread. So we come back once more to the importance of the ritual of the breaking of the bread not only for promoting unity among Christians but also for coping with the creeping secularism. Thanks to this ritual, which we celebrate in our different ways, we can successfully respond to “the programmatic secularism”, to use the words of Dr Rowan Williams, the recently retired Archbishop of Canterbury.

Editorʼs Note: A talk given at the Grace Presbyterian Church of Calgary to observe the “Week of Prayer for Christian Unity”. Dr. Parel is Professor Emeritus of Political Science at the University of Calgary and is a renowned Gandhian scholar. Dr. Antony Parel is Professor Emeritus of Political Science at the University of Calgary. He was a member of the Society of Jesus. He received his Ph.D. from Harvard University and joined the University of Calgary in 1966. He has served as Professor and Head of Political Science at the University and retired in 1997. He is a well-known scholar of Gandhian studies and author of several books.

A Church of the People rather than Church for the People Dr. Zac Varghese, London I used the word ʻchurchʼ in this article meaning mainly parishes of the mainline churches. What we need today is churches of the people rather than churches for the people. In general terms, churches are no more small communities of Christians who have grown individually and collectively in their faith commitments; it is no more an assembly of people worshipping God and glorifying His name; it is not a place any more where they try to interpret the gospel in the day-to-day realities of their lives and developing a lifestyle in the reality of the gospel. But it is a place for investing in self-interests of one sort or another and a battle ground for propagating a multiplicity of self-interests. It is a place where one surrenders one set of freedom for instant recognition and societal approval; it is a place for exercising power and authority; it is place where one willingly surrender the God-given power to think and allow the hierarchy to do thinking for oneself; it is a place where God-given talents are allowed to decay and degenerate; it is an arena for manipulating people by ʻplaying gamesʼ to extract energy to survive at any 1 cost in the way James Redfield described in his book, ʻThe Celestine Prophecy.ʼ This may seem quite unreal and therefore, let me at the very outset admit that there may be many exceptions to my gross generalizations. But I am concerned with the general perception created by churches in our neighborhoods. These days, mainline churches are not necessarily involved in the everyday concerns of people of a locality and it is not part of the community. It is more and more remotely controlled by the long arms of establishments; it is controlled from Vatican, Canterbury, St. Petersburg, Athens, Antioch, Kottayam, Tiruvalla or some such place. Church hierarchies are settled in their comfortable ways of providing the necessary fabrics and rubrics of a church for the people rather than church of the people.

The tragedy is that many of these mainline churches pretend that they have a democratic administrative 2 style as well. But as the Nobel laureate, Octavio Paz wrote: “Of course, democracy also can be tyrannical, and the dictatorship of the majority no less odious than that of a single person or group.

Democracy is not a panacea that cures all ills and automatically guarantees social justice.”

In an ideal communitarian church we may find a shared leadership; in such places every one is equally responsible for the proper functioning and well being of all its members.

Anyone who takes a designated-task accepts it with humility on behalf of everyone, but not as a status symbol or a power broker. The essential characteristic of such a faith community is the decentralization of power. By seeing every part has a significant role to play for the coordinated activity of the entire group, no one person is likely to dominate the group and all members begin to value their worth as individuals and skills they have to bring. Recognizing the special gifts that people possess is important because such skills are likely to be needed at different times. These gifts are endowments for the future growth of the church and should be invested profitably for the common good of all the members. Those who are gifted with special skills can help others, particularly young people, to gain similar or better skills for the growth of the church. This fits in with the idea that Church is very similar to family, a family of believers. One of the cardinal principles of Lutherʼs reformation in the th 16 century was the doctrine of the priesthood of all believers. He saw Church as a spiritual community, but not as a hierarchical structure.

The notion of special God-given talents is particularly relevant to the context of a discussion of ministry of the local parish. In the first letter to the Corinthians St. Paul stresses the theology of giftedness when speaks of the variety of ministry: “There are different gifts but the same spirit; there are different ministries but the same Lord; there are different works but the same God who accomplishes all of them in everyone.

To each person the manifestation of the Spirit is given for the common good.” (I Cur. 12:4-7) Thus from the earliest of time the Christian community has considered ministry as a response to various needs and as a response made possible because of the special gifts bestowed by the grace of God on the members of the local fellowship. Structured organizational development and official affiliations to larger faith communities were a later development in the history of the Church. In an effort to grow, we have forgotten who we are and where we come from.

The early church with all its troubles and tribulations experienced an amazing time in the life of its members. However, even in this golden age of the growth of the Church, in the New Testament times, there were differences in emphasis. There were at least three kinds of identifiable emphasis in churches or Christian communities: firstly, Pastoral Letters highlight the importance of teaching, structures and pastoral care; secondly, Ephesians and Colossian churches looked at the Church as Christʼs body and His bride. Finally, in Acts we see an emphasis on accommodating both charismatic and the institutional nature of the churches. Hence the ideas about Church as a ʻpeople of Godʼ, ʻassemblyʼ, ʻfaith communityʼ, ʻbody of Godʼ, ʻbride of Christʼ ʻfamilyʼ, and other understandings developed.

These and other differences between Jewish and gentile Christians, and an apparent rivalry that existed between Apostles and early Christian pioneers raise a question mark about unity and the idea of ʻOne Churchʼ in apostolic times. ʻThe One Universal and Catholic Churchʼ is an invisible Church and a spiritual reality of a different kind. Despite these differences, certain common elements of faith such as Jesus as the Messiah and Lord; the sacraments of baptism and Eucharist; and the expectation of the imminent coming of the Kingdom of God united them to a certain degree. However, the unexpected postponement of the second coming of Jesus created uncertainties of a colossal dimension.

The early charismatic expectation slipped into a longing for security and survival. Principles of sharing disappeared; building boundaries and consolidating power became important. Emperor Constantine initiated and built structures for the Church and he housed the wealth of Christian fellowships in secure buildings. It is the beginning of the institutionalized churches and these churches were structured for the people, as thought fit by the leadership of the time. Within these church structures individuals lost their community spirit and begin to build walls of separation and ego boundaries. Fellowships degenerated into ego building and ego worship. Hostility replaced hospitality. This is the domain of a privatized religion, making churches into Christian private clubs with exclusion limits. What is missing in this situation is a sense of belonging, of community; and love for oneʼs neighbor; neighborhoods became inaccessible due to demarcation lines and boundary walls. We need to recover the vision of the church as a family. We also lost one of the most fundamental tents of Christianity in the process, the Eucharistic hospitality. Even last sixty years of ecumenical endeavors of the World Council of Churches and the formulation of Lima liturgy have not helped us in finding reconciliation at Lordʼs Table. We must achieve this at any cost.

The emphasis of this article is to draw special attention to the necessity of distinguishing church for the people from church of the people. Church for the people caters for the presumed needs of its members and it has a very structured, standard operating protocols.

On the other hand church of the people allows the real local needs of its members in designing structures in a more flexible and modular way. The implication of this is the need for a change in our attitude towards pastoral ministry, which should be in tune with the needs of the local community and should be flexible in allowing needs to affect structures and protocols. But this is not happening in the main line churches because of the fear and resistance of the hierarchy. The hierarchy usually relates to elite or power groups because the power blocks oil the system, which allows the church to function in a safer mode. However, there are dissenting voices from the hierarchy as well and it is gratifying to see 3 Archbishop Pedro Lopez Quintana , the Vatican envoy to India, making the same point in the context of educational institutions run by his church. He has cautioned the Roman Catholic Church in India to shed an elitist tag it has gained regarding education. He said, “In spite of all our idealism and good intentions, we are too well aware that many of our educational institutions are largely at the service of the dominant rich and of the neo-liberal and capitalist 4 system that controls our society," Metropolitan Chrysostom of the Mar Thoma Church had often spoke about the need for para churches. Societal changes are accelerating, but the pace of structural changes in the churches is very slow. As we have seen early, St. Paul recognized administration as one form of ministry, though he did not regard it as the most important one. A move from centre to periphery is a way of creating church of the people. This allows fellowships for people on the margins of the institutionalized churches and of society.

References: 1. Octavio Paz. In Light of India, the Harvill Press, London, 1997 2. James Redfield. The Celestine Prophesy. Bantam Books, London, 1994.

3. Archbishop Pedro Lopez Quintana, Ecumenical News International, February, 2006 4. Metropolitan Chrysostom. Mission in the Market Place, CSS books, Tiruvalla, 2002 Editorʼs Note: Dr. Zac Varghese, London, U.K., 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.

Godʼs Household on Earth Rev. Dr. M. J. Joseph, Kottayam The Lordʼs Prayer as recorded in St. Matthew 6:9-10 and Lk:11.1-4 has an ecumenical dimension in which the ecological and the economic parameters of our societal life are profoundly embodied. The Greek word, Oikoumene- means, “The whole inhabited earth”. In the Lordʼs Prayer, the concerns of the whole inhabited earth are vividly stated with a blue print of ecumenical spirituality for humankind. Peace on Earth, “the all- embracing plan of God”- (Pope John XXIII) is a benediction given by the heavenly host through the human- divine symbols of relationship in Godʼs world. It transcends the limits of time and space. The references to bread (present), to forgiveness (past and present) and temptation (future) are indeed symbols of spirituality for manifesting the power of love in the transformation of the world. The biggest problem of today is the problem of relationship whether it is social, cultural or religious. In the Lordʼs Prayer, we have new insights for harmony in relationships, and above all a divine manual for social bonding as Godʼs gift of New Humanity in Christ. In todayʼsʼ thinking ecumenism is not simply limited to the unity of the Churches. It is a vision for “all that breathe”(Ps.150: 6)- a divine compulsion and a mandate for the household of God.

Ecumenism as cosmic vision Ecumenism is primarily concerned with the discernment of the unitive presence of God in the world. As Dr. Mathai Zachariah, former NCCI general Secretary, puts it, “it is indeed hope in action- hope that the Church will be one, that the world will be one, hope that the obscurities of our life in this world will be clarified and its frustrations overcome when we see Jesus Christ as the hidden dynamism of history and the Church as his ʻeucharistic presence in the worldʼ. This perspective is deeply rooted in the philosophy of wider ecumenism, which has a bearing on all human structures, social relations and above all the interdependence and inter- relatedness between the human and other living beings on this planet. The Lordʼs Prayer being ecumenical in its texture is a call to look within and beyond as members of Godʼs household in a spirit of humility, openness and solidarity. As all forms of life are sustained in Godʼs oikos created order- the concerns of the whole creation come under the one eternal purpose of God. “Our common future” spoken in terms of food and forgiveness, heaven and earth is a matter of affirming life for all in Godʼs one world. It calls forth a greater sense of accountability. So the ecumenical trends as depicted in the Lordʼs prayer comprehend all that make life truly human and that the ecumenical movement is committed to the unity of all creation which aims at the integration of everything in Godʼs oikoumene.

The word oikoumene has assumed several shades of meaning in the mission of the Church. The obvious meaning of the term is “that which is related to the whole inhabited world” (Acts. 17:31). The root meaning of ecumenism, economics and ecology is derived from the Greek word oikos (house; verb. oikeo - to dwell). This means that all the above three concepts are interrelated and that they are complimentary.

The basic question is how to maintain a vision of unity between heaven and earth when we speak of the divine administration of the universe. The Sanskrit word, grh (house imply means to hold together) also adds luster to the Greek word oikos and its ecumenical implications. In wider ecumenism, the ecumenical vision is focused on the divine management of human affairs and the discernment of Godʼs will in them.

Thus ecumenical theology speaks of God- Christ - world relationship and is considered as the means of reconciling Godʼs world. In a nutshell, the Lordʼs Prayer truly depicts a holistic understanding of divine-

human relationship for the transformation of the world. The vision includes a plan, a program, a project and a life style that ultimately leads us to seek ways and means for doing Godʼs will on earth. In the Lordʼs Prayer, there are three spiritual dimensions. They are i) Fatherhood of God and brotherhood of man ii) the convergence of the secular and the spiritual realms of life and iii) an appeal for an ecological perspective of the kingdom on earth.

We are thus called upon to search for the buckle that binds the secular and the spiritual, the hyphen that unites the terrestrial and celestial. In short as a Franciscan Benediction puts it, the prayer provokes us to live in discomfort, “at easy answers, half- truths and superficial relationships”. It is a call to live in “infinite love higher than the stars, wider than the skies and deeper than the seas”.

Textual commentary- the Lordʼs Prayer

Let me begin with a gossip story. A religious teacher asked her 5th graders to write down the Lordʼs Prayer. A few excerpts are given below: “Our Father who arenʼt in heaven Hollow be Thy name!

My will be done as it is in heaven .....

Give us this daily beard And forgive us our dress- passes ......

For mine is the glory and power forever and ever!

The Lordʼs Prayer is the least offensive prayer said in the ecumenical gatherings. The reason is that it is considered to be more ritualistic than sacramental. Its religiosity is attractive rather than its spirituality!

The text in Matthew (6:9-13) is longer than Luke (11:1-4). In Matthewʼs version, God is addressed as our

father, whereas Luke simply calls God as father leaving the prefix, “our”. When Matthew uses the aor. imperative form of didomi (dos) to make supplication for food, Luke uses didou, which is a present imperative form of the same verbal form. Luke wants to convey the uninterrupted supply of food to all his children (including all living beings). What is to happen on earth is a “collective and corporate event of things. (See ref we, us, our 9 times in the prayer). The Matthean word debts are replaced by sins” in Luke. In some liturgical recitals, I have noticed that the petition tou ponerou is translated as “evil. It should be the evil one. Evil designs are manifestations of the Evil ones around us. St. Peterʼs exhortation to watch out for the adversary, the devil prowling around us like a roaring lion to devour us is to be read along with request for the divine support (1 Pet: 5.8).

God- the Father of all nations The benevolence of God, the Father, is not limited to any group or religious faith, when he is addressed as “Our Father.” The heavenly Father is one who makes his sun to rise on the evil and on the good, and sends rain on the righteous and the unrighteous” (Matt. 5.45). The Psalmist affirms the above when he writes “It is he that made us, we are his; we are his sheep, and the sheep of his pasture (Ps. 100:3)”.

When God is addressed as “Our Father”, the believers cannot exclude other people. The God of the Bible is a God in relationship. God is the builder of all things (Heb. 3:4). In the St. Jamesʼ Liturgy of the Syrian Church, there is an invocation, which supports our point. To quote, “To sing praises and worship the Creator of all things” (by the priest). “Assuredly is good and right” (Response by the congregation); “who is adored by the heavenly host, sun and moon and all the stars, The earth and seas and all that dwell there (by the priest) “Holy, holy, holy the Lord almighty, Heaven and earth are full of his glory; Hosanna in the highest! (Response by the congregation). In the liturgical adoration, all prayers of thanksgiving are addressed to the one Creator God whose nature is inclusive. The Diaspora community is called to celebrate the concept of inclusiveness, globally and locally.

God, being the Alpha and the Omega” omnipotence of God should be held As the spokesman of God, the God near by, and not a God places so that I heaven and Reference to Priestly prayer of the inclusive God as Father is the godhead, but of world is organized under whom, and on (Eph.3: It is really do not

(Rev. 1:8), the omnipresence and high in our social engagements. prophet Jeremiah asks, “Am I a far off? Who can hide in secret cannot see them? Do I not fill earth”.

(Jer. 23:23-24).

God as Father in the High Jesus in Jn. 17 also alludes to nature of God. Reference to not about the sexuality of Godʼs caring attitude. The God, the Father “from every family in heaven earth takes its name” 14).

disheartening that we create harmony in relationships in the name of One God who is the creator and sustainer of all. Let me quote the words of Chanthu Menon, the famous Malayalam Bible translator who took the name Joseph Fenn, “Day and night are the same for everyone. Thirst and hunger are felt by all. Mist, rain, sunlight etc. are felt by all the same way. Every one has the same color of blood flowing through their blood vessels. All our organs like hands, legs, ears, eyes, nose etc. as structured the same and functions the same. All of us are born from a womanʼs womb. Is it not foolish to think that some people were made inferior to others?

“Almighty God certainly does not show partiality.” Since we breathe the same air, eat the same food irrespective of religious creed, why do we call ourselves with religious tags such as Hindu, Muslims, Buddhists, Sikhs, and likewise? As the boundary of the Gospel is not between religions, there is no legitimacy on our part to think of God in narrow concepts of religious categories. It is a heresy when we limit God and Christ in individualistic and communal categories. This will help us to hold a higher vision in life as Rev. Dr. M.A. Thomas has put it succinctly: “As long as the Ecumenical Christian Centre in Bangalore exists, its prime message is that humankind is one, irrespective of caste, color, creed or sex”.

Kingdom in our midst without borders The coming of the Kingdom on Earth makes the divine presence in our midst authentic. The petition, “Your Kingdom come” implies three things. i) awareness of a new sense of God- consciousness ii) a new sense of relationship among the family of God iii) a new norm of faith and praxis rooted in love. The Kingdom in our midst (on earth) is a kingdom without frontiers where diversities are reconciled, identities are preserved, justice and peace kiss each other and above all the splendor of the nations of the world are brought with jubilation. The kingdom in our midst is without violence, without domination, without manipulation, without exploitation, without torture, without hunger, without caste discrimination, without linguistic fanaticism, without hording of earthly goods, without suppression or oppression of human/ ecological rights, without marginalization of the weak, without any feeling of the rape of the Mother Earth, and finally without losing the appetite for righteousness in relationships. To settle for anything less on earth is an eclipse of the Kingdom (heaven).

The Kingdom reality in relationships makes a move from a missiological to a theological paradigm of mission in the pluralistic context of the world today. There should be courage and vision in upholding the Kingdom values and reversing situations of bondage. As the saying goes, “one cannot make an omelet without breaking the eggs.” In order to cross barriers, we need to recite the prayer of a WCC gathering which reads as, “Almighty God, as your son and our savior, was born of a Hebrew Mother but rejoiced in the faith of a Syrian woman and of a Roman soldier; welcomed the Greeks who sought him and suffered a man from Africa to carry his cross. So teach us to regard the members of all races as fellow heirs of the Kingdom of Jesus Christ our Lord”. The Lordʼs Prayer makes the Churches aware their commitment to uphold an inclusive vision of the Kingdom in Godʼs one world.

The time has come for us to join Prophet Isaiah in his affirmation: “Let the whole world be full of the knowledge of the Lord as the waters cover the sea.” (Is. 11:9) What a noble vision for humanity! The lament of Rabindranath Tagore is to be heard. “The world is wild with the delirium of hatred, the conflicts are cruel and unceasing in anguish, crooked are its path, tangled its bond of greed. Peace is not eagerly pursued in the world today with all our heart, soul and mind, maintaining a warmth of love” In the Lord ʼs Prayer, Kingdom as love in action on earth provides a blue print for creative response in the oikoumene.

Eco- vision of one Earth community The coming of the Kingdom “on earth” is to be understood in an ecological sense. The reference to earth and food makes it significant. The Psalmist has reminded us “the earth is the Lordʼs and its fullness thereof” (Ps. 24:1). Ecology and economics thus become matters of faith. The Lordʼs prayer gives us sufficient clues to speak of God as “the giver of food” to all that breathe (Ps. 150:6). Food is a universal symbol of divine- human relationship. Sharing of food is an act of compassion in the name of God. Ref. to “bread” makes the prayer universal and the whole living creatures are brought under it. But humans need to remember, as we read in Ecclesiastics 18.13, “the compassion of the human beings is for their neighbors, but the compassion of the Lord is for all living things”. A purely anthrocentric understanding of Godʼs gift of resources such as food and water makes people egocentric and avaricious. An ecocentric understanding of God gives us the awareness that “the earth does not belong to man but man belongs to the earth” Man does not weave the web of life; he is merely a strand of it. Whatever he does to the web, he does to himself. Earth, air, water and fire are symbols of life. Human greed and selfishness have turned these symbols of life into symbols of death. Food is meant to be shared. Sharing is an act of spirituality. A movement from self-concern to love of neighbor, from getting and accumulating to giving, from exploitation to mercy and from pride to humility. When Jesus asked us to pray, “ Give us this day our daily bread”, there is a divine compulsion on us to think of the other. The oft - quoted saying goes, “bread for me is a material problem, bread for my neighbor is a spiritual problem”. Food (Bread and wine) is the substance of alienation. We need to ask why Jesus had made them the basic ingredient of the Eucharist.

The problem of food is terrible when we are told that Haitiʼs poor children eat mud cookies! Truly, the sacramentality of food is celebrated in every Eucharistic act. For a moment we need to prayerfully seek the implications of the Eucharistic act of Jesus with regard to food and drink.

The Market forces have made food and drink for profit and even have marginalized the poor and the needy denying their basic needs. One should remember that the Market forces make market friendly people. What we need today is to have ʻpeople friendly marketsʼ all round. When 80% of the food produced in the world share the rich North, the South is left with a question of survival. The moment we replace “us” with “my and mine”, we are in the service of Mammon. Economic globalization in its negative aspect has chocked the poor nations of the world with the philosophy of Profit. This had made the Market exploitative, manipulative and competitive. The topography of the earth where food is grown is changed.

In a message by Medha Patkar and her associates who lead the great eco- fights in India said, ʻlet us save at all costs the flowing rivulets, the sturdy hills, the blooming fields and the toiling massesʼ. Climate change due to our ecological insensitivity is a human right issue and the weaker sections of the community are subjected to untold sufferings in several parts of the world. If we pray as we find in the Lordʼs prayer, “Give me the share of food which is due to me”, there is an inner call from the cave of the heart to live in relationship with all those who care for Godʼs creation. In a disciple form of sharing one loving spirit sets another on fire. The so-called idea of the inter- linking of rivers is purely an anthropocentric concept, which negates the right of other living beings on this planet to live. Water and air are not manmade commodities, which make the crops abundant and biodiversity possible. The plants and the animals too have the right to life. They have hunger and thirst in their own way. Conversion of agricultural and wetland into human liking is an ecological disaster. To cultivate cash crops in paddy fields is a violation of just laws. Moreover, the Nobel Laureate Al Gore has warned us that the climate crisis is a planetary emergency. “We are putting at risk the human civilization”. It is also a matter of human right violation. The right to drink unpolluted water and the right to breathe fresh air are environmental rights for all people. The UN declaration of 2008 as “Year of Potato” is meant to high light the importance of agriculture (food) for the survival of humanity. The logo of the year consists of a bowl with harvested potatoes and in the earth, a golden tuber, symbolize the intimate link between humanity and agriculture.

(UN News November 2007). The global food security is the agenda of the world community as the right to food is a human right issue. “It is the right to feed oneself in dignity. It is the right to have continuous access to the resources that will enable you to produce, earn or purchase enough food not only to prevent hunger but also to ensure health and well- being.” (UN News, December 2007) The prayer, in its reference to food, makes the link between all living beings in the web of life. The Creator is requested to bless the earth with rains and wisdom to all human beings to make abundant crops in the season. Above

all human beings are exhorted to share the food that is available according to their need. In this context, we are called to serve as the stewards of Godʼs resources not simply as the ones who uncritically follow the theory of Rev. Thomas Malthus of the 18th century or act as Neo- Malthusians who argue for strong measure to control population. The infinite wisdom internalized by humans as stewards of God is to be exercised with a universal vision. In this respect, we are responsible for every living being on this planet, every mountain range, every forest, every harbor, and every plain and to entertain a vision for the seen and the unseen in Godʼs universe. Let us, therefore, live like Adam and Eve in the Garden of Eden before the fall!

Forgiveness: divine - human bonding In the Lord ʼs Prayer, humans are exhorted to live with forgiveness “Forgiveness is an empowered form of giving” (Doris Donnelly).

In forgiveness, one disowns what had blocked the flow of love in relationship.

Forgiveness and reconciliation are two sides of the gospel coin. St. Paul makes them the fulcrum of the gospel message (2 Cor.5: 18-210; Eph: 4.32). Refusal to forgive means living with negative feelings such as anger, hatred, retaliation, guilt, tension and stress, lessened self- worth, vain glory, boastful gestures, carrying heavy bandages in the heart and finally distancing from God” While accepting the Sydney Peace prize Award (2004), Arundhati Roy, the novelist and the human rights activist said, “Today, in a world convulsed by violence and unbelievable brutality, the lines between “us” and “the terrorists have been completely blurred.... When we are violent to our enemies, we brutalize ourselves”. The Bush credo, “either with us or against us” does not make much sense in the world today!. Love, justice, forgiveness, peace and reconciliation are indeed glittering words of the Gospel vocabulary. A song sung by the school children of Nagasaki when they rebuilt the school destroyed by the Atom Bomb will make us more humane in Godʼs oikoumene. To quote: “Let us build the Northern side with love to block the wind of fate Let us build the Southern side with patience to destroy hatred Let us raise the Eastern side with the daily rising of the ray of faith Let us build the Western side with the beautiful and enchanting hope Let its roof be eternity and its floor be humility.

Yes, the aroma of forgiveness in the Lord ʼs Prayer has become the very celebration of life for humanity!

Bishop Tutu of South Africa has rightly said, “There is no future without forgiveness”. The universal impact of forgiveness is found in the very act of Gandhiji when he was shot dead. It is said that he put his hand to his forehead in the Hindu gestures of forgiveness when he breathed his last. When the Lord asks his disciples to forgive one another, what he meant was to keep the memories, which should never become toxic. It is not simply forgetting the past, but remembering it in a different way. Even in the international relations, we write so much about Debt forgiveness/ Cancellation for a better amity among the nations of the world. The understanding of forgiveness is a divine- human possibility. The way of the cross leading to the throne of God, the Father of Grace, passes through all that unites and integrates life for the glory of God. This happens only when we become “eyes to the blind and feet to the lame” (Job. 29:15)

Conclusion The Lordʼs prayer makes it mandatory for all to live in an authentic relationship with a cosmic vision. The reign of God on earth is to blossom into a community of people, sowing seeds of hope around, celebrating the Abba- relationship of the God- self, being rooted in the vision of the Kingdom, sharing all God- given resources in self- less devotion, preaching and practicing the spirit of forgiveness manifested in the life and teaching of Jesus particularly on the cross and affirming Godʼs ultimate concern for healing human brokenness. The vision of the Lordʼs Prayer poses a divine compulsion in us to act as channels of grace and agents of transforming justice in Godʼs one world.

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. In addition 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 and books. His book of poems is available in languages such as Malayalam, English and German.

E-Mail ID: drmjjoseph_65@yahoo.co.in

What We Believe Dr. Titus Mathews, Calgary The Mar Thoma Church, in conformity with the faith of Christian Church in all ages, believes in Jesus Christ, God incarnate for the redemption of mankind, and in the Triune God, revealed by him, who is himself one in that Trinity.* The faith statement is more complete in the Nicene Creed, which the Church declares shall not be altered in any manner by any one. The creedal statement was developed during the first three centuries of church history long before the Mar Thoma Church became a reformed, independent, reformed church. The purpose of this article is to explore briefly the historical background to the Nicene Creed.

Most people would be aware that a clear statement of the Creed was made during the first three ecumenical synods, the first of which met at Nicea in AD 325 at the urging of Emperor Constantine. He himself had become a Christian only a few years earlier (AD 312), after his victory in a civil war, in which his soldiers fought under Christian banner. Constantine had a vision to that effect and he had crosses painted on his soldiersʼ shields. He was aware of certain divisions among the churches regarding the right Christian belief and it was important to him that it did not affect the unity of his empire. It should be remembered that churches were all independent, Apostolic sees (Jerusalem, Rome, Alexandria, Antioch, Constantinople), each headed by a bishop.

There were heretical groups such as Gnostics, Marcionites and Montanists who taught ideas differing from the Catholic Church. Gnosticism was widespread in the Mediterranean world and had many different forms. In general, they believed in secret knowledge that was revealed to those who were initiated into it. Salvation was to be achieved by revealed truth in the form of mysteries and bringing back the possessor to the realm of pure spirit. It was generally thought that the world was evil, because an evil God, called Demiurge, created it. God the Father was not the creator. Marcion, son of a bishop, held that the God of the Old Testament was an evil God. Christ revealed a second God, a God of Love. Hence the opening statement of the Nicene Creed: “I believe in One God, Father, Almighty, Maker of heaven and earth and all things visible and invisible.” (In contrast to Gnostics and Marcionites, Montanus of Phrygia claimed that he was given power of prophecy and the end of the world was near, in two years.)

There were considerable disagreements about the nature of Christ. For example, Marcionites taught Christ was only a phantom, which appeared to be human. If God is one, how can Jesus Christ also be God? Jesus referred to God as Father. He said: “I and my Father are one”. The author of the fourth Gospel, referred to Jesus as “Logos” (the reasoning, creative power of God). Some church fathers considered the Son to be not equal to the Father. Everyone agreed that there was both human and divine nature in Christ, but how did the two relate to each other? Virgin Mary was the mother of Jesus (“Christotokos”); but because Jesus also had the divine nature in him, is it proper to call Mary mother of God (“Theotokos”)?

At the major Christian centers, such as Alexandria and Antioch, there were catechetical schools, whose function it was to train people for ordained ministry. Origen was an outstanding teacher and author who taught at the Alexandrian school. Two streams of thoughts came from the Alexandrian school. According one, Christ was the only begotten Son of God and as such was coeternal with God and existed before all worlds. Christ as the Son of God, is the Wisdom and Logos (Word) of God and has always been with the Father and equal to him. But according to the second stream, Christ was a creature and, as image of the Father, is secondary to him. The bishop of Alexandria, Alexander, was the champion of the first stream and Arius, a presbyter in Alexandria, was the champion of the second. The disagreement between the two parties became so serious that Arius had to leave Alexandria, but Arius had support in other places and in bishops such as Eusebius of Nicomedia.

The ecumenical Council of Nicea was called (and paid for) by Emperor Constantine largely to settle this argument. At the Council, the first point of view prevailed. New words, such as homoiusion (of one substance) were used to clarify the relationship between God the Father and Christ. Instead of Logos, ʻthe begotten Son of Godʼ was used, may be, as a compromise with Arians. The nature of Christ is explained fully in the second paragraph of the Nicene Creed, which we have in every liturgy.

Though the Arian party lost out at Nicea, the controversy continued for many years. Eusebius of Nicomedia found favor with Constantine and was made bishop of Constantinople. Arius himself was admitted back into the church shortly after the council of Nicea at which he was excommunicated, but he died soon afterwards. Arians found strong support among Constantineʼs successors, especially Emperor Constantius. Athanasius, who succeeded Alexander as the bishop of Alexandria championed the Nicene

formula, but he was sent into exile no less than five times, but re-instated, as the fortunes of the Nicene party alternated.

Eventually the controversy was settled according to a formulation given by three great Cappadocians, Gregory of Nazianzus, Basil of Caesarea and Gregory of Nyssa. According to them in God there is only one ousia (substance), but three hypostasis (persona) - Father, Son and Holy Spirit. In the year 380, Emperor Theodosius issued an edit according to which he ordered all his subjects to follow the faith “the deity of the Father and the Son and the Holy Spirit of equal majesty in a Holy Trinity”. The ecumenical council, which convened in Constantinople the following year, confirmed this.

The statement, “We believe in Holy Spirit, The Lord, The Giver of Life, Who proceeds from the Father; who with the Father and the Son together is worshipped and glorified; who spoke by the Prophets and Apostles. We believe in one, holy Catholic and apostolic Church.

We acknowledge one baptism for the remission of sins and look for the resurrection of the dead, and the life of the world to come”, was added at the second ecumenical council. The full statement continues to be called the Nicene Creed. [The Anglican version say the Holy Sprit proceeds from the Father and the Son. This was a change made by the th Roman Catholic Church in the 11 century without the consent of Eastern Churches, causing a split between the two.]

All controversies did not end with the Council of Constantinople. The Nicene Creed dealt primarily with the Trinity and relationship within Trinity of Father, Son and Holy Spirit. There remained the question of the relation of divine and the human in Jesus Christ. In Alexandria, the divine element was stressed, but in Antioch the human element. Cyril, bishop of Alexandria, stressing the divine in Jesus called Mary, “ Theotokos" (mother of God). Nestorius, bishop of Constantinople, who was reluctant to use that term for Mary preferred the term “Christotokos” (mother of Christ) as he was in favor of Antiochian view of Jesus.

This led to a bitter controversy in the Church and a third ecumenical Council was called in Ephesus in year 431. The conduct of this council showed little of the love among the rival bishops that Christ preached. Nestorius was condemned and excommunicated by Cyrilʼs party, but when bishop John of Antioch came, who sided with Nestorius, excommunicated Cyril. When representatives of the bishop of Rome came, they excommunicated bishop John. Thus the third Council was a disaster for Christian unity. Nestorius lived the rest of his life in exile. The rulers of Persian Empire welcomed him, as they were opposed to their bitter rivals in the Roman Empire.

There was further Christological controversy about the nature of divinity and humanity in Christ. Though bishops Cyril and John settled their differences, the theological peace, which they established did not last beyond their death. New controversy arose about the position taken by a monk named Eutychus who argued that the divine and human nature were fused into one in Christ. This is known as monophysitism.

Bishop of Alexandria Diaschorus and bishop of Constantinople Flavian were on the opposite sides of the arguments. The essential difference between Alexandria and Antioch came from the fact in Alexandria scripture was interpreted allegorically, minimizing the historical and hence the human side of Jesus while in Antioch and Constantinople historical aspects of Jesusʼs life as given in the Gospel was stressed and

hence his humanity. This controversy was the subject of fourth Ecumenical Council at Chalcedon where monophysitism was condemned.

There were several other Synods at which additional matters were introduced as part of Christian Faith.

Among these are adoration of Mary and Saints, belief that Mary was sinless and ascended into heaven bodily, the bishop of Rome (the Pope) is infallible when he speaks ex-cathedra. Mar Thoma Church does not accept these. By limiting itself to the contents of Nicene Creed, one can say the Mar Thoma Church has one of the simplest faith position about Jesus Christ and Trinity. The real identity of Marthomites is in what it believe, the Nicene Creed. *(The Constitution of Mar Thoma Syrian Church of Malabar) Editor’s 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 retired in 2001. He has been actively involved in Mar Thoma Diaspora congregations fro more than fifty years, serving as secretary and lay leader of London Mar Thoma congregation and of Calgary Mar Thoma congregation. He is a regular contributor to Mar Thoma Messenger. He was the founding president of the India Canada Association of Calgary and the Calgary Science Center Society. He has been awarded the Good Servant Medal by Canadian Council of Christians and Jews, Out Standing Service Award by IndiaCanada Association and Alberta Government. He is also recipient of Queen Elizabeth Golden Jubilee medal for service to the University of Calgary.

Comfort vs. Contentment A first-century Roman proverb warns: “Money is like seawater: the more a man drinks, the thirstier he becomes.” Now, I donʼt know if Jesus knew that saying—maybe He did. He certainly understood the principle, if His lifestyle is any indication. He kept it simple, trusted God, had what He needed, and didnʼt covet more."

Romans 12:2 instruct us, “Do not conform to the pattern of this world, but be transformed by the renewing of your mind” (NIV). If thatʼs not clear enough, listen to the way the J. B. Phillips version paraphrases that verse: “Donʼt let the world around you squeeze you into its own mould.”

Itʼs a challenge for us twenty-first century Western Christians, who have so many creature comforts. Our lavish lifestyle chips away at our dependence upon God. The Holy Spirit may be called the Comforter, but we donʼt have much need to depend on His comfort. Weʼre self-made. Weʼre independent. We can take care of ourselves, thank you very much."

Author Francis Chan asks this question of American Christians: “Why would we need to experience the Comforter if our lives are already comfortable?” Real contentment, as the Apostle Paul discovered, isnʼt contingent on finances, status, or possessions.

The problem is the kind of comfort we find through a life of luxury doesnʼt offer the deeper level of contentment and joy found in a relationship with God. What the world gives is temporary and superficial, and it can vanish overnight, leaving us with nothing. But real contentment, as the apostle Paul discovered, isnʼt contingent on finances, status, or possessions:

"I have learned to be content whatever the circumstances. I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in want." -Philippians 4:11-12 And whatʼs Paulʼs secret? “I can do all this through him [Christ] who gives me strength” (Philippians 4:13, NIV). This imperfect servant had matured to the point that his contentment wasnʼt found in possessions; it was found in Christ.

Years ago, a small Albanian nun took the name Sister Mary Teresa and began working among the poorest of the poor in the slums of Calcutta. She washed the sores of lepers, nursed patients with tuberculosis, and gave hope and dignity to some of the forgotten of the world. For her work she was awarded the Pope John XXIII Peace Prize, the Nehru Prize for her promotion of international peace and understanding, and eventually the Nobel Peace Prize. She refused the $192,000 award, giving it instead to the poor people of India.

When Mother Teresa died at the age of eighty-seven, she reportedly left behind an estate that consisted of a prayer book and three saris. And a world that was changed because she followed the call of God. Now, thereʼs nothing wrong with wealth.

The Bible abounds with examples of wealthy and godly individuals— Abraham, David, Job, Nicodemus, Joseph of Arimethea, and Lydia, to name a few. But even though they knew prosperity, they still kept God as the priority. They used their position and possessions for the purpose of bringing glory to God. Excerpts taken from Building Family Ties with Faith, Love & Laughter by Dave Stone

The Silent Exodus of Syrian Christians and the Next Generation from the Indian Immigrant Churches in North America Sam George, Chicago A recent news report about Christians in Syria in the Christian Post and a seminal article in Christianity Today by my friend Helen Lee over a decade ago, stimulated me to connect some dots and make following two critical observations.

The common phrase between both reports is “silent exodus”, which has generally come to refer to defection of the American born children of immigrants from the immigrant churches in the US. More about it later, but first about ethno-religious cleansing of Christians in Syria.

The church in Kerala (India) had long historical link with the church in Syria from ancient days and is obvious from thriving Christian communities in Orthodox, Catholic and Reformed traditions in Kerala.

Once Syrian church send their priests and bishops to oversee the growing Christian community in

Southwestern India. Many of the Kerala churches still maintain ʻSyrianʼ in their names like Malankara Syrian Catholic Church, Syrian Orthodox Church of India, Mar Thoma Syrian Church etc. Many in Kerala claim to have Syrian ancestry as some early Syrian Christians married Malabari Christians and settled in India. Except for few splinter groups, there is no official connection now between the churches in India and Syria, but for the face they are part of the Church of the East.

The ongoing war in Syria has decimated the minority Assyrian Christian community of the East.

Many of them fleeing their homeland of their forefathers and historic Christian heritage, much like Christians in Iraq few years ago. The relatively wealthier Christians in Syria are being kidnapped for ransom or raped and killed mercilessly. This 2000year-old history of the Church of the East is being destroyed before our very eyes. The socalled Syrian churches of Kerala have a moral obligation and responsibility to come to the aid of Christians in Syria. The Kerala Syrian Church must speak up against atrocities leveled against fellow Christians and the growing persecution of Christians in Syria.

What could Syrian Church in India really do? a) Establish a coalition of Syrian Churches in India and express solidarity with church in Syria, b) Put pressure on Syrian and Arab leaders for protection of all minority groups in Syria, c) Offer help to the Syrian Christian refugees in the region (Can Kerala or India open doors for these refugees?), d) Indian Syrian Christian Diaspora churches could connect with the Assyrian Diaspora churches and explore partnerships to handle this crisis in Syria and e) Indian American Syrian churches must put pressure on American and NATO forces to decisively handle the Syrian crisis and to protect its Christian population.

There is another “silent exodus” happening in Diaspora Syrian Christians of Kerala that most seems to be oblivious or not willing to admit. It is the mass exodus of its young from its churches. In the 1970s and 80s, the Kerala immigrants in the West were quick to establish churches in their host countries with links to their respective denominations in Kerala and become bastions of cultural preservation. However, their children who grew in these community churches were quickly assimilated into the Western host culture and ended up losing much language and cultural competency. As they went away to college and got married, they began to drop out of their parentʼs churches in astonishing numbers. Yes, immigrant

churches are often viewed as parentʼs church, NOT my own. This is true across language, denomination, and doctrinal beliefs, or leadership styles.

In recent years, many scholarly researches have come out with studies on children of immigrants in the US and higher levels of assimilation among Asian Indians on account of professional education and higher household incomes. The growing influence of Evangelical groups in college campus and thriving multiethnic, multicultural churches can be obviously seen in a significant section of immigrant church defectors. Not to mention a sense of disillusionment they feel about immigrant dynamics and unwillingness of the church hierarchy to accommodate changing needs of a new generation.

Youth leaders and pastors in immigrant churches often face a strange dilemma. When some active youth, newly married or ministry leaders stop coming to the church they had grown up in and prefers to go to a local American churches, how would one respond. Whether to make them feel guilty of such eviction and pride in the rich cultural history they are about to squander or let them find their place in their native land by breaking out of cultural ghetto. Whether allow them to plug where they feel at home and escape the dysfunctionality of ethnic churches, yet knowing that they will never feel the same way about the church no matter where they go.

Moreover most are not prepared to theologically handle churches of different kinds and baggage of having grown up in an Indian immigrant churches. But what is more disturbing to me personally is that majority of second generation who are dropping out are not going anywhere at all – not their parents church nor any local churches. They are in fact falling through the cracks of cultural disparity and getting dechurched and lost completely. Sadly, nobody seems to care, neither those who go nor those who stay; neither parents nor immigrant church leaders. They simply do not seem to appear on anybodyʼs radar!

The Kerala Syrian Churches in India and in Diaspora have an urgent task at hand engaging the people in silent exodus.

Editorʼs Note: Sam George is of Malayali parentage, born in the Andaman Islands and presently lives in Chicago with his family. He holds an undergraduate degree in engineering, two masters degree in business management and theology and recently completed his Ph. D research on Indian Diaspora. He worked in eh software industry and consulting and now serves as the executive director of Parivar International. He is a speaker and trainer and is the author of books titled: ‘ Understanding the Coconut Generation,’ and co-edited a book titled ‘Malayali Diaspora- From Kerala to the Ends of the World.’ He is also co-author with his wife Mary George a book titled ‘Before the Wedding Bells.’ He can be reached at sam@parivarinternational.org or visit the web sites at: www.malayalidiaspora.com or www.parivarinternational.org.

Loved with a Steadfast Love "Through the Lord's mercies we are not consumed, because His compassions fail not. They are new every morning; great is your faithfulness." —Lamentations 3:22-23. Jeremiah was depressed, as gloomy as a giraffe with a neck ache. Jerusalem was under siege, his nation under duress. His world collapsed like a sand castle in a typhoon. He faulted God for his horrible emotional distress. He also blamed God for his physical ailments. "He [God] has made my flesh and my skin waste away, and broken my bones" (Lamentations 3:4 RSV). His body ached. His heart was sick. His faith was puny... He realized how fast he was sinking, so he shifted his gaze. "But this I call to mind, and therefore I have hope: The steadfast love of the Lord never ceases, his mercies never come to an end; they are new every morning; great is thy faithfulness. 'The Lord is my portion,' says my soul, 'therefore I will hope in him'" — Lamentations 3:21-24 RSV "But this I call to mind..."

Depressed, Jeremiah altered his thoughts, shifted his attention. He turned his eyes away from his stormy world and looked into the wonder of God. He quickly recited a quintet of promises. (I can envision him tapping these out on the five fingers of his hand.)

1. The steadfast love of the Lord never ceases.

2. His mercies never come to an end.

3. They are new every morning.

4. Great is thy faithfulness.

5. The Lord is my portion.

The storm didn't cease, but his discouragement did. Thank you, precious Savior, that your love is steadfast. Thank you that your mercies are new every morning. Thank you for your great faithfulness, not only to me but also to all your people from the first day of creation. When I am tempted to become depressed and distressed, may I choose to gaze on you. May I remember that you are my portion. May I hope in your unceasing love, amen. "Inasmuch as there is none like You, O Lord (You are great, and Your name is great in might)." — Jeremiah 10:6 "God is faithful, by whom you were called into the fellowship of His Son, Jesus Christ our Lord." — 1 Corinthians 1:9 "He is the living God, and steadfast forever; His kingdom is the one which shall not be destroyed, and His dominion shall endure to the end."

— Daniel 6:26 Taken from: Live Loved: Experiencing God's Presence in Everyday Life by Max Lucado

DOES RELIGION CAUSE VIOLENCE? Lal Varghese, Esq., Dallas Rabbi Sacks, a well-known theologian, speaks about religion as: "If this is so, we are in a position to understand why religion helped us survive in the past and why we will need it in the future. It strengthens and speeds up the slow track. It reconfigures our neural pathways, turning altruism into instinct, through the rituals we perform, the texts we read and the prayers we pray. It remains the most powerful community builder the world has known. Religion binds individuals into groups through habits of altruism, creating relationships of trust strong enough to defeat destructive emotions. Far from refuting religion, the neo-Darwinists have helped us understand why it matters."

If religion tends to help individuals and society to defeat destructive emotions through the community it builds up, then why would religion causes violence in this world? If you look at the history of any unrest, civil wars, and even wars that happened in the history of nations and civilizations, the religion either directly or indirectly caused or inspired for such things in the past. It continues to play a major role even in today. Does any religion advocates violence, of course not.

All religions speak of love and peace between people and sharing and caring each other and helping others. Some religions teach that if we love others, keep peace with others, share and care for the neighbors, you will be rewarded in your next life. Some religion including Christianity teaches that you will be eligible for eternal life with God if you love your neighbor as yourself, which is the essence of the teaching of Lord Jesus Christ.

Muslim religion itself stands for peace and teaches to respect other religions. An Iraqi journalist on one of his articles said: ʻWhy would the Muslim countries blame the west for everything and if we look deep in to ourselves, all terrorists are Muslims, but all Muslims are not terrorists.ʼ Most people in the western countries believe that Muslim

religion advocates terrorism. It is not the truth at all and if we analyze and compare the scriptures of all religions, we can see that Muslim religion is the most peaceful religion in the world. As Wilfred Cantwell Smith showed in his landmark 1962 book, The ʻMeaning and End of Religionʼ, "religion" as a discrete category of human activity separable from "culture," "politics," and other areas of life is an invention of the modern West. It is impossible to separate religion from economic and political motives, but religious motives are innocent of violence.

Charles Kimball's book ʻWhen Religion Becomes Evilʼ begins with the following claim: "It is somewhat trite, but nevertheless sadly true, to say that more wars have been waged, more people killed, and these days more evil perpetrated in the name of religion than by any other institutional force in human history." Does religion cause all the violence both in the past and present or does someone else uses religion as a scapegoat to perpetuate their greedy ambitions? I would argue that in each country and society, individuals or groups use religion as a cover up for their actions and to gain support for their policies and programs. By using religion as a source for their power and divisive nature of government, religions end up being labeled as creating violence. It is not true at all and no religion in this world advocates violence or teaches to kill another person to attain eternal life or ʻmokshaʼ as known in Hindu religion.

Preeminent historian Martin Marty, in his book on ʻPublic Religion, Politics, Religion, and the Common Goodʼ, he argues that religion has a particular tendency to be divisive and therefore violent. This type of idea is being believed by most in the world including the so-called religious people. If religious people believe that religion causes violence, and they do not indulge in violence or stands for violence, then who is responsible? Here, we come to the same conclusion that those individuals and groups who want to attain their goals use religion as a prototype to have mass support and when such disorganized crowd unites together it ends up on violence.

Fear may be another reason in the minds of individuals and groups that stirs up violence. If individuals and groups fear about other individuals and groups that they may overtake them, a fear is created in the minds of such individuals and groups. They may be tempted to do anything to extinguish such forces causing concern. In order to gain strength, these individuals and groups seek the support of religion and the assembled crowd ends up in violence. This is what we see in Middle East countries at present. A particular group fears that they are going to be oppressed or subject to elimination, they begin organizing in the name of sub groups within the same religion and fight the external forces, which they fear.

The western countries including United States one way or other help such groups to overthrow the present authoritarian governments or authoritarian individuals who rule the countries for decades. We cannot blame the western countries since in most of these countries, there is no basic human freedom or democracy and women are subject to several inhuman practices in the name of religion. Freedom of individuals, families and societies are the basic nature of civilized societies. When individuals enjoy freedom, good families are built up which will form good societies and they build up successful governments to govern them. When individuals and societies are subject to burdensome restrictions, which limit their ability to have freedom and their choice of life situations, there develop dissatisfaction and they tend to get the help of religion to express their dissatisfaction. This is another way of religion is being used as a forum for stirring up violence. Religions also used politics to gain support and strength; Christianity is an example of such religion, which received the help of Roman Emperor Constantine to

gain strength as a world religion. Even in United States, Christianity is being tended like a child and gave several favorites by making exemptions for it. But now that treatment is being given all religion in United States since it more or less becoming a secular nation.

Religion posses a peculiar potentiality for “extremism,” because it has to do with extreme things. Religious fundamentalists use this extremism for their personal gains and achievements. The “religious wars” of the 16th and 17th centuries were fought on politics, for example, Catholic France supporting German Protestants in order to weaken the Catholic German emperor. The main conflict in Northern Ireland, which impinges on all other conflicts to a certain extent, is the conflict between the Protestant and Catholic communities. There are many internal divisions within the two communities but the division between them is deeper. The conflict is widely seen as synonymous with terrorist violence, but it is important to see that violence is only a part of the conflict, although it is very significant as both a cause and as an effect of division.

The dangers of fanaticism come from the very nature of religion itself and the terrorism on September 11 has began a whole new wave of alarmed warnings about the dangers of religious fanaticism and it changed the view of the entire western countries about the Muslim religion. According to John Dickson, who is a founder of the Centre for Public Christianity and is a Senior Research Fellow of the Department of Ancient History, Macquarie University, ʻthe slogan ʻreligion-leads-to-violenceʼ finds plausibility today not through logic or the facts but through simple repetition. The ʻreligion-leads-to-violenceʼ mantra has become a truism in our culture only because fascinating people, popular books and high-production documentaries say it over and over.ʼ According to the common understanding of several people, religion causes more problems than it results in solutions and religion spreads people apart more than it brings people together. To a certain extent it is true since all religions are living in their own boundaries and they view others as enemies.

Even this is true in different kinds of denominations in Christianity and sects in Muslim religion. They always fight each other as if what they believe is true and the faith of others is wrong and causes concern for their existence. According to the atheists, religious violence has probably existed for as long as religion. History has done nothing to calm the passions, hatred, and brutality expressed in the name of religion; if anything, the progress of science and technology have enabled religious extremists to hate and kill ever more effectively. Almost everyone would like to end the violence, but few

understand its causes. Even worse, some religious believers are in denial about the causes and connections between violence and their religion.

Religions itself does not cause violence, but it has been used by religious fundamentalists and politicians to gain their authority and power. Thus the vehicle being used is labeled as being causing violence in the world. All religions must educate the world that they do not support violence and those committing violence in the name of the religion must be thrown out. But, most religions are not able to do that since they themselves are fighting within or fighting each other in the name of religion. As long as religions fight each other, religious fundamentalists and politicians may tend to use religion as a vehicle to achieve their objectives.

Editorʼs Note: Mr. Lal Varghese, is an Attorney practicing in U. S. Immigration Laws law in Dallas, Texas for more than 20 years. He is also the legal advisor and a member of the Legal Affairs Committee of the Diocese of North America and Europe. He is also licensed in the State of Kerala, India as an Advocate since 1978. He also serves as the member of the editorial board of the Mar Thoma Messenger, the official publication of the Diocese of North and Europe of the Mar Thoma Church. He has written several articles in U. S Immigration Laws and also on Biblical subjects. He can be reached at e-mail: attylal@aol.com or www.indiaimmigrationusa.com.

ROADS, HIGHWAYS, FLIGHTS - Who is Our Pilot and Navigator? PART I of II Rev. Dr. Gerald J. Middents, Dallas Background Scriptures: ROADS: Old Testament: Numbers 22: 23-34ca, New Testament: Mt. 2: 12, 21:8; Mk 11: 8; Lk 24: 32-35 HIGHWAY: Old Testament: Numbers 20: 17-22, Isaiah 40: 3 FLIGHT: Old Testament: Jer 4: 29; New Testament: Mt 24: 20 Can you recall roads you have traveled to bring back memories?

Good roads, bumpy roads even dead-end roads that are shaky Older people recall mud-roads, gravel roads & bad rock roads!

Modern societies have toll-roads and highways even abroad!

Probably the most frightening to us are very narrow roads, Like mountain roads that have a precipice dropping to disasters!

I can recall Asian roads in China, India, Nepal and Vietnam!

African roads in the Sahara desert of Egypt & jungles of Ghana!

Poland highways took us to visit the death camp of Auschwitz, Plus Russian roads to their historic capitol of Validmir-Suzdal.

But more memorable were the jungle roads below the Himalayas, And taxi rides in the narrow India Roads that were treacherous!

One of the curious signs on the bumpers of large wide trucks: “HONK PLEASE!” so they would pull over to let fast car pass!

But these very interesting experiences may just be distracting: I want to focus on roads and paths as metaphors for describing!

Roads Less Traveled!

Hosting a key speaker at a large convocation with an eager crowd, I introduced the author of this key book, A Road Less Traveled!

People packed in the auditorium wanted to hear him as its author, M. Scott Peckʼs conversational style engaged listeners even further!

This intriguing title invites readers to plan forward to new goals, Discouraging previously old beaten paths in undertaking new tasks!

Watching the audience, they sat attentively on tips of their chairs, He inspired people to travel on new paths as their own ventures.

His key themes drew people to undertake beyond beaten paths, Creative persons discover new un-trodden roads of exciting lives.

You at the crest of a new peak to go beyond small waves, Open to possibilities that could lead to adventures as careers!

You may be at a “Y” on your road wondering what path to take, Hoping for reassurance that your risks are now worth considering!

Assessing yourself in exciting an environment may come just once, Needing the advice of past risk-takers who knew when to pounce!

Wrong paths can lead us into messes we do not value ourselves, Young people also find another interesting book in order to be wise: If You Donʼt Know Where Youʼre Going, You Will End up Somewhere Else!

It challenges to youth to be deliberative in planning their life course!

BIBLICAL PATHS Numerous personalities in the stories of the Bible are very lifelike, One can benefit from the cautions and inspirations to take the hike!

Letʼs start with the account of Wise Men journeying from the East, Their exploring astrology guided them on the Road to see Jesus!

Fortunately, Three Men from the East came by camel were Wise, They were guided by the Eastern Star plus clues along the way, Eventually finding the Christ-child with Mary and Joseph as parents!

Bringing precious gifts to affirm how significant was this new baby!

But wisely they did not inform threatening King Herod, the scary, “They returned home by another road” in even greater secrecy!

What timely insights did they possess in their lifetime adventures?

Their deliberate worshiping this infant--Jesus who is above cultures!

Mary and Joseph disciplined Jesus as he grew as a small child, But at twelve, he already heard a different drummerʼs pathways!

Traveling to Jerusalem from Bethlehem, he did not stay with them, Three days journey to home, they returned finding him with Rabbis!

Does this curious story tell us about “Another Road Less Traveled?”

His parents had gone internationally to Egypt for this babyʼs safety!

How early did Jesus realize his role was to travel on different roads?

Not immediately for him as he is preparing for his own unique journey!

Who is My Neighbor Along the Way? Jesus frequently utilized a metaphor of A Road, the Way, The Path, He incorporated common walks on “The Road” to tell his parables!

Consider his parable in reply to a young lawyer about “My Neighbor!”

“A man was on his way from Jerusalem to Jericho, when he fell…!

“Jesus Way” brilliantly contrasts to illustrate our personal choices!

This story focuses on the others, who are coming down this road, A Priest and Levite traveling on the same road, pass by the victim, But a Samaritan who was making his journey, stopped to help him!

Jesus cinches his parabolic point as this lawyer grasped very quickly, This despised, foreign Samaritan was “The Neighbor” as seen wisely.

Confirming how Jesus employed metaphors of “The Way, The Road...”

He later identifies Himself as “The Way, The Truth, and the Life!”

Indirectly Jesusʼ Teachings infer the disaster of the road to perdition!

He also challenges his Followers to get on His road for reaching out.

He trained, he taught & he conditioned them to prepare for rejections, Although they initially misunderstood challenges, they do make transitions.

When Jesus “set His Face to Jerusalem,” for a parade or execution?

Followers held their hope for an Earthly Kingdom, not His Resurrection!

On the Triumphal Entry to Jerusalem, Jesus road a young donkey, He knew his destiny, but they hoped he would be an earthly King!

Jesus on the Road to Jerusalem!

This was His Rough Road that led to His Trial and His Execution, Followers understandably are confused from the Cross-to-Resurrection!

Dejected and bewildered, they even went back to their occupations!

Why had the Disciples traveled with him to this type of conclusion?

He reveals his hospitality by hosting them all at the “Last Supper,” Their expectations are confusing as they disperse and then gather.

In a room together again without Judas, Jesus re-appears with them, Curiously, Thomas is not with them, so they then had to tell him.

Until He re-appears did followers begin to grasp what happened, Thomas wants firsthand evidence as what they tell him is tested!

Upon standing before Thomas so he can see his hands and side, Thereupon, with evidence, he confesses “My Lord and My God!” Gathered again on Pentecost, followers receive the Holy Spirit!

Our Companion on our travels on the tasks to which he calls us!

Empowered by the Spirit of God, we receive strength on our way, Knowing we are never alone since Godʼs Spirit goes ahead of us!

After Pentecost, this Risen Spiritual Christ departs from our presence, He not longer was “On the Road” but leaving with His Ascension!

Roads are no longer the path but in modern terms, He is in Flight!

How else can we humanly describe as he left in the midst of Light?

References: 1. St. John’s Gospel, Chapter 17: 12.

2. See verse 12.

3. St. Luke’s Gospel, Chapter 2: 41-52.

4. St. Luke’s Gospel, Chapter 10: 25-37. variation is “A man was on the road……”

5. St. John’s Gospel, Chapter 14: 5-6.

6. St. John’s Gospel, Chapter 17: 12 7. St. John’s Gospel, Chapter 17: 12.

Editorʼs Note: Gerald J. Middents, M. Div., Ph. D., is an inter disciplinary social scientist, ordained clergy of Presbyterian Church, Psychologist. His teaching, research and consulting includes public policy, law, ethics, religion, conflict and peace studies. In 1998, he served as visiting professor of Interdisciplinary studies, Union Christian College, Alwaye, Kerala. He later returned as lecture in social sciences University of Texas, Dallas. In 2001, he was invited by Manipal University, India as the Unesco Peace Chair to lecture in 11 colleges in India. He was awarded twice University Teacher Grants by Rotary International. He also helped to establish several global partnerships between India and United States. Prof. Middents is author of numerous professional articles, chapters and messages; journal guest editor, consultant in ethical issues with professional, interfaith dialogue and volunteer organizations. His 2001 book ʻCrisis in Violence and Peace was published by Manipal University Press.

Banana has a Generosity; Do we have the Humility to Accept the Gift?

Banana, Coconut, and Cow sustain so many people in Kerala and their equivalent can be found in other countries and cultures too. Their spirituality is worth admiring. I am sure that Achenʼs poetic imagination may make him write a poem during this lent season of the sacrificial lives of these elements, creatures or creations. They may indeed be a way to God. Christian maturing or faith maturing could very well be through such observations. These are there for us to see, feel and touch. We need to thank Achen and such people who help us see realities through their observations and objects they present to us; these objects have a flow, rhythm and dance, which may stimulate our imagination and spirituality. People, events and nature cannot be understood in isolation, because things or parts function in an integrated way. This interconnectedness is very important. It is such observations, which made Charles Kingsley (Church of England Priest and Poet 1819-1875) to write, “I was aware that I was immersed in the infinite ocean of God.” I hope Vazhakula photos may create a ripple of such thoughts.” it is this reality, which made us to write the motto for the FOCUS as " For the Generosity to give and the humility to receive."

Editorʼs Note: 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. In addition 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 and books and poems in languages such as Malayalam, English and German. E-Mail: drmjjoseph_65@yahoo.co.in

CONGRATULATIONS TO MAR THOMA MESSENGER FOR ITS 30TH YEAR OF PUBLICATION The FOCUS on behalf of the Diaspora Marthomites living around the world congratulate the Mar Thoma Messenger, the official publication of the Diocese of North America and Europe of the Mar Thoma on its thirty years of publication. It is a milestone in the history of the Diocese especially when Diocese is celebrating its existence of 25 years in this part of the world during 2013. We appreciate all those who worked very hard behind the scenes to make the voice of the Diaspora Marthomites hear through Messenger. We also appreciate the present Editorial Board, Managing Committee who works behind the scenes to make it a magazine of international standard. We wish and pray that God may guide the Messenger to continue the faith journey of Mar Thoma Church among the Diaspora Marthomites to keep their faith and commitment to Mar Thoma Church, its leaders including its clergy and Bishops.

DIOCESE OF NORTH AMERICA AND EUROPE SILVER JUBILEE YEAR 1988 – 2013 - CONGRATULATIONS The Focus on behalf of the Diaspora Marthomites living around the world congratulates the Diocese of North America in its 25th year of existence as a witnessing community in this part of the world. May the God almighty keep the Diocese to continue the faith journey of the Mar Thoma Church through its clergy, laity and Bishops so that the Diaspora Marthomites in this Diocese may stay closer to the Church and our Lord Jesus Christ. We appreciate all laity, clergy and Bishops who worked hard for the establishment of prayer groups, congregations and finally parishes, which paved the way for the establishment of Zonal Council, Zonal Assembly and finally Diocese. We salute the first Diocesan Bishop late Alexander Mar Thoma, second Diocesan Bishop Chrysostom Valiya Metropolitan, first resident Diocesan Bishop Zacharias Mar Theophilus Suffragan Metropolitan, Euyakim Mar Coorilos and present Diocesan Bishop Geevarghese Mar Theodosius for their leadership and commitment for the Diocese.