The Marthoma ECHO

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Quarterly Publication by COMPE April 2015 Vol.2 No.1

Transcript of The Marthoma ECHO

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Table of Contents Message from Diocesan Episcopa .............................. 3

The Archbishop of Canterbury’s Ecumenical Easter

Letter ......................................................................... 5

Editorial ..................................................................... 7

Felicitation ................................................................. 9

Silver Jubilee Felicitation ........................................ 9

Harmony Through Arts ............................................. 10

Missionary call in the Mar Thoma Church’s Holy

Qurbana Liturgy, Part-2 ............................................ 12

MAR ATHANASIUS, MAR THEODOSIUS, MAR

COORILOS TWENTYFIVE YEARS IN EPISCOPACY OF

THE MAR THOMA CHURCH .................................. 15

‘Pillars of Ecumenical Unity & Harmony’ ............... 18

Episcopal Ministry- A Sacramental Representation

of Jesus Christ ...................................................... 24

History ..................................................................... 27

The Origins of the Mar Thoma Church in London:

The Early History (1957-1960). ............................. 27

News ....................................................................... 28

Sabha Directory-2015-Released ........................... 28

New report is wake up call for rural mission ......... 30

Brutal murder of Coptic Christians in Libya ........... 31

ASHA BHAVAN ..................................................... 32

33rd Mar Thoma Family Conference...................... 34

Go out into Eastville and preach the good news ... 36

A Day of Fellowship and Harmony ........................ 37

Condolences ........................................................ 39

First woman bishop ordained in the Church of

England ................................................................ 39

Youth Conference Article ..................................... 40

ECHO Garden ........................................................... 42

~ - Separated - ~ ................................................... 42

April Edition Vol 2 No.1

Cover Page Design : Revd: Jose Punamadam

For private circulation only

Disclaimer: The views published in this journal are

those of its authors. Editors or the COMPE do not

endorse the contents or views expressed and they are

not liable for the contents or views in any form.

The COMPE Executive Committee

President: The Rt.Revd. Dr.GeeVarghese Mar Theodosius

Vice President : Revd.Dr. Thomas Philips

Secretary: Mr.P.M.Mathew

Treasurer : Mr.Jaffey Chacko

Editorial Board of the Mar Thoma Echo

Editorial Director : Dr. Zac Varghese

Cheif Editor : Revd: Jose Punamadam

Mr. Sherry Mathews

Mr. Oommen Abraham

Mrs. Geena Ajay

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Message from Diocesan

Episcopa Harmony

The present issue of ECHO is focussing on the

topic, Harmony. It is in the disharmony of life, we

begin to understand the importance of harmony;

the blackness of discord brings out the whiteness

of the beauty and purity of harmonious living. We

often need this contrast to appreciate things in

life. Our dependence on mere material existence

is temporary and troublesome because of an

existential disharmony: human beings tend to

neglect the spiritual dimension of their lives and

focus only on material ambitions and

achievements. This imbalance stunts their ability

to appreciate the fullness of life. The resulting

dissatisfaction appears individually as stress,

depression, anxiety, irritability, and so on, and

socially as disunity, violence, and war. This

disharmony is much evident in the modern

culture. Harmony is a theme we never think of

seriously, but conductors and choir masters strive

very hard to achieve harmony, and try to achieve

this by continued training and asking members of

their orchestras to listen to each other; they even

tone down one voice or instrument to give

emphasis for another. This giving and sharing is

part of a beautiful harmonious life. Each of us

carries a music of life within us, and we need to

find a harmony to live together to create a

glorious harmony to give glory to God and

become members of the heavenly orchestra.

We are all concerned about the future growth of

the Mar Thoma Church in Europe. The

publication of the Mar Thoma Echo is part of this

concern and an initiative. A church community

needs organisations, but there is always a danger

that organisations or projects take over and

become end in itself rather than facilitating the

founding vision. Fortunately, we are blessed to be

a community with many God-given talents,

temperaments and approaches that tend to

complement each other for the benefit, work and

vision we are all committed to. Church is the body

of Christ and Christ is the head. St. Paul in writing

to the church at Corinth is speaking about the

body with many organs 1Cor. 12. He goes on

saying that love binds and brings harmony. My

sense after 25 years as a bishop is that we are still

a Mar Thoma community first and an

organisation second. Thus recommitment to the

original vision of being a Christian community

would help us to avoid disharmony in our daily

encounters. Think globally and the act locally. We

need to establish a harmony between God’s

purposes for us and our actions.

Sri Aurobindo said that all problems of existence

are essentially problems of harmony. We need the

art of living. If we look across the spectrum of life

and existence we can see that all problems can be

solved by creating higher degrees of harmony. We

can view any situation where there is a problem

and see how creating a greater degree of harmony

between the parties involved can solve the

problem. If you examine any crisis, one can see

that problems can be resolved by bringing about

greater coordination, cooperation, and

collaboration by bringing differing values and

attitudes into the same line among the

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participants. By bringing greater harmony

between the different aspects of his or her being,

problems can be solved. The ultimate harmonies

are spiritual in nature. God created one world

with different creations. We call that oneness,

unity of mind and purpose. Harmony does not

mean to compromise. It means to use a higher

understanding under the guidance of the Holy

Spirit to find a true reconciliation between the

opposites.

Of course growth in any human activity needs

form, purpose, and discipline or it can become

chaotic. When we hear different voices in a

community we often have a longing for harmony.

We need to develop an accommodative sense of a

community like in an orchestra, listening to the

demands of the conductor for bringing the beauty

and melody of a piece of music. The eighteenth-

century puritan pastor Jonathan Edwards wrote a

great deal about the supreme harmony of

Trinity. In the Trinitarian relationship of the

Godhead, we see the ultimate reality of the unity

in the diversity. The period of Lent and Easter

experiences give us a sense of the love that flows

and binds this Trinitarian relationship.

Easter provides us with a sense of hope amid the

shifting patterns of our lives from which to reflect

what lies beyond. In this insight we see how birth

and death are linked. The resurrection story does

not end with the appearances of Jesus to the

disciples alone or elected few after his death. The

real resurrection is the passing beyond the world

altogether and returning; it is a passage beyond

space and time to the eternal. Jesus passed into

that harmony of the Trinitarian living. It is into

that communion we are invited to enter by our

harmonious Christian living by living out the

Gospel in our everyday life. St.Peter

writes, “Finally, all of you, live in harmony with

one another; be sympathetic, love as brothers, be

compassionate and humble. Do not repay evil

with evil or insult with insult, but with blessing,

because to this you were called so that you may

inherit a blessing (1 Peter 3; 8-9). Silence is the

most significant harmonious moment in our lives

and it is in silence we know our God and

experience His unconditional love. May the grace

of God help you all to find that heavenly peace

and harmony in all seasons of life.

Wish everyone a happy and meaningful Easter.

Mar Theodosius+

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ARCHBISHOP

OF CANTERBURY

The Archbishop of Canterbury’s

Ecumenical Easter Letter

“Rejoice, 0 Mother Church! Exult in glory!

The risen Saviour, our Lord of life, shines

upon you! Let all God’s people sing and

shout for joy!”

These words of triumph are sung out across

churches as Easter dawns. For centuries such

sounds of joy at the Easter festival have echoed

and continue to echo around the globe in a

multitude of different tongues and cultural

contexts, making a deep impact on the lives of

Christians and Churches. With the confession of

Jesus having conquered death we proclaim that

we have been raised to new life in him.

In the 15th chapter of the First Letter to the

Corinthian Christians St Paul couples the

resurrection of Christ with confidence in the

resurrection of Christ’s people. The Apostle

clearly states that the resurrection of Christ is a

beginning, and that the hope of our own

resurrection can only be in Christ. He argues; if

the dead are not raised, then Christ is not raised;

and if Christ has not been raised, then his

proclamation is empty and our faith is in vain.

Having laid out all the arguments that would

dispose of the Christian claim to the risen Christ,

he continues: ‘But in fact Christ has been

raised from the dead, the first fruits of

those who have fallen asleep.’ This is the

faith that is also proclaimed in the Byzantine

opening to the Easter Liturgy and which has been

the confession of Christians down the ages.

The resurrection of Christ is the great hope, not

only for each of us individually, but also for

today’s troubled world - a world in which violence

and violation of human rights describe the day to

day context of people in many parts; a world in

which moral and spiritual values often seem

hopelessly inadequate against the forces of self-

seeking gain in every sphere of life. It is also a

world in which our brother and sister Christians

are still a beleaguered and even persecuted

community in many places, as they have been at

different times and places in history. We continue

to remember the suffering Christians in the

Middle East. This year our remembrance is also

focussed particularly on the Armenian people who

a century ago were driven to their death and into

exile because they were Christians.

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It is into this world that the message of the

Church at Easter remains constant over the

centuries, proclaiming in the midst of

hopelessness the hope of Christ, triumphant

beyond death and the powers of evil; living and

life giving amongst us.

In this resurrection faith we follow the saints and

martyrs throughout the ages who have

proclaimed the Risen Christ as their Lord and

Saviour, who believe that in Christ there is

abundant life and that death and suffering will

not have the final say. The Easter faith

strengthens us with the hope in life, here and now

and in the world to come. This hope is not an

illusion, which turns out to be empty; rather, it is

the tested cantus firmus over the ages for all

Christians. Beyond human imagination, the

power of the resurrection overcomes disparate,

conflict-laden and destructive forces. We are

called to proclaim God’s Good News in confidence

and obedience to Christ to bring healing and

reconciliation.

Christ’s resurrection, therefore, also compels us to

ever closer bonds of Christian fellowship with one

another — the saints in the here and now - to seek

greater unity and work together with Christ, as his

Body, in the newness of life already begun by him.

It is in this spirit that I greet you with this letter. I

will continue to pray that the hope and joy of the

resurrected Christ will deeply move our hearts

and souls, that it will heal relationships between

individuals, communities and nations, and that it

will banish fear, overcome suffering, broker peace

and bring reconciliation.

I close with the Song of Zechariah (Luke 1:78):

“By the tender mercy of our God, the dawn from

on high will break upon us, to give light to those

that sit in darkness and in the shadow of death,

and to guide our feet into the way of peace.”

I embrace you with brotherly love in the Risen

Christ.

The Most Reverend and Right Honourable Justin Welby

Archbishop of Canterbury

Easter 2015

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Editorial “Behold, how good and pleasant it is when

brothers dwell in unity! It is like the precious oil

on the head, running down on the beard, on the

beard of Aaron, running down on the collar of his

robes! It is like the dew of Hermon, which falls on

the mountains of Zion! For there the Lord has

commanded the blessing, life forevermore”[Psalm

133:1-3].

By the grace of God, we are happy to offer the

third issue of the Mar Thoma ECHO with the

theme, Harmony, which is based on the third

letter ‘H’ of the title of the Journal. ECHO was

born with a purpose; the purpose that God has

placed within you and me. As a diaspora

community, it is imperative that we need to be

ENGAGED, effectively COMMUNICATED and

live in HARMONY where Son of God placed us.

The word 'Harmony’ originated in the late Middle

English via Old French from Latin harmonia

meaning ‘joining, concord’ and from Greek from

harmos meaning ‘joint’.

Since God has placed us in a functional unit called

society, it's vital to be in harmony with good

things and disharmonious with unnecessary

things. Hence let us ask God for discernment to

make the right choices.

“Put on then, as God's chosen ones, holy and

beloved, compassionate hearts, kindness,

humility, meekness, and patience, bearing with

one another and, if one has a complaint against

another, forgiving each other; as the Lord has

forgiven you, so you also must forgive. And above

all these put on love, which binds everything

together in perfect harmony” [Colossians 3:12-

14].

God's word reminds us to live in harmony with

one another, not to be proud and conceited, but

willing to be associated with people of low

position. Often the beginning point of all

harmonious relations is reconciliation and

forgiveness. Reconciliation requires

acknowledging that a difference exists and it must

be based on reality. It is followed by forgiveness

[Ephesians 4:31-32], love [1 John 4:18], unity [1

Corinthians 1:10], endurance and encouragement

[Romans 15:4-5].

Listening to Rev. Canon J. John over the weekend

speaking on effective evangelism, the importance

of our calling as evangelists or missionaries was

thoroughly impressed. As he has rightly said 'A

missionary is not someone who crosses the sea,

but someone who sees the Cross.' We, as a called

out community, are people who sees the Cross

and renew our relation with our Creator every

day; thus evangelism starts with harmony

between God and man, starting from our home. It

is an agreement and joining between man and

God.

This had been man's destiny from the first. But

Scripture tells us more: God could entrust man

with such a high calling because He had created

humankind in His own image and likeness. The

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external responsibility was not committed to him

without the inner fitness. The root of man's inner

resemblance to God was in his nature to have

dominion, to be lord of all. There was an inner

agreement and harmony between God and man,

an embryonic Godlikeness, which gave man a real

fitness for being the mediator between God and

His world.

As it is crucial for a country to stand united, so it's

true for families and churches. Studies have

proved that population has a greater impact on

harmony than either wealth or political system. In

most of the cases, the global indicators such as

freedom, wealth and happiness determines the

harmoniousness but fail to acknowledge the

importance of rich and diverse social relations for

well being.

If family can be defined as the primary social unit

in society comprising of parents and their

children, it's crucial that there's harmony between

the members. Or else it will be dysfunctional. We

are called into fellowship with one another, in the

same way God has called us to be in fellowship

with His son Jesus Christ. Eventually that perfect

harmony will bring glory to God and will be a

reflection of the image of Christ and we live by the

power of the Holy Spirit.

As apostle Paul writes in Ephesians, we are

members of one body, the universal church of

God, 'being fellow citizens with God's people and

members of God's household, built on the

foundation of the apostles, and prophets, with

Christ himself as the chief cornerstone. In Christ

the whole building is joined together and rises to

become a holy temple in the Lord'. Church is thus

not merely a place, but it's a people, God's people

in Jesus Christ our Lord. The gospel of Christ is

displayed in church when His people commit to

love, serve and forgive each other, striving to

bring harmony and peace, bringing glory to His

name.

Fellow believers, as we identify with the passion,

crucifixion, death and resurrection of Jesus Christ

our Lord and Saviour, let us fix our gaze upon that

heavenly calling set upon our hearts by the

working of His Holy Spirit, bring into fruition the

vision that God has planted in us, living joyfully,

victoriously and harmoniously with each other to

bring His Kingdom upon earth. As we together

pray, Father let Thy Kingdom come, Thy will be

done, here on earth as it is in Heaven. Amen.

We take this opportunity to wish you all a very

happy Easter.

The Editorial Board

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Felicitation

The Rt. Revd. Dr. Geevarghese Mar

Theodosius

Silver Jubilee Felicitation

Silver jubilee is a time for reflections and giving

thanks to God for the way God guided Thirumeni

to do God’s mission. The Europe region of the

Diocese of North America and Europe is very

grateful to Thirumeni for the way he guided and

blessed us over the last six years. His regular visits

and pastoral letters helped the whole community

in various developments. We, in Europe,

particularly thank him for creating and nurturing

the Council of the Mar Thoma Parishes in Europe

(COMPE). He was also very thoughtful in

creating ‘altar boys and girls’ for encouraging

young boys and girls to fully participate in our

worship service. This helps them to develop a

liturgical lifestyle from such a young age.

Thirumeni has been constantly reminding us of

the need for a regional mission project as well.

Theodosius Thirumeni entered the Episcopal

ministry in 1989. His doctoral Thesis based on the

life of Sri Narayana Guru and the spiritual life of

Eezhava community was the beginning of his

scholastic pursuits and commitment to the

development of the marginalised people; this

again is evident in the projects he initiated for the

mentally handicapped and AIDS victims in the

Trivandrum Diocese. Thirumeni continues to give

leadership for the mission programme in Mexico

and for the Amerindians of North

America. Thirumeni is a disciplinarian and has

great respect for the constitutional formularies of

the church for the diocesan administration.

Although Thirumeni’s office is in Merrick, New

York, he is always available to help us with his

advice through digital and other forms of

communication. He is intimately involved with all

aspects of our life in Europe; he is a true shepherd

and a model bishop. His messages are constantly

available to us through various publications of the

diocese. We particularly thank Thirumeni for his

vision to start a regional on line journal, Echo, in

2014. His diocese extends over North America,

Canada and Europe and therefore, one wonders

how he finds time for catching up will all spiritual

and administrative needs of this vast diocese. We

are sure that the imaginative and prophetic

leadership of Theodosius Thirumeni would help

the Mar Thoma Christians in Europe to equip

themselves for God’s mission and forging

ecumenical relationship with other churches for

spreading kingdom values.

We pray to our Lord and our God to give

Thirumeni very good health to continue his

ministry for spreading the good news. We also

offer thanks to God for the life and ministry of the

Rt. Revd Geevarghese Mar Athanasius and the Rt.

Revd Dr. Euyakim Mar Coorilos.

For The Mar Thoma ECHO Community

London, April, 2015.

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Harmony Through Arts

Rev.Dr.M.J.Joseph,Devalokam

Aristotle has rightly said that “the ultimate value

of life depends upon AWARENESS AND THE

POWER OF CONTEMPLATION RATHER THAN

MERE SURVIVAL”. For this, poetry, paintings,

architecture, music, dance and even the formation

of clouds on the horizon are important and they

form the very texts for human survival.

Called to be God’s work of art

The word, “harmony” means “agreement in

relation”-fitting together of parts so as to form a

connected whole. The parts need not be of the

same stature. The possibility of plurality is

envisaged in the very concept of harmony. For

Manava Maithri, we need to create strong social

bonds through love. Love does not consist in

gazing at each other, but looking outward

together in the same direction. I would say that

art-whether poetry, music, painting, sculpture,

dance or other forms serve a purpose if people

look outward together in the same direction. In

Eph 2:10, St. Paul speaks of Christians as

“Poiema” of God. The Greek word poiema could

be translated as creation, composition, poem etc.

In the Jerusalem Bible, it is rendered as “we are

God’s work of art”. What a noble expectation of

human beings by God in the plan of salvation!

Art for social transformation

We are meant to reflect the harmony of the art of

living through our lives. A flower that is kept in a

vase speaks to us volumes. The orderliness and

the fragrance of a flower are supposed to create

poems within us! They are meant to create

harmony within us. In the holistic understanding

of health, sickness is disharmony within the body.

In the sphere of health, the mind, body and spirit

are interconnected and they need to be in

harmony to achieve the state of “Soukya” (well-

being). This means that “the word harmony has

its meaning in art, health, religion and culture”.

Our objective is to achieve a state of integration

and comprehension and even convergence in

individual and social relationships. We need to

ask ourselves whether this purpose is served.

What harm is there if we worship God in a church

building in the form of a temple structure.? Why

do we ascribe sanctity to the Gothic structure of

the medieval period? The artists have to play a

prophetic role in social transformation. In the

Indian aesthetics, all forms of arts-performing as

well as visual-are complementary. They have only

one goal-i.e.to create physical, social and psychic

harmony in the vast arena of life. What is required

is to imbibe the spirit of harmony in our lives as

spirituality for individual and social renewal.

Interdependence for communication and

communion

Truth, beauty and orderliness are divine

attributes which are communicated through art

forms. The world is the household (oikos) of God

which rests upon relationships. The

environmentalists may call it “the web of life”. In

God’s order of creation, everything has the right

to exist. The very talk of man and nature requires

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modification. As man is part and parcel of nature,

there is no point in making such a statement .The

conjunction-“and” is irrelevant in a bio-centric

attitude to life. To say that the tail of a monkey is

longer than the monkey is a false statement as the

tail has no existence apart from the monkey.

As nature is the art of God, we ought to perceive

His nature for adoration and appropriation. There

is a message of transcendence through art. It

transcends the borders of caste and religion.

Poetic symbols and imageries taken from nature

play a significant role in the art of

communication. In the classical literary work of

Mayoorasandesam by Keralavarma uses several

vivid imageries of nature for communication. The

paintings of Ajanta and Ellora Caves are indeed

poetry written for the posterity. They depict the

throbbing of the human heart in vibrant symbols.

The icons in the Orthodox tradition of the Church

embody the noblest language of the heart in

paintings. In the Syriac liturgical traditions, there

are several biblical symbolisms which emanate

effluent sparks. In worship service organized with

eco-bias, the formation of a mandala with the

elements of the panchabootha evokes in us the

intimate relationship between the humans and

the nature. A cosmic representation enacted

through the union of the panchabootha portrays

the dimension of an eco-friendly community

holding values of reverence for life.

Artists/Cartoonists should be assured that their

labour is not in vain.

I have written a poem on Cartoon which was

published in my book, Aroma of Christ

(German:Gebenund emphangen). Permit me

to quote a few lines: “…Lord, speak to me through

a cartoon. Son, it is the graph of life; it challenges

the conscience of the society….Arrogant

men/women are reduced to zero. The ordinary is

elevated to the level of extraordinary….Lord,

reduce me to the level of dots and ashes; Show me

the skeleton of every deed. And enable me to start

everything from the skeleton”.

The ordinary is sublime

In art, the ordinary is elevated to the lap of the

Divine. The flute which has only a few holes in the

hands of Krishna, the incarnation of Vishnu in the

Indian Mythology, is a symbol of the Creator’s

appreciation of the ordinary. The air that passes

through its holes bring melodious music. The

primary task of the artist or the poet or the

painter or the dancer is to elevate the position of

the ordinary to a state of beauty. This is the only

way to bring about social amity. A greater

appreciation of the ordinary alone will bring

about a change for the better. Dr.A.P.J.Abdul

Kalam’s dream of a developed country will be

realized only if science and technology tread the

path of art. The cerebral man, the muscular man

and the cardiac man will have to travel together

along the way of satyam. Let Loka Samastha

Sukino Bhavantu be on our lips. Let us bring the

healing touch of art to all. The musings of the

heart are best communicated through nature

symbols. Universal symbols like dove, water, air,

fragrance etc. could be used in art and poetry for

conveying spiritual truths.

Harmony through ecological art forms

Permit me to make a reference to the ecological

art forms in ECC, Bangalore where I served as its

director. ECC stands for the unity of all creation.

There is a vineyard on the campus which was

planted by theologians from different Church

traditions in the Asian countries. We have named

it, “Ecumenical vineyard” and it carries a message

of the unity of the Churches in Asia. One may

qualify it as an “ecological art for ecclesial unity”.

The map of the world and of India designed there

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with plants is also an innovative form of

ecological art which could evoke fine feelings of

human harmony. The Mound of Religious

Harmony created by people of different faiths in

India by sowing seeds of kosmos plants on the

soil- bed is a symbol of religious harmony. The

beautiful yellow flowers appear once in three

months carried a message of beauty and

togetherness in the pluralistic context of India. It

also makes us aware of the spirituality of religions

which is rooted in the basics of life. The root

museum on the campus near the kitchen also

speaks of the bio-diversity under the earth. As it is

a powerful medium of communication across any

divide-religious or cultural, there should be

earnest effort to make use of the art medium for

communication. There are quite a few art forms in

nature like an ant hill and others shaped by rains,

sun rays, rivers and wind. If religion is meant to

bind the humans with God and other living beings

on this planet, the natural art forms have to be

widely appreciated and made use of for effective

communication and communion.

Missionary call in the Mar

Thoma Church’s Holy

Qurbana Liturgy, Part-2 Revd Dr. Joseph Daniel, Kumbanadu

Movements of Mission

The role of the Liturgy in inviting the

faithful to participate in the church’s mission to

draw faithful towards the realm of the synergy of

God and to return to the world to witness Trinity

is evident in the liturgy. Two movements for the

church’s mission can be drawn from the

celebration of the Holy Qurbana Liturgy of the

Mar Thoma Church: the movement of ascension

to the throne of God and the movement of return

to the world to witness the redeeming power of

Christ by responding positively to the work of God

in Jesus Christ.

The Movement of Ascension

The ‘movement of ascension to the throne

of God’ refers to the liturgical prayers which drive

the faithful to the throne of God and towards the

realm of God. This helps the faithful to participate

in the synergy of God. In the liturgy, there is

something audible, visible, tangible, palatable and

worthy to smell, in order to bring the faithful

members of the Church to the throne of God and

to His Kingdom. This means there is enough food

for the senses to experience the mystery of the

faith, which provide the worshipping community

to progress towards the realm of God and in the

light of that experience; the faithful receives the

strength to follow the liturgical life in the world

after the partaking of the Holy Qurbana. Thus the

call to divine realm and glory is a call to witness

Christ’s redemption in the creation. This process

starts with the journey towards the world. It is a

movement of return to the world to witness the

mission of God in Christ.

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The Movement of Return

The ‘movement of return’ to the world to

witness the redeeming work of Christ refers to the

liturgical dismissal blessing, which drives the

faithful from the throne of grace to the world to

witness the work of Christ in their market place. It

is a commissioning to extend God’s mission in the

market place. The second movement starts when,

the celebrant dismisses the faithful, with the

blessing (rusma) saying, “My beloved brethren. I

commend you to the grace and blessings of the

Holy Trinity, depart in peace with the gifts and

blessings that you have received from the atoning

sacrifice of the Lord... filled with joy and

gladness,” 1 as the celebrant leaves the

‘thronos’(altar) and leads the congregation

towards their home and to the world to lead a

sacramental life, which is in conformity with the

‘synergy’ of God. It is the sending forth of the

faithful members of the church to the world to

lead a ‘liturgical life after the partaking of the

Holy Qurbana’, by offering themselves as a living

sacrifice to God as Christ offered himself for the

redemption of the creation. This enables the

faithful to attract the creation towards the

sacramental life as the bees are being attracted by

flowers.

The ‘movement of return’ is the space for

the church’s witness in the world. The church

goes forth to the world to witness the Holy

Qurbana experience that the church experiences

1 The Mar Thoma Church Order of Worship for Holy

Qurbana and Other Sacraments and Rites, 65. .

and to invite the world to experience the

redemptive work of Christ in history and to

experience the Holy Qurbana experience of the

‘parousia’(second coming of Christ). Therefore no

one can go away from their commitment to

sacrifice themselves for Christ and His creation

after having received the Holy Qurbana, which is

the celebration of thanksgiving for God’s mission

of incarnation and God’s self-offering for

salvation of His creation. Therefore the

missionary dimension of the Holy Qurbana

Liturgy for the salvation of the world is imminent

in it. The following section is an attempt to deal

with the question of how the Church equips its

members for this mission.

Equipping missionaries for mission

The Mar Thoma Church practices the

‘Movement of Ascension to the realm of God’ and

the ‘Movement of Return to the world’, in its

praxis levels through its Prayer Groups and the

Church’s ancillary organizations’ regular

meetings, besides, its Holy Qurbana celebrations.

Two types of mission praxis, which stems of the

Mar Thoma Church’s liturgical practice, can be

identified: ‘internal missionary formation’

through the Prayer groups and the regular Holy

Qurbana liturgical practice.

Prayer groups role in forming

missionaries

The prayer group meetings, in which the

community living and the need for mission

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outside (kerygma) and mission inside the church

(didache) emphasized as an extension of the

liturgical witness and the regular liturgical

celebration, which is considered to be the kernel

of the economy of salvation, by the church. The

prayer group experience refers to the effort of the

church to experience spontaneity and the internal

learning process within the church, in its local

levels, regularly through the prayer groups. The

prayer groups meet regularly once a week at

homes of its members for prayer, fellowship and

for the Biblical expositions. For the purpose of

fulfilment of its mission, the church is divided

into several prayer groups, made up of families

residing in a particular geographical location. The

regular meetings of the prayer groups are aimed

at educating the people within the church through

Biblical teachings and expositions, and through

extending fellowship, the faith of the church and

thereby, helping the church to keep the faith in its

local level vibrant. This teaching process of the

church for mission directs the faithful to be

responsible for their mission within the church

and to the world. Within the prayer group the

church collects resources regularly for the

running of its mission fields together with the day

to day ministry of the church. Under the auspices

of the ancillary organisations of the Church, the

same process of faith formation is being initiated.

The prayer group meetings teach the faithful

members of the church that every member of the

church need to witness Christ in the world.

Way to equip the faithful

The regular Holy Qurbana liturgical

practice on all Sundays, the days of the’ fast and

feasts’ and on the special occasions of the church,

brings the faithful to the Holy Qurbana in order to

find resources that are essential to equip

themselves to bear Christ’s witness to the world.

The liturgical celebration compels the faithful to

extend their witness, service and liturgy in the

world. Through the faithful members sacramental

witness the faithful hasten the transformation of

the world towards the church’s futuristic hope of

the ‘parousia’. This mode of Christian mission is

beyond the process of communicating the faith

through verbal communication. This paradigm of

mission is not in compliance with the mission

paradigm, which believe mission as the

transmission of religious convictions, doctrines

and morals to those who do not follow the same.

It calls the faithful to practice the liturgical life in

the market place, as a witness of Christ’s

redemption.

Mission approach

Practicing this mission paradigm, the Mar

Thoma Church, follows a distinct way of mission,

which is an inclusivist approach, in which other

missionary experiences and methods are

acknowledged and included in its mission praxis.

When the church celebrates the liturgy, the

church proclaims its commitment to sacrifice and

to invite men and creation to the church together

with the church’s futuristic hope of her final union

with God in ‘parousia.’ This paradigm of mission

aimed at facilitating the world to think about the

uniqueness of the mission of God revealed in

Christ’s redemption. In other words Christian

witnessing is primarily the sharing of the

redeeming existence and experience in Christ in

the world. This is a sacramental presence of Jesus

in the church for the transformation of the world.

In this process of witnessing, the place for the

numerical growth of the members through

conversion is not considered as primary objective.

But the primary objective is to witness Christ in

the market place through a sacramental living.

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Conclusion

Thus the liturgy calls the faithful to shape

their daily work in the market place, in such a way

to resemble the nature, structure, symbols,

prayers and postures of the liturgy and to extend

the liturgical life in the faithful member’s daily

work. In this sense, faithful member’s work in the

market place is an extension of his worship

experience in the church. Thus the Mar Thoma

Church’s life is characterized by its participation

in the witness, worship and service.

Rev. Dr. Joseph Daniel

Vicar, Salem Mar Thoma Church, Kumbanadu

Lecturer (part-time), Mar Thoma Theological

Seminary, Kottayam

MAR ATHANASIUS, MAR

THEODOSIUS, MAR

COORILOS TWENTYFIVE

YEARS IN EPISCOPACY OF

THE MAR THOMA CHURCH Lal Varghese, Esq., Dallas

A Church, believed to be found by St. Thomas, the

Apostle of Jesus Christ, in A. D. 52 in Kerala has

grown as a global Church. Now, the Mar Thoma

Church has 1236 parishes and congregations

around the world, 831 active priests, and 179

retired priests living and serving in different parts

of the world. The total membership of the Church

is about 1.5 million people. The Church has

thirteen Bishops and thirteen dioceses. In its

mission statement, it is stated that – ‘The Church

should be the repository of the divine doctrines

revealed by Jesus Christ and proclaimed by His

Apostles. It should maintain these doctrines in

their purity and to promote the spiritual life of its

members through the administration of

sacraments and by the ministry of the Word of

God. The mission of the Church is to make

disciples of all nations by the proclamation of the

Gospel to the world.’ As fire exists by burning, a

Church exists by its mission and Mar Thoma

Church is truly a missionary Church; it has

expanded its missionary activities to Mexico and

among Native Americans under the Diocese of

North America & Europe. As part of the Navathy

celebrations the Diocese has built about 60

houses in the ‘Colonia Mar Thoma’ in Mexico for

the resettlement of the fishermen of the islands in

Mexico.

As stated by World Council of Churches, while

retaining many of the traditional characteristics of

the ancient Eastern Church, the Mar Thoma

Church keeps very close relations with Christian

Churches in other parts of the world. It is in full

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communion with the Churches of the Anglican

Communion and maintains special relations with

the Church of England, the Episcopal Church in

the USA and the Anglican Churches in Australia

and Canada, as well as with the United Church in

Australia. In India, the Joint Council of the

Church of North India, the Church of South India

and the Mar Thoma Church has been renamed as

the Communion of Churches in India (CCI) in

2000 as a further step towards visible unity. The

Mar Thoma Church is fully involved in the

ecumenical movement and stands for active

cooperation with other Churches, as for example

for the re-building of the Nilackal Church in

Kerala, a place where it is believed that St.

Thomas established one of the Churches in A. D.

52.

Mar Thoma Church has always been blessed with

leaders with vision and faith who led the Church

with prayerful diligence and selfless

commitments. Rt. Rev. Geevarghese Mar

Athanasius, Rt. Rev. Dr. Geevarghese Mar

Theodosius and Rt. Rev. Dr. Euyakim Mar

Coorilos, three of our Bishops have completed

twenty-five years as Episcopas of the Mar Thoma

Church on December 9, 2014. They were

consecrated as Episcopas of the Mar Thoma

Church on December 9, 1989 at Thiruvalla by

Most Rev. Dr. Alexander Mar Thoma

Metropolitan. The COMPE, its general body,

executive committee, parishes in Europe region,

its members and Vicars, executive committee

members of the parishes, organizations, prayer

groups pray that God may continue to keep our

beloved Thirumenis in His providence so as to

continue their faith journey and lead our Church

in to the future so that God’s name will be

glorified.

Geevarghese Mar Athanasius

Rt. Rev. Geevarghese Mar Athanasius Episcopa

(Rev. C. I. George) belongs to Chirayilkandathil

family in Nedumpram, Thiruvalla. He was born

on April 26, 1944 to C. I. Idiculla and Achiyamma.

After graduation from Mar Thoma College,

Tiruvalla, Thirumeni obtained his bachelor’s

degree in theology from Leonard Theological

College, Jabalpur, MP, India. Thirumeni served as

Vicar of many Parishes including Mumbai,

Kottayam, and Madras. Thirumeni was ordained

as a Deacon on May 3, 1969 and was ordained as a

priest (Kassissa) on June 14, 1969. Later,

Thirumeni was ordained as Ramban on

November 4, 1989, and consecrated as Episcopa

on December 9, 1989 along with Rt. Rev. Dr. Dr.

Geevarghese Mar Theodosius and Rt. Rev. Dr.

Euyakim Mar Coorilos. From 1975 to 1976

Thirumeni was at Toronto, Canada for higher

studies in theology. Thirumeni served as Diocesan

Bishop of Bombay-Delhi Diocese, Diocese of

Kottayam-Kochi, and presently in charge of

Ranny-Nilackel Diocese since 2001. Mar

Athanasius served as Vice President of the

Governing Board of Leonard Theological College,

Jabalpur and as President of the National

Missionary Society. Recently, Thirumeni has not

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17

been enjoying good health and let us continue to

pray for his full recovery.

Geevarghese Mar Theodosius

Rt. Rev. Dr. Geevarghese Mar Theodosius

Episcopa (Rev. George Jacob) was born on

February 19, 1949 at Ashtamudi, Kerala to Dr. K.

J. Chacko and Mary Chacko of Ashtamudi

Kizhakkechakkalayil. Mar Theodosius studied at

Baselious College, Kottayam and Mar Thoma

College Thiruvalla. After completing his

bachelor’s degree in Science, he joined Leonard

Theological College in Jabalpur, MP, India and

took BD Degree in 1972. Thirumeni was ordained

as Deacon on June 24, 1972, and as Kassissa on

February 24, 1973. In 1980 Thirumeni took

Master’s Degree in Comparative Religions from

Visva Bharathi University and Doctorate from Mc

Master University, Hamilton, Canada in 1986.

Thirumeni’s dissertation for his Ph.D ‘Change

and Continuity in the Religious Life of Ezhavas in

the South Travancore’ is an expression of his

academic discipline. From 1973 onwards he was

in charge of several parishes including Mumbai,

Calcutta, Toronto and Nanthancode and he served

as director of Thomas Mar Athanasius

Orientation Centre, Manganam. He was ordained

as a Ramban on November 4, 1989 and as

Episcopa on December 9, 1989. Upon

consecration as Episcopa he was given charge of

Kunnamkulam- Madras Diocese. Thereafter he

served as Episcopa of Trivandurm-Quilon diocese

and of Chennai - Bangalore and Malaysia-

Singapore & Australia Dioceses. Presently,

Thirumeni is serving as Episcopa of the Diocese of

North America and Europe from January 2009.

Mar Theodosius is a scholar and his books on

reform Movements in Kerala and their impact on

socio-economic and religious life of the people

have made a mark in academic circles.

Thirumeni’s quietness and meditative lifestyle is

worth emulating. Thirumeni is a visionary and

engaging administrator; he has brought in many

significant changes in the Diocese of North

America and Europe. Let us thank God for his

vision and mission.

Euyakim Mar Coorilos

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Rt. Rev. Dr. Euyakim Mar Coorilos Episcopa

(Rev. Euyakim I. Cheeran) was born on Nov. 25,

1951 at Kumnamkulam to Cheeranveettil Itty

Mani Ittyachenkunju and Saramma. After

completing his bachelor’s degree from Sacred

Heart College, Thevara, Cochin and master’s

degree in science from Christ College,

Iringalakuda, Trissur, Thirumeni joined Mar

Thoma Theological Seminary at Kottayam for

theological education. After completing his

theological studies, Thirumeni was ordained as a

Deacon on April 29, 1978 and as a Kassissa on

May 16, 1978. Later he served as priest at Mar

Thoma parishes at Jalahali, Kottayam Jerusalem,

Palarivattom, Mumbai - Colaba, Staten Island,

NY, Grater Washington, Philadelphia Bethel,

Baltimore and Florida. On November 4, 1989, he

was ordained as a Ramban and on December 9,

1989, he was consecrated as Episcopa. Thirumeni

served as diocesan Episcopa at Adoor-Mavelikara

Diocese (1990-1997), Ranni-Nilackel Diocese

(1997-2001) and also at Diocese of North America

& Europe (2001-2008), Kottayam –Kochi Diocese

(2008-2011) and as Sahaya Methran at Nirnam-

Maramon Diocese (2012-2013). Presently

Thirumeni is serving as Diocesan Episcopa of the

newly formed Kottarakkara-Punlur Diocese (13th

Diocese of the Mar Thoma Church) since

December 2013. He has served as the president of

Mar Thoma Sunday School Samajam, Chairman

of the Vaideeka Selection Committee, manager of

Mar Thoma Schools Board. Thirumeni was also

the first President of the ‘Dayara and Sanyaasini

Samooham’ of the Mar Thoma Church. Let us

pray that God will continue to bless Thirumeni for

His work in healing this wounded world.

‘Pillars of Ecumenical Unity &

Harmony’ Swami Sachidananda Bharathi

Introduction

Christian faith is the faith in the active living

presence of God and His Christ in human history

and in our individual lives to lead us to our final

destiny in God’s plan. It shines forth in the face of

adversity. It gives us strength to face and

overcome the trials and tribulations of life in this

world. This is the beauty and power of

Christianity. Christians are called to be at their

best when the world is at its worst.

Unfortunately, Christianity today seems to have

lost much of its spiritual vitality and moral

strength. The Gospel of Christ is a Gospel of love

and peace. But the conflicts and contradictions

within and among the various denominational

Churches in the world today are great scandals for

Christ and Christianity.

The Church of Lord Jesus Christ has to urgently

undergo a spiritual revitalization and moral

regeneration. However, in order to respond

effectively to this call of the Holy Spirit, the

different Christian Churches will have to let go of

many of their worldly pursuits. They will have to

become a spiritually united Universal Church of

Love and Peace built on the strong foundation of

an ecumenical spirituality of forgiveness and

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reconciliation. This will demand a return to the

source and center of the Christian faith in the

Crucified and Risen Lord and in His forgiving,

enduring and self-sacrificing love that found its

perfection in His suffering and death on the cross.

This was the ‘Christu Marga’, the Way of Christ,

that was preached in India, the ancient land of

religions, by St. Thomas, the Apostle of Lord

Jesus Christ in 52 AD, much before Europe was

Christianized.

Our efforts should not be to create yet another

Church. We have already too many

denominational Churches in the world today. The

divisions and conflicts among them are hindering

the path, the truth and the life that our Lord

Jesus Christ presents to humanity. What is

urgently required in this era is not adding to the

‘hardware’ of Christianity but discovering a more

effective and fruitful ‘software’ for spiritual unity

and regeneration of Christianity.

The Universal Church that our Lord Jesus Christ

initiated on the ‘rock’ of Peter has survived the

trials and tribulations of history, and still

continues to be a living force in the world even in

this 21st century of its chequered history. The

power of the living Spirit of Christ, the Holy Spirit

of God, has ever been protecting and upholding

the Universal Church, in spite of the many failures

and inadequacies of the various denominational

Chruches and their members, for a specific

mission in this world. The new Pope, Pope

Francis, is calling the Christian Churches today to

return to their roots in the Risen Christ and His

Cross. Our aim should be to respond creatively to

this call of the Holy Spirit with all our heart, all

our mind, all our soul and all our strength.

The institutionalization of Christianity had begun

from the west with Rome as its epicenter after

Emperor Constantine made Christianity the

official religion of the Roman empire. But I do

believe that the spiritualization of Christianity has

to begin from the east with India as its epicentre.

Just as the institutionalization of Christianity had

begun from Rome, the most powerful civilization

of the first century, the spiritualization of

Christianity has to begin from St.Thomas

Christians in India

Indian Roots of Christianity

Contrary to historical facts, Christianity in India is

still being considered as a western religion

brought to this country by European Christian

Missionaries. The historical facts are that Lord

Jesus Christ and Christianity were born in west

Asia, and the Christian faith was first brought to

India not by western Christian missionaries but

by St. Thomas the Apostle, a direct disciple of

Lord Jesus Christ, in 52 AD, much before it was

established in Rome, and centuries before Europe

was converted to Christianity.

St. Thomas the Apostle was by far the most

courageous and intelligent disciple of Lord Jesus

Christ. While other disciples were afraid and were

gathered together behind locked doors after the

crucifixion and resurrection of Lord Jesus Christ,

Thomas had gone out into the city courageously.

Hence, when the Lord appeared to His disciples

who were gathered behind the locked doors,

Thomas was not there with them. The other

disciples told him about the Lord appearing to

them. But Thomas refused to believe them unless

he saw and touched the Divine Master himself.

The Lord granted him this privilege next time

when He appeared to His disciples eight days

later (Ref. Jn 20: 19-28). This personal encounter

with the Risen Christ made Apostle Thomas to

proclaim ‘My Lord and my God’, the strongest

ever proclamation of faith found in the four

Gospels. It also developed in him a deep personal

experience of the Risen Christ.

Apostle Thomas had travelled the farthest and

reached Kodungalloor in Kerala coast in 52 A D,

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within two decades after the crucifixion and

resurrection of his Divine Master. He did not

preach Christianity in India or convert people to

the Christian religion. He had only preached the

‘Christu Marga’, the ‘Way’ of Christ, as the basis

of the Christian faith and invited people to accept

Christ’s ‘Way’ of forgiving, enduring and self-

sacrificing love and make it the basis of their life.

The Portuguese missionaries who reached India

in 15th century A D brought ‘Christianity’ to India

and began converting people to this Europeanized

colonial Christianity. Their first targets for

conversion were those who had accepted the

‘Christu Marga’ from St. Thomas the Apostle.

The disciples of Christ in India today are called to

rediscover the ‘Indian roots’ of the Christian faith

brought to this ancient land of religions by St.

Thomas, the Apostle for India, and build truly

Christian and truly Indian Churches on the strong

foundation of an ecumenical spirituality of

harmony and peace. I have tried to present below

the four pillars of such a spirituality of ecumenical

harmony as I have developed them in my own

quest for harmony and peace in India.

Four Pillars of Ecumenical Unity &

Harmony

1. The first pillar of ecumenical unity &

harmony according to me will be the

vision of the ‘Kingdom of God’ .

“Seek first the Kingdom of God and His

righteousness, and all these things will also

be given to you.” (Mt 6:33)

‘Kingdom of God’ was the vision and mission

of our Lord Jesus Christ. He wanted us to love

one another as He had loved us (Jn 15:12,13).

He prayed for our unity (Jn 17:20,21). He gave

us His peace (Jn 14:27) and His joy (Jn 15:11).

He called us his disciples to build the

Kingdom of God of love, unity, peace and joy

on earth through our own self-transformation.

He did not ask us to convert people to

‘Christianity’. But his call was for a conversion

of our hearts to God.

Promoting this Kingdom of God of love, unity,

peace and joy on earth without religious

conversion and cultural alienation is the

spiritual mission that we the disciples of Lord

Jesus Christ in the world are called to

undertake in the 21st century.

The mission and message of Lord Jesus Christ

were centered on the vision of the Kingdom of

God. The term ‘Kingdom of God’ appears

more than 125 times in the New Testament.

The Lord presented this vision to His disciples

and followers in many ways using many

parables in order to drive home this one truth.

The sum and substance of His mission and

message was the ‘Kingdom of God’. He also

presented Himself as ‘the way, the truth and

the life’ of this Kingdom of God (Jn 14:6).

The term ‘Kingdom of God’ represents a vision

of the highest experiential state of love, unity,

peace and joy beyond time and space

limitations. This is a vision shared by most

religious traditions of humankind, though

different religions use different terminologies

and imageries to represent this one ultimate

goal of human life.

In our Indian context we can refer to the

Kingdom of God as ‘Dharma Rajya’. The word

‘Dharma’ comes from the Sanskrit root ‘dhr’

meaning to hold together, to unite, to

integrate. ‘Dharma’ is that which holds

together, that which unites, that which

integrates. Love is the basis of such an abiding

unity and integration. Peace is its fruit. Where

there is love, unity and peace, there will exist

abiding joy. Hence, ‘Dharma’ can be seen as

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an integral concept built on the corner stones

of love, unity, peace and joy. The term

‘Dharma Rajya’ implies a nation/world of

love, unity, peace and joy. It is also physical

expression on earth of the ‘Kingdom of God’

preached by Lord Jesus Christ. This is an

inclusive vision that can be shared by all

theistic religions.

2. The second pillar of ecumenical unity &

harmony will be the ‘Sermon on the

Mount’ (‘Christu Dharma’)

“Everyone then who hears these words of

mine and does them will be like a wise man

who built his house on the rock.” (Mt 7: 24)

The Sermon on the Mount (Mt 5, 6 & 7) is the

compendium of the teachings of Lord Jesus

Christ. Together these teachings of Christ can

be termed ‘Christu Dharma’. The ‘Christu

Dharma’ consists of universal spiritual

principles that can be applied and practiced by

anyone anywhere anytime.

The spiritual results and fruits experienced ay

those practicing the ‘Christu Dharma’ will

speak for themselves. Any one who follows the

Christu Dharma sincerely is sure to

experience the love, unity, peace and joy of the

spirit that Lord Jesus Christ offers to his

disciples.

Mahatma Gandhi used the Sermon on the

Mount (Christu Dharma) as an eternal source

of inspiration for himself. Swami Vivekananda

had declared that even without any religious

scriptures, the Sermon on the Mount in itself

would be sufficient enough to bring about a

spiritual regeneration of humankind.

3. The third pillar of ecumenical unity &

harmony is the ‘Way’ of Christ (‘Christu

Mrga’)to the Kingdom of God.

“A new commandment I give to you, that you

love one another: just as I have loved you,

you also are to love one another. By this all

people will know that you are my disciples, if

you have love for one another.” (Jn 13: 34,

35)

“But I say unto you, Love your enemies and

pray for those who persecute you, so that you

may be sons of your Father who is in

heaven.” (Mt 5: 44, 45)

“This is my commandment, that you love one

another as I have loved you. Greater love has

no one than this, that someone lay down his

life for his friends.” ( Jn 15: 12, 13)

During the initial stages of the Kingdom of

God Movement that was started by Lord Jesus

Christ, His disciples were known as the

followers of the ‘Way’ (Acts 9:2). This was the

Way of forgiving, enduring and self-sacrificing

love.

The Way of forgiving, enduring and self-

sacrificing love taught and demonstrated to

the world by Lord Jesus Christ is the sure way

to the Kingdom of God. In fact, there is no

other way. However, the Christian love has to

extend to one’s enemies and should motivate

and empower one to lay down one’s life for his

/her friends. This calls for self-sacrifice of the

highest order. This was what our Lord Jesus

Christ Himself had demonstrated on the

cross. Rising above the agony of death, He

prayed for those who crucified Him, “Father,

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forgive them, for they know not what they

do.” (Lk 23: 34)

There is no other way to reach the Kingdom of

God except through the path of love because

‘God is love’ (1 Jn 4:8). This Way of love was

preached in Kerala as the ‘Christu Marga’ by

St. Thomas the Apostle. The term ‘Christu

Marga’ means the Way of Christ. I have

termed this ‘Christu Marga’ as ‘Sahana Yoga’

from an Indian spiritual perspective. The

word ‘Sahana’ means to suffer, to bear. The

term ‘Yoga’ implies communion with God.

Sahana becomes a Yoga when accepted with

love. Sahana Yoga is the ‘forgiving, enduring

and self-sacrificing love’ that will lead us to

‘Dharma Rajya’. It can never be confined to

Christians and Christianity. It is a path of love

that will lead us to unity, peace and joy. It is

open and available to anyone anywhere

anytime. This is also the way to spiritualize

Christianity.

4. The fourth pillar of ecumencial unity &

harmony is the Peace of Christ

(‘Christu Shanti’) that the world cannot

give or take away from us.

“Peace I leave with you; my peace I give to

you. Not as the world gives do I give you. Let

not your hearts be troubled, neither let them

be afraid.” (Jn 14. 27)

“Peace be with you. As the Father has sent

me, even so I am sending you.” ( Jn 20. 21 )

“Blessed are the peace-makers, they shall be

called the children of God” ( Mt 5.9)

Peace of Christ liberates us from all tensions

and fears. It makes us children of God. We are

sent out as courageous peace-makers in a

peaceless world. A Christian with tensions and

fears cannot be a true disciple of Lord Jesus

Christ. ‘Don’t be afraid’ was the constant

reminder of the Lord to His disciples. A

peaceless Christian is a useless Christian.

Fearlessness and peacefulness are to be the

two most important visible characteristics of a

true disciple of Christ.

Forgiveness and reconciliation are

preconditions to grow in the Peace of Christ,

‘Christu Shanti’, and for establishing a culture

of peace in the world. Promoting forgiveness

and reconciliation within and among

individuals, families, communities, nations

and religions is the primary ministry of a

disciple of Christ in the modern world (2 Cor

5: 18,19). This is possible only when the

disciple is united to the Divine Master as a

branch to the vine (Jn 15:5).

We have developed a Inner Peace Meditation (

referred to as ‘Peace of Christ Meditation’) for

enabling people to experience inner peace

through the Christ-Spirit of forgiveness and

reconciliation. Many people from different

religious traditions have been initiated into

this meditation and their experiences are very

inspiring.

Experiential Initiatives

An ecumenical communion of love termed

‘Disciples of Christ for Peace’ (DCP) is founded

and registered by us to work for a culture of peace

in the world through ecumenical unity and

harmony, and without religious conversion and

cultural alienation. The four pillars of ecumenical

unity and harmony as outlined above are also the

four pillars the ecumenical communion of DCP.

DCP has been serving as the ‘salt of the earth and

light of the world’ for a number of experimental

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initiatives promoted by us. Important among

these are:

1. ‘Peace and Value Education’ & Dharma

Bharathi National Institute

2. ‘Second Freedom Struggle of India’ &

Dharma Bharathi Mission

3. ‘Peace of Christ Movement’ & Dharma

Rajya Satsanghs

4. ‘Tyagarchana Shanti Mission’ & Dharma

Rajya Vedi

5. ‘Dharma Bharathi Ashram’ & Dharma

Bharathi Foundation

6. ‘Shantivanam’ with Navasrsuthi Ashram

7. ‘Eco-Spiritual Tourism’ & Navasrushti

Eco-Spiritual Tourism Society

8. ‘Dharma Bharathi School of Forgiveness &

Reconciliation’ for training members of

DCP

All these initatives function under the legal

ownership and moral guidance of Navasrushti

International Trust which was founded and

registered by us in 2005.

Conclusion

It is time for us the disciples of Christ in the

world to liberate ourselves from divisive

‘Churchianity’ and make our unique contribution

towards spiritual unity and regeneration of

Christianity, and towards building a great new

world of peace, prosperity and happiness. In

order to fulfill this historic mission, we will need

an ecumenical spirituality of unity, harmony and

peace built on the four pillars as indicated above.

In, with and through a spiritually united and

regenerated Christianity, we will be able to build a

culture of peace and sustainable development on

earth which will lead humanity towards realizing

the vision of the Kingdom of God, Dharma Rajya,

on earth.

Swami Sachidananda Bharathi

Swami Sachidananda Bharathi is a former

atheist Indian Air Force Squadron Leader turned

disciple of Lord Jesus Christ after an encounter

with death in an air accident in 1982. He was

born and brought up in a conservative Syrian

Catholic family background in central Kerala.

Squadron Leader N V John was initiated into

spiritual life in 1984 with the name ‘John

Sachidanand’. He received ‘Acharya diksha’ in

1990. Acharya John Sachidanand enterned into

‘Sanyasa’ in 2001. In 2003 he initiated the

‘Bharathi’ Chaturashrama Sanyasa Parampara

and took the name ‘Swami Sachidananda

Bharathi. He is also known as ‘Air Force Baba’.

He has lived-life experiences of the truth,

goodness and beauty of four religions:

Christianity, Hinduism, Islam and Sikhism.

Swami Sachidananda Bharathi has travelled

widely and has authored a number of books. He

was one of the pre-eminent spiritual leaders who

represented India in the ‘Millennium World

Peace Summit of Religious and Spiritual Leaders’

organized by the United Nations at New York in

August 2000. He is also the Founder and

Acharya-guru of ‘Disciples of Christ for Peace’

(DCP), School of Forgiveness and Reconciliation’

(SoFaR), ‘Dharma Bharathi Mission’ (DBM),

‘Dharma Rajya Vedi’ (DRV) and a number of

other organizations and institutions.

Swamiji now lives in ‘Navasrushti Ashram’,

Shantivanam, near Nagpur. He is involved in a

ministry of forgiveness and reconciliation in

India, especially among disciples of Lord Jesus

Christ and members of the RSS.

E-mail: [email protected] &

Mobile – 09947992746 / 07709796805

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Episcopal Ministry- A

Sacramental Representation

of Jesus Christ Revd Eapen Abraham*

J. Dwight in his book ‘Designed to be like Him’

shares a beautiful story. “Late one night a

salesman drove into a strange city and tried to get

a room in a hotel. The clerk informed him that

there was no vacancy. Disappointed, he started to

leave the lobby when a dignified gentleman

offered to share his room with him. Gratefully the

traveller accepted his kindness.

Just before retiring, the man who had shown such

hospitality knelt and prayed aloud. In his petition

he referred to the stranger by name and asked the

Lord to bless him. Upon awakening the next

morning, he told his guest it was his habit to read

the Bible and commune with God at the beginning

of each day, and he asked if he would like to join

him. The Holy Spirit had been speaking to the

heart of this salesman, and when his host tactfully

confronted him with the claims of Christ, he

gladly received the Savior.

As the two were ready to part, they exchanged

business cards. The new believer was amazed to

read, “William Jennings Bryan, Secretary of

State.”William Jennings Bryan was not only the

Secretary of State under Woodrow Wilson, but

more importantly he was an ambassador for

Christ.

Representing Christ in all the walks of life is a

responsibility entrusted to all those who have

taken up this vocation. On this occasion when our

beloved Thirumenis celebrate their Episcopal

Silver Jubilee I am greatly indebted to write this

meditation. I believe all our Thirumenis have

lived up to their calling and we are proud to be

part of the Church under their able leadership.

Etymology of the Word ‘Episcopa’

The word episkopos was first used in Greek

literature for one who kept a watch over a country

or a people or even a treaty or an agreement.

Later on it became the title for the official who

was sent from Athens, the capital of Greek

Empire, to its dependent states. The word was

used in the Septuagint, the Greek version of the

Old Testament, for overseers, officers and

governors (2Chr 24, 11; Neh 11, 9; 12, 42). The

verb episkeptomai was used for God’s “loving

supervision and solicitous care for the land of

Israel” in Deut. 11:12.

When we look in the New Testament we observe

that the term episkopos is used five times:

a. 1 Peter 2:25 describes Jesus Christ as the

“guardian” (episkopos) of the souls of the

believers along with his role as their

“shepherd” (poimen). The two roles of

Christ (episcopos and poimen) are

ascribed to the elders of Ephesus in Paul’s

speech to them in the Acts 20:28. This has

an Old Testament background also – when

Joshua was elected Moses prayed to God

to give Israel a “leader” and “shepherd”.

b. In the opening sentence of Paul’s Epistle

to the Philippians he addresses the

“bishops” (episcopoi) along with the

“deacons” (diakonoi).

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c. In 1 Timothy 3:1 we read about the

qualities of an episcopos of the early

Church, which include sensibility, dignity,

hospitality, scholarship, gentle behaviour,

management skills etc.

d. In his letter to Titus St. Paul says that “a

bishop (episcopos), is God’s steward” and

he must be “blameless, hospitable, lover of

goodness, master of himself, upright, holy

and self-controlled” and he must not be

arrogant, quick-tempered, violent,

drunkard or greedy (Titus 1:7-8). He must

“hold firm to the sure word as taught, so

that he may be able to give instruction in

sound doctrine and also to confute those

who contradict it” (Titus 1:9).

All these mentioned above are administrative

duties. But it should be borne in our minds that

the administrative duties can also become a

hindrance for their study and meditation. Some

bishops are exhausted by attending committees

after committees. Therefore the Church as a

whole has to rethink about the rank as well as

functions of an episcopos. He is different from a

priest and a deacon not simply in the vestments

but in his identity. This should be widely

understood and respected. Once the whole

Church acknowledge not only their apostolic

succession but also their apostolic authority

things will be different. Let each one do his own

duty; the priests should perform all parish duties

and the committees should fulfil their

responsibilities. Bishops may stand at the top as

Jesus Christ is the head of the Church.

Participation in the Priestly Ministry of

Christ

The priesthood of Jesus Christ is expressed as the

perfect priesthood and his priesthood is eternal.

Christ is the touchstone by which the Episcopa

measures both his attitudes and his behavior. The

threefold office of Christ gives content and

definition to the kind of the ministry the Episcopa

is to offer to the people of God.

Episcopal life is a participation in the priesthood

of Jesus Christ. This is the basis for the identity of

an Episcopa. An Episcopa is a living image of

Christ the Priest. The essential feature of the

priesthood of Christ is revealed in his redemptive

self-giving and self-sacrifice. In this sense,

Episcopa is called to prolong the presence of

Christ, the One High Priest, embodying His way

of life and making Him visible in the midst of the

people entrusted to his care. In this way, the

Episcopa becomes a sacramental representation

of Jesus Christ, the Shepherd.

Through the administration of the Sacraments an

Episcopa is entrusted to encourage his people to

deepen their love for Christ the Good Shepherd,

pattern their hearts on His, and be ready to go out

as His image into the highways of the world to

proclaim to humankind that Christ is the way, the

Truth and the life. The Episcopa, who is called to

be a “living image” of Jesus Christ, is asked to

reflect in himself, as far as possible the human

perfection which shines forth in the incarnate Son

of God.

Participation in the Priestly Life of Christ

The priesthood of Jesus is not mere ritual

sacrifice, but the offering of His entire life to God.

The priestly and kenotic dynamism so

characteristic of Jesus’ own life is at the very core

of the Christian identity. A call to the Episcopacy

is a call to continue Christ’s priestly life which

reached its culmination in his sacrifice on Calvary.

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The special relation of an Episcopa to Christ bases

itself on the particular grace that he receives on

the day of his ordination to the priesthood. This

grace moulds the very being of the newly ordained

bishop. The unifying criterion of the life of the

priest, who is configured to Christ, Head and

Shepherd should be the love of Jesus to the flock.

Like Jesus, the bishop should seek to let the Holy

Spirit create with him “a shepherd’s heart.” His

love for Christ should lead him to love the flock as

Christ Himself loved it, dedicating Himself

completely to it through his daily self-offering.

A concrete way of life evolving from this is the life

of obedience, chastity and poverty, the self-

expressions of the total self-emptying of Christ.

The life of a bishop should provide his flocks the

possibility of re-living the experiences of

formation which our Lord provided for the Twelve

– a sharing of life with Jesus. This formation

should lead his people to be active members for

the building up of the church in union with

suffering Christ and with the other brothers and

sisters in the church who are “sharing in the

Lord’s passion.” It is a re-living of the Pauline

experience that “I complete what is lacking in

Christ’s afflictions for the sake of His body, that is,

the church. (Col.1:24).”

Participation in the Solicitude of Christ

Jesus came to reveal to the world the parenthood

of God who invites human beings “as His

children, to share His own divine life.” The

bishops are led by Christ into the service of God

the Father and of all people. The meetings with

the fatherly love of God by their life of prayer and

contemplation, bishops help the people to give

themselves to others.

The fundamental relationship of the bishops is

with Christ. Intimately linked with this

relationship to Christ is his relationship to the

Church. His relationship to the Church finds its

source and inspiration in his relationship to

Christ. In fact the two are so closely and

intrinsically related that the bishop’s relationship

to the Church is inscribed in his relationship to

Christ. In the Church and on behalf of the Church,

bishops are a sacramental representation of Jesus

Christ, showing his loving concern to the point of

a total gift of self for the flock. The bishop thus is

“a visible continuation and sacramental sign of

Christ in his own position before the Church and

the world”.

Conclusion

All the bishops of today and of tomorrow must

resemble Christ. They should imitate the sinless,

humble, self-sacrificing, poor, obedient,

affectionate, available, co-operative and

understanding life of Christ. They should be living

transparent images of Christ the Shepherd.

There can be no higher goal. There can be no

higher ambition. There can be no higher purpose

than to live Jesus Christ so that people may know

the Father. The activity of the Episcopa as taking

the place of Christ and instrument of Christ will

be more perfect and influential, when he depends

and conforms himself more to Christ the Good

Shepherd.

May the Lord bless our beloved Tirumenis to live

out and be true representative of the Master who

has entrusted this great vocation.

Revd Eapen Abraham was previously the vicar

of St. Johns Mar Thoma Church, Hounslow,

London. Achen is now serving as the vicar of St.

Thomas Mar Thoma Church, Karol Bagh, New

Delhi.

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History

The Origins of the Mar

Thoma Church in London:

The Early History (1957-

1960). Mrs. Sunita Andrew, Tabore MTC, Manchester

Mr O.V. Alexander was appointed as the General

Secretary of the Indian YMCA and Hostel,

London in 1957. It was a small, happy and excited

group which set sail for England from India in

April of that year. Accompanying Mr and Mrs

O.V. Alexander and their three children were, Mrs

MG Abraham (Sushilla), Mrs CM Mathews

(Ponnama), and Miss Molly Thariyan. After 3

weeks of sailing on the SS Carthage they landed at

Genoa and after an overland trip by train arrived

in Dover. The almost month long journey had

been full of fun, laughter and camaraderie. On

arrival in London, Sushilla and Ponnama were

welcomed by their husbands who had come there

for higher studies. Every one went their separate

ways to live in different parts of London and

joined the local churches.

Within a short time of his arrival in England Mr

Alexander had the good fortune to meet Rev. V.V.

Alexander from the Mar Thoma church who had

come to England to study counselling and

psychiatry. He was staying on, in order to gain

some practical experience in his field. God has His

plans and we can see in hindsight the mysterious

ways God brings people together for His Glory.

And so it was that when the need was felt to have

a Mar Thoma service there was an Achen at hand.

There were several other cousins of the

Alexanders already in residence in London.

Among them were Dr Verghese Chacko,

Mr Verghese Kovoor, Mr TK Chacko

and some good friends. So there was a nucleus of

families that wanted to attend a Malayalam

service. Everyone tried to meet as often as time

permitted, which was not too often. The ladies

especially missed the close bonds that had formed

over the weeks of travel from India and were

happy at the prospect of coming to church service

and meeting with fellow Malayalis. Once the

possibility of having a Mar Thoma service in

London was mooted, letters were sent to the

Thirumeni seeking his approval and permission.

Rev V.V. Alexander was requested to conduct the

Mar Thomas service once a month.

As General Secretary of the Indian YMCA at

Fitzroy Square, London, Mr. O.V. Alexander was

given quarters on the uppermost (third) floor of

the YMCA building. There was a large terrace

attached to the flat and a small prayer room was

situated adjacent to the apartment. The doors of

the prayer room were kept open round the clock

to enable people to worship any time they wished.

There was no furniture in the room but there was

wall-to-wall carpeting, which gave a chance for

worshippers to sit on the floor and meditate in

true Indian fashion. There was no cross or altar in

the room. Mr. Alexander offered the use of this

room. It was in this prayer room that the first Mar

Thoma service was held.

Service began to be held at regular intervals.

Soon, word of the Mar Thoma service spread far

and wide and a handful of people gathered there

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for the Sunday service. Prayer books were

procured from India in due course of time and

any Malayali who was passing through London

was welcome to join the Service. So we sometimes

had persons from the Orthodox and CSI church

attending the service. Even worshippers who lived

in remote places away from London would

occasionally take the long journey to participate

in the Mar Thoma service. The congregation

also comprised of students who had come to study

at various universities, and two or three married

couples who were working as doctors in nearby

hospitals.

More than anything else Sunday service at the

YMCA was a place where you met and reinforced

bonds which made living in England less strange

and lonely. Church service was followed by cups

of hot coffee, cakes and biscuits lovingly passed

around by Mrs Anna Alexander. It was a time of

talking, laughing and sharing your experience in a

strange land.

Mr. O.V. Alexander returned to India in January

1960. However, the seed that was planted there

during Mr. Alexander's tenure and through his

initiative, continued to grow from strength to

strength and we praise the Lord for that.

* This information was provided by Mrs. Sowmini

Thomas of Kochi, Kerala, and Mrs. Mary

Abraham of Bangalore

([email protected]), daughters of Mr.

O.V. Alexander, who at the time lived in London

with their parents.

News

The Malankara Mar Thoma Syrian

Church

Sabha Directory-2015-

Released The Fourth edition of the Malankara Mar Thoma

Sabha Directory published by the Mar Thoma

Syrian Church in 2015 provides an encyclopedic

knowledge of the mission and ministry of the

Church in its contemporary contexts. It is a very

humble attempt undertaken under the patronage

of the Sabha Council, the supreme administrative

body of the Church and gives up-to-date valid

information about its origin tracing to its historic

legacy and tradition back to A.D.52 when the

apostle St. Thomas set his feet on the soil of

Malabar.

As the Mar Thoma Syrian Church is a reformed

Church in the Eastern Tradition, an attempt

has been made to “preserving the timeless while

adapting to the Times”. According to the late

Metropolitan, Dr. Juhanon Mar Thoma, the

heritage of the Church is to be understood and

handed down to the future generation as of

“apostolic in origin, universal in nature, biblical in

faith, evangelical in principle, ecumenical in

outlook, oriental in worship, democratic in

function and Episcopal in character”. In the

general articles and the statistical data given in

the Directory, the identity of the Church has been

made known by stating that the Mar Thoma

Church today in its diasporic calling is a “strange

combination of Catholicism and Protestantism, of

conservatism and radicalism, of traditionalism in

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worship and revivalism in preaching”. The

ecclesial mission of the Church tries its best to

comprehend both the Orthodox tradition and the

Protestant message. The hallmark of the Directory

lies in its biblical theological, historical and

ecumenical perspectives preserved and

communicated to the future community of the

Faithful through the biographical sketches of the

Metropolitans till the 21st Mar Thoma, His Grace,

Dr.Joseph Mar Thoma, bishops and laity. The

calling of the Church to recover the ecumenical

roots of our beginnings and to appropriate the

ecumenical opportunities that are available to the

Church through a committed and critical

participation of the Church today has been well

stated in the Chapter under the title, The

Ecumenical Relations (Chapter V). The

Directory gives a blue print of the Ecumenical

legacy of the Mar Thoma Syrian Church

particularly of its relationship with the SEE of

Antioch. The arrival of Mar Gregorios of

Jerusalem to the Malankara was a divine

provision to keep alive the Episcopal lineage of

the Church and the consecration of Mar Thoma I

in the year 1665 was indeed a milestone in the

history of the Syrian Church here. The inclusion

of the photograph of His Holiness Moran Mar

Ignatius Aprem II, the patriarch of Antioch, in

the Directory with due reverence is a clear

indication of the Ecumenical legacy bequeathed

to the Mar Thoma Syrian church from Antioch.

In its preface of the fourth edition of the

Directory, His Grace the Most Rev. Dr. Joseph

Mar Thoma Metropolitan has well stated the

unique vision and mission of the Mar Thoma

Church in its local and universal involvements.

The Metropolitan gives credit to the fraternal

relationship between the Malankara and the

Persian Churches. But His Grace has regretfully

stated the disastrous consequences of the

conquest model of the Portuguese and the Dutch

presence in the 16th C. and how the identity of the

Malankara Church was kept alive through its

Apostolic Succession by divine grace.

The articles included in the Directory both in

Malayalam and English give us a bird’s eye view

of the historical heritage of the Church and it’s

shepherding under the Metropolitans, bishops

and Clergy, the deepening of its mission through

the institutional and parish witness in its local

and Diaspora contexts. The global ministry of the

Church through its diocesan polity under the care

of 13 bishops, 1050 clergymen, 1225 parishes and

a team of evangelists under various institutions of

the Church carry on the vibrant missionary calling

of the Church. An attempt has been made to give

brief reports about the parishes under each

diocese. The hallmark of such a report is to

highlight the witness of the parish under the

clergy and the laity of the Church in its local

contexts. The articles on the Diaspora parishes

given in the Directory is only a brief sketch of

their universal and local calling so as to mark

their allegiance to the Church headquarters at

Tiruvalla. The photo album of the clergy and laity

in the Directory is only an attempt to pay

Church’s humble tributes to their pioneering

efforts in the annuals of the Church. An attempt

has been made to up-date the list of clergymen

who served the Church over the years.

The Directory is the combined effort of a

dedicated team under the Chairmanship of

Rt.Rev.Joseph Mar Barnabas Episcopa. Very

Rev.George Zachariah served as the convener of

the Directory Committee. Very Rev.P.T.Thomas,

the former Sabha Secretary and Rev.Oommen

Philip, the present Sabha Secretary, the other

office bearers at different periods and quite a few

staff members of the Sabha Office have rendered

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valuable services in promoting the cause. There

are quite a few others who have given their time

and talents are duly recognized in the

“Mukamozhi” of the Convener. The Committee

is greatly indebted to Rev. Abraham Varghese,

Director, Church Animation Centre, Tirumala for

his skilful compilation of the materials under the

D.T.P.Technology so as to bring it out at the time

of the 120th Maramon Convention. It is indeed

remarkable that Most Rev.Dr.Joseph Mar Thoma

Metropolitan had handed over a complimentary

copy of the Directory to the Partriarch of Antioch

for its release on February 13, 2015 at the

Marmon Convention. The printing work was

undertaken under the care of T.A.M. Press,

Tiruvalla. Rev.Dr.M.J.Joseph and

Rev.Dr. Mathew Daniel served as the Chief Editor

and Associate editor respectively.

Thanks are due to all those who have given

advertisements to the Directory whose financial

support was indeed great. Needless to say, parish

priests and others have rendered great service to

the completion of the Directory project.

Our feeble literary effort in this Digital era to

bring out a Church Directory is only to light a

candle for the Future generation in keeping

alive the motto of the Church “Lighted to

Lighten”.

Copies of the Directory are available at the

Sabha Office (0469-2630449), and the Mar

Thoma Book Depot (0469-2634235).Price:

Single copy Rupees 1000.00& postage

extra.

For the Directory Committee

Rev. Dr. M. J. Joseph, Chief Editor

New report is wake up call

for rural mission

The Arthur Rank Centre strongly supports the

research report ‘Released for Mission’ published

by the Church of England today. “It is absolutely

essential that the Church of England implements

the recommendations in ‘Released for Mission’

said Arthur Rank Centre CEO Jerry Marshall.

“The next decade is a make or break time for

continuing rural ministry. Thankfully some rural

dioceses are already moving in the right

direction.”

The report points to the importance of the rural

church (two-thirds of parishes) and to many areas

of success, particularly around Fresh Expressions

and Messy Church. A statistical analysis indicates

that there is no clear link between growth and the

number of parishes in a multi-church group; but

lay leadership and an intentional focus on mission

are crucial.

Priorities identified by the report include:

Building a culture of discipleship

Envisioning, enabling and equipping the

ministry of lay people

Effective training for lay and clergy for the

complexity of leading multiple churches

Simplification of governance and legal

structures

Facilitating creative ecumenical

partnerships.

The report outlines findings from a major

research project led by Canon Dr Jill Hopkinson,

the National Rural Officer for the Church of

England.

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“Rural churches of all denominations are not

always aware that they can and do engage in

mission,” said Revd Elizabeth Clark, National

Rural Officer for the Methodist Church and the

United Reformed Church. This report highlights

what is happening whilst at the same time

pointing out the challenges that exist, particularly

for Anglican Churches. Many Methodist and URC

Churches face similar constraints. My hope is that

we will look for ways of tackling these obstacles

together since ecumenism is a mission

imperative.”

The National Rural Officers are based at the

Arthur Rank Centre, the churches’ resource for

rural mission and ministry. “We provide training

and resources in leadership and mission, for both

lay and ordained, across denominations,” said

Jerry Marshall. “But much more needs to be

done. We especially urge national leadership

structures to find ways to reduce the burden of

local governance and to support the creation of

staff posts that address administration, finance,

and facilities management, to release time and

energy for mission.

Brutal murder of Coptic

Christians in Libya Statement by His Grace Bishop Angaelos,

General Bishop of the Coptic Orthodox

Church in the United Kingdom following

the brutal murder of Coptic Christians in

Libya

15 February 2015

It is with deep feelings of sorrow

and pain that we received

confirmation earlier this evening of

the brutal murder of Coptic

Christians in Libya at the hands of Daesh (IS).

While every life is sacred and every death tragic,

the particular brutality demonstrated in this

instance and others like it shows not only a

disregard for life but a gross misunderstanding of

its sanctity and equal value in every person.

Our prayers are particularly with the families of

these young Coptic men, who were fathers,

brothers, sons and friends of many within their

tight-knit rural communities, in which their

absence will cause significant loss and sorrow.

Their families are not only deprived of

breadwinners who had travelled to Libya to

support them, but of the joy that they bring when

they return.

While it may seem illogical or incomprehensible,

we also pray for those who have carried out these

horrific crimes, that the value of God's creation

and human life may become more evident to

them, and in this realisation, that the wider

effects of pain brought by this and other acts of

brutality may be realised and avoided. We pray

for an end to the dehumanisation of captives who

become mere commodities to be bartered, traded

and negotiated with.

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We cannot remember our Coptic brothers without

also remembering all those who have lost their

lives in equally brutal circumstances: journalists,

aid workers, medical staff, religious leaders, a

young pilot and communities that are considered

incompatible with a fringe and intolerant

element.

In the midst of this sorrow however, we must

continue to dig deeper for the joy that comes from

an understanding that this life is but a "vapour

that appears for a little time and then vanishes

away" (James 4:14), and that true glory and joy

are found in an eternal life prepared for all those

who live in and for love and peace.

It is only through this understanding that we can

continue to live according to the words of 1 Peter

3:15 as demonstrated in the life and witness of the

Coptic Church and her children over centuries,

"...always be ready to give a defense to everyone

who asks you a reason for the hope that is in

you..."

News interviews with His Grace regarding the

brutal murder of Coptic Christians in Libya:

BBC World TV Interview

BBC World Service Radio Interview

More can be found via

www.Youtube.com/CopticMediaUK

ASHA BHAVAN MAR THOMA CARE CENTRE

Introduction

The primary duty of all human beings is to strive

to make this world a better place for all of God’s

creation. Engrossed in and captivated by the

rapidly developing modern technology and

changing life styles we are seen to fail in this duty.

We tend to forget that the future generations also

have the right to inherit this world in all its beauty

and purity as God Almighty created it. In our mad

rush to garner all material comforts and

modernism, human values and relationships are

put on the back burner and selflessness is seen to

selfishness.

It is in the light of this present global scenario,

that Asha Bhavan has taken up the challenge of

equipping the under privileged and physically

challenged children to enter the main stream of

society giving a new meaning to their lives and

making them good citizens of our country.

Now another year of life at Asha Bhavan has

passed on with all its sweet memories and bitter

experiences. We praise God for all His blessings—

often beyond our expectations. His guiding hands

has brought us through the darkest shadows and

kept us from falling. With a million thanks to God

Almighty for all His abundant blessings we

present this report of Asha Bhavan Mar Thoma

Care Centre of the year 2013-2014.

History

In 1981, when the International Handicap Year

was observed, a historic decision was taken in the

Edathara Convention (Konni-Pathanapuram

centre convention at Edathara) to put up the

Marthoma Care Centre in order to rehabilitate

Breaking News

We thank God for the news that

the Mar Thoma community in

England is forming two new

congregations, one in Canterbury

and another in Cardiff. More

information will be provided in the

July edition.

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33

the physically challenged and to provide job

oriented training for such men and women. As

per the decision the Care Center was started in a

rented building. As part of it, in 1984 the Care

Centre purchased a piece of beautiful land at

Pidavoor, near Pathanapuram, under the great

leadership of Rt. Rev. Dr. Zacharias Mar

Theophilus Suffragan Metropolitan. After taking

six long years for its construction, in 1990, Rt.

Rev. Dr. Euyakim Mar Coorilose kindled the light

for a new dimension and the training centre has

now become a hostel for the physically challenged

children, re named as ‘Asha Bhavan Mar Thoma

Care Centre’. From that time onwards, Asha

Bhavan has been working with the sole aim of

taking the physically challenged towards the

mainstream of society. We are satisfied with the

fact that we were able to promote nearly 420

physically challenged children to forefront of

various spheres of society within the two decades

of its existence.

At this reporting year, 72 differently abled children

from Kerala and other states stayed at Asha Bhavan

and had their education. Children from the age

of 5 from poor economic background are being

admitted to the institution irrespective of religion,

caste and creed. Asha Bhavan includes children

from 2nd std to M.Com 1st year ( 5 students).

We provide boarding, food, education and health

care (including physiotherapy) free of cost,

and 20 staff are sincerely committed to their

service and treatment. Asha Bhavan, which was

initiated under the ceaseless grace of God

with lot of limitations, has now successfully

completed 30 years of its excellence.

Management

Asha Bhavan is managed by the Adoor Diocese of

the MarThoma Syrian Church under the able

leadership of the Diocesan Bishop, Rt. Rev.

Joseph Mar Barnabas Episcopa. The Local

Advisory Committee under the leadership of the

Diocesan Bishop gives advises suggestions and

encouragement. The LAC consists of Vice

President, Director, Treasurer, MDS Secretary,

Diocesan Secretary, Diocesan Treasurer and the

members from the churches of Pathanapuram

Centre nominated by the President.

Important Celebrations

Asha Bhavan family celebrates all the celebrations

like Independence Day, Onam, Deepavali,

Christmas and Republic Day.

Excursion

Every year the children, the staff and the

volunteers go for excursion. In 2014, we went to

Hyderabad. The trip was really a joyful occasion

which included the participation of all children of

Asha Bhavan.

Spiritual Enrichment

As part of their routine, the children of Asha

Bhavan conduct worship services both at dawn

and at dusk, which is made meaningful and

melodious by the Asha Bhavan choir. On some of

the Sundays children are invited by various

churches to participate in worship services, and

on the remaining Sundays, they participate in the

worship service of Pidavoor Bethel church and

the Sunday school thereafter.

Education

The children of Asha Bhavan get their education

from the following schools, colleges and other

institutions: Pathanapuram St. Stephen’s, college,

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34

Institute of Commerce, St. Stephen’s Higher

Secondary School, St. Stephen’s High School,

Mount Tabor High School and L.P.S and the

Datatech Computer Centre. Mr. Sajaya Kumar, a

member of Asha Bhavan passed Masters of Fine

Arts (M.F.A.) with second class from

Thripunithura R.L.V. Arts College. Mr. Sajaya

Kumar came over here at Asha Bhavan at the age

of six. He does not have both the hands by birth.

He passed +2 (he wrote the exams by leg) with 2nd

class. Since he is talented in drawing and painting

the Center sent him for B.F.A. and after that he

completed M.F.A too. Now he is at Asha Bhavan

waiting for a job.

Physiotherapy

With the aim of sustaining their physical health,

the children are being provided with

physiotherapy as part of their routine under the

guidance of Mr. Prafulla Kumar. An O.P.

department is being functioned for those with

financial crisis.

Agriculture and Related Activities

Vegetable farming, gardening, rabbit rearing,

soap and lotion production and other farming

activities are being done here for the physical and

mental nourishment of the children.

Source of Income

The Mar Thoma Churches within India and

abroad, Church members, well-wishers from

various religions and caste sectors and

different organizations have kind-heartedly

sponsored our children. In addition, various

endowments are established by different

individuals and organizations.

One of our urgent needs is the rehabilitation of

the students who are not able to go back to home.

Rehabilitation and the Future Program.

Most of the students have single parent (only

mothers) and are labourers. They are living in

poverty, and some of them do not have their own

houses. In this situation we are planning to

rehabilitate them. And also planning to establish

an insurance scheme for the present students.

We are called and separated as a Church not only

to receive God’s grace and care, but also to impart

it to the entire society. Asha Bhavan is the result

of our Church’s attempt not to be defeated by

desperate circumstances, but to mould the

differently abled by equipping them to face

courageously the various difficult situations and

to overcome boldly the experience by kindling the

light of hope and optimism in them. Let us all

participate in this endeavor of enriching the

challenged, strengthening the weak, encouraging

the feeble, realizing their assets and equipping

them to stand in the frontline of society.

Rev. James Thomas

Director

33rd Mar Thoma Family Conference

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33rd

Mar Thoma Family Conference – UK & Europe 2015

Theme: Whose Image do we reflect? Christ versus the ‘gods’ of our life! Worship the Lord your God and serve him only. Luke 4:8

Date: August 21 to 23, 2015 Location: Yarnfield Park Conference Centre

Stone, Staffordshire ST15 0NL

Our Leaders

Rt. Rev. Dr. Geevarghese Mar Theodosius Episcopa is in charge of the North America & Europe Diocese. Our beloved Thirumeni, our shepherd graces us with his spiritual leadership.

Jose Philip is Regional Director (APAC), with Ravi Zacharias International Ministries. He gave up a cushy corporate job to ‘delight’ in the Lord. An itinerant bi-lingual speaker, he is at his best in Q&As and discussions with the youth.

Rt. Rev. Dr. Thomas Mar Theethos Episcopa is in charge of the Mumbai Diocese. A witty, popular multi-lingual speaker and a deeply spiritual man of God. He will lead the adult sessions.

Logo designed by Rev. Jose Punamadam

Host: St. John’s Mar Thoma Church London. UK

Vicar: Rev. Jose Punamadam

Convenor: C. Isaac George

Registration queries to Ajit Thomas & Dr. Gina Thomas

[email protected] http://www.stjohnsmtc.org.uk/ https://www.facebook.com/mtceuropefamilyconference2015

The Family Conference team have been active in promoting the conference among the various parishes & congregations in UK & Europe. The team has already visited 5 churches and intends to complete visiting all the parishes & congregations including Germany & Switzerland by the end of May 2015. The conference centre can host up to 600 delegates. The registration for the conference will close on the 30th of June, 2015. Please keep the conference in your prayers, especially our leaders and pray for all who will attend the conference.

Officially launching the Registration. Jose Achen hands over the first form to senior most member of St. John’s MTC, Mr. T.C. George

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Go out into Eastville and

preach the good news

The word missionary often brings to mind the

image of someone who has moved to a different

country to spread the Gospel. While it does

include this, in truth we are all missionaries

wherever God has placed us. Reaching out to our

local communities is on the agenda of our Mar

Thoma mission strategy, among projects in India,

Mexico etc. On Friday 6th and Saturday 7th March

2015, St Thomas Mar Thoma church in Bristol

was involved in the neighbourhood mission of our

local area of Eastville. The programme was a joint

effort between our parish and St Anne’s, our

partner church.

The two day event was split into, first, an evening

of equipping the church to be mission-focused,

and then the actual reaching out and inviting

them in. All this was preceded by several weeks

worth of prayer, prayer walks and raising

awareness locally of the upcoming events.

Friday night was a challenge to the Church

presented by Reverend Johnny Douglas, an

Imagine Associate at the London Institute for

Contemporary Christianity. Revd Douglas spoke

on the theme of ‘Not a fortress Church, but a

missionary people’. His talk was down to earth

and it was evident that he was preaching what he

himself was living; moving out of his comfort zone

to reach out to those around him. How true his

message that every action of ours is done either

out of fear or out of love. In fear we group

ourselves in our fortress Church but with Christ’s

love in us we can step out to be a missionary

people. And each one of us called by Him is being

used continuously in multiple ways as links in a

chain of events, which we can’t always see, to

bring people to Him. Are we ready for this life of

adventure? God has promised us His power to be

His witnesses in pointing others to Jesus.

While Saturday afternoon involved our guest

speaker for the day, Bishop Lee Rayfield

(Suffragan Bishop of Swindon), and other

members from both parishes attending a local

pub quiz, Saturday evening saw the church open

its doors to its neighbours. While the Church can

often seem like a foreign community to non-

church goers, what better way to communicate

the message that we’re just as human as them,

than by sharing with them the things that are core

to us all: good music and good food! The evening

started and ended with live music by Bristol-

based singer-songwriter, Robin Mitchell and his

band and it provided an approachable

atmosphere. And the food was Indian, but not too

spicy!

In between, Bishop Lee gave a talk where he

included some parts of his testimony and shared

his thoughts, centred on the theme of ‘A life worth

living’. He spoke about the differences in how we

view ourselves and how God sees us, the call that

God has on each of our lives that makes it worth

living, but his underlying message was ultimately

about God’s love for us. It was short and simple

and in an age where the Church is perceived to be

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“anti-a lot of things”, it’s the only message the

world really needs to hear.

After the talk, there was an opportunity to ask

questions. A fair few were asked about mission,

evangelism, and the one that I guess everyone on

earth wants to know the answer to was asked by a

young girl: why can’t life be easy?

The church wasn’t teeming with visitors on

Saturday evening, but the mission was still a

success because the Church successfully did what

God asked. By inviting people, regardless of

whether they came or not, the message would

have been spread that the Church wants to be

among the community, not locked away in our

fortress. And those who did attend and heard the

message of God’s love would have hopefully also

seen this message in action through the serving

heart of the Church and taken this home with

them. Reiterating Revd Douglas’s message, the

events of Friday, Saturday and the preceding

prayer walks were all links in God’s plan to bring

the Gospel to the area of Eastville and beyond.

Rev K P Johnson, Mr. Manoj Chacko from the St

Thomas Mar Thoma Church and Rev Tina Goede,

Mrs. Carla Macgregor have been instrumental

along with members of both parishes in making a

maiden attempt to reach out to the Gospel into

the neighbourhood of the St Anne’s Parish,

Eastville

Suzanna Abraham

St Thomas Mar Thoma Church, Bristol

A Day of Fellowship and

Harmony

The World Day of Prayer and the Sevika

Sanghom Retreat, St.Thomas Mar Thoma

Church, Bristol

The Sevika Sanghom members of the St.Thomas

Mar Thoma Church, Bristol, recently conducted a

combined World Day of Prayer and a Sevika

Sanghom retreat in the premises of a church hall

in Weston-Super-Mare, with the members of

Weston-Super Mare playing hosts for the day. The

World Day of Prayer is observed on the first

Friday of March every year. For reasons of

convenience, the Sevika Sanghom of the

St.Thomas Mar Thoma church observes it

annually on the first Saturday of the month of

March. The annual theme was prepared and

based on the country of Bahamas, an archipelago

in the Atlantic Ocean. In the past couple of years,

we have chosen to travel to different destinations

where our members reside, like Cardiff, Bath and

this year the venue was aptly chosen as Weston

Super Mare, the seaside city of the Southwest. The

hosts, our members of Weston played their part -

they were dressed in the local costumes of the

Bahamas and served thematic refreshments like

coconut water and mango juice. Tropical fruits

were kept as décor pieces in corners of the hall.

Calypso music played in the background while the

ladies started to pour in for the day’s events. Had

it not been for the cold outside, we could have

easily transported the session outdoors with the

sun and the sand playing party to the theme!

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The day began with a worship service. The

worship order prepared by the Mar Thoma church

is based on the worship order prescribed by WDP,

the global organization for the World Day of

Prayer service. Our members led the service and

our vicar, Rev. K.P Johnson offered the blessings.

A presentation of the country’s history,

geography, demographics, religion and other

relevant details were presented beautifully by one

of our members, Mrs. Susie John, who also in her

slide show, had inputs from her visit to the

Bahamas! A country of azure waters, colorful

flora, friendly people, tax free (!)– She made every

one of us want to visit the country at some point!

Mrs. Smitha Sunil shared the message based on

the theme of the service- ‘Do you know what I

have done to you?’ from the first seven verses of

the gospel according to John, Chapter 13. Smitha

dwelled on the expanse and the radical love of

Christ that is over arching, free to all who will

receive. She also vividly explained the setting

where Christ washed his disciples’ feet, conveying

the humility required from every one of his

followers. Other members contributed to the

discussion that ensued. An hour of intercessory

prayer was subsequently held to pray for the

needs of the Bahamas, of its women, and the

needs of our church and community. These

sessions where the women gather together and

pray have always brought about a great sense of

power in prayer and of renewed vigour in praying

for each other. Mrs. Annie John Cherian then

hosted a light session of table setting demos,

talking about basic principles of fine dining.

Lunch was a rather relaxed and enjoyable

experience, and the women had a chance to chat

and unwind. The afternoon session was filled with

laughter and banter as members from Weston

Super Mare and Cardiff presented skits, based on

biblical themes. We wrapped up with the days

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39

events with a delightful afternoon tea. Many of

our members had arrived from different parts of

the Southwest by train, some had travelled right

after a night of work, and some were local. It was

a day of fellowship and camaraderie, one which

we women look forward to year after year.

Mrs. Annie John Cherian

Bristol

Condolences

Mr. John Thomas

(Johnnychayan or

uncle Johnny), who

had died at 9PM on

Sunday 22nd March

in

Harrow, London,

aged 84, was a

founding member

of the Sinai MTC,

North London. He was one of the earliest settlers

in this country. He travelled from Kozhencherry

to Singapore and then to UK in the late

1950; he was a pillar of the Mar Thoma

Community and helped in the formation of all our

parishes in this country. He served the Queen and

the country by working for the RAF. He was a

most charming and devout Christian. He is

survived by his wife, Mrs. Kunjunjamma Thomas,

four children and ten grandchildren. He will be

greatly missed. The Mar Thoma Community in

Europe thank God for his life and ministry and

offers our condolences.

May his soul rest in peace.

The Editorial Board.

First woman bishop ordained

in the Church of England

Archbishop of York, John Sentamu, presided over

the ordination and consecration of Revd Libby

Lane, 48, as Bishop of Stockport at a service in

York Minster on Monday, 26th January 2015. She

is the first woman bishop in the Church of

England. The debate over whether to ordain

women as bishops has long proved divisive. More

than 100 bishops travelled to York for the service.

However tensions over Mrs Lane’s consecration

resurfaced last week when Dr Sentamu revealed

he would not lay hands on a male vicar, Fr. Philip

North, about to be made bishop of Burnley,

who does not accept the ordination of women as

bishops. But rather than have Dr Sentamu lay

hands on him, only two bishops who have never

ordained a woman priest will do so. Although

Bishop Lane is the Church of England’s first

woman bishop, within the global Anglican

Communion there are 30 female bishops, most

notably the Presiding Bishop of the Episcopal

Church in the US, Dr Katharine Jefferts Schori.

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Youth Conference Article

1st MarThoma Youth Conference of Europe

It is a great pleasure to announce that the 1st

MarThoma Youth Conference of Europe is taking

place during the summer of 2015. This 3 day

conference being conducted from the 26th June to

the 28th June, 2015 will be held at Cefn Lea Park

& Conference Centre in Wales and the hosts for

this wonderful event are Carmel MarThoma

Youth Fellowship, Liverpool.

The theme selected for this conference is “Soar on

wings like eagles” taken from Isaiah 40:31. A logo

was designed by Miss Rinju Philip, a youth

member of Carmel MTC church, Liverpool, to

represent the chosen theme. Furthermore, it is a

privilege to announce that our beloved diocesan

bishop, Rt. Rev. Dr. Geevarghese Mar Theodosius

Episcopa set in motion this year’s Youth

Conference by inaugurating the conference logo

on his visit to Liverpool in January 2015.

The conference will be blessed with the presence

of Rev Jameson K. from Dublin, Ireland as a

speaker along with the well renounced Authors

and missionaries Rod Gilbert and Ruthie Gilbert.

Along with the 3 speakers, all the MarThoma

Vicars of Europe have given their full support for

the conference and have shown their interest to

partake in this special occasion committed to help

with spiritual renewal and bring our young people

closer to God.

This conference aims to accomplish and address

the needs of the youths of the MarThoma

community, help them develop the relevant skills

and spiritually dedicate their lives to the Lord.

The conference is to conduct in-depth Bible study

that helps youths know God and equip them to

serve the Church effectively.

"Prayer changes us. Prayer calls on God to change

circumstances. Prayer is powerful. Prayer brings

revival. Prayer transforms God's people and

brings about salvation. Prayer makes us bold for

the Lord." The youths of several MarThoma

Parishes have already initiated a chain prayer

intended for the success of the event; to gather as

a youth community and be spiritually

strengthened with the power and glory of God.

Please pray and partake in this wonderful event.

Thank You,

Youths of Carmel MarThoma Church,

Liverpool

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ECHO Garden

~ - Separated - ~ Mozhiyil Annie Joseph

Separated set apart and called

Separated to witness Him

Separated to know His will

Separated to do His work

Separated to think, spell, and do good

To save those world from sin

To walk in the right path

The way of truth, justice, love, service

For the redemption of mankind

Separated to light and to be lighted

Happy Easter to

every one - From ECHO family