FOCUS April 2023

FOCUS, April 2023, Vol. 11, Issue 2

CONTENTS

Cover Photo: Design by Lal Varghese, Esq., Dalla s

Editorial

What Does God Require of the Kerala Christian Diaspora?

The Israelites after their exodus from Egypt and wandering in the wilderness for 40 years finally reached the banks of the river Jordan and looked across the Promised Land. At that important moment in their covenantal relationship with God and history, Moses put a question to the Israelites: “And now, Israel, what does the LORD your God ask of you but to fear the LORD your God, to walk in obedience to him, to love him, to serve the LORD your God with all your heart and with all your soul, and to observe the LORD’s commands and decrees that I am giving you today for your own good?” (Deut10: 12-13).

Centuries later we hear, Micah asking a similar question to the Israelites: "What does God require of you?"(Micah 6:8). Micah asked this question to the Israelites when Assyrians destroyed Samaria in 722 BCE. This question is relevant to us today because the world is facing unsurmountable problems, such as the COVID-19 pandemic, war in Ukraine, ego-centric politicians, violent religious zealots, millions and millions of refugees, devastating poverty, and escalating inflation. Even for the G20 group of nations, the burden of debt is frightening. Climate change, the decline in bio-diversity, destruction flora and fauna and their consequences threaten the homeostasis (natural balance) and destabilise the natural order. Under these circumstances, it is easy to fall into despair and have a sense of hopelessness. However, when we gratefully remember in our quiet contemplation, what Lord has done for Kerala Christian community in our diasporic existence, as we learnt from the testimonies of various authors in the January issue of this journal, we should be able to draw comfort, encouragement and hope to face these difficulties under the grace of God. Therefore, it is indeed a time to think silently about the question of what God require of us as a diaspora community. Before we reflect on this question, let us think briefly about our identity as Christians.

Who is a Christian?

A Christian is a child of God, created in the image of God, with an indomitable honour of being a child of God, and one who has the privilege to have a new life in Jesus Christ. St. Paul wrote: “Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here! We are therefore Christ’s ambassadors, as though God was making his appeal through us. We implore you on Christ’s behalf: Be reconciled to God. God made him who had no sin to be sin for us, so that in him we might become the righteousness of God” (2 Cor 5:1721). The Christian faith crosses all boundaries of culture, ethnicity, class, and nationality. More than two billion people across the world claim themselves as Christians. People express their Christian faith in different ways, which is why there are over 40,000 different denomina-

tions. But the core belief in Jesus Christ is the same, He is our saviour and He sacrificed His life for our salvation. “Jesus Christ is same yesterday and today and forever” (Heb 13:8).

St. Peter speaks of the Church not as a building or a tradition but being made from ‘living stones’: “As you come to him, the living Stone rejected by humans but chosen by God and precious to him you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ” 1Peter 2:4-5). St. Peter continues: “But you are a chosen people, a royal priesthood, a holy nation, a people to be his very own and to proclaim the wonderful deeds of the one who called you out of darkness into his marvellous light” (1 Peter 2:9). The Christian Church is expected to be an at-one-ment community. The Church is also considered as a body of Christ (1 Cor 12; 25; Eph1:22-23). Being part of a Church, a faith community, is an important part of the life of a Christian. It is an opportunity to meet other believers (koinonia) and pray together and to praise and thank God, walk in obedience to God, to love God and serve him wholeheartedly. It is also a place where Christians grow in their knowledge and understanding of God and His love for humanity. But just going to Church or taking up membership of a Church does not make anyone a Christian. We should never forget that the love of God in Christ Jesus is for the whole world. Faith in Jesus Christ and having an ‘in Christ’ abiding experience is the hallmark of a Christian. St. John describes this relationship beautifully: “I am the vine; you are the branches. If you remain in me and I in you, you will bear much fruit; apart from me you can do nothing” (Jn 15: 5). Here is a real experience of a poet, Frederick Buechner wrote: “A Christian is one who points at Christ and says, ‘I cannot prove a thing, but there is something about His eyes and His voice. There is something about the way He carries His head, His hands, the way He carries His cross – the way He carries me.”

What is that God require?

God expect us to follow the teachings of Jesus Christ because of His love for the Whole world in Christ Jesus. In St. John’s gospel we read: “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life” (Jn 3:16). Jesus did not come to abolish the 613 laws prescribed by Moses and the prophets of the Old Testaments (OT), but to fulfil them. In that process, He condensed them into two laws for us to obey: “Love the Lord your God with all your heart and with all your soul and with all your mind.’ This is the first and greatest commandment. And the second is like it: ‘Love your neighbour as yourself. All the Law and the Prophets hang on these two commandments” (Mt 22:37-40). This does not require any intellec-

tual explanation; it is simple, but hard to practice daily in the realities of our diasporic existence. We are also expected to equip one another in our diasporic community to do God’s work as His ambassadors. Representing our God of love to others is a very responsible activity because we are expected to be God’s letter to the world; we are letters of God that the people read. Therefore, living as a Diaspora Christian, according to the will of God, is not easy.

As members of Kerala Christian diaspora, we should remember that our God is just, faithful, and loving; it is because of God’s faithfulness and love and we were able to leave countries of our birth; God has brought us to new places (countries) with a specific purpose. Seeking this God-given purpose should be the beginning of our life within the constraints of an alien community. In our new diasporic life, we are expected to act justly, love others as we love ourselves, and to live according to the will of God for establishing God’s kingdom values. Dr. George Zacharias’ article in this issue, a voice from the past, is a remainder of this truth. This fact is also reflected in the commentary of Revd Dr. M. J. Joseph on Late Professor Dr. T. M. Thomas.

The Book of Micah is very relevant to our diasporic realities. In this book, we see the Israelites forgetting their loyalties and duty to God. Instead of punishing them, God showed them mercy and gave them the hope for expecting a ‘Shepherd - King’ from Bethlehem to restore His covenantal community. The Israelites had broken their covenant with God at numerous times and Micah is asking them to defend themselves before God. In the end, there is absolutely no defence for the faithlessness of His people. Despite the unfaithful, rebellious nature of the Israelites, God remains faithful and just. I am sure that each of us has similar experiences of the faithfulness of a loving Fatherly God.

What God requires from us is not outward expressions of religiosity and piety. God desires holiness in our lives and our relationship with others. We often seek ‘benefit without relationship.’ C. S. Lewis1 thinks of this as need- love. Most of the time we express our love for others in terms of benefits that can be obtained from such interactions. Even in our prayers we simply express our needs; our worship, and other expressions of piety are for obtaining various needs from God. This need-love should be contrasted with the gif-love of God. God desires our self-less love and not outward expressions of fake dramatic expressions of faith with a’ born-again’ zeal stamped on the forehead. God desires a relationship with us, not a ‘white washed’ hypocritic- expression of faith and obedience.

In the text I quoted in the beginning from Micah, and the question I raised about what God does require of our diaspora community, God gives three answers: act justly, love mercy, and walk humbly with God. It is up to each of

us to examine our lives and see whether we are living according to God’s expectations of us in these three areas.

1. What does it mean to act justly?

God’s justice is universal and it is one of the kingdom values. It is not about writing and talking about justice or to make other people to act justly. We often tell other people how to practice justice and act rightly in various life situations. Responsible governments have an inalienable duty to provide distributive and retributive justice. Jesus was not teaching about ‘an eye for an eye or a tooth for a tooth’ type of justice. Jesus asked us to put on the attitude of the Beatitudes (Mt 5: 3:2-12) and love our neighbours as ourselves. Jesus also added that it was not good enough that we love our neighbours, but we must love our enemies as well: “But I tell you, love your enemies and pray for those who persecute you, that you may be children of your Father in heaven” (Mt 5:43-48). Jesus’ teachings call us to inspect our own lives to do what is right. Sometimes, what is right is not what is easy or desirable. Sometimes, to do the right thing we have to put aside our own desires and “think of others more highly than ourselves” (Rom 12:3). This is love in action: doing good for others, giving them justice. An example of this can be found in the mission outreach of O. C. Abraham, Nirmala Abraham and their fellow-workers in their engagements with Native American Indian Communities in Alabama and in Dulac, Louisiana. The Mexican mission of the Mar Thoma Church is also worthy of our consideration. Such acts of justice that Jesus spoke of will make a positive influence on providing justice impartially throughout the world.

2. Loving God

People of all religions seek favours and benefits from God and it is just seeking ‘benefit without a relationship,’ it is the need-love as mentioned before. Our relationship with God should be rooted in our constant self-less love for Him. As children of God and as created in the image of God, we must have that self-less unconditional love for our creator within our being. We are expected to love God in every moment second of our lives; it is to express our loyalty and faithfulness to God. Jesus told His disciples that it is by their love for one another that we world would know that they are his disciples (Jn 13:35).

Love is not a walk in the park; Queen Ellizabeth II said, “Pain is the price we pay for love.” Sheldon Vanauken’s book2 ‘A severe Mercy’ is an amazing true love story. In the end, it became a love triangle involving them and God. It is the untimely death of Vanauken’s beloved wife, Davy, made C. S. Lewis tell him: “You have been treated with a severe mercy (title of the book). You have been brought to see that you have been jealous of God. So, from US you have been brought to US and God; it remains to go on to US and God.” Davy’s death was God’s severe mercy and love, “a mercy as severe as death, a severity as merciful as love.” They realized the triangle of love and jealousy involving two of them and God. They in

the end realized they cannot just live for themselves. They were made for God and in God for their neighbours. This is the true need of our diasporic existence; it is only by unselfishly loving one another within our community and outside the restricted boundaries of culture and traditions that the world will know that we are Christians and we are true disciples an ambassador of Jesus. This is the answer that Chrysostom Thirumeni was expecting to the question that he put to the participants of the FOCUS seminar in 2003, “Will the diaspora community ever become the local community?”

3. Walking humbly with God

The third answer to Micah’s question is to walk humbly with God. Humility is the most desirable quality of life. Pride destroys our God-given personhood. There is a Malayalam proverb: “Thana nillathe neeru odu, aviday Daivam Thuna cheyu.” It means, water follows from a higher to a lower level, God’s blessing reaches out to humble people. In this issue of the FOCUS, we are blessed with an article from Mrs. Chinnamma Baines on the theme of humility. In the ‘Beatitudes’ we read: “Blessed are the meek, for they will inherit the earth” (Mt 5:3). Humility is not virtue signalling; humility is not false piety or self-pitying. To be meek or humble means to express goodwill toward other people; it means to show reverence to God; it means our total dependence on God and admitting our vulnerabilities. William Barclay3 describes meekness as “the willingness to accept the guidance of God and the providence of God, and never grow resentful and bitter about anything which life may bring and have the certainty that God’s way is always the best and that God is always working all things together for good.” St. Paul confirms this: “And we know in all things God works for the good of those who love him. Who have been called according to his purpose” (Rom 8:28).

The former Archbishop of York, Stewart Blanch,4 quotes Dietrich Bonhoeffer in the following way about Beatitude: “The meek renounce every right of their own and live for the sake of Jesus Christ. When reproached they hold their peace, when treated with violence they endure it patiently, when men drive them from their presence, they yield their ground. They are determined to leave their right to God alone. But Jesus says ‘that they shall inherit the earth.’ To those powerless and disenfranchised, the very earth belongs. Those who now possess it by violence and injustice shall lose it and those who here have utterly renounced it, who are meek to the point of the cross, shall rule the earth.” Jesus told His disciples that it is by their love for one another that we world would know that they are his disciples (Jn 13:35). Many conflicts in our Churches are the result of people wanting what they want or trying to control the outcome of something for personal benefits. We must be very careful to live the way God wants us to live – to live humbly, to live faithfully, and to live obediently to our Father in Heaven.

Conclusion

Jesus is inviting us to walk with him in humility and to be part of a faith community without walls. Faith is friendship, and love is living within the life of ‘the other’, and ‘the other’ is a gift from God. Let us accept ourselves for who we are, we are the children of God. Accept ‘others’ around us as God’s gift to us. Experience the joy of bringing new friends into Kerala Christian diaspora community and into a personal relationship with Jesus Christ. Let me conclude with George Mac Donald’s poem:

“What God may hereafter require of you, you must not give yourself the least trouble about. Everything He gives you to do, you must do as well as ever you can. That is the best possible preparation for what He may want you to do next. If people would but do what they have to do, they would always find themselves ready for what came next.”

Most importantly, the members of the editorial board of the FOCUS are very grateful to Mrs. Nirmala Abraham for agreeing to join the editorial board of the FOCUS. Mrs. Nirmala Abraham and her husband Mr. O. C. Abraham and their family are early settlers in the USA and contributed much to various stages of the growth of the Mar Thoma Church (MTC) Diocese of North America and Europe. Their contributions to various mission activities of the Diocese are very significant, especially the ‘Native American Indian Mission and the Mexico Mission.’ She has given exemplary leadership to women’s causes, ecumenism, also by representing women in the Sabha Mandalam, the Sabha Council and the General Assembly of the World Council of Churches, as a member of the MTC. We thank God for her presence in the editorial board of the FOCUS, which will be a blessing for the FOCUS family.

Finally, I sincerely thank all our contributors of the two issues of the FOCUS on the theme ‘Kerala Christian Diaspora’ on behalf of the editorial board. May God Continue to bless everyone with the riches of God’s kingdom, and keep you safe.

References:

1. C. S. Lewis, ‘The Four Loves,’ Fount paperbacks, 1977, ISBN 0 00 620799-5 page 19.

2. Sheldon Vanauken, ‘A Severe Mercy,’ Harper and Row, New York,1977, ISBN 78 79 80 81 82 10 98 765, pages 209-210.

3. William Barclay. ‘The Beatitude and the Lord’s prayer for Everyman,’ Harper Collins, 1975, ISBN 00 606 03933, page 38-39

4. Lord Stewart Blanch, ‘The Way of Blessedness,’ Hodder and Stoughton,1985, ISBN 0 340 34643 4, page 117-118.

Dr. Zac Varghese

For the Editorial Board

O God, Help, Scatter My People

Dr. John Samuel*

The Mar Thoma Church germinated in the 19th century revival in the Malankara Church of Kerala, is stamping its presence in all the continents, as it approaches the bicentenary year. Though the roots of revival could be traced back to 17th century, it was an upsurge of our forefathers who participated in the act of God incarnated in Jesus Christ as revealed in the Bible. Hence it was quite natural and inevitable that they continued the mission entrusted with the Apostles and early disciples of Jesus to proclaim the Gospel and witness unto the uttermost part of the world. Abraham Mar Thoma who served the Church for three decades (1917-47) as Episcopa and later as Metropolitan during the interim period between the two world wars, discerned with farsightedness the possibilities in the midst of the perils and ruins of the wars. Thus, he offered a prayer to God at the 1920 Maramon Convention: "O God help my people to scatter to different lands.'' It was a genuine and honest prayer from his heart; and his vision is being realized even today.

Mar Thoma emigrants

The emigrants of Mar Thoma Church worldwide can generally be categorized into three classes. First, those who moved from old Travancore-Cochin area to other parts of India in search of living and employment. This group included those who had migrated to British Malabar area and owned cultivable lands and became agriculturists. It is believed that the first organized community of Marthomites was established at Madras in 1915. Second, those who migrated to Malaysia in search of jobs and for citizenship particularly after the first World war; and later in 1965 onwards to North America, Britain, and Australia. A third group was those who were to stay as immigrants in countries like Arabian Gulf and Africa for employment, knowing that they will have to return to homeland one day.

First diaspora community

It was in Malayan archipelago that the first Mar Thoma community took shape outside India. The first founder member was one Mr. K.C. George who arrived in 1911 and later he became very popular as an expert in Plantation and Rubber industry. Followed by him, by 1935 more Marthomites arrived and the number increased considerably until the Malaysian government changed the laws in 1953.

A formal worship service was started at Clang Jubilee School in 1927. A vicar could be appointed only by 1936 due to restrictions on Work permit. Very Rev. T. N. Koshy arrived on Work permit as part-time teacher and he became the first vicar. Within one year he organized worship centres from Penang in north to Singapore in south. The migration was slow during the Second World War. But in

due course more and more people started arriving. Hence the facilities for worship had to be expanded and as part of this one Mr. V.E. Joseph was ordained in 1947. Thereby the activities of the Church progressed considerably with the establishment of more communities. In 1952 a Church building with parsonage was constructed in Kaula Lumpur and in 1953 at Singapore and later in Clang. By 1958 a school with an auditorium was established in Singapore and the Church flourished very well. But the government-imposed restrictions in 1970 on the renewal of work permits; and thus, many of the emigrants lost their jobs. This resulted in an exodus of diaspora community and in the closure of small congregations in Malaysia. Thus, today the Diocese of Singapore - Malayasia - Australia - New Zealand together comprises of only 26 parishes. The present diaspora Marthomites are the fourth or fifth generations.

Diaspora in North America

The Mar Thoma Diaspora in the continent of North America is different from that of other lands. The emigrants to this region were initially students. The first such student was Deacon N.M. Abraham, who sought admission during 1912-14 in Wycliff College in Canada for his master’s degree; and later he became Abraham Mar Thoma. The next person to follow him was K.K. Kuruvilla who joined Hartford seminary in 1920 for his post-graduate studies. He was the first principal of Mar Thoma Theological Seminary, Kottayam.

The next phase of emigrants was the educated people who arrived in North America for employment. This migration was spurred up by the liberal changes in immigration laws in 1956. Thus, the migration increased considerably and diaspora communities sprang up in many cities. It is worth noticing that the laymen in these cities took initiative to organize themselves as groups for prayer and worship and which later was converted as parishes. In 1976, the first such parish was established at Greater New York. The prayer group started by Rev. Abraham Lincoln in Trinity College chapel during his studies at Wycliff College during 1972-'75 became a congregation in 1978 at Toronto, Canada. The ordained persons who migrated for higher studies were the vicars initially. Followed by these, more and more congregations were established in various cities with unprecedented growth. And now the present diaspora community comprises of second or third generations. About three decades back, the North AmericaEurope diocese was set up to cover the present 86 parishes and auxiliary institutions including a large centre at Atlanta.

Middle East and Africa

There are over 18 parishes in the Middle Esat, including seven parishes in Kuwait. In Africa there are two congregations and with all these the Mar Thoma Church has acquired the image of a global church.

Status of Mar Thoma Church

Thus, a small group of Malankara Syrian Christians who resided on either side of Pamba River got inspired with the revival movement spread at a rapid speed throughout the old Travancore - Cochin area during the 19th century and by today all over the world. It was through its peculiar style of evangelization and willingness of people to migrate, the Church has acquired an urbanity, leaving away the simplicity and rustic life- style. Though small numerically, it is a Church linguistically, culturally, racially and socially diverse in stature. Thus, the ancient Church of the Syrian Christians conversed only in Malayalam has evolved a cosmopolitan face- lift.

Luxury becomes the ''charisma''

The small and beautiful church buildings for worship constructed with the local funds mobilized from believers by skipping meals and setting apart a pinch or handful of rice grains everyday at meals; and their hard physical labour are replaced by huge structures of pomposity expending millions of rupees. To a certain extent, the flow of cash from diaspora community, particularly during the second half of the twentieth century has changed the mindset and outlook of Mar Thoma community towards luxury and undue comforts. Simultaneously during this period, the distorted value systems triggered with globalization and individualism has trapped the society at large and this in turn has drained away the essence and identity of the Mar Thoma Church. But conversely it has fattened its structures. Thereby the Church is moving towards a culture of pride and arrogance by blending the nobility and sanctity of the traditions to justify the new trends.

Song of Zion

For the Israelites in exile, Zion was the symbol of spirituality that kept them evergreen amidst their afflictions. The sharing of these exilic experiences is expressed in the Book of Lamentations and also in the lamentation songs they chanted standing at the banks of rivers of Babel as we read in Psalms No. 137. They lost their nation, the king; and the City of God with temple and sacrifices; however, in this plight also, we sense their unbound patriotism and trust in God; which for them was the support in captivity. This, in fact, paved the way for the rise of synagogues in foreign lands in place of the temple. It created a sort of defensive mechanism against the attacks

from enemies. The Word of God they heard in synagogues became sentry to the soul, not to slip into the worldly routines caused by allurements of illusion.

This recalls to the memories of the primitive Mar Thoma Diaspora communities in various lands, that they assembled frequently at regular intervals in groups for prayer, worship, and fellowship; recollecting their memories of the home land. But later, by the time these groups were institutionalized ecclesiastically, it became a transplantation of the Syrian Christian community from the soils of Pamba riverside to the soils in various lands in the world; and grew up, as that a Church in Kerala, sanitizing the customs, manners, beliefs and practices of the home land.

But for the Israelites in exile, it was a radical shift in their mode and nature of worship and prayer. The temple with traditional ceremonies and festivals centred around the sacrifice was transformed into a centre for spiritual empowerment through the reading and interpreting the Word of God with praise and worship in the synagogues. This variance in shift is an indicator and clue to the issues and challenges in the present-day generation of Mar Thoma diaspora community.

Conclusion

In any case, any attempt to glorify the stale and irrelevant past with its customs and practices will only generate frustrations among the new generation diaspora community. Ruminating over the past glories and heritage of proclaiming Abraham as father and Abraham Malpan as the founder of revival; and remaining indolent in the present is fleeing away from Christian responsibilities; and attempting to hide the wrongs of the present. Hence a fresh appraisal is inevitable on concepts like reformation, revival, eastern, Syrian and so on. It is through this exercise that the essence of the past which presents itself in the present is handed over to generations traditionally; and reformation is experienced as an unending process.

*Dr. John Samuel is a triple gold medalist for his academic standing at the master’s level and a Commonwealth Scholar. He earned his Ph.D. in Economics from University of Toronto in 1965. He worked for Canada’s Immigration Dept. from 1969 to 1996 and represented Canada at various meetings and conferences. He was adjunct research professor at Carlton University for 26 years, and was a consultant for the United Nations, International Labour Organization, and the Australian Government. Dr. Samuel has published extensively on immigration including invited chapters in many books as seen in Canadian Who’s Who. His 1994 publication, Separatism in Quebec is Dead: Demography is Destiny received extensive national publicity on the eve of the second Quebec referendum in 1995. He published his memoir, ‘Many Avatars: One Life’ in 2013.

My Story (Part-2)

Dr. Titus Mathews, Professor Emeritus, University of Calgary, Canada

[Dr. Titus Mathews may be very familiar to the readers of the FOCUS Journal. He was one of the founding editors and only given up the responsibility after ten years being an editor. He lived and worked in India, Africa, England, and Canada. His contributions to the Mar Thoma Diaspora communities and the academic life in these countries are enormous and hence it is worth publishing it for the benefit of our readers. The following is the second part of an autobiographical sketch written by Dr. Titus Mathews and supplemented by his wife, Mrs. Sarah Mathews. We are hoping to publish it in several parts over the next two years. We are very grateful for the help and support of the family for helping us with this. The first part of the story was published in October 2022 (FOCUS Vol 10 (4) pages 22-26). For the Editorial Board.]

LONDON DAYS

My application for admission to Imperial College of Science and Technology was approved during the year I was in UC College I had to choose a field of specialization, which was difficult as I had no counselor to help me. But I remembered the excitement that students had when a group of scientists from Tata Institute came to MCC and launched balloon flights to record tracks of cosmic ray particles. So, I choose cosmic rays for my further study. But I knew very little about it, and it is important to learn as much as I can before I went to London. Tata Institute in Bombay agreed to take me, if they did not have to pay me. So, I spent two months there and not only got some reading done on cosmic rays, but a chance to meet and know about several very brilliant scientists associated with the Institute.

I went to East Africa first by ship to spend some time with my parents, and visited many interesting places to sightsee, like Mt. Kilimanjaro. It is the tallest mountain in all of Africa and its top is covered with snow, though it is very close to the equator.

At the beginning of August 1959, I said goodbye to my parents, and I board the Union Castle ship bound for London. I got out at most of the ports where the ship stopped and got a glimpse of the places. Finally, it docked in Tilbury. A train from there took the passengers to London. Raju (Dr. John Thomas) met me at Liverpool Street station, and took me to William Temple House in Earl’s Court, where I lived for the next four years. The weekly cost was only five pounds, and it was walking distance to Imperial College. There was another graduate student, Dr. KP Abraham from India and I walked with him to college. It was only the end of August, and another month before classes started. There was enough time to go around and see London and buy suitable winter clothes. I was thrilled to see Buckingham Palace, the changing of guards, Piccadilly Circus, Trafalgar Square, parliament house, and so on.

Hyde Park was a favorite place to visit and listen to the soapbox orators. I developed a habit of walking to many places during weekends.

I joined Imperial College as a student at a fortuitous time. The college was growing and there were many famous people on the staff. The Physics Department Head was PMS Blackett, a Nobel laureate, who later became president of the Royal Society and a Lord. He was a strong supporter of Labour government, and as such very friendly towards India. He was an advisor to Jawaharlal Nehru, Prime Minister of India on defense matters and on science policy. I had seen Professor Blackett with Homi J Bhabba, walking up and down discussing matters pertaining to Indian science. I did not know the eminence of any one of them at the time.

I was assigned to Professor Harry Elliot, a rising star and a favorite of Professor Blackett. I could not have asked for a better person to work under, for he was always friendly and considerate. I remember one terrible incident in the lab. I had opened a box containing very expensive photomultiplier tubes, which fell from my hand and shattered. Professor Elliot, realizing that it was an accident and that I was terrified of the consequence, only smiled when I reported it to him.

My primary responsibility at the time was to be a good student. Though I found taking all the required courses in the first year difficult, I was able to do it successfully. More difficult was to design and build instruments for my research work. My assigned problem was to study the time variations of cosmic ray intensity deep underground. It required large counter telescopes and I made them with plastic scintillators after several months of patient trial and error. With the help of almost everyone in our lab and others, I took the large instrument on a train to the laboratory at the Holborn underground station. That was a tedious task, but others helped. The counters ran without much problem by the end of 1960. While collecting the data, I spent time on learning analysis of the data and other topics related to cosmic rays. I also was able to

listen to lecturers, participate in seminars and discussions, which all enriched my interest and knowledge in related subjects in physics and other matters. After the lecturers and seminars, we used to go to a pub and continue discussions on the topic of the seminars. Professor Elliot’s whole group of research assistants and students would join in the visiting speakers. So, it became absolutely essential for me to drink beer with them, gradually I did that. Sometimes I think that I learned more physics in the ‘Queens’!

After more than a year of collecting data, I analyzed them and got enough data to write the thesis. I literally had to type the thesis, but I got help in that. I submitted my thesis and answered all the questions for oral examination satisfactorily. But I was puzzled by one question, ‘how do I know air molecules were diatomic?’. Without hesitation I answered that specific heat of air is 1.44, characteristic of diatomic gases. The question had nothing to do with my project, but just a tricky question, but fair one to find out my basic physics. I anxiously waited in the other room to hear the verdict. A few minutes later, they came and congratulated me. I sighed out of relief - at last I attained my goal.

Church worship on Sundays was a regular practice. I went to Anglican Church first, but later went to City Temple, where Rev. Dr. Leslie Weatherhead was the regular preacher. Mar Thoma services were conducted by Revd VV Alexander at the YMCA for Indian students, where Mr. OV Alexander was the warden. He made it possible for all the Marthomites to come together for worship and have some social interactions once a month. I assisted Revd Alexander during the service, which John Thomas (Raju) was happy to pass on to me. His brother Mr. John John (Joy) helped me with the preparations. Later I became the secretary to the congregation. Rev. Alexander was also staying in William Temple house and became a very good friend and mentor. He was a scholar and teacher of comparative religion, which I really benefitted and enjoyed. He taught me how to chant and how to use the incense properly as an assistant during the Mar Thoma service. This became very useful in the later years when I had to assist bishops and several of our priests in Calgary and received their appreciative remarks.

What I missed originally in London was Indian food. So, I would go with some friends to the Indian High Commission building, where they had canteen for its employees and others. A plate of rice, mincemeat curry and a cup of curd was only a crown in those days. Going to an Indian or Pakistani restaurant was much more expensive. India Club, patronized by Krishna Menon was another place. After Dr. K P Mathen and family came to London, we had a welcoming house available where a few of us gathered Saturday evenings and cooked rice and curry and had a good time. Later on, Raju moved to a flat near his college, across the river Chelsea. We spent a lot of time there playing chess and walking all over the place. Raju

was an excellent cook and was a very good tennis player, and I was no match for him.

I met many other Malayalees who came for study and short visits, passing through and so on in such gatherings on weekends. Dr. K T Varghese, uncle of Raju who was working in Bahrain and his wife Lilly came to upgrade his medical qualifications. They had an apartment where Raju and I would go frequently to eat rice and curry. They were aware of my interest in the daughter of their friend Mr. Joseph in Bahrain, and they used to tease me. They went back and gave good remarks about me, and I think that helped.

I came to know about the basketball team in the college in only the second year, and I immediately joined. We used to compete with the other college teams, and one year I was the top player. I still remember how much I enjoyed playing in that team. One of my pleasant memories of London was going to Wimbledon to watch the tennis matches, without fail at least every other day. It was only half a crown for standing room tickets, and I could go court to court to watch. I remember watching Ramanadan Krishnan, the Indian tennis champion, playing in the centre court. Though he never became Wimbledon Champion, he played very well and reached the semi-finals one year.

Another good memory was going to Keswick Convention. I had a friend who was active in Campus Crusade, and he helped me to go to Keswick. I had heard about it while still in India and assumed it was a big affair like the Maramon Convention. Actually, it was a much smaller affair meant primarily for missionaries. It was cold and wet, and I was not properly attired for the weather. Nevertheless, it was a good experience. From the Lake District I went to Edinburgh and Glasgow to meet some of my Scottish professors who taught me in Madras Christian college. I thought of going to the United States as a post-doctoral research fellow, or to return to India and take up a faculty position. But when I came to know that a Lecturer position was available in Makerere University College in Kampala, East Africa, I applied and got the position. The main attraction was that my parents were still there. That gave me a valuable excuse to take up that position.

Looking back, my years in England were the most enjoyable and wonderful years. I am immensely grateful to the many people who made it so. I was in London before the influx of people from different countries and former colonies came. In my many visits to London since my student days, I felt that I was indeed lucky to know the unspoiled London. From my experience, I would put British people into two categories; one, the colonists who felt superior to all their colonial subjects; and two, the liberal, friendly and the most-likable people. It was my privilege that I came across mostly the latter group in England. I enjoyed all the friendly debate with even those who were ardent supporters of the Conservative Party. I was there at the time the sun set on the British Empire, though I had little to do with it. I still follow British politics with a keen interest. No doubt, a British education had given me a good beginning to my academic.

Accompanied by the Spirit: A Brief History of Kerala Pentecostals in New York and United States

Revd Dr. Geomon George*

On a hot summer day in 1972, my aunt boarded an Air France flight for the first time from Bombay, India to land at John F. Kennedy airport in New York City. She offered a prayer and recited as many Bible verses as she could in Malayalam, beginning with Psalm 91. My aunty is part of a larger economically, politically, and socially diverse community of Pentecostals from Kerala, India who have called the United States their new home. While we do not have an exact count of the total number of Indian Christian churches in the United States representing diverse Christian traditions, there are more than 1,500 Indian immigrant churches and over 400 of which are Kerala Pentecostals. Some of them include India Pentecostal Church (IPC), Assemblies of God, Church of God, Sharon Fellowship, and various independent Pentecostal churches. More than half of the Kerala Pentecostals live in New York, New Jersey, California, Oklahoma, and Texas.

The first wave of Pentecostals from Kerala came to the United States for theological studies or at the invitation of non–Indian Pentecostal churches in the United States. In the 1940s, Pastor P. J. Thomas came to Wheaton College for postgraduate studies after completing theological studies in Australia. After his graduation, Thomas briefly taught at Wheaton College before leaving for India for ministry in 1952. The Assemblies of God pastors M. C. Samuel and C. Kunjumon visited different churches in the United States in 1947.

Pastor K. E. Abraham, one of the founding members of the Indian Pentecostal Church of God, and Pastor P. M. Samuel came to the United States at the invitation of the American Swedish Pentecostal church in 1948. When they arrived in the New York port, pastors from the Norwegian Pentecostal churches were there to welcome them to the United States. By this time, K. C. Cherian had also arrived in New York from the United Kingdom. Since there were no Kerala congregations, they ministered among the Italian, Spanish, Estonian, Finnish, Norwegian, and American Pentecostal churches.

In August 1948, all these leaders met with the American Assemblies of God and Church of God leaders to discuss a way to work together in Christian witness to the Gospel in India. While there was progress made in the early stages, their plan failed to materialize due to a lack of consensus among local leaders in India. By the 1950s Dr. T. V. Thomas (the first MA rank holder among Kerala Pentecostals), T. S. Abraham and John Karthikapali came to the United States for higher education and in 1952 the Church of God pastor T. M. Varghese came to the United States. Testimonies of their experiences encouraged others to dream about going to the United States.

In 1962, Achoy O. Mathew attended Oyster Bay Bible College in Oyster Bay, Long Island (later Long Island Bible Institute). He later married Tatana Marr, an American, on July 31, 1965. This was probably the first Kerala Pentecostal marriage in the United States. T. G. Esau, George Philip, M. S. Samuel, Joy P. Oommen, and many others attended the Long Island Bible Institute. It became a hub for many early Kerala Pentecostals for theological education. After they completed theological education, they stayed back in the United States for ministry and work.

By the 1960s, the lack of opportunities forced people in Kerala to look outside of their state for a job. Due to a shortage in the medical field in the United States, the State Department started issuing exchange visas for those that were qualified, with an understanding that upon the contract expiration they would return to India. Kerala Pentecostal women saw this as an opportunity for economic mobility. Immigration and Nationality Acts of 1965 enabled them to continue their residency in the United States.

The role of women in the early formation of Pentecostal worship is undeniable. For example, many Kerala Pentecostal nurses were staying at Beth Israel Hospital Nurse Cottage, and pastor C. M. Varghese would gather them for worship in the late 1960s. Pastor Joy P. Oommen and pastor A. C George were also very helpful to nurses who needed support. During the 1970s and 1980s, Kerala Pentecostals began to take root especially when their parents and siblings came to the United States under the family unification provision in the law. Pastor Joy P. Oommen and Grace Oommen bought their first house in 1971 in Richmond Hill, Queens, which became a safe space for so many early immigrants.

It must be stated that while there was a focus to support the people of Kerala, there was an openness to share the Gospel with non-Keralites as well. For example, when pastor K. K. John arrived in 1962, he worked with the ChiAlpha campus ministry at the University of Minnesota. Pastor A. C. George was so passionate about evangelism that he went on a two-month mission trip to Puerto Rico. Both pastor Achoy Mathew and pastor M. S. Samuel left the Kerala community to pastor a multicultural church.

Early Indian church gatherings in the United States were ecumenical and one could often find members belonging to different denominations gather together for worship. However, as the Indian population grew in America, pastors began to invite people along linguistic and denominational lines. On February 18, 1968, pastors Achoy O Mathews, M. S. Samuel, A. C. John, John C. Daniel, Abraham Samuel, Mathew George, and Thomas Pushpamangalam met at the residence of Mathew George for a discussion on

forming a Kerala Pentecostal church. As a result, the first Indian Pentecostal Church in America is registered under the name India Christian Assembly. They Started to meet at All People’s Church in NYC, and as the church grew, it moved to the Hungarian Baptist church on East 80th Street in Manhattan and then later to the United Nations Church Center. The church continued to find different locations to serve the Kerala Pentecostal community.

In the early 1970s, while pastor A. C. George was renting a space at a Spanish Christian Church at 1644 Park Ave in New York City, his pastors Frank Negron and Thomas Perez encouraged him to register a church. So, in January 1974, Pastor A. C. George started a church with the name India Pentecostal Church of God. The work of the Church of God was started at the residence of Thankachan Joseph in Manhattan. Pastor P. Philip also offered early leadership to these gatherings. When pastor Mathai P. Mathai came from Mumbai in 1973, he organized a church with the name Brooklyn Church of God and when the church was moved to Elmont, New York, the name was changed to First Church of God.

The first Assembly of God church was established in 1971 in New Jersey. Pastor C. M. Varghese was instrumental in the formation of this church. In 1971, pastor K. P. Titus started the first Assembly of God church in New York called New York Bible Church. This was later changed to the New York Bible Assembly of God. Pastors M. C. Jacob and V. S. George also served together with K. P. Titus. Beyond the regular Sunday worship services, Saturday evening cottage meetings, tarry meetings, conventions, Sunday School, youth gatherings, and women's ministry, many other ministry programs were also developed. Special charitable and mission boards were also established to support and start Gospel work in India. The Sunday School Network International (SSNI) was formed to offer a Sunday School syllabus that is contextually relevant for the diaspora Keralite Pentecostals.

During the 1970s there were hardly any young people in the church. By 1977, there were about five teenagers in the New York Gospel Assembly. The Church formed Christ Ambassadors led by Sunny Philip, an active youth in his twenties. At the same time under the leadership of Pastor A. C. George, Indian Pentecostal Church started a youth group for their handful of young people. Another leading youth leader was Pothan Chacko. A conversation among the churches began to happen, and it was suggested that a combined meeting should take place. As a result, the first Indian Pentecostal Youth meeting took place at the Indian Pentecostal Church. Sunny Philip was appointed as the first coordinator by the pastors of these churches to form a youth organization. Subsequently, three meetings took place at the residences of M. A. George and the late Kuruvilla and Tom Zachariah. In 1981, after months and years of conversations between pastors, parents, and youth, the Pentecostal Youth Fellowship of America was created with a handful of smaller churches. Since then, many other youth organizations have been formed such as Pentecostal Youth Conference of Dallas, Pentecostal Youth Fellowship of Florida, Oklahoma Pentecostal Youth Fellowship, and Houston Youth Pentecostal Fellowship.

The India Christian Assembly also hosted the first Kerala Pentecostal convention held on April 11-14, 1968, with pastor K. E. Abraham and pastor George Varghese as guest speakers. Since then, many more conventions have been organized in different states. During the 1980s, pastor Oommen Abraham began a

dialogue on offering a multi-state gathering of Kerala Pentecostals. As a result, in 1983, the first conference was held in Oklahoma under the banner “The Malayalee Conference” with 200 people attending from Texas, Illinois, and Oklahoma. The following year, another multi-state gathering was held in New Jersey. Residents from New York, New Jersey, Pennsylvania, Texas, Florida, and Canada came for this meeting. In 1985, a national conference was held at Lee University in Tennessee with about 900 participants, during which the name Pentecostal Conference of North American Keralites (PCNAK) was adopted and it continues to serve as a common ground for all Kerala Pentecostal denominations on the continent.

Since the 1990s, there has been an intentionality in caring for young people and churches began offering English worship services to accommodate young people. A new generation of younger pastors has taken pastoral leadership and pastors Benjamin Thomas, John Johnson, and Robert Johnson took the mantle of serving a new generation of the Kerala Pentecostal diaspora.

At the same time, there is a reimagining of the church to become more missional in the local community. Bridge Community Church in Floral Park, New York was formed in 2013 to reach the local community and the Indian Pentecostal Assembly recently changed its name to Cornerstone Church to reflect community outreach. Pastor Cecil Mathew build on the foundation of the First Church of God and started a Community English Church. Though they had a wider community focus, the leadership remained in the hands of Kerala Pentecostals. More recently a few churches including the International Gospel Church NYC in the Bronx have emerged with multicultural leadership.

Members of the Kerala Pentecostal diaspora are also involved in mission work in India. Many new religious organizations and non-profit organizations are registered both in the United States and in India. Individuals are also actively supporting pastors and ministry leaders in India. In so doing, the Kerala Pentecostal diaspora has played a paramount role in the expansion of Pentecostal churches in India.

In conclusion, the church plays a vital role in the life of the Kerala Pentecostal diaspora. It offers a safe place to create community, construct identity, transfer values and faith to the next generation, and be missional both locally and globally. Kerala diaspora Pentecostals continue to maintain cultural, religious, and economic connections to India and are shaped by transnational relationships. Furthermore, a new generation of leaders is reimagining the nature of the mission of the church amid new realities. What we are witnessing is that the Kerala Pentecostal churches are not static but are finding different ways to adapt to the new realities of our times. In so doing, shaping the religious, economic, and social landscape of the United States.

*Geomon K. George, PhD (University of Edinburgh, Scotland) is Dean at the City Seminary of New York. He has pastored a church in Connecticut and is currently planting a new multiethnic diaspora church in New York City. He researches Indian diaspora Christianity in the United States and Pentecostalism in India. He has contributed to many academic articles and is the author of Religious Pluralism: Challenges for Pentecostalism in India

Humility: An Ancient but Most Important Virtue

My Journey of Striving to Practice Humility Within Postmodern Culture

Dr. Chinnamma Baines*

Why it is time to bring back this most important yet forgotten virtue humility?

How do I live a humble life within the current postmodern culture?

On reflection I had viewed myself as a humble person. Once I began to learn more about humility, I realized that practising humility daily requires Godly wisdom and grace. Humility has been interpreted in many ways.

What is humility?

• Humility is the mother of all virtues including purity, charity, and obedience and practised in most cultures since ancient times. Humility is not lacking low self-esteem or self confidence but seeing oneself as an individual with strengths as well as flaws. Humility is being spiritually modest, yet it could be misunderstood as self-deprecation or being excessively modest. Nelson Mandela acknowledged himself as a humble person claimed that humility is the most important virtue.

• Humility is recognizing one’s own ignorance about who you are as a person. This leads to self awareness which is fundamental in acknowledging one’s own strengths and weaknesses. A humble person is open to feedback and learning something new everyday. When one is open to learning from others it fosters trust, a key ingredient in forming loving and trusting relationships.

• Love is an integral part of humility. Loving relationships bring joy to life and looks at even meager blessings as joyful. A humble person is not a threat to others but builds loving relationships. Genuine humility can build relationships and unity as opposed to selfish ambition or conceit which brings discord. Humility enables one to be authentic, genuine, and honest in relationships. It is also thinking of oneself less, an antidote to narcissism. A self-centered person can become narcissistic lacking empathy. Moreover, selfish ambition can ruin relationships while genuine humility can build it.

• For example, in an academic culture, I wanted to be assertive to get ahead within the organizational hierarchy. My ambition for promotion and achievement often clashed with my desire to be humble. I had to compete with my own colleagues. I had to be assertive and humble at the same time and that was difficult.

• Humility is also being an attentive listener. I have struggled with this attribute as I needed to look for virtues in others rather than dwelling on faults.

To be humble, I am to practice silence and refrain from judging and ridiculing others. When I listen with total attention, I display empathy and magnanimity. Having the confidence that my identity in Christ is the basis of my self-worth gives me assurance.

• Humility compels me to stay within my own domain of competence. In my role as a nurse educator and an administrator, it is important to stay competent within the constantly changing technology and social media-driven culture. Whereas asking questions displays humility and provides opportunity to learn.

The practice of humility varies in various cultures based on their perspective of humility. In my early years I observed the practice of humility within the caste system in India.

Humility within Caste System

Caste system is an integral part of Hindu religion and is deeply rooted in Indian culture. The Caste system divides people into hierarchical groups based on the work they do. There is a group called ‘Dalits’ or ‘untouchables’ who are the street sweepers and the latrine cleaners. They are the lowliest in the caste culture. Those who are higher in the caste system expect the Dalits to display ‘humility’. For an untouchable, ‘dharma’ (duty) of caste is a menial one and one has no desire to oppose it. “It is good to ignore a street sweeper because it humbles her, she wears a faded sari, and moves as she does because that too, is humbling. Her status is a humble one, and in her life is to live down to it” (Keay 1999. p.131). Such display of humbling oneself as inferior to another would be in contrast to my belief which emphasises that God created us in His own image (Imago Dei). Moreover, humility is interpreted as being weak and inferior in a caste culture. Whereas within a postmodern culture power is more amicable in influencing others.

How can I practise humility within the current postmodern culture?

The virtue of humility is forgotten and not valued in postmodern culture. But if you are not humble you could easily become proud, self-conceited, and arrogant. According to C.S. Lewis, pride is the ‘big sin’. A proud person enjoys having power Pride and power are hallmarks of postmodern culture which tends to suppress the practice of humility. On the contrary, Jesus has taught us to humble ourselves before God and others. Pride is also enmity with God. If one is proud, one cannot know God. A proud person is always looking down on others. Pride can even

be diabolical (utmost evil) a spiritual cancer that kills the proclivity to love and to be truthful. “God resists the proud but giveth grace to the humble” (James 4:6).

The complex and vague ideology inherent in postmodern culture has been challenging to my beliefs. For example, I believe in objective (unchanging) truth. However, in postmodern culture subjective truth (relative truth) replaces objective truth. Postmodernists claim that there is no objective truth. Instead, they construct based on lived experience. Thus, the truth becomes relative to the experience of each individual. In sharp contrast, Jesus claimed, ‘I am the Truth’. The scripture I have read with reverence is deconstructed with new meaning. Jacques Derrida, the French philosopher, took a lead role in deconstructing grand narratives.

Humility involves an honest assessment of one’s strengths, abilities, and gifts and recognizing that these are God-given. Consistent with the postmodern culture, I recall having the desire to promote myself within my organization to get ahead in my career. Is this a selfish ambition? Valuing others above myself and sacrificing my own interest for others’ sake is contradicting the postmodern value of self promotion. This desire to self promotion is in stark contradiction to what Jesus has taught: “Humble yourself in God’s mighty hands, He will lift you up in His own good time” (1 Peter 5:6).

With humility you gain Godly wisdom to humble yourself rather than to exalt yourself. There is no hatred and revenge in humility. It suppresses one’s intellectual ego and learn to appreciate opportunities available to expand own potential but use that potential to serve others. Jesus Christ humbled himself in obeying his Father’s will.

Christ, who modelled a life of humility

Humility is a core value in Christianity and the foundation for living a Christian life. “God resists the proud, but giveth grace to the humble” (James 4:6). Jesus is the best example for practising humility. He humbly followed God’s plan for His life. Jesus Christ, the most powerful man ever walked on the face of the earth chose to be obedient to his Father unto his death on the cross. Jesus gave up his rights and obeyed God. In his humility, he revealed to us God’s character in human terms. He showed us the example of putting others first. He told us true greatness comes from serving others. The highest position in the Kingdom of God is servant (to serve). God loves the humble servant. Jesus came to serve. Mother Teresa was known as a humble servant of God. She claimed that God needs our poverty not our abundance. She found joy in serving others. “Humble yourself in the sight of the Lord and He will lift you up” (James 4:10).

In my pursuit of serving God, I must discover who I am. What is my vision for myself at this phase in my life? Am I courageous or a coward? If I understand myself, I can

also begin to understand people around me. How am I reacting emotionally with my family members daily. Am I challenging myself? Who am I comparing myself with? Jordan Peterson has recommended that one should compare oneself with who he/she was yesterday. This would open opportunity to make improvement and grow. I humbly look up to Jesus and pray for His guidance when I face challenges within the current postmodern culture.

Overcome Pride with Humility. It is time to bring back humility with lives that are gracious, unassuming, and character driven. Presumably I have reached the last decade of my life. Therefore, each day is precious and a gift from God. I want to live the best life possible to serve God and others. In doing so I must pray for humility, gratitude, and wisdom each day.

I conclude with my prayer: Jesus my Lord, you exalted me from my humble beginnings. I am saved by your grace and grateful for all that You have done for me. Keep me humble, let me not think I am better than anyone else, for dust I am and unto dust I shall return. Thank you for giving me hope in my life.

References (The following sources were helpful for this reflection)

1. Baines, Chinnama. Kerala to Kamloops: One Nurse’s Journey of Gratitude. KDP Amazon, 2020.

2. C.S. Lewis. Mere Christianity. Harper Collins, 1980.

3. Keay, John. Into India. Cambridge: University Press, 1999.

4. Mother Teresa, No Greater Love. Servant Publications, Inc. 1995.

5. Peterson, Jordan. 12 Rules for Life: An Antidote to Chaos. Random House Canada, 2018.

6. Schaffner, Anna Katharina. The Art of Humility: Why it is time for an urgent spiritual modesty. Psychology Today. June 8, 2020. pp. 1-5

*Dr Chinnamma Baines has been a leader in nursing education, and a diaspora pioneer in Canada (Kamloops, British Columbia) since the early 1960s. Her 2020 memoir ‘Kerala to Kamloops: One Nurse's Journey of Gratitude’ provides a fascinating and inspiring life story. Chinnama served on the RNABC Board in Canada for two terms and assumed a leadership role in promoting baccalaureate education in nursing as a requirement for RN practice. She chaired the RNABC Entry to Practice Committee while on the Board. She was a founding member of the Collaborative Nursing Programs in BC.

Malayalee Christian Diaspora in New Zealand

Mrs. Elizabeth Minoo Verghese*

“Kia Ora te Whanau!” It is the Māori greeting meaning “Hello family.” From the land of the long white cloud Aotearoa (New Zealand) I offer my global Malayalee Christian diaspora a piece of paradise.

As a community of migrants living outside of the state of Kerala it would be appropriate to label ourselves as the “Malayalee Christian Diaspora.” To better understand my origins and be understood by my fellow brethren globally. I choose to drop the word “Kerala” and instead use “Malayalee” – why?

I am a Malayalee but not a Keralite and how would one understand that? Well! I was born and reared outside of Kerala, to chaste hardcore Malayalee parents from Kerala who followed the great migration pattern of the early to mid-1900’s. The “Kerala Christian Diaspora” began from within-India (internal) to outside-India (external) to Ceylon (Sri Lanka), Malaysia and Singapore in 1930s, to the Middle East in the 1950s, and later to North America, Europe, Canada, Australia, and New Zealand.

Migration is in the DNA of the Malayalee Christian, and it started out in AD 52 with reverse migration of St. Thomas the Apostle’s arrival into Malabar to fulfil Jesus’ Great Commission to share the good news, “Gospel”, of salvation (Matthew 28:18-20, Mark 16:15). The Mar Thoma Christian community has its history linked to St. Thomas, the disciple of Jesus Christ; so also does English language, which has a significant link to St. Thomas, by way of the phrase “doubting Thomas,” coined for his lack of faith (more reference to this later).

The Saint Thomas Christians, also called Syrian Christians of India, Mar Thoma Suriyani Nasrani, Malankara Nasrani, or Nasrani Mappila - Nasrani or Nazarene is a Syriac term for Christians who were among the first converts to Christianity in the Near East now referred to as West Asia - and we trace our origins to the Evangelistic activity of St. Thomas, the Apostle. Saint Thomas Christians had been historically a part of the hierarchy of the Church of the East or the East Syriac church and that is how we have Syriac or Syrian chants incorporated into our liturgy. The Original community is now divided into several different groups Eastern Catholic, Oriental Orthodox, Protestant, and independent bodies, each with their own liturgies and traditions. They are Malayalees and speak Malayalam. After this brief introduction on New Zealand and Malayalees, let me get to the purpose of this article and deep dive into emigration into New Zealand.

New Zealand is a country of immigrants with early settlers being the Polynesian Explorers who had settled in New Zealand by approximately the thirteenth century. Their arrival gave rise to the Māori culture and the Māori language both unique to New Zealand. Visitors from various

nations came in ships with crew of different nationalities some of whom stayed back to live with the Māori. There were people from Australia, Britain, the USA and France, the Philippines, India, and Africa, before James Cook claimed New Zealand for Britain on his arrival in 1769.

The settlement process and struggles carried on as per the then prevalent wheels of motion leading to the ominous “indigenous” and “non- native” struggle followed by the “Treaty of Waitangi” which is much discussed even today. Nancy Swarbrick (2005), in her story “Indians –Early immigration,” states that Indians have come to New Zealand since the late 18th century. At that time British East India Company ships brought supplies to Australian convict settlements, and often stopped in New Zealand to pick up homeward cargoes. Their crews included Lascars (Indian seamen) and Sepoys (Indian soldiers), some of whom deserted the ship in New Zealand.

A Bengali man is said to have jumped ship in 1810 to marry a Māori woman. Fortunately, or unfortunately, at this time there was no Malayalee in his legendary “Thattu kadda” to greet Bengali Babu with a cup of “Chai.” Before the 1880s Indians were not identified in census records, but their presence was noted. One, Edward Peter (also known as ‘Black Peter’), arrived around 1853. Although Gabriel Read (an Australian) is credited with discovering gold at Tuapeka in Otago, it was Edward Peter who told him where it could be found. The earliest instances where the 1881 census recorded six Indian men, three of whom lived in Canterbury and were probably servants of wealthy English settlers who had lived in India. The early immigrants were sojourners more than settlers. Although The Immigration Restriction Act was passed in 1899, the “white supremacy” movement prolonged immigration to New Zealand for Asians and Indians.

As per the 1951 census, there were 2,425 Indians in New Zealand. In 1981, they numbered 11,244. But by 2001, the Indian population had surged to 62,646. Until 1981, steady growth was due to several factors, including a marked post-war diaspora of Indian people, and the arrival of the wives of the first Indian immigrants. During the 1980s, changes in immigration policy, along with political instability in other countries, brought many more Indians to New Zealand.

In and around 1980’s a few qualified Indian Doctors and Lawyers came to New Zealand with families on the Invitation of the Crown while most returned, a few stayed back and there were a couple of Syrian Christian’s among them. mainly doctors who chose to stay on and retire in picturesque regions outside of the metro cities like Auckland, Wellington, and Christchurch. These professionals were followed by Educationists a few were again Malayalee professors and teachers from Zambia, Nigeria, Ethio-

pia who had completed their teaching contracts in these nations and never wanted to go back to India so that their children were given the opportunity to be educated overseas.

Parliament passed a new Immigration Act into law in 1987 that ended the preference for migrants from Britain, Europe or Northern America based on their race, and instead classify migrants on their skills, personal qualities, and potential contribution to New Zealand economy and society. The introduction of a points-based system resembling that of Canada came into effect in 1991. The shift towards a skills-based immigration system resulted in a wide variety of ethnicities in New Zealand, since then the trickle changed to a flow and the Malayalee diaspora increased, however the opportunity to identify themselves as a community took a wee while more. Initial settling into the land was a massive effort as acceptance into the society and gaining jobs were a matter of survival because despite the country opening their doors to qualified immigrants getting jobs in the desired fields were a nightmare. Indians still found it hard to be recognized to take up positions for which they qualified for, and the settlement process meant re-establishing their identities. Manning gas stations, doing the graveyard shift at Mc Donald’s, warehousing labor fruit picking and driving taxis and buses were the jobs available to majority of immigrants.

to get into. The pursuit to survive left families to share the load with both husband and wife pitching in, to keep the home running. The luxury of having “home help” was a far cry. One parent inevitably stayed home to cater to the children’s needs as children below the age of 14 are not allowed to stay home alone. Therefore, job sharing became part and parcel of settling in with parents’ working shifts. Religious activity took a back seat in the process and there being no temples or mosques, the communities had to find ways and means to worship. Of course, the Christians were on a better footing as churches were a plenty and attendance of locals was poor. This gave the Christian community a foot in the door to blend in with the locals and build relationships quicker. Discussing religion was politically incorrect and made it difficult to really find one’s feet and get into a comfort zone.

The demography of the church goers has slowly changed with congregations in most churches now being immigrant dominant. The awareness to maintain community links and stay close to our cultural heritage in this far off land with diverse practices and thinking kindled the urge to stick together, even though our numbers may have been few and far between. Each time one heard Hindi in the background a backward glance with a smile was inevitable and that was a cue to strike up an instant friendship and exchange addresses and phone numbers. The late 1990’s and early 2000’s saw a very few Malayalee Christian families reaching out to one another with the sole intention of keeping traditional links alive even though most of us spoke broken Malayalam with a slight anglicized tweak to the accent having come from various metropolitan cities of India and Middle East with a splash of flavors from Malaysia, Indonesia, Africa, and the UK. Some of whom could not even read Malayalam.

The disturbing part was the need for qualified doctors, engineers and IIT/IMM graduates having to requalify for re-establishing their skill levels. This paradox to the entry criteria left many to pursue some form of study and earn entry level jobs, swallowing their pride and framing their degrees! The enterprising Gujaratis ventured into business setting up local corner utility shops (Dairies), catering for the quick buy of forgotten bread and finished milk and a quick cigarette. As most shopping areas and malls were open only between the hours of 8am and 5pm giving the dairy owners a wee bit of chance to sell their wares at a markup between the additional hour they squeezed in during the day from 7:30am - 5:30pm. These dairy owners and their cigarette stocks have been a target to vandalism then and even today, it is a risky venture

As the children of these families built bonds through school and church activities, these families got closer and met more often on weekends at prayer meetings, over BBQ’s experimenting our new learnings from the country of residence and blending the Mallu Meen curry or fried fish with a dosa off the BBQ too. This BBQ culture enticed the Mallu Syrian Christian men to get out of his chauvinistic skin and start displaying their culinary skills. A big relief for the lady of the house! But would the mother like it? Well! until then the parents of the immigrant families were still not purview to these changes in their mamma’s boys. While the cooking skills were being honed in NZ (thanks to paucity of Indian restaurants). There was something divine cooking across the ditch in Australia, to be precise Perth. A benevolent “uncle” (many years our senior hence the title) along with one amongst us was designing His Masters plan.

The late Rt. Rev. Dr. Zacharias Mar Theophilus Suffragan Metropolitan of the Mar Thoma church in 2002 visited Aotearoa along with “Uncle” and celebrated the first Syrian Christian Holy Communion service in Auckland on 14th November 2002, which was well attended by all denominations of

the Syrian Malankara churches. - Catholics, Orthodox, Jacobite, Marthomite, Chaldean, Evangelical, etc. In all, we were around 200+ adults and children who attended along with some dedicated Malayalees from other metro cities of NZ including Wellington and Christ church. This historic moment was the start of the Syrian Christian movement in New Zealand. The Mar Thoma worshipping community of Auckland took shape and the 10 Marthomite families continued their worship while Thirumeni’s visit was an inspiration to other Syrian Christian groups to getting their respective churches in the country.

By 2004, we were acknowledged as a congregation meeting at one of the Anglican Church buildings every week following the traditional Mar Thoma Syrian order of service and liturgy. 2005 saw us the worshiping congregation be instated and approved as a parish as St. Thomas Mar Thoma Church, Auckland, as a parish under the New Zealand diocese, shepherded by the then parish priest of Sydney Mar Thoma church, Revd Dr. Varghese Mathai, who today is a Bishop, The Rt. Revd Dr. Mathews Mar Makarios. He visited his flock once in 3 months and conducted Communion services at Auckland, Wellington, and Christ church. Other visiting priests from Melbourne and Singapore also pitched in to spiritually feed the growing community who continued to trickle in and be lured by the land of milk and honey down under, the need of a full-time priest was inevitable and the first resident vicar of the church with his young family assumed office in November 2006. While The wheels of establishing a parish continued to move in the background and was officially incorporated with the Ministry of Economic Development in New Zealand on 7th of September 2005 and later registered with the Charities Commission New Zealand on 30th June 2008. With the arrival of an “Achen,” activities attributed to various functional groups of the mainstream church kicked into gear with responsibilities to reach out to youth, children, women etc. With history of the Mar Thoma Syrian diaspora having taken its first steps in new “God Zone” (New Zealand) the focus was now on the immigrants from “God’s Own Country” (Kerala) whose struggles to establish themselves and rear the kids continued. In the process of finding their feet and merging with the society they have spread themselves thin and dispersed into the background.

In conclusion, I refer to Kevin Kenny's conversation to Owens where he states - Diaspora In its Greek origins simply means to scatter or disperse. I leave you with you this thought and stir up the “doubting Thomas” in each of us.

*Mrs. Elizabeth Minoo

Verghese is based in Auckland, New Zealand. Minoo is an accomplished supply chain professional with extensive international experience. Minoo is also involved in the local community and the Church. She completed her studies at Auckland University of Technology, Auckland, New Zealand, Jamnalal Bajaj Institute of Management Studies, Bombay, Medical biochemistry at Grant Medical College, Bombay, India, Wilson College, Bombay, India.

Thoughts for the Lent

The Lenten season for the year 2023 starts on Ash Wednesday, February 22nd, and ends on either Maundy Thursday, April 6, or carries on to the Easter Sunday in some traditions. The Mar Thoma Church and Orthodox Church traditions have 50 days of Lent. Palm Sunday is the last Sunday of the Lent, 2nd April in 2023.

Lent has a great biblical precedent, “Jesus was led by the Spirit into the wilderness He fasted forty days and forty nights” (Mt 4:1-2). We also think of the forty years that the people of Israel wandered in the desert on their way to the Promised Land. The path for our own meditation lies in the forty days that Jesus spent in the wilderness before he undertook His public ministry. Satan was recommending shortcuts for success, but Jesus chose the long and narrow road to Golgotha and to His cross.

A time of discipline and preparation is important before any important event or decision in life. Prayer, fasting, and abstinence are the three tools available as we prepare to celebrate the great mystery of the Easter, the passion, the death, and the resurrection of our Lord, Jesus Christ. Lent enables us to step back from the usual habits, routines, distractions and give particular attention to God. An outward restraint can be a sign and symbol of an inner attention, and a help towards it. This is the meaning of ashes given on Ash Wednesday, the first day of Lent. This is also the basis of fasting and praying, which lies at the heart of Lent (Mt 6:16-18). Reminding ourselves to give time to God so that God may speak to us in the silence of our heart. Psalmist says: “Be still, and know that I am God” (Ps 46:10). Let us also pray with the tax collector of the Lukes’ Gospel: “God, have mercy on me, a sinner” (Lk18:13). May the words of our mouth and the meditations of our heart be pleasing in the sight of Lord Jesus, our rock, and our redeemer (Ps 19.14). May the forthcoming Easter be a blessed time for all of us. We very much hope that you will use this time to think of the question, "What does God require of you?"(Micah 6:8).

For the Editorial Board

Christian Diaspora Experience

Dr. John K. Thomas*

A diaspora is a population that is scattered across regions which are separated from its geographic place of origin. Historically, the word was first used in reference to the dispersion of Greeks in the Hellenic world, and later Jews after their Babylonian exile. People scatter themselves from their homeland to places across the globe looking for better future, job opportunities, higher education, and in that shifting (exile) many spread their cultures to places where they get settled

The United States is the home to the highest number of immigrants in the world. An estimated 50.6 million people are immigrants from various countries around the globe, which amounts to little more than 15% of the native population. However, historically, it is a country of immigrants and the natives were American Indians. Number of immigrants, who came to the United States (US) from India especially Kerala dates back to almost 1950's, as we can recollect. Among Keralites, most of them were Christians who migrated to the US, primarily for higher education in the early 50's and 60's. In the latter years, lot of medical and paramedical professionals started to migrate to the US for a better future and to support a long list of family members whom they left in India.

Most recent accelerated process of migration especially to Middle Eastern countries, N. America and parts of Europe had an impact on every facet of Kerala's economy and society. It is estimated that at least one person from every household from Kerala – Christians and others included – migrated to Gulf countries, primarily, for job opportunities or for that matter anywhere in the world. The economy of Kerala is mainly based on the remittance sent by Kerala diaspora, contributing to a higher proportion of the State's income. Kerala settlers also moved to Malaysia and Singapore, and they were an affluent population in 60's through 80's.

In Middle East for example, things were different. People who moved into those countries with medical or paramedical qualifications were on a better lifestyle and living conditions, which were primarily due to better wages and other perks that they received. But semiskilled or unskilled workers which contribute to a majority of migrants including Christians from all parts of Kerala, struggled hard for a living because of poor salary and living conditions.

The large Indian immigrant community in the US, which includes a good number of Kerala Christians, has suddenly arrived at a major cross road. Having reached an extraordinarily high level of affluence and achievement, they find themselves as one of the most significant ethnic groups in the US. They are ruminating the question, should they assimilate into American mainstream culture or maintain a separate identity? Many would like to be part of the mainstream white society, but the fact of the matter is not very

thrilling because the Asian Americans or Indian Americans as they are classified may find it tough enough to be totally accepted into the mainstream “American white community.” It is good and nice to see lot of Indian Americans are emerging out into the American politics and a few at least succeeded in becoming members of the Congress, and one at least reached to the position of surgeon General of the US; some have become commissioners of state governments. Unfortunately, not many

Kerala Christians are in the political arena or in the public positions. Most of the Kerala Christians, even when they are affluent, would like to remain

attached to their families, looking after their own interests instead of getting into political fields. Only area they may be interested is in Church politics.

Most of the congregants from over 25 Indian churches in the New York area came from Kerala, a state nestled in the southern tip of India of which 18% are only Christians. These families speak Malayalam as their mother tongue and English as their second language, which most often turned their communicative language as Manglish which a combination of Malayalam and English. However, the second-generation from the Kerala Chrisitan families accepted English as their first language and are trying hard to assimilate into the native culture and community.

They are unique in their food habits, from back home, as well as their dressing style, which make Kerala Christians very culturespecific. Fortunately, many of them are church goers, who established small churches with denominations that followed same liturgical practices of Kerala. Many Kerala churches have their own priests and even Bishops from Kerala to cater for their religious needs. Unfortunately, their interests are in instilling rules, regulations, cultures and values of their ancestral churches in Kerala to the foreign parishes and they are not being able to cater for the needs of the second generation. This will cause a catastrophic gap and the present-day churches when the first generation fades away. Then the future of these churches may have a big survival problem. However, the religious veracity among the Kerala settlers is worth of our appreciation because wherever they are placed as diaspora communities, their interest in staying together as a worshipping community is unique.

Many of the first-generation Christian diaspora parents as well as pastors feel that the second-generation young people do not feel the kind of attachment to their own congregations and are hesitant to go their parents’ churches. They like to have pastors who can deal with their current needs, communicate to them in their tone which make it necessary to have English speaking churches with a new set of pastors and worship style, to cater for their needs.

In summary, it is time for the Kerala diaspora community to rethink and establish new avenues/churches to keep the secondgeneration together as a useful and purposeful Kerala community, primarily by catering their needs to worship in an atmosphere with English speaking pastors, a new worship style suitable to their needs, even when following the same liturgical practices from Kerala. Migration of Kerala settlers are still on the go, either as IT professionals, students, or as group of people joining on family visas. The cycle of events repeats with their struggles to settle themselves into a new culture, climate, and values. We can only wish good luck to all of the aspiring immigrants and non-immigrant (temporary-residents/expatriates) diaspora communities in the US and elsewhere.

*Dr. John K. Thomas holds, B. Sc. Hons, MS and Ph D in Allied Health Sciences. He is a member of Tabor Mar Thoma Church, New York. He is currently serving as Tabor MTC church secretary, and diocesan assembly member of the Diocese of North America and Europe of the Mar Thoma Church.

Beyond Diaspora – Integration or Disintegration ?

Lal Varghese, Esq., Dallas

To think about ‘Beyond Diaspora’ is not to forget about the present, which is not yet happily settled, and still trying to figure out what to do under the present circumstances of Kerala Christian Diaspora and other Christians from India including the Marthomites. Actually, there are no studies conducted by any of the main denominations in Kerala into the future of Diaspora Christians from Kerala and it is a still a grey area to begin with. It is a reality that Diaspora Christians from Kerala are all over the world and they have established parishes in many countries and the y are provided with pastoral care from their respective parent denominations. In very limited cases, priests born and brought up in a Diaspora context also serve these Diaspora communities including few congregations dedicated to English speaking generations of these Diaspora Christians from Kerala. But the question is how far the facilities provided to Diaspora Christians and their younger generations by their mother denominations enable them to continue their loyalty to their denominations and at the same time continue in the faith and practices of their respective denominations. Without defining or studying the issues of Diaspora Christians facing now, it is futile to think about the concept of ‘Beyond Diaspora.’ Let me try to define the issues faced by D iaspora Christians from Kerala, especially the Marthomites and how they can move together and then look ‘Beyond Diaspora’ and into the future of Diaspora Christians from Kerala.

The Rt. Rev. Dr. Geevarghese Mar Theodosius, Rev. K. E. Geevarghese, and Dr. Mathew T. Thomas, wrote an article ‘Where Do We Go from Here?’ It was published in the Mar Thoma Messenger in January 2014 (Page 27); it has discussed how we can bring back the younger generation who left the Mar Thoma Church in the Diocese of North America and Europe. It is noteworthy to mention the important things, which need to be done on an urgent basis to stop the exodus of younger generation from the Church, as stated in the article.

1. Preserving timeless traditions while adapting to changes;

2. Easing tensions between the earlier and new generations;

3. Initiating adequate counseling facilities for new generations;

4. Enhancing communication between the parent church, diocese, and parishes;

5. Negating identity crisis from within and without by educating our community and community around us about what we are and who we are;

6. Identifying mission in the neighborhood;

I believe the above issues can be categorized into mainly three areas and involving four distinct groups of people.

Firstly, the main issues are between the earlier firstgeneration immigrants and their parent Churches; se

condly, issues between the first -generation immigrants and subsequent generations, and thirdly, issues between Diaspora Christians from Kerala and local community around them. The four groups of people involved in these issues are the earlier first-generation immigrants, parent denominations, subsequent generations, and community around them. Hence, when we discuss ‘Beyond Diaspora,’ we should be thinking about bridging the gap between these four groups of peoples by sorting out the issues between them and finding the ways to address them in meaningful ways so that each group can live without any conflicts and in harmony with the other groups.

The issues between the earlier immigrants and their parent Churches are alienating several of first-generation immigrants from their respective Churches. It is to be noted that the earlier immigrants are the one who struggled hard to establish parishes in these regions, among the difficult life situations and adjusting to an entirely different culture. They kept their faith and loyalty to their Churches and established parishes and finally established dioceses of various denominations. Now after almost 50 years of establishing congregations and parishes, these earlier immigrants and parent Churches still find it difficult to accommodate each other, especially with their younger generations by understanding the needs and means to address them. This is resulting in tensions between the earlier immigrants and their parent Churches, which is reflected in parishes on a daily basis.

One of the main issues that led to the misunderstanding is that the earlier immigrants believe that they established the congregations and parishes without much blessings from parental Churches, and now once they are established, parental churches are controlling their affairs without giving any importance to laity, especially those earlier immigrants. Most of the earlier immigrants think that parental Churches are using them and their parishes as a source of income for parental Churches to spent in India for building structures, without doing anything effectively for them or for their new generations. They also believe that they are not given any adequate representations in the different central decision-making bodies of parental Churches. Parent denominations and the earlier immigrants must engage in meaningful studies and conversations with each other and sort out their differences or misunderstandings and how they can move together into the future.

The issues between the earlier immigrants and subsequent generations are mainly based on the cultural differences under which they lived or are living now. Parents lived in an entirely different culture especially in their motherland, in India, and still struggling to adapt to the culture in which they are living now. The subsequent generations either grown up in the new countries or born

and raised in the countries in which they now live, but do not have any loyalty or understanding or affinity towards the culture of their parents. This distinct attitude of each group resulted in a cultural conflict between the two, which led majority of the subsequent generation to walk out of the doors of parishes of Diaspora Kerala Christians. The earlier immigrants believe that parental churches are not doing anything to stop the exodus of subsequent generation from these parishes. These new generations blame it on the ill-equipped pastors, who are sent from India to minister parishes here, especially the English only speaking generations, the lengthy monotonous liturgy repeated every Sunday, language of worship, and sermon etc. The earlier immigrants thought that if young people among them came forward to be trained and join the fold of ordained ministry, it might solve these problems. Even though several Diaspora Christians from Kerala have youths ministering in their parishes as pastors or as Youth Chaplains, but they failed to meet expectations of the earlier immigrants and the subsequent generations are not completely happy about it too.

According to many second and third generation Kerala Diaspora Christians, our reputation as Diaspora Christians living in Western countries is that of uncompassionate culture warriors, quick to shout about LGBT community or abortion or political issues and ideologies, but slow to show grace and mercy in our everyday lives to others. These ungraceful acts of the earlier generation have far more power to damage the reputation and influence among fut ure generations, than anything, which can damage them from outside. How we can be a true witne ssing community to our younger generations and also to the community in which we are living? The concept of missions beyond the diaspora refers to the notion that diasporic believers are not only called to reach their own generations and peoples but are also to be involved in cross-cultural missionary work. Many Westerners are not aware of the fact that there are a large number of followers of Jesus who are migrating to the West from other countries especially from Asian countries including India, with some understanding of themselves to be on a mission in their new homelands. ‘Mission is from everywhere to everywhere’, according to Jesus when he asked us to be the missionaries to the end of the world.

The Pew Forum on Religion and Public Life recently released an important report on the religious affiliations of migrants in the United States. Of the 43 million foreignborn people living in the United States, an estimated 32 million (74%) are Christians. The U.S leads all other countries as a destination for international migrants. This is an opportunity for Kerala Diaspora Christians to reach the unreached who have migrated into our neighborhoods. Many of the world’s unreached people have migrated to the West, which is a God-given opportunity to do God’s mission among such people. Many strangers next door are mission fields for evangelism. It seems that our parishes lost this opportunity or not yet fully used it in

our newly adopted countries as Diaspora Christians from Kerala.

The concept of mission beyond diaspora refers to the notion that diasporic believers are not only called to reach their own peoples but are also to be involved in crosscultural mission. I believe this is the great calling of Diaspora Kerala Christians to reach out to our own generations and also to reach out to communities and neighborhoods in which we are living and where our parishes are established. Reaching out should be our focus and mission for the future and also important to attract our younger generations to the fold of Kerala Christian Diaspora. It is encouraging to note that various denom ina tions are actively involved in various local missions in collaboration with other faith-based organizations. But it seems that parishes and its members especially the ea rlier generations are not inclined to get deeply involved in these missional activities. This is equally true of our subsequent generations, since only a very few percentages of our younger generations are actively involved in local mission activities of their parishes or Dioceses.

As stated above, out of the 43 million foreign- born people living in the United States, an estimated 32 million (74%) are Christians. What about the Christians who were born and brought up here? According to studies conducted, the attendance of mainline denominational churches in United States are declining rapidly. As a Diasporic community, it is the responsibility of Kerala Christian Diaspora to rea ch out to other communities in which we live and be the witnesses of our Lord Jesus Christ. We are trying to remain within our own cultural boundary, neither go out of it or let others to enter in to it. We live and work in a multicultural society on a daily basis and interact with people of different cultures and religion from around the world, who have migrated here like us. But look at our parishes, do we allow Christian believers from other cultures to a ttend our services? We need to cross the cultural boundary to be the true witnesses of our Lord and that is what really expected from a Diasporic community like us. We need to move from the center to the periphery.

The Institute of Faith and Life of the Catholic Church, an organization based in California, published a study titled, ‘Ministry in Multicultural, National/Ethnic Parishes.’ It is by Ken Johnson Montragon; he sheds light on how to minister to multicultural, national, and ethnic people. Kerala Christian Diaspora Denominations had never done any such studies and it is high time that we address the issue of ministering to our own younger generations and also to the multicultural, national, and ethnic Christians by conducting our own research studies. In the above study, it is stated that in an effort to foster ministry that is responsive to the new cultural landscape of immigrants from various cultures forming about 20% of Catholic Churches (not counting their children), they have articulated pastoral ministry that includes provision of ministry and services in the native languages of the people and

also to be attentive to the needs of the younger generat ions who have the challenge of maturing in the midst of two cultures – neither of which are entirely their own –can make it difficult for them to feel at home in a Church.

Culture creates a shared identity and establishes boundaries of a human group by defining behavior patterns that allow individuals to feel confident when relating to other members of a group. It is both learned and in a constant process of being created as it is passed from generation to generation. As manifestation of culture, language cuts across all levels of culture. Each group must develop a cultural competency and also a language that is understandable to each other, which will enable them to interact with other groups comfortably and confidently. Unfortunately, the cultural heritage, the language and culture of the ancestors of the earlier immigrants do not find any place in the subsequent generations. They are living in between two cultures – one of their parents and the other one of the societies in which they are living, which is often described as a melting pot of different cultures. This ca uses an acculturative stress in the younger generation of Diaspora Ch ristians both within the family and church context. This tension leads to several unhealthy trends among us both in family and in our faith life.

In order to keep their Christian identity, the younger generation is struggling hard in a society they are living. At the same time, they are facing cultural conflicts from their parents. There should be earnest efforts for cultural tra nsition and cultural assimilation for these two distinctive groups in our parishes, namely the earlier immigrants and the subsequent generations. Melvin L. Varghese, in his research study titled, ‘The Relationship Between Relig ious Support and Acculturative Stress in Second Generation Asian American Christians,’ published in August 2011, points out the conflict between this cultura l transition and cultural assimilation and the consequent stress occurring in second generation Asian Christians. His study concluded that religious support plays a prominent part in reducing the acculturative stress among second generation Asian Christians. Hence, the role of Kerala Christian Diaspora believers is to play a significant part, when they think about ‘Beyond Diaspora’ and how to integrate, assimilate, and transition into the culture of our subsequent generations.

Katherine Marshall – the executive director of the World Faiths Development Dialogue, in a paper titled “Religion, Refugees, and Diaspora Communities in the United States,” in partnership with the Pluralism Project at Harvard University – in May 2016 observed: “The United States is often described as a nation of immigrants, but certain groups, often because they have arrived relatively recently, maintain particularly strong ties with their place of origin; they are commonly referred to as diaspora communities. All arrive with cultural and religious heritage and practices that shape American culture continuously. Familiar services like grocery stores, restaurants, health

centers, and places of worship established by diaspora communities are part of the American social fabric.”

Religious beliefs, practices, and institutions play important roles in many diaspora communities including Kerala Christian Diaspora. Immigrants have long played an important role in shaping the religious landscape in the United States. The Hart-Cellar Immigration Act of 1965 notably diversified the racial and ethnic background of immigrants in the United States. Coming largely from Latin America and Asia, these immigrants also transplanted their home country’s religions into new neighborhoods; they either integrated into native congregations or established new churches, temples, and mosques.

Professor Helen Rose Ebaugh, a sociologist and founder of the Religion, Ethnicity, New Immigrants Research project in Houston, Texas, succinctly summarizes central issues of Diaspora communities: (a) the central role religious institutions play in the reproduction of ethnic identity; (b) the role of religion as an agent in the incorporation of immigrants into American society; (c) congregationalism as the primary form of organization; (d) conflict and segregation within multiethnic congregations; (e) the relationship between the second generation and immigrant religious institutions; (f) the role and status of immigrant women as impacted by their religious congregations; and (g) transnational religious ties between immigrants in the United States and their home communities.

The above study also points out the fact that “Religion and congregations have played a role helping immigrants settle and adapt, but immigrants have also transformed religion in the United States. Christianity provides the easiest route to assimilation; however, increasing diversity within and outside religious communities in the United States allow immigrants, in many cases, to revitalize and/or transform religious institutions and even theology. Rather than simply transplanting religious structures they bring with them; immigrants adapt to social conditions.”

All of the above studies points to the future of Diaspora Christians and their integration into Western culture and adapting to it without losing the rich heritage and faith of their ancestors who immigrated to other countries for various reasons.

To conclude, where we go from here as Diaspora Christians from Kerala living around the world? Are we going to integrate with the local community at the same time keeping our rich heritage, faith and practices or we are going to disintegrate and vanish into the local community around us? Are we going to be like the 10 lost tribes of Israel? The ten tribes of Israel and Judea occupied by the two tribes assimilated into the local community and lost in the history. This is the question we need to ponder upon as we move forward and to watch our generations in the years to come.

Who Are You? Part-2

Revd Dr. Valson Thampu

[Part-1 of this article appeared in FOCUS– October, 2022, FOCUS Vol. 10. (4) Page 18-20.]

The Self: The Atom of the Spiritual Universe

To Jesus, the self is the crux of the matter. It is the operative point of contact with reality. The degeneration or illhealth of the self-distorts everything that human beings do, individually and collectively. The fact that something is advocated and perpetrated in earnestness is, hence, no guarantee that it is true or real. In certain mental states individuals hallucinate, which they take for reality. Individuals indoctrinated through propaganda adopt attitudes and agendas that run counter to truth. Many in the days of Hitler mistook the Nazi propaganda for truth and were willing to die or kill for the implementation of it. It is for this reason that T. S. Eliot agonized over the perilous nature of martyrdom. One could well be committing suicide, believing oneself to be a martyr for a cause.

If the aforesaid is a reality and it matters to us, we would also be persuaded that there is a need to re-examine the denominational-nurture imparted to generation after generation of Christians, especially in relation to the divisive and exclusivist emphases that lurk in it. As a rule, what is exclusive to a sect or denomination is emphasized not necessarily out of concern for, or commitment to, truth, but out of the eagerness to keep the flock fenced in. Is this a necessary thing? Well, it is necessary to the extent that one needs to know where one stands. But where one stands cannot be disconnected from the wider context of the Way of Jesus. This is true of the world as a whole. You may be standing on an obscure, tiny spot of the globe, but you are connected to the whole of the cosmos, howsoever indirectly. Your life will be imperilled, if the Sun refuses to shine for a day or two. The illusion that one can live in incubators is at once false and dangerous. It's as silly as insisting that the moon shines only on my house.

The spiritual re-orientation that Jesus sought to impart pertained to truth. Truth is a function of wholeness. Whatever is taken or read in part is sure to fall short of the truth. All man-made walls and labels are tantamount to denials of truth.

The starting point in spirituality is the realization that one is not what one has come to be. What we mean by the self is no more than the sum total of the conditioning we have received through the accidents of birth, time and place. Sure enough, we need to be local. We are born in a place. We are nurtured in a slightly larger context. But it is manifestly unhealthy to stay stuck exclusively to the same spot. Growth implies liberation. The mustard seed, as Jesus said, must send its branches to the end of the earth. That universal reach is the outcome of liberation-

as-growth. Confinement to certain delimited parcels of religiosity or demography mocks the very essence of being human.

Else, Jesus would not have enunciated the Kingdom of God. Judaism had come to be, by way of the distortion resulting from the ‘hiding orientation’ of the Jews, as Isaiah suggests, ethnocentric and geographically confined. This aberration was projected to the Person of God. So, God’s interests were deemed identical to the interests of the Jews. It is a recurrent theme in the prophetic books that this prejudice untenable. It runs counter to truth. God cannot be partial to anyone or any group, as Peter is taught through the vision given to him in the Acts of the Apostles.

The liberation that Jesus offers involves ‘opening the eyes of the blind’ (Lk.4:18). It is primarily to the state of the self that one's eyes are to be opened. When one’s eyes are so opened, the need for repentance becomes real. It is in relation to the self that the need for repentance arises. Hence, a basic need and it applies to all. Repentance involves a radical reorientation of the self. Jesus denotes this also by being ‘born again’.

Self-denial, which happens through repentance, is a profound spiritual discipline. What is denied is the self-inaberration. More precisely, it is the conditioned ego, which is anything but the self, though it is widely mistaken for the self. The goal of self-denial is, therefore, to become the new creation ‘in Christ Jesus’. That new creation is distinguished by the ‘mind of Christ’ (Phil.2:5). That mind, the light of the world (Jn.9:5), is free from walls and labels of discrimination and alienation.

To understand this a bit more clearly, consider the Incarnation. In Incarnation, the ‘Word’ became ‘flesh’. Note that it is not some scriptural tradition or church dogma that became flesh. It is the Word. Note further that it is the ‘flesh’ that the Word became. Both ‘Word’ and ‘flesh’ are all-embracing, universal categories, not parochial labels of exclusivity and separation. If Jesus is indeed the Wordbecome-flesh then, surely, Incarnation embraces the whole of the created order. We mock the scope of Incarnation by making it religiously exclusive; unless, of course, we argue that flesh is only denominationally Christian, which we can’t do without inviting ridicule upon ourselves.

Now let us consider practicalities

Man and woman, the book of Genesis tells us, become ‘one flesh’ through marriage. The female is the sexual other of the male, and vice versa. Should this otherness constitute a theatre of mutual antagonism? Or, should it be the resources for harmonious complementarity? If we

extrapolate the mindset that governs parochial Christianity, man and woman have to be caught in interminable gender wars for the reason that they are different from each other. In that case we have to admit that same-sex relationships should be the norm, and deem heterosexual relationships as aberrations. In matters of sexuality, we assume the commingling of differences to be the norm, but in relation to inter-denominational differences we believe ardently that differences are, and must be, a hindrance. This is quite astonishing, to say the least.

An obvious by-product of the allergy to differences and the dogmatic insistence on homogeneity is intolerance. Intolerance runs like a red thread through the tapestry of church history. Whatever is different from the set tradition or notion is damned either as non-conformity or as heresy. Not surprisingly, Jesus was tried as a heretic and blasphemer.

This allergy to whatever is different from what we are used to and the corresponding craze to re-fashion everything after our own image – likes and dislikes – vitiate our idea of mission, especially the practice of conversion. In this we lose sight of the difference between being fishers of fish and fishers of human beings. The former can be undertaken as a selfish activity. In the latter, no one is to be ‘caught’, but everyone is to be ‘gained’ for God, which rules out altogether the prospect of shaping them after ourselves either individually or parochially. The C.S.I mission that results in the conversion of non-Christians the scope of which is limited to their becoming only members of the C.S.I church is inherently suspect. This is a mockery of the idea of conversion-as-trans information. Every church community is distinguished by homogeneity. Belonging to what mandates homogeneity can never be a transforming or liberating experience. It can only be a change in the mode of conformity and enslavement. Till yesterday a person was in a Hindu prison. Today he has been shifted to a Christian prison. The obsession with homogeneity, conformity to which is deemed the foremost expression of faithfulness, is inherently and blatantly unspiritual. Jesus never enjoined conformity of any kind on anyone. The New Creation, like the Old Creation prior to the Fall, can have no labels. All labels denote fallenness. Labels, not God, demand homogeneity. We need to distinguish between wearing labels of Christian identity on the one hand, and being the disciples of Jesus Christ on the other.

Labelling or branding human beings, classifying them in different groups and categories, treating them entirely by the labels slapped on them, and not by the individual and human realities they embody is the way of the world. Even a cursory glance at the public ministry of Jesus Christ makes us aware that labelling people was utterly unacceptable to him. Not only that. He removed labels of discrimination and rejection from those who were obliged to carry them. He touched the leper, visited the Roman Centurion’s house, acknowledged his coming into con-

tact with the ‘woman with an issue of blood’, conversed with the woman of Samaria, had fellowship with ‘sinners and tax collectors’, accepted the ministrations of the ‘fallen woman’, and so on. In two thousand years, we haven’t gathered the moral courage or spiritual authenticity to even remotely approach that liberating and transformative freedom.

The outcome? Well, we have become the salt that has lost its saltiness. What does this mean? Habituated as we are to homogeneity as a norm, we adopt conformity as the sole mode of relating to the world. The salt sans its saltiness is the salt that is indistinguishable from the world. It has nothing to impart and make a difference. How can we impact the world by conformity to it? So, even as we preach passionately on the need to be different from the world, and we exploit these notional differences to our advantage, when our convenience or exigencies so demand, we happily adopt conformity to the ways of the world. Instances abound. They don’t have to be cited.

In all this, the operative truth is that we don’t know who we are. So, in practice, we become glorified chameleons. We run with the hare and hunt with the hounds. Where this could end up is clearly indicated by Jesus. On that day, he said, many will come to me saying, ‘Lord, Lord, in your name we did many wonderful things But I will say to them, ‘Depart from me, you evil doers. I KNOW YOU NOT.’

It is only natural that Jesus knows us not, if we do not know ourselves and are averse to knowing ourselves other than what the world tells us we are.

‘I am who I am’ - Jesus

Obituary

Fr. Dr. Kuncheria Pathil: An Ecumenical Theologian Par Excellence

Revd Dr. M. J. Joseph, Kottayam

Let me record a few words of obituary tributes in honour of an ecumenical friend, Fr. Dr. Kuncheria Pathil (83), who has been called to his eternal rest on Oct. 6, 2022. Revd Dr. Joseph Daniel and I visited the CMI Thiruhrithaya Ashram, Changanacherry and offered our memorial tributes to him before his funeral rites on Oct. 8. Our association with Fr. Pathil goes back to a few decades. Fr. Pathil was born on Sept.25,1939 and ordained as a CMI priest in the year 1967. He was professor of Systematic Theology and Ecumenics at Dharmaram Vidya Kshetram (1979-2008).

For me, his death is a silent grief and a pleasant memory. Someone has rightly said: “What matters in life is not being applauded when you arrive, but being missed when you leave.” Yes, “the remembrance of the righteous is a blessing.” Let me flash back on my memory, Fr. Pathil has left a legacy of excellence in all the places he served. As a true ecumenist, he was deeply rooted in his own Church tradition (Syro-Malabar). He was always ready to branch out like a tree giving its shelter to across Church denominations. During my tenure as the Principal of ISET-ECC and then its director (1995-2006), I had the opportunity to meet Fr. Pathil several times at Dharmaram College, Bengaluru. We had opportunities to travel together outside the country for attending international conferences. As the Director of ECC, I regarded Dharmaram Vidya Keshtram (DVK) as an extended family of ECC. Fr. Pathil and late Fr. Pathrampankal were instrumental in establishing a close link with ECC through the establishment of ISET (Indian School of Ecumenical Theology), a theological wing of ECC. They extended their helping hand to the late Revd Dr. M.A. Thomas, the founder director of ECC, in Whitefield. M. A. Thomas achen and the directors followed always remember with gratitude to their service to ECC. DVK and ECC had initiated a joint doctoral programme in Ecumenical Theology. Fr. Dr. Mathew Chandrankunnel and other faculty members there were always ready to help in its theological pursuits. I had the rare privilege to offer words of felicitation to Fr. Pathil when he was installed as the Director of DVK (2003). I should record my thanks to Fr. Pathil as he wrote a brief article under the caption “M. J. Josph: A man with an ecumenical heart” in my Golden Jubilee Priestly Ordination Festschrift Vol. under the title The Golden Beam (CSS,2015), I have written a lengthy on article on the Mar Thoma Church in the prestigious International Journal Jeevadhara, edited by him. He had the great desire to make known the heritage of other Christian Churches to the wider Christian community and particularly to his own church.

We used to meet at Kottayam after his retirement from DVK. He is a combination of several noble pastoral qualities: scholarship and articulation, ecumenical commitment and allegiance to his own tradition, pastoral and theological acumen. He proved himself to be an asset to the Christian communality all over Asia through his theological articulation and presence. He edited a

book on his Priestly Golden Jubilee under the title Church on Pilgrimage-Trajectories of intercultural Encounter (2016) published by Dharmaram Publication, Bengaluru with 587 pages. It is now well read among the theological fraternity. As requested by Fr. Pathil, I wrote a brief review of the book and published in the Malankara Sabha Tharaka. One may come across a bibliographical detail of his published books (15), articles (83) and titles of his editorials in the Jeevadhara. In its foreword, Aloysius Pieris of Sri Lanka commented that it is an anthology of article which take us to backward and forward. The thesis of the book as remarked by Fr. Pieris is this: “The Church needs to be challenged by its own history. The book is ecclesiastically challenging, theologically stimulating and catechistically beneficial”

The FOCUS Journal, published from Texas, is grateful to Fr. Pathil as he contributed a very thought-provoking article under the title “Future of the Ecumenical Movement” (Focus July 2027). As a critic, he concludes his article with a comment: “The centaury long hard work undertaken by the churches in search of visible unity and the target of mutual recognition, intercommunion and a conciliar fellowship among the churches is still elusive and the future of the movement is clouded with a lot of ambiguities and uncertainties.” He makes a prophetic request to the Church. “All churches must move from the center to the peripheries and prophetically involved in the lives of the poor, oppressed and marginalized and thus become agents of transformation of society and instruments of unity among the whole humankind irrespective of religion, culture, caste and creed.”

Revd Dr. G. Varghese a retired priest of the Mar Thoma Church, wrote his doctoral dissertation under the guidance of Fr. Dr. Kuncheria Pathil at DVK, Bengaluru. I am including a few words of appreciation from him to highlight the obituary notes: “Fr. Dr. Kuncheria Pathil was my guru, research guide, mentor and above all a well-known ecumenical theologian. I thank God Almighty for the gift of such a man to community at large. His vision and passion for the study of Ecumenism is expressed through his teachings and writings of numerous articles and books. I am indeed privileged to be the first non-Roman Catholic researcher in the DVK during 1993-’97. I was staying at ECC with my family while Revd Dr. M. J. Joseph was the principal of the Indian School of Ecumenical Theology and Dr. Mithra G. Augustine, the Director.

“I remember with gratitude to God for the care and love he had shown to me as a research student. Whenever I visited him at DVK, he used to receive me at the door and take me directly to the dining hall for refreshment. This was his routine habit His dealings were gentile, but was always strict with his academic requirements. Since my thesis topic was related to the concerns of the Sub-unit of WCC on “Dialogue with People of Living Faiths and Ideologies,” he asked me to meet Prof. Dr. S. J. Samartha, a former Director of the WCC sub- unit, and gather all the useful information for my thesis. He also expressed his desire that I should make use of the library resources of the WCC at Geneva. Following his directions and suggestions, I could complete my doctoral work successfully. As an accomplished ecumenical theologian, I am proud to say that he has left his footprints on the sands of time for the glory of God“.

“Lives of great men all remind us

We can make our lives sublime. And, departing, leave behind us Footprints on the sands of time.”

(Henry Wadsworth Longfellow).

Diaspora Community: A Christian Paradigm : Its identity, mission, and integration with the local community, Community without walls

Late Professor Dr. George K. Zachariah*

[This article is a transcript of a talk given by late Professor George K. Zachariah in August 2003 at the 3rd and final FOCUS Seminar at Santhigiri Ashram, Alwaye, Kerala. He passed away at the age of 90 on 31st Dec, 2020, at Vienna, Virginia, USA.]

As I was thinking about the upcoming FOCUS meeting and reading the communications, many questions connected with the theme presented themselves. Some of these questions need clarification. It is easy to consider some of these abstractions. But what we need is more pragmatic deliberations with a view to how we can move in the direction of a dream of a ‘beloved community’ that we may share. It seems to me that our focus must be on the limits and the possibilities of how we as a diaspora community can identify and integrate with the local community.

There ought to be different levels of discussion. First, the biblical vision of a Christian community and the reality that we face based on the faith and practices of the Mar Thoma Church. Second, our relationship with other Christian communities. Third, what our relationship ought to be with local community which is relatively non-Christian. In all these discussions we must concentrate on practical ways of dealing with the challenge we face. My own personal temptation is to discuss is to discuss these from a purely practical frame of reference. But we should resist that temptation as far as possible. The discussion must definitely bear on he willingness of each of us to follow the guidance our Lord and saviour Jesus Christ through the Holy Spirit no matter how revolutionary they might be. The task is a daunting one, the challenge formidable, and the stakes are enormous. I would enjoy the fellowship and philosophical discussion we will have, but we have to ask ourselves what good it does in our vocation to follow Jesus. A talk is easy and cheap. Can we consider our meeting as a serious business as children one Father, all of us, both Christians and non-Christians? We are good people, but that is not enough.

Understanding the nature of the community, the need for community and the concern of God that we work at being open to experience community as the concern of Good that we work at being open to experience community are some of the elemental thoughts behind the ruminations that will be presented. It has become a fashionable cliché that it is the chief business that is the chief business of the Church to build community. If we are to escape solitary prisons our individual egos or the group prison of our collective ego (both based on will-to-power), we must exert consider willto-love. Paul’s vision of a community in the letter to Ephesians is a community without wall of hostility. That is the quality of the communal life which God through Christ makes possible in the Church.

The Gospel delivers us not from our distinctions, but from our idolatrous worship of them. Urbanisation, industrialisation, and bureaucratisation have contributed to the withering of community. There is a big gap between the community we have and the community we want. It is important to remember that Christian community is not an epiphenomenon. Let us be hones to ourselves. We have certain deals, noble goals we preach. What we need is not talk but power. We are accustomed to double-think, double-talk, and doubleact. We know that our selfishness and sinfulness will not get us there. Therefore, we are content with what is convenient and what appeals to self-interest and are satisfied taking a position – limited to our experience – contending that is all what is possible.

The local Church community can serve as a veritable laboratory for experiencing new ways community living and practice. Almost all the experiments in community I know have been either short-lived or shallow. The word community is valueless as a sociological concept unless it is defined in terms of observable behaviour. It is true that we have to go a long way before we can arrive at an operational definition. We are essentially a community of ‘atonement’., a community of faith, the faith which undertakes to become flesh in a people. Genuine mutuality will never more than wishful thinking as long as our imaginations are dominated by symbols of control and competition rather than lived by those of care and cooperation.

Diaspora community is as far as I can see is a closed one, a sort of a ghetto community. Apart from the fact many persons participate in local community affairs on an individual basis without any substantial systematic collective effort being made for such a participation leaving the whole outcome to chance. There is a need for more active, concerted effort to bring our community to be a more visible part of the local community. Perhaps our problem today is not that we lack articulators of dreams but the livers of dreams. Successful community demands charismatic leaders. Diaspora communities historically have been communities at risk. Because of its very nature the diaspora community is a community of sympathy as well. The question is how we can sharpen our sense of sharing and see the building up of the community as a living community of prayer? Christian prayer is God made present. A community that that shares a sense of presence is a community that prays. We must rethink our images of community in the light of scriptures and our Christian experience.

*Professor George K. Zachariah was a very early Mar Thoma settler in the USA, a pioneer, and had a very distinguished academic career. He taught psychology, philosophy, education, religion, and ethics, and was a professor at Canisius College, the University of the District of Columbia. He was an active member of the Mar Thoma Church his entire life, serving in various leadership positions and activities, including the Diocesan Council of North America & Europe and the Editorial Board of the Mar Thoma Messenger

The Story of a US Migrant: Late Prof. Dr. T. M. Thomas

Revd Dr. M. J. Joseph, Kottayam*

[Based on Dr. T. M Thomas’ Autobiographical book, ‘Joyful Vocation of a Teacher,’ CSS, Thiruvalla, 2011, pages 276]

I am immensely pleased in introducing the story of Late Professor T. M. Thomas as described in the book, Joyful Vocation of a Teacher, under another caption “, The feast of life.” Life is meant to be celebrated at the grassroots level. A life well-lived for God and for humankind makes it beautiful. This is a God-given mandate for everybody. We should not live to die, but we should die to live. This is possible, if we are rooted in age old values such as satyam (truth), sivam (order) and sundaram (beauty). Spiritual values like dedication, passion, courage, commitment, ethics, humility, excellence, gratitude, love, God-awareness etc. make life something beautiful for God. In a nutshell, this is the message of the autobiographical book, ‘Joyful Vacation of a Teacher,’ by Dr. T.M. Thomas.

Let me begin the scanning of the book with the story of the visit of a King to the great Zen Master, Lin Chi. He was astonished to learn that more than 10,000 monks were there. Wanting to know the exact number of the monks, the King asked, “How many disciples do you have?” The Lin Chi replied: “4 or 5” at the very most!” This is the case in all professions whether secular or religious. After reading the book, and the comments of his colleagues, friends and well-wishers such as Dr. Allen Cook, Dr. Geevarghese Mar Theodosius, Dr. Zacharias Mar Theophilus, Dr. Richard C. Harper and his longtime associates or friends – Dr. Thomas Joseph, Dr. Abraham Thomas, Dr. Thomas Koshy, Dr. David R Conrad, Dr. Nelson Ngoh, Dr. Cathy Rice, Mathew P. George, Revd Joseph John, Revd Biju P. Simon, Revd Ninu Chandy and Merlyn Rajan, and Dr. V.T. Samuel, I conclude without a ray of doubt that Dr. T.M. Thomas is a teacher with a “difference” and there is no copy for him in the professional field.

The Philosophy of life, as written in the book, shows such as commitment to knowledge and wisdom, care and concern for others, and the goal to become part of life beyond (p.32) makes this work the crown of his creative works, as rightly said by Mar Zacharias (p18), “Winners do not do different things. They do things differently.” His movement from Perumbavoor to Bridgeport (rather from the East to the West) is an act of grace which equipped him to handle real-life situations. It was really an educational pilgrimage which enabled Dr. Thomas to make a bridge between Athens and Jerusalem. The three months trip undertaken by the author to the length and the breadth of the USA had indeed widened his knowledge. No life ever grows until it is focused, dedicated, and disciplined. The life and teaching of Dr. Thomas drive us to make a right assessment of modern life as said in an anonymous message I read, “The paradox of our time in history is that we have taller buildings, but shorter tempers; wider freeways but narrower view

points; we spend more but have less; we buy more but enjoy less.” In a consumerist culture with its philosophy of exploitation, manipulation and competition, Dr. Thomas holds a flag of his own with the sayings, “simplify your life, choose less and buy truth.” Our lives are to be like rivers, not reservoirs, like channels and not cisterns if one has to celebrate the feast of life. As his friend Dr. David R. Conrad remarks in the book, “service to students, colleagues, and his Mar Thoma Church has brought dividends in his life.”

Dr. Thomas knew that “service is the rent we pay for our room on earth.” The credibility of the book lies in the obedience of the author as found in Psalm 102:18: “Let this be written for a future generation, that a people not yet created may praise the Lord.” He has tuned the Fest of life with the vibrations of his head and heart. As Rev. Joseph Johny puts it, in this treasury of Memoirs, “ there is a beautiful blending of autobiographical sketches, educational principles and a philosophy of life” (p.273).

The book consists of 6 parts dealing with the author’s creative engagement in the wider spectrum of life. Part I, “Stage of my life,” part II, “High School Teaching,” part III, “Preparation for College Teaching,” part IV, “Fulltime College Teaching,” part V, “College Work in Four Categories,” and part VI, “Reflecting on Teaching in Retirement.” Some Central Questions carry several sub-titles and critical comments on the professional pursuits of the author.

In the early part of the book, the author sails in the ‘Perumbavoor-ship’ and then find his lodge in the Bridgeport ship for 35 years! The author always carries a nostalgic feeling as an immigrant from the land of coconuts! It is indeed great that the man behind the book remembers and visits his first grade teacher in Kuriannor, Saramma, whenever he came to his native village. In his job search, there is a period of joy, and sorrow. Untimely death of his mother and the death of his father at the age of 62 have cast deep wounds in his psyche. But he took courage in the words of St. Paul: "sorrowful, yet always rejoicing; poor, yet making many rich; having nothing, and yet possessing everything” (2Cor.610).

"The purpose driven life" of a veteran teacher will be written on the sands of time in innumerable ways. "A good deed done is never lost" and it becomes the universal property of humankind. A unique world view is evident in the writings of his memoirs, comments Dr. Cathy Rice. As Dr. V. T. Samuel, a longtime friend of Dr. Thomas, has rightly remarked, the author has immensely helped the growth of his mother Church, the Mar Thoma Church in the USA with the production of teaching materials for Sunday School children there. His successful teaching methods depended on his knowledge of the subject, pedagogical skills and his people-oriented approach. A brilliant book, under the title, In the Beginning, edited by Dr. Thomas and Abraham Mat-

tackal speak of the formative years of the Mar Thoma parishes in North America. Mar Chrysostom Commented: “As a Church history resource material the book is a valuable contribution in creating records for the Mar Thoma Church in North America."

In a chronological setting, the author takes us to the different phases of his teaching career right from Ashram High school at Perumbavoor to America. Wherever possible he makes a comparative study of learning in Kerala and in America. In a spirit of humility, the author gives credit to his seniors and mentors with praise and thanksgiving. In his early part of teaching. Dr. Thomas was not just a biology teacher. He also taught English language. He writes, "I was holding on to the principle of "equal treatment" of all students giving due consideration to the needy or ignored" (p.75). At an early period of his teaching career, the author started writing and publishing articles which he continued throughout his life (1953-2010). The publications of the author are listed on pages 262-264 under Academic publications. Church related materials and selected general articles and book reviews, bear testimony to his scribal skill.

The author speaks of his progressive growth in academic life and other pursuits due to the abiding presence of God in his life. He coins a word. "God incidence" to explain the guidance of God throughout his former and later years. I am sure the author will subscribe to the prophetic truth of life as found in Jer. 29:11: "For I know the plans I have for you. plans for welfare and not for evil. to give you a future and hope". Chapter 11 & 12 do not have the flow which I have noted in the earlier sections. The author's travelogue will be a mine of information for one who goes on a “See America Ticket.” I wonder why the author has not given a brief sketch of his travels outside India and the USA. Chapters 13 &14 give us an account of his “Boston experience”. Both the chapters are too descriptive in which he had discussed two spheres of his life: family concerns and academic pursuits.

Chapter 15 is a recollection of his social bonding. The author writes: "The circle of close friends was widened after we moved from Springfield to the greater New York area". I do admire the capacity of Dr. Thomas and Mrs. Thomas to win friends around the globe. I have had my first experience of staying with Dr. Thomas and family in 1974 and 2006. The social bonding taking place through the extension of hospitality to his friends and strangers. I have kept my friendshipwith Dr. Thomas all through these years in close quarters. In my autobiography (Malayalam, Ormakalude Theruveedhiyil, CSS,2011), I have also mentioned about 300 persons in the book by name. Dr. Thomas and I move in the same direction in this regard. Chapter 16 deals with an overview of teaching at the University of Bridgeport for 35 years. He qualifies this period as "the best of times" and “the worst of times". In Chapter 17, he accepted the ecumenical axiom: "think globally and act locally" in communicating his perspectives on education. He thus speaks of his college work in Four Categories. In chapter 18, the author

seems to be a versatile genius! It is indeed noteworthy that he had donated most of his books to the Indian libraries where he had contacts. This is indeed a noble gesture of a good professor, which could be imitated by others.

I am indeed happy to note that Dr. Thomas gives credit to his life-partner, Annamma (Sarhadharmini), for her supportive role in his mission. In Chapter 19, the author creates a lasting impression on us as a researcher and author of books. His Church- related publications are indeed sources of information for the origin of the Mar Thoma Church in the USA. I congratulate the author for his keeping a record of his early writings (p.202). Chapter 20, carries a covetable title, Sabbatical leaves and visiting professor (pp.203-215). His Sabbatical pilgrimage did not receive much appreciation in his family circles including his pet Dog “Duke Thomas" (p.214).! Chapter 21. entitled" Services to the University: Duties during UB Strike, should have found a place elsewhere. The social commitment of the author is vividly brought in chapter 22.

The contribution of the author to the on-going ministry of the Mar Thoma Church in the USA is laudable. Chapter 23, ‘Retired Life and Aging in America,’ is a good analysis of his reflections on certain fundamental questions of life in individual and corporate categories. The author writes: "Retirement is the time when we raise questions about meaning and significance by relating to God for which we need more time for meditation and prayer"(p.241). Chapter 24, dealing with ‘Religion and Education in America: Becoming a Christian Teacher’, does not truly belong to an autobiographical narrative. Instead, the author could very well classify chapters 24&25 under his general concerns in a separate Category. Dr. Thomas writes, "Both chapters 24 &25 are connected because they represented my two life commitments, one to Christian education and the other to general education, especially my dedication to the profession or calling of teaching (p.260).” The section dealing with ‘Awards and Recognition for Service Activities ‘are indeed monuments of his Feast of life (pp.262-264). Words of appreciation under the section, Comments and Opinions, have been referred to earlier. The photos, 31 in number, also tell volumes to us and they form an integral part of the autobiography of a person. In the photo album, Dr. Thomas leaves a legacy for the future generation.

The book is a true account of a scholar who has contributed much to the Church in general. In the treasury of books, the autobiographical sketch of Dr. Thomas under the title ‘Joyful Vocation of a Teacher,’ will add its fragrance to other books. "Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like the shifting shadows"(James 1:17).

*Revd Dr. M. J. Joseph, Formerly, Principal & Professor of New Testament Mar Thoma Theological Seminary, Kottayam; Director, Ecumenical Christian Centre, Bangalore; Secretary, Board of Theological Education of the Senate of Serampore University.

World Christianity Summer Institute

SUNDAY–FRIDAY, 2-7 JULY 2023 WESTMINSTER COLLEGE, CAMBRIDGE, UK

www.cccw.cam.ac.uk

CCCW runs an annual residential Summer Institute on ‘World Christianity and Global Challenges’ in Cambridge. It is a wonderful opportunity for Christians to gather together to learn about Christianity in other parts of the world. It is also an opportunity to build relationships as global Christians. Each year the Institute will deal with a challenge generally focusing on the following questions: Impacts: How does the chosen challenge affect Christians locally and globally? How does it impact societies?

Responses: The various ways in which Christians and Christian communities respond to it; the strengths and shortcomings of the responses.

Actions: What insights can Christians from different parts of the world learn from each other? How can these shape Christian mission, ministry and education in each one’s local context? In what ways can Christians as a global community, with our neighbours from other faiths and traditions, work together to create better societies? We will explore the joys of Bible engagement in everyday lifechallengesges whilst applying the Bible message in day-to-day contexts responses to different interpretations of the Bible reading the Bible in relation to other scriptures and literature Our Summer Institute 2023 will explore how the Bible is read contextually throughout the world – in church, in politics, in the home, with children, in work and much more.

We will welcome theological students, educators, researchers and any Christian interested in learning about Christianity in other parts of the world. We will focus on how the Bible is understood, engaged and lived in different parts of the world and how this helps churches and their communities to face the many ongoing challenges in the world. We will explore, we will listen attentively to God and to each other while we consider working together to create better societies built on the biblical values of care, courage, compassion and justice. We will worship and eat together daily, have opportunities to see the Centre’s renowned library and archives, and have time to discover the delights of Cambridge.

Contact Information:

Cambridge Centre for Christianity

Worldwide Westminster College, Madingley Road, Cambridge CB3

0AA, United Kingdom

Email: centre@cccw.cam.ac.uk director@cccw.cam.ac.uk

Phone: +44 1223 330640 | WhatsApp: +44 7711500532

Welcome New Member to FOCUS

Editorial Board –

Mrs. Nirmala Abraham

Mrs. Nirmala Abraham lives in the State of Delaware with her husband, O. C. Abraham, for over half a century. She is blessed with two daughters and five grandchildren. She is a member of the Philadelphia Mar Thoma Church for the past 46 years. Nirmala received BSc degree from Woman’s Christian College, Chennai, India and MS degree from University of Delaware in Nutrition.

She worked as State Nutritionist and Program Administrator for Division of Aging of the State of Delaware for 32 years. Currently, after retirement, she is active in many ministries, such as coordinating World Day of Prayer service for the Diocese, Native American Mission and supporting various mission programs in India.

She was a member of the first Zonal Assembly and also of the first Diocesan Council of the Mar Thoma Church. She was actively involved in the establishment of the first Diocesan Center in Richboro, Pennsylvania. She served Diocese of North America of the Mar Thoma Church in various capacities such as the first Convener of the Mexico and Native American Missions, the first Secretary of the Diocesan Sevika Sanghom. She was the Convener of the National Sevika Sanghom conference held in Philadelphia. She provided leadership in the Mar Thoma Church as the first Chairperson of Ecumenical Relations committee and also served as a member of Legal Affairs Committee of the Diocese.

She represented her parish as a Mandalam member and also served as a member of Sabha Council of the Mar Thoma Church during the period 2017-2021. She was a delegate of the Mar Thoma church in the Eighth World Council of Churches (WCC) Assembly in Zimbabwe, Africa in 1998. Additionally, she was an NGO delegate to the United Nations (UN) Fourth World Conference on Women, in Beijing in 1995. She has served as a Board member at both local and national levels in many religious and secular organizations including World Day of Prayer USA, Church Women United, Partners of the Americas, Meals on Wheels of Delaware and the Indo American Association of Delaware. Rcently, she attended the WCC conference held in Karlsruhe, Germany as an observer.

As a Christian, she believes firmly that our mission in this world is to serve the less fortunate and the marginalized and equip the younger generations to continue on the faith journey of the Mar Thoma Church.

The FOCUS Movement in 2003

(For the Generosity to Give and the Humility to Receive)

[The following is a summary report of the 3rd FOCUS Seminar held at the Santhigiri Ashram, Aluva, Kerala, August 27-30, 2003, circulated to participants in October, 2003. We are publishing it now because it resonates with the theme for the January 2023 and April 2023 FOCUS issues, the Kerala Christian Diaspora. The motto of the FOCUS Movement is ‘For the generosity to give and the humility to receive.’ It is good to look back and see what has happened over the last 20 years to the FOCUS Movement, which began as a lay movement within the Mar Thoma Church in the late 1990s We thank God for the continued growth of the Movement through the FOCUS Journal.]

"It is still nowhere of its true scope", Revd Dr. Valson Thampu commented, following his excellent leadership of the third FOCUS seminar at Santhigiri Ashram, Aluva, Kerala, August 27-30, 2003. We thank everyone for travelling together over the last eight years for attending the earlier two seminars in 1999 and 2001, to reach where we are now in 2003, looking forward to the future under the grace of God.

What should we do now? Should we stand and stare, admire all the things we have done, mourn about the lost opportunities or go forward for more and more spiritually oriented diasporic experiences. "By the rivers of the Babylon we sat and wept when we remembered Zion. There on the poplars we hung our harps, " (Ps 137:14). When those Israelites sat down, they also hung their harps and they could not sing. Sitting down or standing still was one of their problems. As a diaspora community, we need to go forward. We started this journey together and we are bound to find obstacles or comfortable detours or other issues which may distract our pilgrimage. It is up to all of us to stay together, pray together and work together to reach out and find the true potential of our dynamic Movement.

We should not forget that it was in the course of the journey from Egypt to Canaan that a Jewish nation was born; it was in the dispersion of the members of our Church that the Mar Thoma Church has become a global Church. God has blessed us abundantly to be a part of this transformation. In utter humility we must continue to receive and recognise these amazing opportunities and in limitless generosity we should open ourselves to give until it hurts; to create opportunities for others as far as we can reach out. We also have immense responsibilities in nurturing the faith of our younger generation. We should not be afraid in sharing the 'life management skills' that we learnt so painstakingly from our experiences and God's ever caring and loving blessings with our youngsters. They are perhaps searching for role models and it is really up to us to realise this and provide a means for providing

young people through our Christian lifestyles and the way we conduct ourselves in all activities. We should also be sensitive to the needs of suffering neighbouring communities around us.

At the FOCUS-2003 seminar we had 35 registered delegates, about 30 local guests and 20 other leaders from the Mar Thoma Church: Most Revd Dr. Philipose Mar Chrysostom Metropolitan, Rt. Revd Dr. Joseph Mar Irenaeus Suffragan Metropolitan, Rt. Revd Dr. Geevarghese Mar Theodosius, Rt. Revd Dr. Euyakim Mar Coorilos and Rt. Revd Dr. Isaac Mar Philoxenos, Revd Dr. Valson Thampu, Revd Dr. M. J. Joseph, Revd Dr. M. V. Abraham Revd K.G. Joseph. Lay leaders, including Professor Sukumar Azhikode, Dr. T. M. Thomas, Dr. George Zachariah, Mrs. Elzi Zac-Varghese, Mr. Mathew Kallumpram, Mrs. Susan Kallumpram, Dr. Roy Joseph, Dr. Sam Chacko, Dr. Abraham Thomas, Dr. Mariamma Thomas, Mr. George John and Mr. Abraham Mattackal provided leadership and contributed to the success of the seminar The conference theme, "Will the Diaspora community ever become a local community?", guided the discussions on the territorial and spiritual dimensions of the Mar Thoma diasporic existence.

We also used the opportunity to felicitate the Mar Thoma Metropolitan on his Golden Jubilee and 28 years of Episcopal ministry of the Suffragan Metropolitan. We honoured colleagues, by presenting them with traditional 'Ponnada' and bouquet, who had played a major role in getting FOCUS of the ground. These included: Dr. T. M. Thomas, Mrs. Leelamma Thomas; Professor George K. Zachariah; Dr. Thomas Abraham and Dr. Mariamma Thomas, Dr. P. O. Thomas and Mrs. Mary Thomas; Mr. Abraham Mattackal and Mrs Kunjamma Mattackal; Dr. P. J. Alexander, Mr. George John, Mr. Philip Mathew; Mrs. Sara K. A. Mathew, Dr. Zac Varghese and Mrs. Elzi ZacVarghese. We had honoured Mr. Mathew Kallumpram and Mrs. Susan Kallumpram at the previous FOCUS seminar. Chrysostom Thirumeni blessed them and congratulated them on their contributions.

Chrysostom Thirumeni emphasized that the diasporic existence is through God's action. Thirumeni noted that Jacob's journey was a pilgrim march. The Mar Thoma Diaspora community was not driven out of Kerala, but people had left voluntarily. Thirumeni spoke about diasporic adjustments involving transformation which results from not creating islands of isolation but creating communities without walls and initiating productive discussions. He talked about childhood marriages of the past where girl-brides grew up with bridegroom's family and in the process inherited the heritage of the adopted family. In identifying, one does not lose one's identity, but recover one’s identity. Incarnation is all about sharing and identifying. Jesus shared all the religious rites of the Jews

but challenged them as well and lived as a human being. Likewise, we should incarnate into our diasporic situations. Thirumeni stated that isolation is not good, since it only creates a ghetto mentality. He talked about salvation and 'moksha': salvation is state of becoming full and 'moksha' is merging with God.

Revd Valson Thampu stressed the importance of 'sentness' of the diaspora, both territorially and spiritually. From a spiritual perspective, truth is the sword of the spirit, spirituality, the ability to respond to the world outside, and creativity, the purity of spirituality. Perhaps it is time for a revisionist view of Babylon as a place of creativity rather than oppression. The benefit of integration with diverse alien cultures should provide the possibilities of a powerful creative energy in a challenging pluralistic context away from the motherland comforts. We have to become an authentic Christian diaspora to become a local community. As a diaspora Christian community, we can indwell the local community like the 'leaven in the lump' (Mt 6:11-12; Gal 5:9). If not, over a period of time, the Christian diaspora will get assimilated into the local community and lose its distinctiveness forever and would be remembered, if at all, as an aborted diasporic enterprise. In this context, it is good to see the establishment of the ‘Diaspora Sunday’ annually on the 4th Sunday in November in the Diocese of North America and Europe from 2020. We are grateful to Zacharias Thirumeni’s blessings and leadership for establishing this thanksgiving Sunday, and we hope and pray that it would become a world-wide event in all the diaspora regions of our Church.

We discussed at length questions regarding identity, mission and integration with the local community in two workshops, including a unified concept of diaspora. In a special session, we also discussed various issues with Chrysostom Thirumeni and Theodosius Thirumeni. In particular, the need for continuity in pastoral ministry was discussed, given the three-year terms of clergy and seven-year appointments of bishops. One solution may be lay leadership training and involvement in all aspects of parish life and the community. Other topics discussed include: Mar Thoma Church’s response to gay ordination; centre-periphery relationships, balance between Episcopal nature of the Church and its democratic organisational structure.

We also discussed with our Metropolitan and Theodosius Thirumeni about the independent nature of the FOCUS movement and the general consensus was that we are a very helpful supporting Movement for the Church in generating ideas and supporting its pastoral activities. It was felt that its usefulness will always be as an independent lay Movement with a much wider perspective and participation.

We discussed the topic of declining membership of the Mar Thoma Church, noting that our membership is

not 10 lakhs but about five lakhs. In part, the decline has been due to shortfalls in pastoral care for families and communities We emphasised the need for continuing diocesan programs, notwithstanding the periodic Episcopal transfers and the three-year transfer of clergy, noting the need for more coordination through the Episcopal Synod.

Another topic of discussion was the challenges faced by Mar Thoma young people when they leave home for College, and lose interest in home parish activities. Dr. T.M. Thomas, who has done much work for the Sunday schools in the United States, assured us that it is similar to the experience of other Christian denominations, albeit a concern.

There were also concerns regarding the diminishing roles of laity in our parishes, especially in diaspora settings, where the Church seems to have moved from being a 'church of the people' to a 'Church for the people', and more clergy-centred. We discussed the need for alterna tive forms of worship and more lay participation in spiritu al matters of the parish.

The theme for the next FOCUS seminar in August 2005 was agreed as “Renewal of the Church." It was also decided to have regional seminars, in addition to FOCUS2005.

The FOCUS movement is unique. It has emerged in response to a clear and pressing need: to manage the challenges and opportunities of a diaspora community with a spiritual commitment, remaining faithful to a cherished Kerala Christian heritage. As we move forward, we thank the Lord Almighty for what He has done through FOCUS, and ponder the following.

1. Has FOCUS truly become a movement? What more must we do? Is there an internalisation of the original vision and mission, leading to unity and participation?

2. Is there a danger of FOCUS being drawn into the tensions between individuals and groups? It is imperative for members to embrace FOCUS as a Spirit-directed movement and incarnate a shared vision, without which efforts and resources may be directed to the familiar and the comfortable. It is important to remember that a movement is not the sum of good intentions, but a focused pursuit of its stated purpose. We must guard against the danger of the FOCUS movement becoming only a series of projects and events, different from the original aspirations.

3. As a movement, FOCUS is juxtaposed between the diaspora community and the Mother Church. Historically, the Church has been self-enclosed institution, lacking objectivity. The diaspora experience, underpinned by crosscultural insights, can therefore bring an element

of objectivity into the Church. The Mar Thoma diaspora must value their spiritual perspectives as well as financial contributions to various projects in India. While funding the activities of the Church must be deemed as a desirable response of the Mar Thoma diaspora, that is not the most valuable contribution it can make to the Church, from a spiritual perspective. These considerations suggest that creating a Diaspora centre in Kerala for the future diaspora community, perhaps at the Santhigiri Ashram, will be vital for maintaining the historical links with the mother Church.

4. The foremost missional concern of the FOCUS movement must be the predicament of the second-generation diaspora. The Mar Thoma Church does not have the experience or expertise to minister to them. FOCUS must become a partner with the Church to develop spiritual resources for this ministry, including a Diaspora Centre in Kerala.

5. Therefore, FOCUS is still not a movement. Going forward, the emphasis should be on the following:

(a) A wider and more active participation of the diaspora in FOCUS is vital.

(b) A clear definition of the vision and mission of FOCUS is essential.

(c) Enable members to internalize and incarnate the mission and vision of FOCUS in their own contexts.

(d) Reinforce the research and communication elements of the FOCUS movement, through a periodic newsletter.

(e) Publish a book to chronicle he saga of diaspora pioneers.

(f) Provide objective diaspora experience feedback to the mother church. For the International committee:

Dr. Sam Chacko (Philadelphia)

Dr. Roy Joseph (Singapore)

Dr. Zac Varghese (London)

October 3, 2003

The Theme for FOCUS – July 2023

Vol. 11, Issue 3: ‘Living in Harmony’

The Psalmist says: “How good and pleasant it is when God’s people live together in unity” (Ps 133:1). Jesus desired unity for the whole world in His high priestly prayer: “that all of them may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me” (Jn 17:21). We see this theme of harmony repeated several times by St. Paul in his letters to various Churches, to the Church in Rome he wrote: “Be in harmony with one another. Do not have a high opinion of yourselves, but be in agreement with common people. Do not give yourselves an air of wisdom” (Rom 12:16); to Corinthians he wrote: “ I appeal to you, brothers and sisters, in the name of our Lord Jesus Christ, that all of you agree with one another in what you say and that there be no divisions among you, but that you be perfectly united in mind and thought” (1 Cor 1:10); to Ephesians, “Make every effort to keep unity of the spirit through the bond of peace” (Eph 4:3); to Philippians, “Then make my joy complete by being like-minded , having the same love, being one in spirit and one of mind (Phi 2:2). St. Peter repeats the call for harmony: “Finally, all of you, be like-minded, be sympathetic, love one another, be compassionate and humble” (1 Peter 3:8). Therefore, living for God under His love means living in harmony with others. Truth, love, justice, and compassion are rooted in Jesus. These are the values that we are expected to cultivate in our diasporic existence.

May your continued contributions and prayers help our readers to live in harmony.

For the Editorial Board

Participants of FOCUS Seminar 2003 at Santhigiri, Alwaye

The Syrian Christian Diaspora Teachers in Africa

Prof. Philip Koshi

Fifty-five years ago, when I first entered the portals of St. Thomas Residential School, Trivandrum, as a student, I was given the customary handbook on which was found the motto of the institution- ‘Thamaso maa jyotir gamaya (Upanishad).’ It translates to ‘from darkness lead me to light.’

Even Now, this immortal one-liner continues to inspire me as a citizen, parent, teacher, and member of the global community. All through my twenty three years as a college teacher, this celestial line gave me the strength and power to fulfill my duties as a teacher.

Kerala has produced many unsung teacher heroes, with a sense of adventure, who looked to different parts of the world, not just to earn a living but also to provide quality education, with their expertise and talent, based on Christian values, scientific temper as well as love and compassion for one’s fellow men. These teachers were blessed with faith in God and in themselves and exuded selfconfidence and a sense of dignity.

Teaching, or as we call it, the ‘Guru-Shishya Parampara’ has deep roots in the culture and heritage of India. In Indian tradition, teaching and learning are regarded as the noblest of all pursuits.

The former President of India, Dr. Abdul Kalam, said: “Teachers are the backbone of any country, the pillar upon which all aspirations are converted into realities.”

To quote the words of the late Pope Emeritus, Benedict XVI: “Life is not just a succession of events or experiences. It is a search for the truth, the good and the beautiful. It is to this end that we make our choices; it is for this that we exercise our freedom.”

One of the more interesting places to teach, is Africa. Its cultural heritage and unique landscape seem to be more than enough to spark an interest to experience it firsthand. Working in Africa could give a chance which would be hard to come by anywhere else – to make a difference to people’s lives in a significant way.

The intent and purpose of this article is to dispassionately examine the role of the Syrian Christian Diaspora teachers in the continent of Africa, beginning from the late 1940s. The lives and experiences of a few teachers will be examined at some length. These teachers showed grace and resilience in even the most difficult of situations. We are constantly challenged by the world and though we may fail, we all have the capacity to be exceptional.

Ethiopia

Malayali teachers started moving to Ethiopia in the 1940s, thanks to Robert N. Thompson, a Canadian academician who was impressed with the quality of the education system in Kerala and the English language skills of those who completed their matriculation in Kerala.

In 1944, Thompson was sent to Ethiopia to serve as the founding commander of the Imperial Ethiopian Air Force and Head of the nation’s Air Force Academy. He became a confidant of Emperor Haile Selassie and after the war, became Deputy Minister of Education and helped to rebuild the nation’s public school system.

Emperor Haile Selassie had initiated a scheme by which thousands of Indian teachers, mainly from Kerala, were to teach in almost every school in Ethiopia. One in three teachers in Ethiopia’s secondary schools were Indians, with a large number of them being Malayalees. Today, many dignitaries in Ethiopia recall their Malayali science and mathematics teachers in school. During the era of Emperor Haile Selassie, no Ethiopian who studied in secondary school would graduate without being taught by Indian teachers.

Afsa-Wossen Acerate, great nephew and biographer of the emperor, says: “I think our relationship with India started because the Indian teachers had the two components that were needed at that time. On the one hand, they had a good English education and many of them, though not all, also had the plus point that they were Christian Orthodox teachers.”

The fact that the Malayalees and Ethiopians shared the same faith influenced the emperor.

In November 1956, Emperor Haile Selassie came for a three-week state visit to India. Personally received by President Rajendra Prasad and Prime Minister, Jawaharlal Nehru, the Ethiopian monarch had a soft corner for Malayalees and was eager to visit different parts of Kerala.

Paul Varghese

By that time, he had developed a particular fondness for a teacher from Kerala whom he met in 1949 at the Agricultural College in Ambo, a town in west-central Ethiopia, west of Addis Ababa – Paul Varghese. The Tripunitharaborn English and Math teacher impressed the emperor when he acted as Mark Antony in the school’s production of William Shakespeare’s Julius Caesar. Following the play, Varghese made a speech in flawless Amharic. Haile Selassie was shocked that an Indian who had been in

Ethiopia for little over a year could be so fluent in the country’s language.

After this meeting, the emperor called for the teacher to be transferred from Ambo to the prestigious Haile Selassie I Secondary School outside Addis Ababa. He was asked to teach Amharic, despite not being a native speaker.

During his 1956 state visit to India, the Emperor requested Nehru to persuade Paul Varghese, who left Ethiopia in 1950, for the United States for further studies and returned to India, to go back to Ethiopia. When a representative of Nehru asked him to consider the Emperor’s request, the humble teacher replied in a manner that shocked the Indian official: “I am deeply honored by His Majesty’s offer. And I thank the government of India for communicating it to me. I regret I am not able to accept it. I am a simple worker of the Christian Church. I am getting a salary of Rs. 75 per month. And I am quite happy with my salary and my work.”

It was his dedication to his job as a teacher and understanding the language and culture of the Ethiopians in the 1940s that brought him to the attention of the emperor. This paved the way for several Malayalees and other Indians to move to Ethiopia as teachers. After many distinguished theological and philosophical achievements and appointments, Revd Dr. Paul Varghese was consecrated as Bishop Paulos Mar Gregorios of the Orthodox Church and was in charge of the Delhi Diocese.

Dr. Genet Zewide, Ph.D., former Ambassador of Ethiopia to India (2005- 2015), remembers her fifth-grade teacher with a smile: a man with a booming voice and a knack for making the naughtiest students in class pay attention. It was the 1960s in Ethiopia, and her teacher had come a long way to teach there – in fact, from the southern Indian state of Kerala.

Zewide, who is also the former federal education minister, estimates that between 1960 and 2012, more than 200,000 Indians taught in her country. Through the 1960s and 70s, more than 6000 Indians were teaching in the country at any given time. Some came and left within weeks, while others stayed on for years. “It was a flood,” she says.

In an article, Once Upon a Life, that appeared in The Guardian (10, April 2010), Dr. Abraham Varghese, American physician and author, had this to say: “Whenever I hear the phrase ‘geography is destiny’, I think of my parents, George and Mariam, schoolteachers from India arriving in the misty mountain empire of Ethiopia in 1951, within two weeks of each other and not knowing a soul.” Haile Selassie knew of the legend of Saint Thomas’s arrival in South India, on Kerala’s shores. Saint Thomas made converts of the Brahmins he encountered. Their

descendants, the Syrian Christians, are the community to which my parents belong. The emperor wanted to see those first churches and his motorcade happened to drive through Kerala at the hour when the roads were thronged with legions of schoolkids in uniform. That sight, so my parents say, so impressed Haile Selassie that he recruited 400 of his first batch of teachers for the new schools he was building, from this one state in India.

To this day, almost every Ethiopian you meet abroad who is over 40 years of age will tell you of an Indian teacher in their school, someone with an Old Testament name as Thomas or Jacob or Zachariah or Varghese. A change in their geography allowed Mariam Abraham and George Varghese to meet a few weeks after they arrived in Ethiopia and they eventually married. But it all began with what the emperor saw on a morning drive. The world turns on the smallest of things.”

Teachers are arguably the most important members of our society. They give children purpose, set them up for success as citizens of our world and inspire in them a desire to do well and succeed in life. The children of today are the leaders of tomorrow, and teachers are that critical point that makes a child ready for the future. In reality, teachers have the most important job in the world. “Teachers, who educate children, deserve more honor than parents, who merely gave them birth; for the latter provided mere life, while the former ensured a good life” –Aristotle.

Kochukaleekal John Kurian

No account of the Malayali teachers in Ethiopia will be complete without the mention of an extraordinary man from Kottayam – K. John Kurian. A man with a B.A.B.T degree, he had moved from Chengannur to Kottayam as he secured a job as a teacher in the CMS High School Kottayam. In 1949, he left for Asmara, Eritrea which was then part of Ethiopia. A man of great faith in God, he labored hard to teach the subtleties and nuances of the English language to his Ethiopian students. He was a hard taskmaster and spared no efforts to teach grammatically correct English.

In all, he spent eleven years in Ethiopia, first as a teacher, then a headmaster and later in charge of a teacher’s training college. He returned to Kottayam in 1962 to spend the rest of his life as an evangelist, water diviner and social worker. At the age of 96, the Kottayam Municipality honored him with the title – Grand Old Man of Kottayam.

Nigeria

George Kurian and Susie George reached Nigeria in 1960. They taught Biology and Chemistry respectively. Mr. George was also given the responsibility of being the

Physical Instructor and football coach on account of his accomplishment as football captain of St. John’s College, Agra.

When the Nigerian civil war broke out in 1967 for a separate country called Biafra, the couple moved on to the western region, Ondo. In 1981, as a token of appreciation and excellence as expatriate teachers, they were both conferred the title of Chief. They were thereby addressed as Chief George Kurian and Chief Susie George! The installation ceremony was an elaborate and grand affair. To the best of one’s knowledge, no other Malayali teacher has had this rare honor.

Subsequently, there was a large influx of Malayali teachers in Nigeria during the 70s and early 80s. Most of them held graduate and post-graduate degrees in Science, Math, and English. Their contribution helped to boost the educational standard in Nigeria.

In the like manner, Malayali teachers, especially the Syrian Christians, took up teaching positions in Kenya, Tanzania, Zambia, South Africa, Botswana etc. Wherever they went they approached their tasks with great responsibility and quickly earned the confidence of the native officers. Many of them recall how they went without proper electricity and drinking water and lived through adverse climatic conditions. In Romans 8:25, Paul encourages us that “we should look forward to something we don’t have yet and to do so with patience and confidence.”

Most of the Syrian Christian Diaspora teachers in Africa have called it a day and have returned to their homeland. Many of them are now community leaders and continue to impart their knowledge and recall their experiences. This has served to kindle hope and encouragement in the present community.

“For man, unlike anything organic or inorganic in the universe, grows beyond his work, walk up the stairs of his concepts and emerges ahead of his accomplishment” –The Grapes of Wrath – John Steinbeck.

Chief George Kurian and Chief Susie George Mr. Paul Varghse

Father Paul Varghese

H. G. Dr. Paulos Mar Gregorios

Prof. John Kurian

Book Review

(1) “Christ Over Virus, Iniquities, and Death”, by Plammoottil Cherian (MDiv, PhD), Covenant Books, Murrells Inlet, South Carolina, 2020, Pp 226, ASIN: B09515TQMP, $28.95 (Hard cover), $16.95 (paperback)

(2) “Distress of Nations, A Sign of End”, Plammoottil V. Cherian (MDiv, PhD), Covenant Books, Murrells Inlet, South Carolina, 2022, Pp 322, ASIN: B0B4CB3VHB, $32.95 (Hard cover), $6.20 (paperback)

Plammoottil V Cherian (MDiv, PhD) is well known to FOCUS readers from various contributions, including the recent January 2023 essay on the Kerala Christian Diaspora. However, FOCUS readers may be less familiar with his writings that integrate science and theology, based on 50+ years of scientific research and academic writing. The 2020 book on the COVID-19 pandemic "Christ Over Virus, Iniquities, and Death” and the 2022 book on the End-Time “Distress of Nations, A Sign of End” provide good examples.

The 2020 book was written at the height of the pandemic, with a new name given to the acronym COVID-19 Christ Over Virus, Iniquities, and Death (COVID0030) signifying the atoning death of Jesus Christ on the cross in AD 30, as a substitute for sinful humanity. As noted in the “About The Book” section, the book is unique in terms of providing a biblical explanation for the scientific facts related to pestilence, connecting the science and theology of pandemics. Further, the book is written in the tradition of great scientists like Nicolas Copernicus, Johannes Kepler, Galileo Galilei and Robert Boyle, who believed in God’s majestic creation of the universe.

The book is divided into thirteen chapters. Chapter 1 provides an overview of Emerging Infectious Diseases (EID) with increasing incidence in humans during the last four decades and could increase in the near future consisting of: HIV/AIDS (1981), Lyme disease (1982), West Nile virus (1999), Severe Acute Respiratory Syndrome (SARS, 2003), Middle East Respiratory Syndrome (MERS, 2015), Zika virus (2007-2016), and COVID-19 (2019-present). Chapter 2 details the outbreak of the COVID-19 pandemic, including its origins, biology, replication and pathology, as well as the broader microbiology and adaptive features of microbes and viruses. Chapters 3 and 4 describe how God has divided the animal species into clean and unclean animals (Deuteronomy 14: 6-7) for human consumption and ecological purposes. Chapter 5

argues persuasively that COVID-19 is a serious warning to the nations of the world based on a careful examination of biblical prophesies with the attendant call for self-examination and repentance before the Lord. Chapter 6 shows that God is the source of all blessings, in the lives of peoples (Proverbs 10:22) and nations (Deuteronomy 28:11-13). Chapter 7 makes the case for the Church to be fully obedient to the rules and regulations of the State, as per the commands of Christ and the Apostles (Romans 13:4). Chapters 7 and 8 teach that as Christians, we must not fear the Coronavirus pandemic, since the Lord can heal any disease and sickness, as He is Jehova Rapha (Exodus 15:26) and the Balm of Gilead (Jeremiah 8:22). Chapter 10 introduces the new acronym for COVID, Christ Over Virus, Iniquities, and Death (COVID-0030), recalling the AD30 crucifixion of Christ that marked the good news the Gospel of the reconciliation between Holy God and sinful humanity (2 Corinthians 5:18). Chapter 11 proclaims that COVID-19 is an end-times sign, as elucidated by Jesus in His Olivet discourse (Matthew 24, Mark 13, Luke 21), with a plea to yield to the rule and reign of God in our lives. Further, Chapter 12 suggests that the COVID pandemic is also a plumb line deployed by the Lord Almighty for measuring the scale and scope of the faith of Christians. Last, but not least, Chapter 13 describes the realities of heaven and hell, based on scientific and theological evidence. The overarching conclusion of the book is that COVID-19 is a wake-up call to nations and peoples to seek the Lord Almighty and obey Him, exhorting leaders to rule in righteousness, and prepare for end-times by trusting God as our only refuge and strength (Psalm 46:1).

The 2022 book, ‘Distress of Nations, A Sign of End’ builds on the 2020 COVID-19 assessment, using it as a key element in the broader analysis and evidence regarding the “distress of nations”, the biblical reference to the end-time signs. The book is a tour de force on eschatology, with excellent evidence provided regarding governments around the world becoming ungodly, including countries like the United Kingdom and the United States, which were founded on Judeo-Christian principles.

The book is divided into fifteen chapters, with five chapters each presented in three parts. The first five chapters in Part 1 present evidence regarding the emergence and continuance of compounding and multiple crises: Chaos in the World (Chapter 1); Moral Crises (Chapter 2); Moral Compass deficits (Chapter 3); Human Conscience dulling (Chapter 4); Democracy erosion (Chapter 5). The second five chapters in Part 2 details the sources of the crises discussed in Part 1: Darkness in the World (Chapter 6); Source of Darkness (Chapter 7); World in Tears (Chapter

8); COVID-19 pestilence (Chapter 9); Molecules and Microbes (Chapter 10). The final three chapters in Part 3 document the end-time prophesies fulfilled and being fulfilled: Being-fulfilled prophesies (Chapter 11); State of the Church (Chapter 12); Siege on US Democracy (Chapter 13); Lake of Fire (Chapter 14); God and America (Chapter 15).

Overall, the 2022 ‘Distress of Nations’ book provides broad vindication of Salvation Army founder William Booth’s (1829-1912), prophesy regarding the 1900s (“The chief danger that confronts the coming century will be religion without the Holy Ghost, Christianity without Christ, forgiveness without repentance, salvation without regeneration, politics without God, heaven without hell.”), that has continued to hold true into the present. The book summarizes well the growing cosmological evidence that point the end of the universe, though many Christians are ignorant of the facts, unable to discern the times and events, under a strong delusion as prophesied in the Bible (2 Thessalonians 2:3-10) leading to the dulling of human conscience. At the same time, there has been a withering decay of the moral compass in politics, given the removal of God from nations and Christ from churches. In particular, the siege of the US Capitol on January 6, 2021, is presented as an example of the distress of the nations, with a fervent call to America as a watchman of the times. The book concludes that the world crises stem from humanity’s rejection of God; that we are at the threshold of cosmological events taking place during the final days of the universe.

Both books provide riveting accounts of the omnipotence and omniscience of the Lord Almighty over His creation as illustrated by the two examples noted below and demonstrate the scholarship and expertise of the author. The Christ Over Virus, Inequities, and Death chapter (Chapter 10, p.158-175) from the 2020 book offers an extended discussion recorded in the gospel accounts of Matthew, Mark, Luke and John of Christ over: (i) Viruses and other microbes (e.g., Healing the lepers (Matthew 8:1-4, Mark 1:40-49, Luke 5:12-15); (ii) Inequities (Isaiah 53:5, 1 peter 2:24); and (iii) Death (Luke 7:1-18, Matthew 9:18-26, John 11:1-46, Mark 16:1-14). Likewise, the Rusting Human Moral Compass chapter (Chapter 3, p.42-66) from the 2022 book provides an extensive discussion of the Armor of God (Ephesians 6: 10-18) as the antidote for the dwindling moral compass of humanity: (i) Belt of truth; (ii) Breastplate of righteousness; (iii) Gospel of peace; (iv) Shield of faith; (v) Helmet of salvation; and (vi) Sword of the spirit. I wholeheartedly recommend both the books to FOCUS readers, especially those interested in the unifying and complementary approaches between science and religion, for understanding the plans and purposes of God and His creation, including humanity.

Dr. Cherian Samuel

The Man on the Cross

Dr. Zac Varghese

I was baptised into a faith in a son of man, the man on the cross.

I sucked the faith from my mother’s breast, and the family tree.

A Good Friday preacher made me cry about a man on the cross, My role in his death was clear to me in that passionate sermon.

The Good Friday story is within my life – the man on the cross.

Once, I felt that I shouted for “Barabbas” as part of a crowd. But to think of my guilt, as part of a fall, is a comical excuse; The sign of the cross is part of my gesture for public display.

He died for mankind on Good Friday – the man on the cross. He did not die an ordinary death-the man on the cross. To make certain of his death, his side was pierced.

“Eloi, Eloi, lama Sabathani,” he cried – the son of God.

The agonising cry of this son of man is impossible to forget. Jesus was condemned to a shameful death on the cross. He was humiliated and scourged- the man on the cross. How do I learn the incomprehensible mystery of the cross?

Two planks of wood and three nails did not make the cross. At the heart of the cross was a suffering, but loving God. The ignominy of the cross poses innumerable questions, Questions about the design and heartlessness of the event.

Abraham was asked to take the same road, but stopped. But “God so loved the world and he gave his only son,” “Jesus was put under a wine press and crushed like a grape,”

“Father into your hands I commend my spirits,” he prayed.

Jesus’ arms are spread wide on the wooden cross, As if to embrace the whole world in a gesture of love. His heart, his mind, all is open, open for all mankind. The cross is the costliest gesture of faith, hope and love.

Calvary is not simply a scandal story from the past. The loving sacrifice of Jesus is a reality in the present. And is destined to point to the future, to very eternity. The cross is our ‘V’ sign and on the Easter day parade.

He loved his own and everyone – the man on the cross. And would share his love to the end – the man on the cross. He paid a costly price for our salvation – the man on the cross.

The man on the cross was the son of God – the paschal lamb.

At the end of the day, when all is said and done, There can be but one explanation for the cross, the love A love, which destroys all ‘ego boundaries’ for friendship On Calvary everything speaks of this love and friendship.

The Scattered Missionaries

Prof. Elias Abraham

Prof. Elias Abraham, formerly of Chengannur Christian College, Faculty of English, currently serves as a member of the Editorial Board of The Messenger, a publication of the Diocese of North America and Europe of the Mar Thoma Church. He writes poetry and is a recipient of Editor's Choice Award by the National Library of Poetry, USA.

Wake up my friends, and praise the Lord of lords!

For we are nothing, and from nothingness we come It's our God, who is the God, who gave us life, and salvation from the bondage from eons. Being healthy, one is akin to progress, and under the wings of the mightiest be protected. The music of the bugles makes the flowers smile, the weeping clouds slowly settle for their sleep, while men hastily engage in their daily work, thinking their tidings to be true.

In this alien land, our tears our tomorrows strengthen, soothe our hearts and minds to settle in peace. I see a rainbow at the far end of the firmament, splendor and charm adorn the hearts and minds, to be the valiant victors in an ethereal existence. Here's Oh! God, our savior, for You we proffer the grandest gifts we carried from our native lands, for while our sweats did soak the earth we tilled, and in dismay our eyes blinded in anguish, You heard our cries and said in unequivocal tone, “Fear not, I am with you.” This voice from above built our dreams, empowered our visions, and made our hearts resolute and strong, in hope's golden wings we flew, and dreamed of unknown conquests day by day.

Where do we come from?

With tearful hearts that softly sob, we say, we come from a land of dreams, where they sleep and sometimes wake, where we often hear the singing rivers, and the chirping birds, and guests of night, where in midnight rains many dreams are born, God-blessed land where Jesus' disciple lived, and sowed the seeds of Christendom, to flower, and spread glory's fragrance. But alas! Things are changed, it's drag race, o'er there!

We were homesick, and thirsted for a return, but days passed by to reach nowhere! Had Columbus felt this and gone through the pang of the soul in the nightly sleeps?

The mind slowly said, ' We are in a sojourn, the day will come for us to get healed.' Weeping, yet calming down by force of will, we lived in the alien land while sun shines made meaningful marks on our lifestyles. Like Naomi, with nostalgic pains asking questions to the worried self with doubts that never end and stabs that never heal, we stood in the unknown land in moods of mystery entwined in stories strange.

Many with dreams come and exist, becoming part of the great design, battling with courage to seek faith in a heartless world that in flippancy, and dire competition finds satiation. Because this world is a commonwealth, don't we have the right to relocate, and establish existence anywhere with willingness to love and be the part of a universal truth of brotherhood? Backbreaking work charioted by motivation made us what we are today. Our churches do tell us stories of our rise in the general plan with the divine wisdom guiding us. New identities were carved in us to better serve ourselves and society. New horizons every day we embark, remapping the faith life, we cherish. Traditions we do need, to carry on, without doubt, the divine truth. Why do we argue and quarrel while shutting our eardrums in haste, and without reason play the false tunes? Isn't it true that one will be known not by what wealth one amassed, not the power, or position, or rise, but by the love and compassion one expressed to the fellow humans?

Even today, like our forefathers did, many, ' sitting by the rivers of Babylon,' are 'weeping and remembering their Zions.' Millions, to utter frankly, do happily conquer their golden horizons day by day! Dispersion has occurred, we're Diasporas. We are 'scattered missionaries.' Are we steadfast in the Lord we serve like the warriors standing their ground in the midnight peril of the darkest gloom

Obituary Mrs. Thankamma Mathews

Mrs Thankamma Mathews, age 93, wife of Late Mr. John Mathews, was born on 2nd January 1930, to Kaithavana Abraham and Sosamma Abraham, Ranni Kerala, India called to eternity on 13th February 2023, in Kumbanad. After her schooling she went to St Therasa’s College Ernakulam, Kerala for her pre degree and Women’s College Trivandrum where she obtained a degree in Philosophy (BA).

Soon after her graduation, she was married to John Mathews (Mathukutty) in 1955, and joined him in Singapore. She was a very active member of the Mar Thoma Church and played a supportive role to her husband Mathukutty who was a lay leader/reader and Sunday school teacher.

In the early 1960s, she moved to Kumbanad, Kerala with her children for their schooling. Whilst in Kumbanad, she was very active in the church, especially the Suvishesha Sevika Sangam at the local and central level. Alongside a few other women, she also started the YWCA in Kumbanad and served as its secretary multiple times.

In 1974 she moved to London, UK, with her husband and children. She, along with her husband, joined the worshiping community based in the Indian YMCA and took an interest in the formation of the Mar Thoma Congregation, which later became the Mar Thoma Church UK. She also took the initiative, together with a dedicated group of women, to start a chapter of the Mar Thoma Suvishesha Sevika Sangam in the UK and served as its 1st Secretary. Through various initiatives they collected significant funds supporting the charitable activities of the Central organization in Kerala, India. She was a sister, mother and grandmother to the diaspora community in London, especially to new migrants and students who were in London away from their families. Many people fondly retell stories of her hospitality and warmth when they were newly arrived in London.

On retirement, Mrs. Mathews together with her husband returned to their roots in Kumbanad, Kerala, India, and spent their retirement happily among the extended family and church community. She dedicated her life in her later years to taking care of her husband till his passing away in 2003. She remained strong and independent as she aged gracefully.

Mrs. Mathews is survived by her children Mr. Noble Mathew, London UK, Mrs. Mary George (Sissy) Chennai, India, Dr. Susan Kuruvilla, Liverpool, UK, Mr Anil Mathew, London, UK and grandchildren, Mr. Reuben George, Mrs. Ruth George, Mr. Ben Mathew, Dr. Naomi Mathew, Dr. Rebecca Kuruvilla, Dr. Nathan Kuruvilla, Dr. Rianka Mathew and Great grandchildren, John, Josh and Anika.

On behalf of the worldwide FOCUS family, the editorial board of the FOCUS extends their deep felt condolences to the family and friends of Late Mrs. Thankamma Mathews’ family and her friends. May her soul rest in peace and rise in glory.

Dr. Anisha Abraham, M.D., M.P.H.

Anisha Abraham, M.D., M.P.H., has been selected to serve as division chief of Adolescent and Young Adult Medicine. She has served as acting division chief for the past year and is also the program director of the Adolescent Medicine’s Fellowship and medical director of the Donald Delaney Eating Disorders Clinic.

Dr. Abraham came to Children’s National as a fellow after receiving her medical degree at Boston University’s School of Medicine and completing her internship and residency at Walter Reed’s National Military Medical Center. As She completed her fellowship at the Military Medical Center, she earned her Master’s degree in public health at George Washington University.

Prior to joining Children’s National, Dr. Abraham spent many years overseas in Hong Kong and the Netherlands, serving as a faculty member at the School of Public Health at Chinese University as well as at the University of Amsterdam. She also has experience as an adolescent health consultant to international schools and organizations and has won several faculty teaching awards throughout her career.

In the U.S., Dr. Abraham has led the Adolescent Medicine departments at both Georgetown University Hospital and Walter Reed National Military Medical Center and served as a Lieutenant Colonel in the U.S. Army.

Dr. Abraham is a trusted voice in adolescent medicine with a particular focus on teen mental health and resilience, often contributing to national and international media. She has written a book on raising cross-cultural adolescents and published numerous research papers in peer-reviewed journals. She recently co-produced a short film which was an Oscar contender based on her family’s immigration experience, retelling their visit to Neil Armstrong’s house in 1969. Dr. Abraham currently serves on the Board of the Society of Adolescent and Young Adult Medicine. In her free time, she enjoys running and traveling. She is the daughter of Mr. and Mrs. O. C. Abraham, Philadelphia.

FOCUS editorial board congratulates Dr. Anisha Abraham on her new appointment. May her career development be an example and encouragemnet for young people every where.

Jesus asks: “Tell me, who do People say I am?”

Revd John T. Mathew

These days of Lenten reflections, many may recall one of last events in the life of Jesus. St. Luke says: One of the criminals hanging there on the cross hurled insults at Jesus: “Aren't you the Messiah? Save yourself and us!”. The other one, we know him as St. Demas, known also as the “Good Thief” rebuked him “we are getting what we deserve for what we did; but he has done no wrong.” And he said to Jesus, “Remember me, Jesus, when you come as King!”. Jesus said to him, “I promise you that today you will be in Paradise with me.

The season of Lent in the church calendar lasts for a forty-day period; it is lengthening of daylight in the northern hemisphere before the advent of summer. Jesus spent forty days in the wilderness - the wordless place. Animals - lizards, geckos, toads, jackrabbits, camels, snakes, spiders and meerkats live in deserts they didn't create. But we humans create our own ' incommunicado' deserts to hunker down!

Millions of followers of Jesus mark these days as the festival of Lent. Sundays are not included in the rigorous self-flagellation of giving up something they love such as smoking, sweets or fixation of using emails and similar social media from Ash Wednesday till the Sunday of Resurrection. Some may engage in new tasks at home, or in the community, such as helping elderly with shopping or shoveling snow.

Following my first year in Edinburgh, since it was prohibitively pricey to return home for summer holidays, I found myself at the Cretegny Farm in the beautiful village of Bussy-Chardonney near Morges, Switzerland. My initial intention was to learn French and my chore included managing about two dozen labourers from bordering nations. After dinner a native French worker helped learn the language. Most of the workers would go to Lausanne for the weekend and as houseguest I attended the local church with the family.

On my first Sunday service, we sang Edmond Budry’s celebrated hymn, ‘Thine Is the Glory’. What an uplifting hymn! I came across this hymn for the first time during an Easter weekend retreat in Troon, a small town in Ayrshire. A few years later, this thunderous song of acclamation, ‘Thine Is the Glory’ was sung at my Ordination Service held at Oxford Mills United Church of Canada in the Ottawa Valley! We all carry similar songs and memories deeply in our hearts that make us mindful of refreshing as well as empowering emotions in our journey of spiritual life.

It is modish to market new versions of theologies. All theologies are crafted by people for the public. No matter what community of faith we belong to, the trajectory of

our paths towards the Holy One can be audacious, arduous and at the same time sustaining in order to keep on going in life.

Most people around Jesus did not know him. So, in order to make sure that his followers knew what and who he was all about, he grilled his disciples. The Gospel narratives underscore the identity of a new healer. Two millennia ago, many people believed him while others did not. That scenario is no different today.

Lent, for the faithful, is an opportunity to examine their enthusiasm and integrity to their calling as servants. Many prefer a breezy and syrupy spirituality. Take ’em with a grain of salt. Three decades ago, the late Paulos Mar Gregorios reminded a global Inter-faith gathering to ‘cut down your commercials and improve the product’. The most difficult thing in life for the disciples was to follow Jesus who did not flinch from the foe in fear of the Roman cross. Maybe that’s why Mahatma Gandhi lamented: ‘I like your Christ, but not your Christianity. If it weren’t for Christians, I’d be a Christian.’

It is mortifying time after time to hear the word ‘Christ’, which is not a name but a title. Jesus knew his titleMessiah. The four Gospels do not use the Greek term! An angel instructs Mary (Luke) and Joseph (Matthew) to name the child Jesus. The only other name for Jesus is Emmanuel. The very first Gospel of Mark begins: ‘The beginning of the good news about Jesus the Messiah, the Son of God.’

Religions always caved in to a weak-kneed thralldom to a few languages. The Holy One communicates solely in Hebrew, Aramaic, Arabic, Sanskrit, Pali, Latin and even Greek! Translations of the Scriptures into local vernaculars greatly help people to get the message of the faith. It is absolutely not deific for the clergy to show off their slapdash panache in an abandoned, uninspiring language. God did not speak in 17th century King James Version – one of the poorest translations! Nor did Jesus.

For better, for worse, Jesus was promoted as ‘Christos’, in a flashy Hellenistic designation of Messiah. Are the Greek term ‘Christ’ and the Hebrew word ‘Messiah’ one and the same? No. Jesus, the Abhishek (from Sanskrit word abhiṣeka - consecration, anointing of a king) might be more orthodox than Jesus, the Christ.

The first Gospel introduces a well-defined identity of Jesus as ‘the Messiah, Son of God’. There are other helpful identities for Jesus such as Son of Man, Son of God, Son of David, etc. Jesus was a care-giver: caring for the exploited, women, children, the poor and those thrown on

the margins to fend for themselves. He also asserted to be the true light, the way, the truth and the life.

At a local grocery store checkout line, it is not easy to brush-off a magazine cover with a reputed drawing of Jesus – an upshot of medieval Italian imagination, which has little to do with the real image of Jesus of Nazareth. I asked the store manager for his permission to go in and double check an alleged portrait of Jesus. Year after year between Christmas and Easter the print media business decoy “Jesus: Who Do You Say That I Am?”

Mark, an assistant to Peter, who did not know Jesus, was the very first gospel writer. Once when Jesus and his disciples were in the villages near Caesarea Philippi, he posed the question: “Tell me, who people say I am?” They answered: Some say you are John the Baptist; others say that you are Elijah, while others that you are one of the prophets. Many scholars have written expansively on the life of Jesus. Each generation highlights a critical examination of the life of Jesus. The only written source of the life of Jesus is Gospel of Mark - an incomplete second-hand narrative that ends ith the words ‘they were afraid, for’.

Several years ago, I was invited to speak at a Full Gospel gathering; the prerequisite to be invited to this task was that a guest should be one who believes the Gospel is “full”; full of what? – I never believed that the ‘Gospel’ was full. Reading, studying and living the Good News, the followers of Jesus are ‘the full Gospel’ for today. I turned down the invitation.

Mark 1:1 reads: (The) beginning, a lead-in, of the gospel of Jesus Christ, Son of God. In fact, the compilation of exposé about Jesus received from Peter is not the inclusive gospel; John Mark insists that whatever he replicates about Jesus and his experiences and everything is just an initial approach.

An offspring of the first century heritage of Apostle Thomas who gained a few pointers on religious experiences from the European experiments on the imported faith, my impressions of Jesus are in all imaginable respects different from those of almost everyone I have met. I still love the way Jesus came into my life through my parents, siblings, friends, family and local community of faith.

William Blake shared his idea of Jesus; far more than an idea, - Jesus was a person who became one of us and lived among us. When Jesus asked his disciples: “What about you?” “Who do you say I am?” Peter answered, “You are the Messiah.”

What Mark, Matthew, Luke and John attempted to inform us of Jesus is helpful to know who Jesus was. And yet, no one knows for sure what Jesus looked like except a fictional portrait by a medieval European artist of a handsome Palestinian young man. A young healthy man with long hair and beard in a long beige robe – but that is also

just imagination by clueless European medieval artists. Most people in Southwest Asia had brown or dark brown curly hair, brown eyes and brown skin. One of the most household images of Jesus originates from the fourth century Byzantine period with indisputably no historical connection.

Imagine an image in the wackiness of a young Palestinian unorthodox Jewish man menacingly murdered by the Roman soldiers now in the image of an enthroned Roman emperor? A disheveled, unshaven young man similar to Olympian Zeus dressed in a gold toga- a sloppy outer garment worn by townsfolk in ancient Rome!

In hindsight, all I learned about Jesus was from my purebred pedigree of Apostle Thomas heritage. Was Jesus a hero like Rama? Was Jesus a teacher like Valmiki? Maybe someone like Muhammad? A husky Greek thinker? Jesus for me was a constant friend who promised to be with me always. The more I read and learned about Jesus, my desire to know more became a life-long fascination to soak up the mysteries of God.

Suddenly during my formative years, I inferred that scholars, especially theologians, might know more about Jesus. I read Presbyterian theology for three years in Scotland, three more years with the United Church of Canada and Roman Catholic schools in Canada, one year in England and four years in the US…. my mustard seed-like faith in God through Jesus remained very much the same as I grasped it at home. Appallingly, I abhor admitting that I lost my ability to read the Scriptures the benign way my parents did!

Also, I spent a few months at Sdot Yam Kibbutz, Caesarea, Israel, in order to take in more about the place Jesus lived. Christianity Today magazine asked me to write about how my time helped me deepen my faith. It didn’t. In the ancient Palestine where Jesus was born, brought up, served his community, crucified on a Roman cross, resurrected and ascended, Jews say ‘Shalom’ (peace) for hello and goodbye and Muslims greet expressing ‘As-salamu alaikum (peace be upon you). It is hurtful to hear that ‘The only good Muslim is a dead Muslim’ or ‘People love dead Jews’.

The most famous person in history, with no last name, is known by his first name Jesus. Messiah is his celebrated last time; greatly triggered by global migration and unkempt cultural hegemony, for many, his last name is a Hellenized name. Martin Buber, a Jewish philosopher once said, “Belief of Jesus unites us, belief in Christ divides us”!

Every generation, in fact every faithful follower, scoffer, cynic and naysayer has raised the query: Who is Jesus? The answers keep evolving to satisfy the inquisitive minds of all persuasions. Each spiritual explorer on a journey of selfdiscovery must learn to receive, take in and live the uplifting values of critical thinking of life we have inherited. The life of faith is an interminable process for all. A faithful follower in Jesus is neither evangelical nor liberal, neither left nor right! Jesus, the Abhishek asks: ‘Who do you say I am?’

Kerala Christian Diaspora: A Stocktaking

Dr. Cherian Samuel

Introduction. Kerala Christian Diaspora (KCD) has emerged as a dynamic and dominant force over time. This essay provides a statistical outline of the KSD at the Macro level, complementing the Micro contributions that have been featured in the January 2023 and the current April 2023 FOCUS issues. The essay is divided into two sections. The first section provides a statistical outline of the KCS, drawing on the large body of work on Kerala migrationi. The second section concludes the essay and offers some reflections. The essay draws extensively on the pathbreaking research regarding demographic changes and migration patterns of Kerala Christians by Dr K C Zachariah (1925-2023)ii.

Kerala Christian Population. Scholars have estimated the total Christian population of Kerala at the beginning of the 19th century to be about 117,000iii On an average, the Christian population of Kerala grew by 2% per annum during the 19th century. As per the 1875 census, there were 590,000 Christians within the current Kerala State boundariesiv, which increased to 891,676 in 1901.

At the start of 2001, the Kerala Christian population was estimated ~ 6 million, ~18.6% of the total State population. During the one hundred years from 1901 to 2001, the Kerala Christian Population increased nearly 6.6 times, more than the 5 times the total State population grew by. During the 20th century, the Kerala Christian population growth rate was higher than the overall State population growth in every decade until about 1961. However, the Kerala Christian population has grown at a rate lower than the State population average after 1971, due to their rapid decline in fertility rates, as well as the high levels of out-migration and emigration.

Migration. While Census data do not provide information on migration by community, estimates suggest that Christians have the highest net out-migration rate among Kerala communities. The average net migration for the State was –2.8 persons per 1000 between 1991 and 2001. However, the net migration rate among Christians was as high as –5.2 persons per 1,000 populationv

Evidence also shows that the out-migration rate was the highest for the Syrian Christian Community vi Though large-scale emigration is a relatively new phenomenon for Kerala, out-migration to other states in India has a much longer history, with the Syrian Christians leading the way with the highest share among all Kerala communities. Syrian Christians are also in the forefront with respect to emigration to the US, making up about two-thirds of the State total.

Dispersion of Syrian Christians. Evidence suggests that the Syrian Christians have also become a more dispersed community than before, and has become an integral part of the Kerala Christian Diaspora. During the 19th century and much of the early 20th century, Syrian Christians lived in contiguous taluks (districts) of the Travancore and the Cochin States with a high degree of concentrationvii, engaged in their traditional occupations of agriculture and petty commerce, which did not force them to leave home. However, with increasing urbanization and globalization, pursuit of higher education and employment opportunities, migration has become a necessity. As a result, the Syrian Christians are currently dispersed all over the State, India, and the Worldviii.

Outcomes. K C Zachariah (2001) concludes that, notwithstanding the small size and the declining proportion of the Syrian Christian community, they had reached the top of the socio-economic ladder in Kerala. Christians had forged ahead of Kerala’s Hindu and Muslim communities w.r.t demographic transition, education, possession of land, housing, and consumer durables.

The current achievements of the Syrian Christian community may be juxtaposed to their condition about a hundred years ago, when they were a relatively backward community. As per the 1881 Cochin State census report, about 42% of the adult men of the community were laborers, 32% were cultivators, and 18% traders. Only about 0.33% of the Syrian Christian men were in Government service, with less than 0.50% of Syrian Christian men employed in the major professions of the time. Likewise, the 1891 Census Report for Travancore referred to the Syrian Christian community of the time as poor, with the churches in dilapidated conditions, and the priests receiving no regular salaries.

The key driver behind the success of the Syrian Christians community has been their educational achievements. Their close association with the Europeans, especially the British during the colonial period, has been a contributory factorix However, the Syrian Christian community could not have achieved the level of education without their own perseverance and efforts. The differential speed of demographic transition x and the higher rate of migration xi both linked to educational achievements in the Syrian Christian community have played a role as well.

Evidence from Kerala Migration Surveys. Since 1998, the Centre for Development Studies (CDS) has undertaken eight Kerala Migration Surveysxii . Over the years, the KMS has provided estimates of emigration, return emigration, out-migration, return out-migration, remittances, and the average costs of migration. The estimated emi-

grants from Kerala from the different KMSs xiii are: 1.36 million in 1998, 1.84 million in 2003, 2.19 million in 2008, 2.40 million in 2014, 2.28 million in 2016, and 2.12 million in 2018xiv.

In their February 2010 analysisxv, Irudaya Rajan and K C Zachariah provided a useful analysis of the KMS findings during the first decade, 1998-2008. The analysis showed that emigration from Kerala increased rapidly at the start of the 1970s, with the Gulf countries as the principal destination. At the end of the first KMS decade in 2008, the principal destination of Kerala emigration remained the Gulf countries. In 1998, the Gulf countries were the destination for 93.9% of Kerala emigrants, which declined to 88.5% in 2008.

However, the KMS analysis also revealed important changes within the Gulf region as destinations for Kerala emigrants. While Saudi Arabia was the principal destination in 1998 accounting for 37.5% of Kerala emigrants the United Arab Emirates (UAE) emerged as the top destination in 2008 with 41.9% of Kerala emigrants, rising from 31% in 1998. As a result, the proportion of Kerala emigrants to Saudi Arabia declined to 26.7% in 2003 and 23% in 2008, though the total number of Kerala emigrants in Saudi Arabia remained stable.

In their January 2019 analysisxvi, Irudaya Rajan and K C Zachariah analyzed the findings of the 2018 KMSxvii that marked the 20th anniversary of KMS migration survey research at CDS (1998-2018). The Survey found that there were 2.12 million emigrants from Kerala across the world, 0.15 million lower than the 2016 KMS and 0.28 million lower than the 2013 KMS data.

The 2018 KMS also showed that top destination for Kerala emigrants continued to be the Gulf region with 89.2% slightly above the 88.5% share in 2008, albeit below the 93.9% share in 1998 with the remaining 10% concentrated in other countries like the USA, the UK, and Australia. Within the Gulf region, the UAE remained as the top destination for Kerala emigrants.

Overall, KMS 2018 confirmed the trend of the last ten years that emigration from Kerala is falling and return migration is on the rise. The long history of migration from Kerala to the Gulf seems to be entering its final phase. However, remittances had increased, since Kerala’s Gulf emigrants were earning higher wages and salaries, as well as due to the weakening of the Indian Rupee.

In their June 2020 paper referenced in footnote #12 above Justin Sunny and others also used the evidence from the eight Kerala Migration Surveys (1998-2018) to explore the interlinkages among remittance receipts, household-level investment and the changing emigration patterns in Kerala. The analysis found that remittances improved household per capita incomes and changed spending patterns, with a larger share of monthly income

allocated for the consumption of non-food durable goods. Remittance also enabled households to save and invest more in assets, land and buildings, and human capital through increased spending on education and health. The analysis also found that the households which spent relatively more on educationxviii and health reported a relatively higher share of skilled emigration to the Global North or Oceania regions xix , rather than the traditional low-skilled Gulf emigrationxx Therefore, policies that support the new emigration patterns are likely to sustain the growth of remittances and support sustainable economic development in Kerala.

II

Conclusions

The evidence presented in this essay suggests that emigration and remittances may not play the same pivotal in Kerala’s economic development going forward, as they did earlier. Given the ongoing demographic transition, Kerala may not regain the erstwhile dominance in migration to the Gulf either. There has also been a diversification of the labor force in the Gulf countries from other Asian countries. However, skilled migration to the Global North and Oceania remains a distinct possibility for Kerala emigrants. However, growth and development of the domestic Kerala economy remains vital for sustainable development in the long-term. Currently, remittances account for ~20% of Kerala’s Net State Domestic Product (NSDP), as per the 2018 KMS.

Separately, the issue of in-migration into Kerala from other Indian States need to be reckoned with. It is estimated that there are ~3 million internal migrants in Kerala, from the states of West Bengal, Odisha, Assam, Bihar and Uttar Pradesh. In-migration has been spurred by Kerala’s highest wage rates in the country for the unorganized sector.

As emphasized by Irudaya Rajan and K C Zachariah in their analysis of the 2018 Kerala Migration Survey, there are also issues stemming from migration-related changes to the State’s social fabric that must be contemplated. While the evidence showed that migration reduced income, wealth and socio-economic inequalities in Kerala earlier, and levelled class structures, social hierarchies and religion and caste differences, there is an emerging sense that that migration is widening these differences now.

Given these outstanding issues related to migration and remittances, the Government of Kerala’s decision to establish an endowment program on International Migration from Kerala at the CDS in 2019xxi, has been an important initiative. The research program will allow CDS to build on the pioneering work of Dr K C Zachariah and others through the Kerala Migration Surveys.

Another important initiative regarding migration research is the International Institute of Migration and Development (IIMAD), Thiruvananthapuram, Kerala, where Dr K C

Zachariah served as the Founder President (2019-2023), and his long-time collaborator, Professor Irudaya Rajan as the Founder Chair, following his retirement from CDSxxii.

From the standpoint of the Kerala Christian Diaspora, there are no dedicated academic and research institutions working on Diaspora issues, based on information available at the time of this essay. However, based on the estimates from the Kerala Migration Surveys for the 19982018 period, the share of Christians among the Kerala emigrants was 23.8% in 2018, nearly the same as the 23.6% in 2013. In terms of absolute numbers, there were 500, 236 Christian Kerala emigrants, compared to the 2013 figure of 571,799 in 1998. In turn, these figures may be regarded as estimates of the Kerala Christian Diaspora. KMS promises to be a useful database for undertaking more granular research on the Kerala Christian Diaspora in the future.

References

[1] Since 1998, the Kerala Migration Survey (KMS) undertaken by the Centre for Development Studies (CDS), Thiruvananthapuram, Kerala has become the definitive source of information for migration from Kerala, with updates undertaken every five years. KMS is based on a sample survey that collects information from over 10,000 randomly selected households from all districts and taluks of the state. See Irudaya Rajan and K C Zachariah (2020) for a detailed discussion of the 2018 KMS (Irudaya Rajan and K C Zachariah, “New Evidences from the Kerala Migration Survey, 2018”, Economic and Political Weekly, Vol. 55, Issue No. 4, 25 January, 2020).

[2] Dr K C Zachariah is the architect and visionary founder of the Kerala Migration Survey noted in fn#1 above which has attracted international attention and approval as the gold standard for migration surveys (https://blogs.worldbank.org/peoplemove/datamigration-governance-kerala-model). Dr Zachariah worked for the World Bank Group (1971-1989), United Nations (1966-1970), and the International Institute of Population Studies (IIPS, 1956-66), Mumbai; he has been recognized globally for suggesting July 11 as the World Population Day. Following his retirement from the World Bank Group, Dr Zachariah served as an Honorary Professor at the Centre for Development Studies (19892023), Thiruvananthapuram, Kerala. Dr Zachariah also served as the founding first Vice President of the Mar Thoma Church of Greater Washington, Takoma Park, Maryland (https://www.marthomawashington.com/ourparish-history.html).

[3]

http://14.139.171.199:8080/xmlui/handle/123456789/21

9 (“THE SYRIAN CHRISTIANS OF KERALA: DEMOGRAPHIC AND SOCIOECONOMIC TRANSITION IN THE TWENTIETH CENTURY”, KC Zachariah, Working

Paper No. 322, Centre for Development Studies, Thiruvananthapuram, 2001).

[4] The Kerala State was established in 1956, combining the three distinct administrative areas of Travancore and Cochin States, and the Malabar district of the former Madras Presidency.

[5] As a result, the net population growth for Kerala Christians during 1991-2001 was 5.4 per 1000 population, given the birth rate of 16.7, death rate 6.1, and the net migration rate of –5.2. See Zachariah (2001), referenced in fn#2, for more details.

[6] K C Zachariah (2001) included following denominations in the Syrian Christian community: the RomoSyrians (the Jacobite or Orthodox Christians who became Roman Catholics under Portuguese influence), the Jacobite Syrians (the original Syrian Christians), the Reformed Syrians (Mar Thoma), and Protestant Syrians, etc.

[7] As per K C Zachariah (2001), based on the KMS evidence, more than 85% of the Syrian Christian population lived in the six central Kerala districts, from Pathanthitta to Thrissur.

[8] K C Zachariah (2001) estimated that nearly a quarter of the members of the Mar Thoma Syrian Church (https://marthoma.in/) lived outside Kerala; other Syrian Christian denominations were likely to have similar Diaspora presence outside the State.

[9] Christian Missionary Society (CMS) missionaries from Great Britain during the 19th century played a significant role in the reformation of the Syrian Christian Church at the time, which led to the formation of the Malankara Mar Thoma Syrian Church in 1889 (https://marthoma.in/the-church/heritage/).

[10] The Syrians Christians were quick to avail of the opportunities for birth control; as a result, fertility and mortality transition among them was more rapid than among the other communities. From a regime of the highest birth rate and the highest mortality rate at the

beginning of the 19th century, the Syrian Christians reached a regime of the lowest birth and death rates among the Kerala communities at the turn of the 20th century. Their fertility had become below the replacement level.

[11] The Syrian Christians were not much of a migrating community before World War II. But after the Second World War, they became the major migrating community in Kerala. With their level of education and the limited employment opportunities within the state, migration became an opportunity for the cohort of young men and women born during the regime of high fertility. Other than the Muslims who migrated to the Islamic countries of the Middle East, no other community has had a migration rate higher than that of the Syrian Christians (the Muslims have a very low rate of migration to other states within India). The remittances and other benefits from the migration have played a major role in the economic progress of the Syrian Christian community. [12]

https://www.taylorfrancis.com/chapters/edit/10.4324/97

81351188753-18/kerala-migration-survey-2016-irudayarajan-zachariah (S. Irudaya Rajan and K. C. Zachariah, “Kerala Migration Survey 2016: New Evidences” in India Migration Report 2017: Forced Migration, Edited By S. Irudaya Rajan, Routledge India)

[13]

https://journals.sagepub.com/doi/pdf/10.1177/0972266

120932484 (“Remittances, Investment and New Emigration Trends in Kerala”, Justin Sunny, Jajati K. Parida and Mohammed Azurudeen, Review of Development and Change 25(1) 5–29, 2020). As stated in the article, the Kerala Migration Surveys details are as follows: 1998, KMS 1, sample size of 9,995 households; 2003, KMS 2, sample size of 10,012 households; 2007, KMS 3, sample size of 11,428 households; 2008, KMS 4, sample size of 14,000 households; 2011, KMS 5, sample size of 1,536 households; 2013, KMS 6, sample size of 14,577 households; 2016, KMS 7, sample size of 15,000 households; 2018, KMS 8, sample size of 15,000 households.

[14] The KMS estimates are made on the basis of answers to the following question: Has any person who was a usual resident of this household (HH) migrated out of Kerala and is still living outside India? Those who are still living outside India are called emigrants. Similarly, those who worked abroad and returned to Kerala are called return emigrants.

[15] https://www.mei.edu/publications/keralaemigrants-gulf (“Kerala Emigrants in the Gulf”, S. Irudaya Rajan and K. C. Zachariah, Middle East Institute, February 2, 2010)

[16]http://14.139.171.199:8080/xmlui/handle/123456789

/488 (“Emigration and remittances: New evidences from the Kerala Migration Survey, 2018”, S. Irudaya Rajan and K. C. Zachariah, Working Paper 483, Centre for De-

velopment Studies, Thiruvananthapuram, Kerala, January 2019)

[17] The 2018 KMS noted that due to the unprecedented deluge of August 2018 in Kerala, climate changeinduced migration had come to the forefront of public discourse.

[18] The distribution of emigrants by level of education shows that the share of emigrants with “up to secondary level of education” has been declining since 1998, from ~70% in 1998 to ~37% in 2018. In contrast, the share of emigrants with higher secondary or graduatelevel education increased during this period, from ~16% to ~60 per cent. The significant increase in educational achievement has been an outcome of Kerala’s Human Capital Investments over the years.

[19] The share of emigration towards Europe and the United States increased from 2.3% in 1998 to 7.2% in 2018. In addition, emigration to all other countries including Oceania and the African subcontinent increased from ~1% in 1998 to ~3.5% in 2018. The changing patterns in emigration destinations are also reflective of the upward mobility of the Kerala emigrants from low-skilled labor to skilled labor.

[20] The changing pattern of emigration is also reflected in the employment status of emigrants. While the share of emigrants engaged in casual labor activities including low-skilled technicians, drafters, salespersons, masons, plumbers, carpenters, waiters, cooks and other helpers has been declining since 1998, the share of regular official jobs including government employees and private professionals such as doctors, engineers, scientists, professors, lecturers, teachers, accountants, lawyers, architects and designers has been increasing. The percentage of emigrants engaged in casual labor has declined from ~44% in 1998 to ~12% in 2018. On the other hand, the percentage of emigrants working as nurses increased from 3% in 1998 to ~9% in 2018. Likewise, the percentage of emigrants engaged in highpaid occupations increased from ~40% in 1998 to ~52% in 2018.

[21] https://cds.edu/endowments/internationalmogration-from-kerala/. Four kinds of activities have been envisaged: (i) Conduct of research studies on topics that are required by the government; (ii) Organization of an annual training program on migration research; (iii) Creation and maintenance of a database on international migration; and (iv) An annual conference on “Kerala and the World Economy”

[22] https://iimad.org/about/. IIMAD is a Center for academic research devoted to all aspects of international migration, aspiring to create a platform for debate, research, policy analysis and community engagement on global, national and local scales.