FOCUS January 2016

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FOCUS January 2016 Vol. 4 No: 1

Ten Giants of Human Rights Movement Page 14

Cover Photo, Child Labor & Human Rights, Adessium Foundation, Porgera Gold Mine, PNG

A Publication of Diaspora FOCUS

Contents

Editorial – Human Rights - Page 3 Dr. Stanley Jones, Re-collections by granddaughter, Dr. Anne Mathews-Younes – Page17

Metropolitan’s Pastoral Letters – October, November and December 2015 - Page 5

Social Justice is God’s Justice, Lal Varghese, Esq., Dallas - Page 18

The Universal Declaration of Human Rights - Page 7

Global Child Labor: Beyond Goal? Dr. P. Jegadish Gandhi, Vellore - Page 20

Affirming Human Rights. Rev. Dr. M. J. Joseph, Kottayam - Page 10 Bishop Angaelos at WCC Leader’s Consultation, Star of Wonder, Rev. Dr. M. J. Joseph - Page 16

The Christian Imperative on Human Rights - Dr. Zac Varghese, London - Page 12

Mar Athanasius Suffragan Metropolitan – Consecration Photos, Page 23

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Editorial Human Rights There should be no resistance whatsoever in affirming and defending the rights and dignity of the voiceless, persecuted, socially marginalized and alienated people. Our Lord Jesus taught the values and characteristic of the ‘kingdom of God’. These values are universal and it is for upholding human rights and dignity of all people on the earth. Therefore, advocacy for human rights is of fundamental importance to Christians.

Every day, we read and watch on the news media of people deprived of their human dignity and human rights by organised gangs and powerful institutions including religions and state governments. People are losing a sense of hope and direction in life due to a deteriorating situation where human rights and human dignity are constantly violated. Churches need a new politico-social paradigm, which sensitizes its members to defend human rights. Churches and the ecumenical movement in this context should support various human right organisations, which are working relentlessly in upholding the value and building respect for human dignity.

Churches need to explore various aspects of the human right advocacy including human rights violations happening due to the deteriorating rule of law, religious violence and growth of fundamentalism, lack of democratic governance and growing militarization. Other areas are the denial of freedom of religion, rights of religious minorities, and the lack of protective mechanisms especially in the case of rights of women and children. Protecting the environment and safeguarding the resources of the earth for the next generation is also an important human right issue. The ability to breathe clean air, drink clean water, and have minimum amount of food and other basic needs of life are essential existential needs for every one of us and we have no right to deny any of these to others. We should also explore how the ecumenical community can be engaged in human rights advocacy at the global level, especially through United Nations human rights protection mechanisms and the International Court of Justice. The important issue for Christians is to think of the human right advocacy as a mission of God (Missio Dei). It is just not another political issue or agenda; it is a fundamental agenda of God’s kingdom and it is our responsibility to make it available to everyone.

For creating a just and free society, it is essential to find total freedom and fulfilment for each individual who are ‘born free but finds themselves in chains.’

Even when we look at the misery of others passively and feel satisfied with our own cosy circumstances, we are still enchained at a deeper level in an unjust society. True freedom in Christ will be only ours when we get out of our egoistic attitude and commit ourselves to the cause of justice and join the struggle for the establishment of a just society. Respect for the other person for what s/he is, therefore, is the primary premise of communitarian life and hence the basic principle of social justice. Each person should have the freedom to be what s/he is. Human being has been created in the image of God and carries with him a sublime human dignity, which is undeniable.

The concept of social justice is linked to the Christian social teachings of doing social justice for achieving common good for all. This emphasises of the need to recognise every human being as a person with Godgiven dignity to a tenor of life with basic necessities of life, to freedom of conscience and freedom of choice.

This concept of social justice is linked to the kingdom values expressed in the Sermon of the Mount such as respect for human rights and dignity, concerns for peoples on the margins of the society, widows and orphans, and voiceless. Social justice consists in the firm commitment to love God and neighbour. Social justice inspires feelings against all forms of discrimination–religious, political, communal, economic and cultural. Justice and freedom are mutually inclusive. We cannot have one without the other. It is only by bringing about justice that one experiences full freedom. Injustice and unjust

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structures obscure and curtail basic needs of people.

Justice is the basic form of love and in the expression of justice we experience freedom. This freedom is offered to us in the kingdom of God. The challenge is to build a new world order in collaboration with people of all religions and no religions. In this attempt we may have the beginning of transforming secular into sacred.

It is not enough that we denounce injustice: as Christians we are called to be builders of a just society. Those who have a commitment to live by the Gospel values must be fully engaged in building a society that promotes human rights and human dignity. One who is truly motivated by the freedom in Christ has to make a commitment for the poor and those who are socially victimised. Human right can only be realised fully and universally when we accept the fact that we are created in the image of God, and we are the children of ‘One and Only God’– and we are brothers and sisters under the grace of God. Then we may be able to pray the prayer of Tagore in the ‘Gitanjali’: When one knows thee, then alien there is none, then no door is shut. Oh, grant me my prayer that I may never lose the bliss of the touch of the one in the play of many.”

We are grateful to all the writers who contributed to this issue. We also express our gratitude to all those who visit our online magazine and also forward the links to others. At present we have about 100,000 subscribers to this online magazine, which is first of its kind for any Christian denomination from Kerala.

Many churches are now more and more interested in addressing social issues than winning souls for the membership of churches through religious conversions. They are interested in projects for uplifting the poor and the needy, standing up for the ‘others’ and defending their rights. Jesus identified himself with the poor, the oppressed, the depressed, the outcasts and the disinherited of the earth. His struggle against the political and religious structures and authorities was for the liberation of enslaved people. Liberation has been the central theme of Jesus’ mission. His parables open up the human reality to set it free from the bonds of oppressive institutions and power structures. He was indeed a non-violent revolutionary; He broke sabbatical law to help and heal; he worked against religious hierarchy and promoted equality and peace. As His followers we are enlisted to proclaim and establish freedom from social, religious, and political bondage. Bishop Helder Camera1 who was martyred for his liberations struggles in Latin America said: “The goal to be attained is a free and conscientious being, in a progressive liberation from a thousand servitudes, in order that our basic freedom may grow; in order that we may be free to the point of being able to give ourselves to others.”

Ref: 1. Leonardo Boff et al. ‘Salvation and Liberation’, New York; Maryknoll; 1986, 19 The Editorial Board Note: Please remember that we need your constant prayer and support to make our online ministry fruitful for the glory of God. Please send the following URLs of this online magazine to your friends and relatives: http://www.issuu.com/diasporafocus http://www.scribd.com/diasporafocus Disclaimer: Diaspora FOCUS is a non-profit organization registered in United States, originally formed in late Nineties in London for the Diaspora Marthomites. It is an independent lay-movement of the Diaspora laity of the Mar Thoma Church; and as such Focus is not an official publication of the Mar Thoma Church. Opinions expressed in any article or statements are of the individuals and are not to be deemed as an endorsement of the view expressed therein by Diaspora FOCUS. Thanks.

Contact: www.facebook.com/groups/mtfocus E-Mail:mtfocusgroup@gmail.com

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Synopsis of Metropolitan’s Pastoral Letters in the ‘Sabha Tharaka’ October, November, & December 2015 Oct. 2015: The 2015 Sabha Mandalam meeting had approved the annual report, accounts and budget for the next year.

Metropolitan Thirumeni appreciated all those who participated and helped in the success of the meetings which was held over two days at Thiruvalla. The book based on theme for the session of the Mandalam ‘Faith and witnessing in the community’ was distributed to all Mandalam members. It may be a good idea to conduct classes based on this them in the parishes in the coming days. Our faith is experienced by the community around us through our witnessing. Jesus reminded us that we need to be His witnesses through our faith and deeds in the society in which we live. “But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth” (Acts. 1: 8).

When the gospel of Jesus Christ enters in to our heart and we grow in that faith, it will lighten the darkness around us.

“Remember Jesus Christ, raised from the dead, descended from David. This is my gospel” (2 Timothy 2:8). St. Paul wrote to Corinthian church: “For when I preach the gospel, I cannot boast, since I am compelled to preach. Woe to me if I do not preach the gospel!” (1 Corinthians 9:16). Again in letters to Romans, St. Paul wrote: “For I am not ashamed of the gospel, because it is the power of God that brings salvation to everyone who believes: first to the Jew, then to the Gentile” (Romans 1:16). In order for the gospel of Jesus to be a blessing for the community, it should be proclaimed through our witnessing. May our Lord strengthen us to be his witnesses.

We begin the thoughts for the month of October in relation with the day of celebration of Voluntary Evangelistic Association. We can be the ambassadors of Christ by proclaiming the values of reformation which we inherited from our forefathers. We need to be different in all situations by witnessing Christ, and should not get confused with the culture in which are planted. We have the responsibility to take care of the differently abled people in our community.

We have several institutions run by the church and by diocese for differently abled people in the community. We celebrate Oct. 18 as Yuvajana Sunday and our youngsters

should be able to live a life worthy of our Lord. Our youngsters must be able to hand over good values to the children then only we will be able to form a generation based on good value system. When the young boy Augustin followed the worldly pleasures, his mother Monica prayed with tears, which transformed him to become St. Augustine. Like Timothy we need youngsters who can rekindle the glory of God to those around them. Family is the plan and gift of God. When the first family joined and walked with God it was an ideal family. But when they disobeyed God we saw problems and issues in that family.

We should be able to witness and say that ‘me and my family will serve the Lord.’ In the Old Testament God asked: Where are you? Where is your brother? Now God will be asking us: Where is your parents? Where are your children? Those who search for the right answers for these questions will be able to live in good relationship with God and with those around them. May our Lord help all of your houses to be model homes.

Nov. 2015: Geevarghese Mar Athanasius Episcopa had been consecrated as Suffragan Metropolitan on Oct. 2, 2015 at Ranni Christos Mar Thoma Church by a special service during the Holy Communion service. We are thankful to the Lord for the grace showered throughout the entire service and special service. I congratulate the members of Ranni Christos parish, other local parishes and also the Ranni – Nilackal Diocese for all the arrangements made for the installation. Metropolitan also recollected with much enthusiasm himself serving as a deacon in that parish 58 years ago. Metropolitan congratulated Athanasius Suffragan Metropolitan and also prayed that God may continue keep Thirumeni with good health to do the ministry in the days to come.

We have celebrated family dedication in October and in November we are celebrating the world Sunday School day.

Children will be the light of the world only if they grow in the faith of the church. Jesus was able to ask his parents at the age of twelve whether he needs to be at the temple which belongs to his father and grow in such a faith. He continued the same belongingness to faith and to his father during his public ministry. We are thankful for the services rendered

by Sunday School Samajam in the religious education field.

On November 1st we think about the theme ‘cleansing of the church’ (kudos etho) and we enter into another theme on Nov. 8th ‘renewal of the church’ (hudos etho). Cleansing should lead us to the renewal experience. When renewal takes place on a daily basis it will bring new ideas and thoughts both in society and church as a whole. On that Sunday we also celebrate as the day of C. S I/C. N. I and

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Mar Thoma joint communion. We also embrace the idea that ‘church as the light on the lampstand’. When world is immersed in darkness, the church has the responsibility to show light to the world.

By the ecumenism of the denominations the churches should be able to bring the entire humanity into a holy life with the help of the light that radiates from our Lord Jesus Christ. It is like Jesus wants us to become united like he is united with his father.

Recently the Methodist church requested to include them also in the union of churches, which itself is recognition of our efforts of union with C. S. I. and C. N. I churches.

On November 15th we as a church mediate on the theme of ‘revelation to Zachariah.’ John the Baptist is the gift of God to his old parents. The birth of John the Baptist is also a declaration that nothing is impossible for God. It is a true witnessing that we hear the praise from the tongue of Zachariah at the birth of John the Baptist. “Because of the tender mercy of our God, by which the rising sun will come to us from heaven to shine on those living in darkness and in the shadow of death, to guide our feet into the path of peace” (Luke 1:78-79). On November 22nd we meditate on the theme of ‘revelation to virgin Mary.’ When Gabriel, angel of God, revealed the birth of Jesus she accepted the same with these words: “I am the Lord’s servant,” Mary answered.

“May your word to me be fulfilled” (Luke 1:38). Mary is giving us the perfect example how to receive the promises of God. Jesus repeated the same on the day before his crucifixion at the garden of Gadsamne when he prayed: “Father, if you are willing, take this cup from me; yet not my will, but yours be done” (Luke 22:42). Parents should be able to transfer this witnessing to their next generation. On Nov. 29th we meditate upon the travel of Mary to Elizabeth.

It is very thoughtful that Mary visited while carrying Jesus in her womb and traveled long distance through mountains to see Elizabeth who was carrying John the Baptist at her old age. The grace they received from God overflowed when they met each other. It is also an indication about the meeting of those who received the grace. With these thoughts we end the meditations during the month of November. The Son of God came to earth from heaven to reclaim us from the darkness of sin and sickness. John the Baptist came to prepare the people through transformation.

When we transform ourselves from sin and sickness, the revelation given to Solomon by God is a message for us also. “If my people, who are called by my name, will humble themselves and pray and seek my face and turn from their wicked ways, then I will hear from heaven, and I will forgive their sin and will heal their land” (2 Chronicles 7:14).

Dec. 2015: Let us remember our Lord who keeps us in His providence at a time when we are moving into the end of the second decade of the 21st century. We celebrate the birth of John the Baptist on Dec. 6th, a day we also think about the subject of the ‘Word of God, prompting us to prompt others.” The birth of John is to pave the way for the ministry of Jesus Christ. When we listen to the Word of

God, it is in essence paving the way for mission. With the Word we invite Jesus in to our hearts. When Jesus faced the Satan after 40 days of lent, he used the Word as a sword. When Satan asked Jesus to convert the stone in to bread, Jesus replied from the Word by saying: ‘Man does not live with bread alone but also from the word that come from God.’ Satan next quoted the Word of God and again tested Jesus. This is a reminder about how these days some people using the Word of God for their agenda. We should remember that Jesus rejected the calling of Satan to move away from the path of cross and to move with the world with the strength of Word of God. On Dec. 13th we think about the revelation to Joseph. Bible says Joseph was a just person, but it should be remembered that he became a just man by obeying the order of God. On Dec. 20th we think about the ‘Coming of Jesus.’ The birth of Jesus was not to see or enjoy the world, but it was aimed at saving the world. God is still searching for a space in our hearts. Only when we receive God in to our hearts and when we recognize and accept Him as our savior and God, then only we are His real witnesses. On Dec. 21st we celebrate St. Thomas to remember St. Thomas Apostle who addressed Jesus as ‘My Lord and my God’ and came to India with the gospel. On Dec. 25th the people celebrate the birth of Christ around the world. When sun rises on the east on every day, a colorful and beautiful sky is covering the earth and all the living things on the earth also getting ready for new tasks with new and renewed energy. When we celebrate Christmas we should also have the same renewed energy within us to do more tasks for the glory of God. On Dec. 27th we are thinking about God’s promise of His second coming as stated in John 14:3: “And if I go and prepare a place for you, I will come back and take you to be with me that you also may be where I am.” We are also entering into the last phase of another year so that we may move forward along with God who provides us with everything we need. Let us enter in to the New Year by repeating the words of St. Paul: “But he said to me, ‘My grace is sufficient for you, for my power is made perfect in weakness.’ Therefore I will boast all the more gladly about my weaknesses, so that Christ's power may rest on me…………………………..For when I am weak, then I am strong” (2 Cor. 11: 9-10).

Compiled by Lal Varghese, Esq., Dallas (Summary of the pastoral letters from ‘Sabha Tharaka’ Oct. – Dec. 2015)

FOCUS wishes you and your family a Merry Christmas and a Blessed New Year.

Editorial Board

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The Universal Declaration of Human Rights (UDHR) http://www.un.org/en/documents/udhr/index.shtml [The editorial board of the FOCUS feels that every member of the Mar Thoma Church should know the background and details of the UDHR and hence we copy the following from the web site of the United Nations Organization (UNO). It is as important as the Ten Commandments for preserving the rights and dignity of every human being, and for the spiritual journey] History of the Document: The Universal Declaration of Human Rights, which was adopted by the UN General Assembly on 10 December 1948, was the result of the experience of the Second World War. With the end of that war, and the creation of the United Nations, the international community vowed never again to allow atrocities like those of that conflict happen again. World leaders decided to complement the UN Charter with a road map to guarantee the rights of every individual everywhere. The document they considered, and which would later become the Universal Declaration of Human Rights, was taken up at the first session of the General Assembly in 1946. The Assembly reviewed this draft Declaration on Fundamental Human Rights and Freedoms and transmitted it to the Economic and Social Council "for reference to the Commission on Human Rights for consideration . . . in its preparation of an international bill of rights." The Commission, at its first session early in 1947, authorized its members to formulate what it termed "a preliminary draft International Bill of Human Rights". Later the work was taken over by a formal drafting committee, consisting of members of the Commission from eight States, selected with due regard for geographical distribution.

The Commission on Human Rights was made up of 18 members from various political, cultural and religious backgrounds. Eleanor Roosevelt, widow of American President Franklin D. Roosevelt, chaired the UDHR drafting committee.

With her were René Cassin of France, who composed the first draft of the Declaration, the Committee Rapporteur Charles Malik of Lebanon, Vice-Chairman Peng Chung Chang of China, and John Humphrey of Canada, Director of the UN’s Human Rights Division, who prepared the Declaration’s blueprint. But Mrs. Roosevelt was recognized as the driving force for the Declaration’s adoption.

The Commission met for the first time in 1947. In her memoirs, Eleanor Roosevelt recalled and wrote like the below words: “Dr. Chang was a pluralist and held forth in charming fashion on the proposition that there is more than one kind of ultimate reality. The Declaration, he said, should reflect more than simply Western ideas and Dr. Humphrey would have to be eclectic in his approach. His remark, though addressed to Dr. Humphrey, was really directed at Dr. Malik, from whom it drew a prompt retort as he expounded at some length the philosophy of Thomas Aquinas. Dr. Humphrey joined enthusiastically in the discussion, and I remember that at one point Dr. Chang suggested that the Secretariat might well spend a few months studying the fundamentals of Confucianism!”

The final draft by Cassin was handed to the Commission on Human Rights, which was being held in Geneva. The draft declaration sent out to all UN member States for comments became known as the Geneva draft.

The first draft of the Declaration was proposed in September 1948 with over 50 Member States participating in the final drafting. By its resolution 217 A (III) of 10 December 1948, the General Assembly, meeting in Paris, adopted the Universal Declaration of Human Rights with eight nations abstaining from the vote but none dissenting. Hernán Santa Cruz of Chile, member of the drafting sub-committee, wrote:

In 1950, on the second anniversary of the adoption of the Universal Declaration of Human Rights, students at the UN International Nursery School in New York viewed a poster of the historic document. After adopting it on December 10, 1948, the UN General Assembly had called upon all Member States to publicize the text of the Declaration and "to cause it to be disseminated, displayed, read and expounded principally in schools and other educational institutions, without distinction based on the political status of countries or territories." (UN Photo)

“I perceived clearly that I was participating in a truly significant historic event in which a consensus had been reached as to the supreme value of the human person, a value that did not originate in the decision of a worldly power, but rather in the fact of existing—which gave rise to the inalienable right to live free from want and oppression and to fully develop one’s personality. In the Great Hall…there was an atmosphere of genuine solidarity and brotherhood among men and women from all latitudes, the like of which I have not seen again in an international setting.”

Full Text – PREAMBLE Whereas recognition of the inherent dignity and of the equal and inalienable rights of all members of the human family is the foundation of freedom, justice and peace in the world,

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Whereas disregard and contempt for human rights have resulted in barbarous acts, which have outraged the conscience of mankind, and the advent of a world, in which human beings shall enjoy freedom of speech and belief and freedom from fear and want has been proclaimed as the highest aspiration of the common people, Whereas it is essential, if man is not to be compelled to have recourse, as a last resort, to rebellion against tyranny and oppression, that human rights should be protected by the rule of law, Whereas it is essential to promote the development of friendly relations between nations, Whereas the peoples of the United Nations have in the Charter reaffirmed their faith in fundamental human rights, in the dignity and worth of the human person and in the equal rights of men and women and have determined to promote social progress and better standards of life in larger freedom, Whereas Member States have pledged themselves to achieve, in co-operation with the United Nations, the promotion of universal respect for and observance of human rights and fundamental freedoms, Whereas a common understanding of these rights and freedoms is of the greatest importance for the full realization of this pledge, Now, Therefore THE GENERAL ASSEMBLY proclaims THIS UNIVERSAL DECLARATION OF HUMAN RIGHTS as a common standard of achievement for all peoples and all nations, to the end that every individual and every organ of society, keeping this Declaration constantly in mind, shall strive by teaching and education to promote respect for these rights and freedoms and by progressive measures, national and international, to secure their universal and effective recognition and observance, both among the peoples of Member States themselves and among the peoples of territories under their jurisdiction.

Article 1. All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.

Article 2. Everyone is entitled to all the rights and freedoms set forth in this Declaration, without distinction of any kind, such as race, color, sex, language, religion, political or other opinion, national or social origin, property, birth or other status.

Furthermore, no distinction shall be made on the basis of the political, jurisdictional or international status of the country or territory to which a person belongs, whether it is independent, trust, non-self-governing or under any other limitation of sovereignty.

Article 3. Everyone has the right to life, liberty and security of person.

Article 4. No one shall be held in slavery or servitude; slavery and the slave trade shall be prohibited in all their forms.

Article 5.No one shall be subjected to torture or to cruel, inhuman or degrading treatment or punishment.

Article 6. Everyone has the right to recognition everywhere as a person before the law.

Article 7. All are equal before the law and are entitled without any discrimination to equal protection of the law. All are entitled to equal protection against any discrimination in violation of this Declaration and against any incitement to such discrimination.

Article 8. Everyone has the right to an effective remedy by the competent national tribunals for acts violating the fundamental rights granted him by the constitution or by law.

Article 9. No one shall be subjected to arbitrary arrest, detention or exile.

Article 10. Everyone is entitled in full equality to a fair and public hearing by an independent and impartial tribunal, in the determination of his rights and obligations and of any criminal charge against him.

Article 11. (1) Everyone charged with a penal offence has the right to be presumed innocent until proved guilty according to law in a public trial at which he has had all the guarantees necessary for his defense.

(2) No one shall be held guilty of any penal offence on account of any act or omission, which did not constitute a penal offence, under national or international law, at the time when it was committed. Nor shall a heavier penalty be imposed than the one that was applicable at the time the penal offence was committed.

Article 12. No one shall be subjected to arbitrary interference with his privacy, family, home or correspondence, or to attacks upon his honor and reputation. Everyone has the right to the protection of the law against such interference or attacks.

Article 13. (1) Everyone has the right to freedom of movement and residence within the borders of each state.

(2) Everyone has the right to leave any country, including his own, and to return to his country.

Article 14. (1) Everyone has the right to seek and to enjoy in other countries asylum from persecution.

(2) This right may not be invoked in the case of prosecutions genuinely arising from non-political crimes or from acts contrary to the purposes and principles of the United Nations.

Article 15(1) Everyone has the right to a nationality. (2) No one shall be arbitrarily deprived of his nationality nor denied the right to change his nationality.

Article 16 (1) Men and women of full age, without any limitation due to race, nationality or religion, have the right to marry and to found a family. They are entitled to equal rights as to marriage, during marriage and at its dissolution.

(2) Marriage shall be entered into only with the free and full consent of the intending spouses.

(3) The family is the natural and fundamental group unit of society and is entitled to protection by society and the State.

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Article 17 (1) Everyone has the right to own property alone as well as in association with others.

2) No one shall be arbitrarily deprived of his property.

Article 18. Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance.

Article 19. Everyone has the right to freedom of opinion and expression; this right includes freedom to hold opinions without interference and to seek, receive and impart information and ideas through any media and regardless of frontiers.

Article 20. (1) Everyone has the right to freedom of peaceful assembly and association.

Article 25. (1) Everyone has the right to a standard of living adequate for the health and well-being of himself and of his family, including food, clothing, housing and medical care and necessary social services, and the right to security in the event of unemployment, sickness, disability, widowhood, old age or other lack of livelihood in circumstances beyond his control.

(2) Motherhood and childhood are entitled to special care and assistance. All children, whether born in or out of wedlock, shall enjoy the same social protection.

Article 26. (1) Everyone has the right to education. Education shall be free, at least in the elementary and fundamental stages.

Elementary education shall be compulsory. Technical and professional education shall be made generally available and higher education shall be equally accessible to all on the basis of merit.

Article 21. (1) Everyone has the right to take part in the government of his country, directly or through freely chosen representatives.

(2) Education shall be directed to the full development of the human personality and to the strengthening of respect for human rights and fundamental freedoms. It shall promote understanding, tolerance and friendship among all nations, racial or religious groups, and shall further the activities of the United Nations for the maintenance of peace.

(2) Everyone has the right of equal access to public service in his country.

(3) Parents have a prior right to choose the kind of education that shall be given to their children.

(3) The will of the people shall be the basis of the authority of government; this will shall be expressed in periodic and genuine elections, which shall be by universal and equal suffrage and shall be held by secret vote or by equivalent free voting procedures.

Article 27. (1) Everyone has the right freely to participate in the cultural life of the community, to enjoy the arts and to share in scientific advancement and its benefits.

(2) No one may be compelled to belong to an association.

Article 22. Everyone, as a member of society, has the right to social security and is entitled to realization, through national effort and international co-operation and in accordance with the organization and resources of each State, of the economic, social and cultural rights indispensable for his dignity and the free development of his personality.

(2) Everyone has the right to the protection of the moral and material interests resulting from any scientific, literary or artistic production of which he is the author.

Article 28. Everyone is entitled to a social and international order in which the rights and freedoms set forth in this Declaration can be fully realized.

Article 23. (1) Everyone has the right to work, to free choice of employment, to just and favorable conditions of work and to protection against unemployment.

Article 29. (1) Everyone has duties to the community in which alone the free and full development of his personality is possible.

(2) Everyone, without any discrimination, has the right to equal pay for equal work.

(2) In the exercise of his rights and freedoms, everyone shall be subject only to such limitations as are determined by law solely for the purpose of securing due recognition and respect for the rights and freedoms of others and of meeting the just requirements of morality, public order and the general welfare in a democratic society.

(3) Everyone who works has the right to just and favorable remuneration ensuring for himself and his family an existence worthy of human dignity, and supplemented, if necessary, by other means of social protection.

(4) Everyone has the right to form and to join trade unions for the protection of his interests.

Article 24. Everyone has the right to rest and leisure, including reasonable limitation of working hours and periodic holidays with pay.

(3) These rights and freedoms may in no case be exercised contrary to the purposes and principles of the United Nations.

Article 30. Nothing in this Declaration may be interpreted as implying for any State, group or person any right to engage in any activity or to perform any act aimed at the destruction of any of the rights and freedoms set forth herein.

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Affirming Human Rights Rev. Dr. M. J. Joseph, Kottayam In recent times, all human concerns whether religious or secular have a dimension of human rights: Right to breathe fresh air, right to drink unpolluted water, right to have a dwelling place, right to get a free and fair trial in the court of law, right to information, right to safeguard the freedom of conscience etc. In a bio-centric attitude to life, all living beings on this planet have the right to exist and to accomplish their destiny.

family will perish." The writer of the letter to the Hebrews exhorts his readers. "Let us provoke one another to love and to do good works" (Heb. 1 0: 24). What do we learn from the above biblical texts? One has to break the culture of silence and to risk his/her life for other's deliverance; one has to relate himself/herself to others by word and deed. The overall message is that life is to be lived in relationship, as "no man is an island."

The UN Declaration on HR, Art.1 reads, "All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood". Art.3 states, "Everyone has the right to freedom of liberty and security of person", Art. 18 read, “Everyone has the right to freedom of thought, conscience, and religious.” This right includes freedom to change one’s religion or belief. No right, not even the so-called natural rights have been attained by men/women by the mere fact of coming into the world.

He/she has had to conquer them through persistent struggle. God will not take back the freedom given to man or intervene to prevent its abuse. The divine mandate is quite clear "I have set before you life and death, blessing and cursing, therefore, choose life"(Due 30:15). This is the theological foundation of Human rights.

The following conversation between Gurudev Tagore and Mahatma Gandhi will throw light on the humane dimension of Human Rights: "Gandhiji, why are you so unromantic? When in the early dawn, the morning Sun rises; does it not fill your heart with joy to see its reddish glow? When the birds sing, does not your heart thrill with its divine music? When the rose opens its petals and blooms in the garden do their sights not bring cheer to your heart?”

Spiritual dimension Let me illustrate first with a few texts from the Bible.

The Mahatma replied, "Gurudev, I am not so dumb or insensitive, as not to be moved by the beauty of the rose or the morning rays of the Sun or the divine music of birds. But what can I do? My one desire, my one anxiety, my one ambition is when shall I see the red tint of the rose on the cheeks of hungry naked millions of my people? When shall I hear the sweet and melodious song of the birds in place of their agonizing sighs? When will such music come out of their soul and when will that day come when the light of the morning Sun will illumine the heart of the common man in India? When will I see its luster and brightness on his face?”

What a noble vision! We will be tempted to ask ourselves: "Why should I, if the going is good for me, bother about my neighbor and his misery? Why should I fight against corruption? The answer comes from St. Paul: "Woe to me, if I do not preach the gospel..."(1 Cor 9: 16).

Life for all Let me list out a few core concerns of Human Rights. i). Life is the gift of God. Life in all its fullness is affirmed for all across any man made divide. If life is the gift of God, and it is to be treasured, preserved and promoted. ii) Spirituality of religion alone will give us the urge to protect life for all.

All human rights questions begin with God's question to Cain. "Where is Abel your brother?” "I do not know,” he replied, “Am I my brother's keeper" (Gen 4: 9)? We read in Esther 4:14, "if you keep silence you and your father's

iii) The Ten Commandments speak of life in relationship. Right to life and right to property and

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even right to leisure are integral to the divine laws.

social sectors, liberalization, issue of Intellectual property rights etc.

iv) To hunger and thirst after righteousness is the call of the Spirit. A movement from diakonia to dikaiosune is the need of the hour.

d. Resources of the Mother earth: Water-airland- people belong to one cluster of human existence. To preserve the resources of the world for the unborn inheritors of the earth is a moral responsibility.

v) Freedom of conscience is the basic right of human beings for creativity and personal fulfillment. vi) A paradigm shift from an anthropocentric to a bio-centric attitude to life affirms the nature of interdependence between the human and other living beings on this planet. vii) God's preferential option for the poor is the Magna Carta for a Christian response. "The Lord works vindication and justice for all who are oppressed." (Ps.103: 6) viii) The wide sector of HR concerns includes: child rights - women's rights, rights of the differently abled, consumer rights, civic rights, environ-mental rights etc. ix) Violation of the rights of the weaker sections is sin against humanity: - Dalits, Tribals, Adivasis and Fisher folks have earth- centric rights. x) Need to change outdated-laws such as Police manual in India, manual for prison laws, and to codify instruments of Justice. "Justice delayed is justice denied." In the absence of just laws, wound will be justified and justice will be wounded. xi) Poverty is a violation of HR. What does poverty mean for millions in Asia?

Human Rights-Pastoral Concerns a. Right to be human: Incarnation is God's solidarity with the poor of the earth. It is indeed the vulnerability of God and also the subversive act of God. Kenotic-life style is the key to the transformation of the community at large. b. Celebration of diversity: Plurality is integral to Reality. In a life of diversity, the Trinitarian concept of the God- head gives us a clear framework for action. c. Globalization and Human rights: The ill effects of globalization as a project are to be exposed: marginalization, displacement, introduction of neo-colonialism, withdrawal of

e. Issues of Displacement: Right to a habitat is basic to human dignity. Denial of right to a few in the name of progress or of a political ideology is a violation of human rights. In the name of modernity, the indigenous people are displaced from their natural environment. Right to land and to a culture of their own is indeed a cry for justices. f. Glory of service and vigilance: "Service is the rent we pay for the space we occupy"- "How can we become eyes to the blind and feet to the lame?” How do we become agents of change and channels of grace break the walls of pessimism, narcissism, fatalism, and cynicism.

Remember, "Christian faith is a resistance movement against fatalism" (F & O, (WCC) 1978).

Conclusion Our common humanity transcends the oceans and all national boundaries. It bids us to speak together for a common cause against tyranny and to act together in defense of our very humanity. The earth created by God need to be preserved by us in its original form so that our generations may also enjoy the creation of God in its original form and its beauty. The destruction of earth is also a violation of basic human rights.

Editor’s Notre: Rev. Dr. M.J. Joseph, M.Th., D. Th, is the former Director of the Ecumenical Christian Centre, Bangalore. He has also served as Professor and Principal, Mar Thoma Theological Seminary, Kottayam, India. As a former member, Faith and Order Commission of the World Council of Churches, he is widely known for his ecumenical and ecological contributions. He has served as Secretary Board of Theological Education, Senate of Serampore College (University). He currently serves as Convener, Ecological Commission, of the Mar Thoma Church. Dr. Joseph has also authored several articles, poems and books available both in English and Malayalam languages.

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

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The Christian Imperative on Human Rights Dr. Zac Varghese, London At the heart of the Christian understanding of the Universal Declaration of Human Rights (UDHR) by the UN General Assembly in 1948 is the call of Jesus to love God and love our neighbor as ourselves. The parable of the Good Samaritan (Luke 10: 29-37) is central for discovering who our neighbor is. This understanding makes us believe that human rights are not a set of rules and regulations, but it is way of life. It was possibly the strict religious laws, which prevented the priest and the Levite to help the man who needed human compassion and solidarity. Pope Francis at the recent synod of bishops stated: “The true defenders of doctrine are not those who uphold its letter, but its spirit; not ideas but people; not formulas but the free availability of God’s love and forgiveness.” Therefore, human rights are an expression of how Christians understand their role in society of a vision of justice promulgated by God’s unconditional love, where love is understood as self-giving love, agape.

Human rights are often looked at from the point of view of legal rights and duties–but for us, as Christians, there is a need to widen the scope of this understanding from a faith perspective of relationship with God and God’s children.

This short paper is to explore some theological principles

for understanding what we mean by human rights and express them in the context of the human relationship.

God has created mankind in His image and likeness and for a relationship. We reflect the image of God in our relationships. It says in John’s first letter: “Whoever loves God must love his brother” (1John 4: 21). God’s love for us and our love for God and others around us is one of the first principles of human rights. Therefore, the very nature of our creation is relational; this relational connection is also evident in the gross human genetic identity too and hence we have both biological and spiritual identities and relationships. This identity is not accidental, but intentional and creational.

The current debates about on human rights are all about legal issues and jurisdictions of national parliaments and courts in defining and implementing 30 articles of UDHR and other articles associated with ‘European Conventions on Human Rights.’ There are opposing views currently about implementing these international agreements. This is surfacing on a gigantic level as the results of the conflicts, killings and massive refugee crisis at the doorstep of Europe. This conflict in the Middle East has the potential to bring the entire super powers into it create the biggest human tragedy. These religious conflicts are more destructive than atomic weapons. The question for a Christian is not ‘what are his rights?’ but what are his responsibilities to all human beings and the created-world.

In all these, there is a much more fundamental question for us to answer, which is “What does the Lord require of you? To act justly and to love mercy and walk humbly with your God” (Micah 6: 8). Human right is possibly an answer to this question with a legal framework. However, most laws under which we live and work are of human construct and these laws are not perfect as people are not perfect.

Therefore, we do need God’s help and guidance to build relationship and respect other human beings and allow them to enjoy their humanity in its fullness.

Human rights are intimately linked with what is required to show respect for the worth of a human being and his dignity. Therefore, to treat a person with less respect than he or she is worth is to deny his/her human right. It is important to develop an ‘I- Thou’ relationship with ‘others.’

This is implied in the traditional Indian greeting of saying ‘Namaste’ when one meets another person, which means I bow to the divinity in you. This emphasizes the relational nature of human rights: in recognizing the dignity of others, we are in turn dignifying ourselves and thereby elevating and honoring humanity as a whole. The idea of being a good neighbor is the key to the concept of human rights. This is an existential movement in life from ‘being-

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in-itself’ through the medium of ‘being-for-itself’ to the progressive mature stage in life of ‘being-for-others.’ It is in this ‘being-in-for-others stage in our life that we become the neighbor that God wants us to become. The ideas of moral rights and obligations as a basis for creating a just society can be traced to this understanding. It is linked to crucial human values such as solidarity, sharing and participation. God-given human responsibility is not limited, but infinite and it is meant to embrace all categories of people in a world of religious and ideological pluralism. It is a challenge to commit oneself to the good of one’s neighbor; in the Gospel sense, it is to lose oneself and one’s self-centeredness for the sake of the ‘other.’

The concept of human right is intrinsically connected to the ideas of common good and social justice. Common good and social justice is enshrined in the kingdom values, which Jesus proclaimed. Therefore, human rights are not a new ideology for Christians; it is the key to establishing God’s kingdom on the earth for enjoying heavenly peace.

The social justice problems and violations are so common and hence we have a tendency to ignore them; only by naming them we realize it is horrible and cruel. We also have a tendency to close or eyes and think that these are not our problems and it is someone else’s. But the refugee crisis is now is in the so-called Christianized and civilized Europe. These problems include: religious and political violence, pollution, destruction of ecological balance, bad sanitation, feticide, sexual abuse and child molestation, malnutrition and starvation, child labor and modern slavery, beggary, drug trafficking, class and caste struggles, destruction of cultures and traditions, noise pollution, corruption, gender in equality, domestic violence, religious violence, abuse political power and so on and on. To certain extent most of us have become immune to these huge problems. These issues individually and collectively have the power to destroy the world; the biggest danger is our immunity in understanding the severity of these issues and how we are destroying the innocence of our children or even denying them a childhood.

Social justice will only be realized when everyone has just enough, just enough ‘Manna’ for the day, to develop of his or her creative potential to the maximum; it is only possible when the powerful people (religious, political, business) recognize the limitations of the poor and give them preferential treatment for housing, food, water, education, health, and political empowerment as the founders of the Indian nation provided through the quota systems for the backward communities. It was an amazing vision of caring for the underprivileged, but we have forgotten these good intentions and now we are exploiting the weaker sections of the community by over feeding the privileged through preferential treatment though education and tax incentives. It is time to reflect on the bad impacts

of globalization in destroying job opportunities of traditional communities and trades for making a quick buck at the global market. These too are human right violations.

As human beings, we have developed three types of loyalties: personal (friendships), interpersonal (Communal), and a destructively powerful religious loyalty. These are interwoven and should not be separated; when we separate them we have unbridgeable divisions. We are created to live in relationships; being human means ‘being-with others’ and ‘being-for-others.’ Being and becoming are related to human freedom and justice. There is an obligation of respecting and accepting people belonging to other religions. In Isaiah we read of Lord anointing the Persian king Cyrus: “This is what the Lord says to his anointed, Cyrus, whose right hand I take hold to subdue nations before him….” (Isaiah 45:1). It is a lesson in religious tolerance and understanding to see how Darius, Cyrus and other Persian Kings subsequently helping the Israelites to rebuild the temple in Jerusalem. It is also a lesson for us to understand that we cannot domesticate the God of unconditional love for our whims and fancies, and to create our own kingdoms.

In summary then, the Gospel imperative is to reject all unjust social structures, including so-called religious, and to enable one to dedicate oneself to the service of humanity through justice and freedom. God has given us this freedom in Christ. We have an infinite responsibility to build social structures to support to bring to the center poor and all classes of people on the margins of the society. This movement from the periphery to center is our God-given Gospel mission, ‘Missio Dei.’ Therefore, there is an urgent need for the active participation of the Church in safeguarding human rights and serve God as His children and partners in building His kingdom on the earth.

God has given us an infinite responsibility to promote kingdom values–which promote love, justice, freedom and all aspect of human rights.

Editor’s Note: Dr. Zac Varghese, London, U.K., was the director of Renal & Transplantation Immunology Research of Royal Free Hospital and Medical School in London. He has coauthored Medical textbooks and published extensively on Transplantation, Nephrology, Inflammation, and lipid-mediated vascular injury. He is an Emeritus Professor and continues to be a supervisor for doctoral studies even after his retirement. He is also a prolific writer on religious and ecumenical issues; he continues to work relentlessly for the ‘common good’ of the worldwide Mar Thoma Diaspora communities. He is also the editor in charge of FOCUS online magazine. He can be reached by his e-mail address at: zacvarghese@aol.com.

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Ten Giants of the Human Right Movement History is replete with the stories of great people who have changed the world by championing human and civil rights.

Jesus Christ’s inauguration of the kingdom of God and the values of the God’s kingdom as enshrined in the Sermon on the Mount are the essence of the human rights. The following are some of the giants who contributed much for this mission.

bus boycott, which began in 1955 following Rosa Park incident in Montgomery, and led to the end of segregation on buses. At the age of 35, King was the youngest man to have ever received the Nobel Peace Prize. He was assassinated four years later in 1968.

5. Nelson Mandela (1918– 2013):

1.Cyrus the Great: In 539 BC, the armies of Cyrus the Great conquered the city of Babylon. But rather than rape and pillage, Cyrus freed the slaves, declared freedom of religion and established racial equality. These and other decrees were recorded in cuneiform on a baked-clay cylinder now known as the Cyrus Cylinder. It is generally considered the world’s first charter of human rights.

2. Mohandas Karamchand Gandhi (1869–1948) Developing and spreading the art of nonviolent civil disobedience and applying it to a large scale, Gandhi — who was commonly known as Mahatma Gandhi — brilliantly brought independence to India and became an inspiration for movements of nonviolence, civil rights and freedom across the world.

3. Rosa Parks: Rosa Parks is known today as the “mother of the civil rights movement” because her arrest for refusing to give up her bus seat sparked the pivotal Montgomery, Alabama, bus boycott.

She didn’t set out to make history when she left her job as a seamstress to board a bus on the afternoon of December 1, 1955. She was tired, and she just wanted to go home. When the bus driver asked her to move toward the back of the bus so that a white man could sit, she couldn’t bring herself to do it: this resulted in her arrest. The arrest and brief jailing of Rosa Parks, a woman highly respected in the black community, and the boycott that followed led to a U.S. Supreme Court decision outlawing segregation on city buses. The boycott also raised to national prominence a youthful, little-known minister named Martin Luther King Jr. Under his leadership, the boycott set a pattern for nonviolent, community-based protest that became a successful strategy in the civil rights movement

The South African anti-apartheid revolutionary inspired an international campaign for his release from prison where he was serving a life sentence on charges of sabotage and conspiracy to overthrow the government. After 27 years in prison, he was released in 1990; three years later he was awarded the Nobel Peace Prize with F.W. de Klerk for their work to undo South Africa’s racist apartheid policies. In 1994, Mandela was inaugurated as South Africa's first black president, a position he held until 1999. Among other accolades, he has variously been called "the father of the nation,” "the founding father of democracy,” and "the national liberator, the savior, its Washington and Lincoln rolled into one.”

6. Mother Teresa (1910- 1997): She was born in Macedonia but elected to live in India as a nun to help the poor and orphans and widows. She founded a new sisterhood, Missionaries of Charity. Mother Teresa and her helpers built homes for orphans, nursing homes for lepers and hospices for the terminally ill in Calcutta. Mother Teresa's organization also engaged in aid work in other parts of the world. In 2003, the Pope took the first step towards her canonization.

7. Oscar Romero (1917-1980) He was a priest and bishop in El Salvador. His love for his people who were suffering violence and oppression led him to take their side and to denounce their oppressors. He was killed, whilst saying Mass, on 24th March 1980.

Romero's campaign for human rights in EL Salvador won him many national and international admirers as well as a Nobel Peace Prize nomination. He was a champion of the liberation theology in South America.

4. Martin Luther King Jr. (1929–1968) 8. Dalai Lama, 14th (1935–) He was an American clergyman, activist, and leader in the African-American civil right movement; he is best known for his role in the advancement of civil rights using nonviolent civil disobedience. King led the first AfricanAmerican nonviolent demonstration with the

Buddhist monk and spiritual leader of Tibet, Tenzin Gyatso, the 14th and current Dalai Lama, was awarded the Nobel Peace Prize in 1989 for his nonviolent struggle for the liberation of Tibet. He has consistently

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advocated policies of nonviolence, even in the face of extreme aggression. He also became the first Nobel laureate to be recognized for his concern for global environmental problems.

9. Aung San Suu Kyi (1945–) She is the daughter of a Burmese nationalist hero, became involved in Myanmar’s struggle for national independence in 1988. Taking leadership of the democratic opposition using non-violent means to fight a regime known for its harsh brutality, she also worked for peace amongst feuding regions and ethnic groups in her country. In 1989, she was placed under house arrest, without charge or trial. The military offered to free her if she agreed to leave Myanmar, but she refused to do so until the country was returned to civilian government and political prisoners were freed. She spent 15 of the next 21 years in strict custody. In 1991, her ongoing efforts won Suu Kyi the Nobel Prize for Peace, given to honor “her unflagging efforts and to show its support for the many people throughout the world who are striving to attain democracy, human rights and ethnic conciliation by peaceful means.” She was finally released from house arrest in November 2010.

10. Ayyankali (1863–1941) He was a social reformer who worked for the advancement of those people in Travancore (Kerala) who were treated as untouchables. His efforts influenced many changes that improved the social wellbeing of those people. He fought against the caste discrimination and social division of Kerala, which Swami Vivekananda described as a ‘mad house.’ Maharaja of Travancore gave him a membership of the Legislative Council to represent his people. In the caste-ridden Indian society, it was a major achievement and he stands alongside Ambedkar and such great people who lived and worked for human rights that we enjoy today.

Bishop M. C. Mani, CSI, Kottayam Rt. Rev. Dr. M. C. Mani, former bishop of CSI Madhya Kerala diocese was called to eternity on Tuesday on October 20, 2015. He breathed his last around 12 pm at a private hospital in Kottayam following age-related ailments. He was 87. His funeral service was held on October 22 2015 at the CSI Cathedral, Kottayam in the presence of a large number of people from all walks of life and leaders from both the State and the Church.

Born to Dr. and Mrs. M. P. Chacko of the Modayil family from Mallappally in 1928, Rev. M. C. Mani was ordained as a bishop by Most Rev Dr. Solomon Durai Swami at the CSI Cathedral, Kottayam on Feb 8, 1981. He was ordained Deacon in 1956 by Bishop C K Jacob and was ordained Presbyter by the then CSI Moderator Bishop Michael Hollis. ,

He completed his graduation from Madras Christian College and studied theology at the South India Biblical Seminary, Bangarapet and United Theological College, Bangalore. His higher studies were in Asbury Theological Seminary, USA and St. George’s College, Jerusalem. He worked as the president of the Healing Ministry and Mission & Evangelism Departments of the CSI Synod. After 12 years of service as Bishop, he retired in July 1993. It was during his period as a Bishop the East Kerala Diocese of the CSI was formed under his initiative and leadership, paving the way for the development of the hill tribes. He was always known as a “friend of the poor and the marginalized.” He also worked as the school corporate manager of the Diocese and served as the Diocesan Council Secretary for three consecutive terms.

The late Mrs. Thankamma Mani is his wife. He is survived by his children Rev. Dr. M. Mani Chacko (General Secretary, The Bible Society of India, Bengaluru); Prof. Korah Mani (Former Principal, CMS College, Kottayam); Mr. M. M. Mani (Senior Development Officer, United India Insurance, Kottayam); Mr. M. M. Philip (Architect, Kottayam and Former General Secretary, CSI Synod), Mrs. Mary Mani (CMS Higher Secondary School, Kottayam), Daughters and Son in-law: Mrs. Achyamma Chacko (Formerly Teacher, Union Christian Higher Secondary School, Chennai) , Prof Susan Korah (CMS, College, Kottayam ); Prof. Miriyam Mani (CMS College, Kottayam), Dr. Anil Philip (Medical College, Kottayam) and Mr. John K Abraham ( Chief Manager, New India Assurance, Mumbai).

Bishop Angaelos at WCC Leaders Consultation His Grace Bishop Angaelos, General Bishop of the Coptic Orthodox Church in the United Kingdom, spoke of the challenges and opportunities of the current refugee crisis at a World Council of Churches Consultation in Munich, Germany, jointly hosted by the Evangelical Lutheran Church in Bavaria (ELKB), the Evangelical Church in Germany (EKD) and the World Council of Churches (WCC), 29 October 2015.

During his address, Bishop Angaelos said: “We are not only witnessing the immense displacement of vulnerable people fleeing war-torn countries, but a dehumanization and a loss of dignity of those people…they do not leave their countries unless they feel that they no longer have a viable presence there. We need to look with a new heart, to encourage our states and governments, and all who make decisions, to look at these people as more than mere statistics.”

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Speaking of ways to address the crisis, he went on to say: “This epidemic that we are seeing needs to be addressed collaboratively, across the Church and across religions, nation states, organizations, and international bodies. This crisis is larger than any one person, state, religion, or organization, and so we need to encourage one another to move on in active collaboration. Without a streamlining of our efforts, we will see a wastage of both human and material resources.”

In conclusion, Bishop Angaelos gave a message of hope: “As Christians we believe that there is always hope; this is a great opportunity for us all to be light in an abject darkness, and a light that can and will make a difference.”

In speaking about the consultation shortly after his address, Bishop Angaelos said: “This is a welcomed initiative of WCC and its member Churches to bring Church leaders together from across Europe and discuss the implications both, in the Middle East and in Europe, of what we see unfolding at the moment.

It is widely agreed here that there is a major and complex situation in the Middle East, and that Christians and others are facing immense pressures, living in great risk because of the conflict that is occurring around them.

As I have been saying all along, the complexity of the unfolding situation in the Middle East necessitates a coordinated and collaborative response encompassing nation states, as well as religious and non-governmental organizations and bodies. While this is a great challenge, it is not one that cannot be met if we work together to safeguard those most vulnerable.”

Taking part in the consultation were 35 bishops and Church leaders from 20 countries, and representatives from a variety of Churches across Europe.

The program included presentations and discussions surrounding values and perspectives in the public sphere, along with discussions of possible future strategies and steps for action to assist those affected by the crisis.

(A Nativity Poem)

O Star of Wonder, Star of Night…

Rev. Dr. M. J. Joseph, Devalokam The Magi’s search for the manger in Bethlehem Guided by the star-“a large ball of burning gas”- in the night sky Simeon the senior citizen’s vision of the star of wonder dwelling on earth Kindle in me a ray of hope for a better tomorrow.

The kinetic energy of the Star leading the Persian astrologers to Bethlehem The hazardous journey of the Gentile- seekers to the Court of the King The nights’ stay of the Magi at the Mar Saba monastery in the Judean desert Kindle in me a vision of the glory of God outside the Law. The identity of the Magi as practitioners of occult arts Their branded name as fortunetellers They’re boasting at the Court of the King Herod Kindle in me an appreciation of the truth in diverse cultures.

The enquiry of the Gentile seekers and their interpretation of the Scriptures Their boldness to give a testimony of their reading of the law within their hearts Their ardent desire to worship the King of the Jews with their treasured gifts Kindle in me a vision of the breaking of the religious and cultural walls.

A voice from above whispered in my ears: None has the right to monopolize the Christ - Child in the Crib He who owns the text may be ignorant of its meaning He who stands outside the boundary may find a way inside.

Just as a Star is none’s possession, so also Jesus, the Universal Child.

The glory of heaven and earth finding a union at the Cradle The insincerity of the King urging us to disobey the powerful The courage of the wise men taking a different route Kindle in me the spirit of obedience to God. Editor’s Notre: Rev. Dr. M.J. Joseph, M.Th., D. Th, is the former Director of the Ecumenical Christian Centre, Bangalore. He has also served as Professor and Principal, Mar Thoma Theological Seminary, Kottayam, India.

As a former member, Faith and Order Commission of the World Council of Churches, he is widely known for his ecumenical and ecological contributions. He has served as Secretary Board of Theological Education, Senate of Serampore College (University). He currently serves as Convener, Ecological Commission, of the Mar Thoma Church. Dr. Joseph has also authored several articles, poems and books available both in English and Malayalam languages.

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

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Dr. Stanley Jones: Recollection of a Granddaughter: Part-4 Dr. Anne Mathews-Younes, USA* [This concludes the four part series on Dr. Stanley Jones.]

The E. Stanley Jones Foundation is dedicated to preserving and extending the legacy of the late E. Stanley Jones who blessed millions of people around the world with his preaching, teaching, and prolific written works proclaiming Jesus is Lord. The Foundation is working to utilize all available technological means for distributing the intellectual property to appropriate entities that will use these tools to build the Kingdom of God; including but not limited to universities, seminaries, churches, and individuals, etc.

May I make some closing comments about the legacy of E Stanley Jones. In a great many ways, ESJ was a pioneer – a man before his time. He spoke out for racial justice even in the Deep South at America at a time when it was not popular to do so. Not surprisingly it used to be said in the 1930s that E. Stanley Jones and Eleanor Roosevelt should be hanged from the same tree. He insisted that his meetings be open to all people He stood for peace when that too was not a favored cause.

Until the very last moment he was found busy trying to prevent war between the United Stated and Japan. Jones also wrestled with the problem of human suffering and was a reconciling agent wherever he went.

When war came to an end he continued his work of reconciliation. Today the virtues of corporate life are often extolled. He lives much of the time for years in an Ashram – for him the Kingdom of God was to be taken seriously He was a global person in the most specific sense – long before globalism became a general reality. He had simply been everywhere/ a missionary first of all to India; he became a missionary to the whole world. For fifty years, he lived out of a suitcase. Today the holistic understanding and approach are much favored. As previously shared, Tertullian could say that the soul was naturally Christian. Stanley Jones extended this: the whole body was naturally Christian – nerves, blood vessels, vital organs, the mind – the whole of society was meant for Christian love For some people dialogue between the Christian faith and other secular and religious faiths remains a new thing. For years, in his round Table conference, he was engaged in this approach with adherents of every religious persuasion and every ideology. I draw these from my father’s postscript to my grandfather’s last book, The Divine Yes. o

He found the Christian movement scattering its energies about marginal issues of doctrine and denominations and left it centered on Jesus Christ as the one and central issue.

o

He found evangelism in America on the edges of the life of the churches and not too respectable and he left it a central issue in the life of all the churches and made it respectable and necessary.

o He found evangelism largely personal and left it personal and social – a total way of life. o He found Christianity presented as alien to human nature and it left it as supernaturally natural and sin as unnatural and alien. o He found the Kingdom of God largely inward and mystical, or futuristic in heaven, and he put it into life as the one issue now, supplanting all the alternatives of other “isms” communism, and fascism and the like….

The kingdom of God on earth and on earth now is the issue. o He found the nonviolent non-cooperation movement Indian and Gandhian and shared it as the method of finding freedom for the African Americans in America. o He found the Christian movement largely alien and Western and he left it more naturalized through the Ashram movement.

In concluding, my grandfather would repeatedly affirm that it does not take much of a man or woman to be a Christian, but it takes all that there is of him or her. “It doesn’t matter how much you’ve got; it matters how much God’s got of you.”

God certainly had all of E Stanley Jones and according to Stephen Graham who wrote a fine biography of him, “that was enough to change the world.”

Dr. Anne Mathews-Younes is currently working for the Federal Government as a psychologist in the Department of Health and Human Services’ Center for Mental Health Services. She is the granddaughter of Dr. Stanley Jones. Dr. MathewsYounes was initially trained as an occupational therapist.

She later received her doctorate in Counseling and Consulting Psychology from Harvard University and is a licensed psychologist. Dr. Mathew Younes has also completed a Master’s Degree in Theological Studies at Wesley Theological Seminary in Washington, D.C., as well as a Doctoral Degree in Ministry from that same seminary.

Both of her theology degree theses focused on the life, mission and theology of her late grandfather E. Stanley Jones with whom she traveled extensively through India and Africa.

Dr. Mathews-Younes is the President of the E. Stanley Jones Foundation (www.estanleyjonesfoundation.com) and has served as the Vice President of the United Christian Ashram Board, a spiritual retreat organization founded by E. Stanley Jones. Her book, Living Upon The Way: Selected Sermons of E. Stanley Jones on Surrender was published in 2008. Anne can be reached at amathews1@verizon.net

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Social Justice is God’s Justice Lal Varghese, Esq. Dallas The social justice of Jesus is perfect and better than what Carl Marx or any other social system offered after Jesus declared them and comforted, ‘those who suffer, come to me I will provide comfort you.’ When we are gripped by God’s love and

by His calling for transforming the social justice as according to God’s justice, our life is becomes different. We grow close to one another and become organs of a mystical body, ruled by a spirit of unity—one heart and one soul. The necessity for force and coercion, for law and moral striving, is removed because the true spirit, which the law expressed imperfectly, comes to rule our lives. Jesus brought the new righteousness ‘goodness of heart’ which embraces all human existence. It is an eternal justice and it no longer needs to take into account the restraints and injuries that are part of our present legal relationships. This justice is unconquerable because it is God’s goodness. It can be neither weakened nor changed, for it manifests a life energy that wants to unfold in every area of life.

This justice is goodness, because God is good. His goodness is love. His justice reveals all the powers of love. Any attempt to reach this goodness on the basis of legal rules or regulations will end in failure.

world of today. On one side wealth is accumulating, and surpluses of everything, and on the other side, people are living in poor conditions without even the means to afford one meal a day. The quantities of food wasted by civilized societies to maintain sophisticated lifestyles are more than enough to feed the poor; this is a reality we should be aware of when we are dragged away involuntarily by the shopping trolleys. Where should be our priority, filling the shopping basket or feeding the poor?

When we see the churches, as they are today, where money has so much power and there is so little compassion for the poor, we should feel challenged to reach out more. We know that the first believers in the church at Rome fed their own poor and the poor of the whole city. They lived in the love of Jesus, and that is what we are missing now. The world around us demands that we need to return to this first love of Jesus. In Matthew 25 Jesus speaks of those who are hungry, thirsty, naked, and in prison, and the need to provide for them, and speaks about the reward to such people. So we must be concerned about the hungry, thirsty, naked and those being isolated themselves from the society for various reasons. We need to share our resources and talents with these brothers and sisters. To be complacent in the face of injustice is a terrible sin. Many people are making sacrifices for righteousness, and some have even sacrificed their lives.

But the fight for social justice itself will not bring the kingdom of God, and we must not lose sight of this, in spite of our respect for those who sacrifice everything for it. Something much greater must come into being, something we ourselves cannot make: the powerful atmosphere of the spirit of Jesus, which must penetrate into the world. As injustice continues to increase, let us hold on to our hope in the kingdom of God and seek to live according to it, so that we can show the world of a new righteousness that embraces the principle of loving everyone including the enemy. This is the answer to the great need of our time in the world at large especially on the political and racial scene we see around us. We need to thrive for the best from us and need to deliver the best for others. We are all responsible for the social injustice, the human degradation, the wrongs people inflict on each other, both public and private.

Each one of us bears guilt toward all humankind because we are deaf and blind to their degradation and humiliation.

Remember the calling of Jesus as recorded in Mathew: ‘those who suffer come to me I will provide for you.’ That is the calling we need to make to our brothers and sisters who are suffering around us, so that we can continue that social justice Jesus Christ began during His worldly ministry.

Jesus brings a totally different righteousness because He is God incarnate, the Trinitarian reality, who encompasses everything and tolerates nothing to be isolated. He brings God’s radiating light and floods warmth; the living God, who wants nothing but life; the God of riches, whose being consists of giving. Those who lose themselves in God have the new justice. Where God himself lives and works, this justice of the warmly pulsing heart replaces the stony tablets of the law.

There is so much pain on the earth around us. If we are filled with God's love, we will experience this pain ourselves; we will feel the need of children, the elderly, the mentally challenged and disturbed, the unwanted, and the starving. We cannot ignore those around us for whom social justice is denied by the

Simple, apostolic mission to do justice to others does not require large sanctuaries or halls and lengthy pulpit preaching.

It is much simpler than that just open your heart to do justice to others who are being ignored by the faithful believers around them. It means finding the living thread from one person to another, from house to house, from one town to the next. It means discovering the footsteps of Jesus Christ to see which way He went, so that we can go to the very place where He has been. Jesus didn’t make the Pharisees or other people in authority in position as His disciples, but He went and gathered those who were in the lowest strata of the society to be with Him and to do His justice in the world. He entrusted the twelve disciples to continue to spread the Good News, the Gospel so that social justice will be served to those marginalized people.

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Jesus was actually identifying himself at His sermon on the Mount with the poor, less fortunate and the marginalized when He said as stated in Mathew 5: 3-10: “Blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are those who mourn, for they will be comforted. Blessed are the meek, for they will inherit the earth. Blessed are those who hunger and thirst for righteousness, for they will be filled. Blessed are the merciful, for they will be shown mercy. Blessed are the pure in heart, for they will see God. Blessed are the peacemakers, for they will be called children of God. Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven.”

The church should be the vehicle of social justice where much injustice in the name of religion is being done now. Religion is the vehicle for terrorism and violence and not offering any justice to the poor and the less marginalized. When church and its believers offer social justice, they are unknowingly offering God’s justice to those who are around. When the faith overflows the four walls of our sanctuaries it move around by doing justice to God. Everyone is created in the image of God to resemble God’s justice to the fellow beings. If our faith does not help us to offer social justice to others, our faith is vain.

Every individual has the right to live a life worthy to God and no one has the right to resist the individual right and freedom to live. Practical Christianity is what James is teaching us through his letter: “What good is it, my brothers, if a main claims to have faith but has no deeds?” (James 2:14). We have proclamations, mission statements, parish conventions, but have no meaningful deeds. Mother Teresa had deeds!

Destroying the earth for selfish goals and gain is also amount to human rights violation. God created the earth for all human beings to enjoy the fruits of it. If we do not allow others to enjoy the earth we are violating their basic rights to enjoy the earth and all its creations. Human right is defined as a right that is believed to belong justifiably to every person. U. N. Human Rights declares: “Human rights are rights inherent to all human beings, whatever our nationality, place of residence, sex, national or ethnic origin, color, religion, language, or any other status. We are all equally entitled to our human rights without discrimination. These rights are all interrelated, interdependent and indivisible. Universal human rights are often expressed and guaranteed by law, in the forms of treaties, customary international law, general principles and other sources of international law. International human rights law lays down obligations of Governments to act in certain ways or to refrain from certain acts, in order to promote and

protect human rights and fundamental freedoms of individuals or groups.”

To quote UNHR “Human rights are inalienable. They should not be taken away, except in specific situations and according to due process. All human rights are indivisible, whether they are civil and political rights, such as the right to life, equality before the law and freedom of expression; economic, social and cultural rights, such as the rights to work, social security and education, or collective rights, such as the rights to development and self-determination, are indivisible, interrelated and interdependent. The improvement of one right facilitates advancement of the others. Likewise, the deprivation of one right adversely affects the others. Non-discrimination is a crosscutting principle in international human rights law. The principle applies to everyone in relation to all human rights and freedoms and it prohibits discrimination on the basis of a list of non-exhaustive categories such as sex, race, color and so on.

The principle of non-discrimination is complemented by the principle of equality, as stated in Article 1 of the Universal Declaration of Human Rights: “All human beings are born free and equal in dignity and rights. ”Human rights entail both rights and obligations. States assume obligations and duties under international law to respect, to protect and to fulfill human rights. The obligation to respect means that States must refrain from interfering with or curtailing the enjoyment of human rights. The obligation to protect requires States to protect individuals and groups against human rights abuses. The obligation to fulfill means that States must take positive action to facilitate the enjoyment of basic human rights. At the individual level, while we are entitled our human rights, we should also respect the human rights of others.”

So the main purpose of any mission is to make all the world aware of who God is and what His will is, of His power to bring about perfect love through Jesus Christ, and that this love can be put into practice here and now in a community life. And that today, this life can be lived out in complete social justice, and brotherliness. Our mission should include the whole world, and that includes those in high places as well as the masses of underprivileged. Let us also take this as a challenge in our individual life and feed at least a few of those who cannot afford to feed themselves: let us do our part to do justice to others so that it can be God’s justice to those underprivileged; let us follow the justice of God by loving and doing justice to our neighbours. Whatever we did not do to our neighbour will be considered as not doing it for the Son of God, since God created all human beings in His own image by breathing life in to each person. Hence, doing social justice is God’s justice and if we fail in doing social justice as believers, and as a church, we fail in the mission of our Lord Jesus Christ. Faith without deeds is no different than building a house on sands, which is quickly washed away (Matthew 7: 26-27). It is good to think deeply of what Wilmington said: “A silent believer may indeed be a saint before God, but he remains a sinner before man until he walks the walk and the talks the talks of Christian service.”

Editor’s Note: Lal Varghese, Esq., is mainly practicing in U. S Immigration law for more than 20 years in Dallas. He is the legal counsel and member of the Legal Affairs Committee of the Diocese of North America & Europe of the Mar Thoma Church. He can be reached at E-Mail: attylal@aol.com, Telephone: (972) 7880777 (O), (972) 788-1555 (Direct)

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Global Child Labor: Beyond Goals?

Dr. P. Jegadish Gandhi, Vellore Children are born free in this world, but the dynamics of skewed society has christened them as “Child Labor” worldwide. Ramesh Bhagat was 10 years old when he came to New Delhi, trafficked by an agent who promised his family that he would be given a suitable job. Fighting with poverty in eastern Indian Jharkahand state, Bhagat’s family had hoped for a bright future for their son. Little did they know what the future had in store for their little boy? Five years and three jobs later, Bhagat was rescued from a house in Badaun district of Uttar Pradesh state on October 24, 2015 where he had been working as a servant. In all those years not only was he not paid anything for his work, he was not allowed to have any contact with his family. This story is not an isolated incident, but an integral nexus in globalized labor market system.

How many child laborers are there in our world? A few hundred thousand? Twenty million? One hundred million?

The real numbers are absolutely staggering: 218 million children under 18-some as young as five-work for low or no wages because their family’s survival depends on it. They do not go to school and have little or not time to play. Many do not receive proper nutrition or care. They are denied the chance to be children. More than half of them are exposed to the worst forms of child labor such as work in hazardous environments, slavery, or other forms of forced labor, illicit activities including drug trafficking and prostitution, as well involvement in armed conflict.

Towards Abolition of Child Labor The new global estimates and trends are presented in terms of three categories economically active children, child labor and children in hazardous work. In addition, gender plays a significant role in determining the different types of work done by girls and boys. For example, girls predominate in domestic work, while boys are heavily represented in mining and quarrying. The situation is made worse when, as for domestic work in many counts the kind of work is excluded from regulation in a large proportion of countries. Our understanding of the causes of child labor has also become more sophisticated as different academic perspectives have been brought to the problem. Seeing child labor as a product of market forces – supply and demand – has been a fruitful approach, taking in the behavior of employers as well as of individual households.

Poverty and economic shocks clearly play an important if not a key role in determining the market for child labor.

Child labor in turn contributes the perpetuation of poverty.

For example, recent empirical findings by the World Bank from Brazil demonstrate that early entry into the labor fore reduces lifetime earnings by some 13 to 20 percent, increasing significantly the probability of being poor later in life. However, poverty in itself is not a sufficient explanation of child labor, and it certainly fails to explain some of the unconditional worst forms of child labor.

One of the major aims set of the International Labor Organization (ILO) at its foundation in 1919 was the abolition of child labor. Historically, the ILO’s principal tool in pursuing the goal of effective abolition of child labor has been the adoption and supervision of labor standards that embodies the concept of a minimum age for admission to employment or work. The ILO’s adoption of Convention No.182 in 1999 consolidated the global consensus on child labor elimination. It provided much-needed focus without abandoning the overarching goal, expressed in Convention No.138, of the effective abolition of child labor. Moreover, the concept of the worst forms helps set priorities and can be used as an entry point in tackling the mainstream child labor problem. The concept also helps to direct attention to the impact of work on children as well as the work they perform.

Child Labor and Human Rights A human rights perspective is necessary for a fuller understanding of child labor, as it focuses on discrimination and exclusion as contributing factors. The most vulnerable groups when it comes to child labor are often those subject to discrimination and exclusion: girls, ethnic minorities, indigenous and tribal peoples, those of low class or caste, people with disabilities, displaced persons and those living in remote areas. The United Nations General Assembly Special Session on Children in 2002 endorsed a mainstreaming approach – placing child labor on the development agenda. This implied that a new ambition had to be set for the worldwide movement against child labor. In political terms this meant putting child labor on the agenda of finance and planning ministries – after all, the worldwide movement has to convince governments to act to child labor. Child labor elimination comes down to a set of political choices rather than a technocratic exercise. And everyday hard realities challenge attempts at making progress.

Elimination of Child Labor is it a Mirage?

It isn’t easy to end child labor in poor countries. In fact, passing laws banning anyone under 14 or 16 from working can actually make the problem worse. If we are going to sustainably reduce the level of child labor worldwide, we need to provide parents the resources so they can make the choice to keep children out of the factory or field and send them to school instead. The International Labor Office estimates there are about 168 million child laborers, accounting for about one in 10 of the world’s children. That is a one-third reduction since 2000, which is heartening progress. Thankfully, only about 4 percent of child laborers are in forced or bonded labor, prostitution, or fighting in armed conflict. The great majority of the rest are working in the field or home next to their parents.

Beate Andrees, Chief of the ILO’s Fundamental Principles and Rights at Work Branch explains how we can achieve target 8.7 of the United Nations’ SDGs which calls for an

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end to forced labor and child labor by 2025. Global number of children in child labor has declined by one third since 2000, from 246 million to 168 million children. More than half of them, 85 million, are in hazardous work (down from 171 million in 2000). Asia and the Pacific still have the largest numbers (almost 78 million or 9.3% of child population), but Sub-Saharan Africa continues to be the region with the highest incidence of child labor (59 million, over 21%). There are 13 million (8.8%) of children in child labor in Latin America and the Caribbean and in the Middle East and North Africa there are 9.2 million (8.4%).

Agriculture remains by far the most important sector where child laborers can be found (98 million, or 59%), but the problems are not negligible in services (54 million) and industry (12 million) – mostly in the informal economy). Child labor among girls fell by 40% since 2000, compared to 25% for boys. (Source: Marking Progress Against Child labor – Global Estimates and Trends 2000-2012). A new Report by Risk Analysis firm Maple croft, which ranks 197 countries, identifies Eritrea, Somalia, Democratic Republic of Congo, Myanmar, Sudan, Afghanistan, Pakistan, Zimbabwe and Yemen as the 10 places where child labor is most prevalent.

Countries with high poverty rates fare badly in the index due to the need for children to supplement their family income, the report said, but economically important countries like China, India, Russia and Brazil were also found to have extreme risks because child labor laws are often poorly enforced.

in hazardous work stand as a major obstacle to achieving decent work for all youth. The logical policy conclusion emerging from this link – the need for a coherent policy approach that tackles child labor and the youth decent work deficit in an integrated fashion. Looking forward, promoting decent work for all will be a critical part of the Post-2015 Development Agenda. Such a coherent policy approach to education, child labor and youth employment will be central to the achievement of this goal.

Global Action

India has 440 million children. That’s more than the entire population of North America (USA, Mexico and Canada put together). Every fifth child in the world is Indian. Official figures indicate that there are over 12 million child workers in India, but many NGOs reckon the real figure is up to 60 million. The number of girls involved is not much lower than the boys. The largest numbers work in places like textile factories, dhabas (roadside restaurants) and hotels, or as domestic workers. Much of the work, such as in firecracker or matchstick factories, can be hazardous; even if not, conditions are often appalling and simply rob kids of their childhood. By a law introduced in 2006, no child under 14 should work. But like many laws in India, the problem is enforcement, 2 years after the ban; the Labor Ministry had carried out 12,000 operations but only made 211 prosecutions.

The case for accelerated global action targeting child labor and the lack of decent work opportunities for youth is very clear. Some 168 million children remain trapped in child labor while at the same time there are 75 million young persons aged 15 to 24 years who are unemployed and many more who must settle for jobs that fail to offer a fair income, security in the workplace, social protection or other basic decent work attributes. Evidence from ILO School-to-Work Transition Survey (SWTS) program indicates that between 20 and 30 per cent of adolescents and young adults in the low-income countries included in the SWTS program complete their labor market transition by the age of 15 years, i.e. as child laborers. The same source indicates that even more youth in these countries leave school prior to this age, driven, inter alia, by poverty, social vulnerability, problems of education access and quality and genderrelated social pressures.

Hazardous work among adolescents who are above the general minimum working age but not yet adults (i.e. those in the 15-17 years age group) constitutes a worst form of child labor and a violation of international labor standards. The ILO Convention No.182 on the Worst Forms of Child Labor (1999) calls on countries to take immediate and effective measurers to eliminate this and other worst forms of child labor as a matter of urgency. It is the 15-17 years age group that the goals of eliminating child labor and addressing the youth decent work deficit intersect most explicitly. In simple terms, it will not be possible to achieve overall child labor elimination without addressing child labor among older children. Similarly, adolescents aged 15 to 17 years trapped

“Achieving sustainable progress against child labor and promoting decent work for youth requires a supportive legislative environment which is in line with international standards and effectively mainstreamed into national development policies, plans and programs. This has the important effect of signaling national intent and of providing a framework for action….. This process should include the elaboration of national lists of hazardous work that is prohibited for all persons below the age of 18 years. In the context of youth employment, it is critical to ensure young persons’ rights at work in order that they receive equal treatment and are protected from abuse and exposure to hazards. Eliminating child labor, in other worlds, is a key policy goal in itself and a necessary starting point for achieving decent work for all” (World Report on Child Labor 2015).

India: A Showcase

In 2007 the Indian Government published the results of one of the world’s largest and most sophisticated studies on child abuse, carried out in conjunction with UNICEF and Save the Children. This detailed research on over 12,000 children produced some shocking conclusions: Two thirds of children are victims of physical abuse. The majorities are beaten in school, and over half have to work seven days a week. Over 50% have faced some kind of sexual abuse, and over 20% of them severe abuse. Half of children also face emotional abuse. So this is some of the context from which so many children choose, or are forced, to leave their home or village and end up in many Indian towns and cities.

In 2014 Kailash Satyarthi and Malala Yousafzai were announced the joint winners of the Nobel Peace Prize, in recognition of their efforts to protect the rights of children.

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Yousafzai’s courageous campaign for female education in Pakistan has garnered more global attention of late, but Satyarthi’s work to end child labor is just as important. His South Asian Coalition on Child Servitude has raided factories across India and liberated more than 40,000 bonded laborers, many of them children working and living under armed guard.

Satyarthi has campaigned or strengthened laws banning the practice and has begun a global campaign against child labor involving more than 2,000 civil society organizations around the planet. His Nobel put spotlight on the issue of child labor worldwide.

Diamonds, garments, tires and chocolate are all industries that are tied to exploitative child labor.

Urge people to get beyond the notion that “the lowest price is the law” when shopping.

3.

Christians should adopt a policy that clothing and apparel used by government workers must only be purchased from responsible manufacturers. Items must be manufactured according to accepted labor standards and not involve practices such as child labor.

As Founder-Director of the Vellore Institute of Development Studies (VIDS), I joined with local NGOs through awareness and advocacy campaigns to abolish bonded child labor for many years. Today we are able to see the total elimination of Child labor in hotel industry in the whole of Vellore city.

The amendments proposed to be introduced in the Child Labor (Prohibition and Regulation) Act 1986, for which the Union Cabinet of the Modi Government has decided its approval has been widely criticized by social activists. VIDS has stated that the amendments to impose stricter punishment on those employing children below 14 years, but allowing minors to work in non-hazardous family enterprises and the audio-visual entertainment industry are ill - conceived and ill-advised. This is contrary to the Central Government’s declared policy of total elimination of the bonded child labor system. These amendments will only tend to perpetuate the child labor system in the society. The bonded labor system should not be allowed in any form or sectoral activities.

VIDS strongly advocates the total abolition of child labor by 2020 in India by adopting the hitherto best practices of pro-active NGOs.

4.

Encourage your Church members to sign a petition to abolish modern-day slavery.

5.

One of the world’s eight Millennium Development Goals is “achieving universal primary education” by 2015. When school fees are abolished and spots are created for every child, child labor decreases.

Christians should rally around the MDGs through a global campaign to engage Christians in issues of poverty and injustice.

6.

Pray for God’s protection on children who are vulnerable to traffickers, and for children caught in exploitative conditions.

7.

Church should take initiative to include abolition of child labor in Sunday school curriculum, VBS studies, Youth and Women fellowship meetings.

8.

Christian homes should not employ children for their domestic work.

Children in the Bible

9.

Every Christian home should adopt a child labor in his/her studies.

Children are “graciously given” gift of God (Gen.33:5), “a heritage from the Lord” (Ps.127:3) and they are “like olive plants” (Ps.128:3) enliven every household. The parental obligations towards children are clearly spelt out both in OT and NT verses – Nourishment (1Sam.1:22). Discipline (Eph.4:1, 2), Instruction (Gal.4:1, 2) Employment (1Sam.7:15) and Inheritance (Luke 12:13, 14). Jesus loved children. He invited their presence, lavished His attention upon them and showed the infinite value God ascribes to each and every person. As followers of Jesus and Christian leaders, we cannot respond to the global injustice of child labor with indifference or resignation.

10. Pray for organizations, ministries, churches and social activists working to end child labor.

End Message Jesus Christ categorically said: “Let the little children come to me, and do not forbid them; for such is the kingdom of God” (Matt. 19:13-15; Mark 10:14-16; Luke 18:15-17). So don’t enslave children in the earthly kingdom!

Editor’s Note: Dr. P. Jegadish Gandhi is the founder chairman of Vellore Institute of Development Studies (VIDS) and also the secretary of the Association of Christian Institutes for Social Concern in Asia (ACISCA).

He is a prolific writer and speaker especially on Biblical subjects and Human Rights issues. He can be contacted at his e-mail address: jegagandhi@gmail.com or by

What Church can do?

With so much exploitative child labor tied to practices and policies in all countries, what can Christians and followers of Jesus do to help end the exploitation?

1.

Child labor is closely tied to poverty. Write a letter from your Church Pastorate Committee to fight poverty at different levels of Government departments.

2.

Encourage church members to be informed and responsible in what they buy and where they buy it.

phone: 011-91 98940 51256

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