FOCUS October 2022 by Diaspora Focus

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Cover Photo: Design by Lal Varghese, Esq., Dallas

EDITORIAL

“For You have formed my inward parts; You have created me in my mother’s womb. I will praise You, for I am fearfully and wonderfully made; Marvelous are Your works, and that my soul knows very well” (Psalm 139:13 14) God created human beings fearfully and wonderfully as individuals and together as families. Our primary responsibility is to fulfill the purpose of the Lord by loving each other, sharing and caring for the less fortunate and marginalized.

The great commission of Jesus to all of us is given in Mathew 28: 16 20: “All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age.” This is a great responsibility given to all faithful believers, which they need do together as a faithful community.

leaders; and to achieve the global stability, solidarity, pluralism and inclusion on which we all depend. It points to the ways in which we can tran sform hope into concrete action with real impact on people’s lives. It must never be a pretext for power or politics; it is above both” (U. N. COVID 19 and Human Rights, April 2020). The phrase ‘we are all in it together’ became a catchphrase after the COVID 19 pandemic spread across the world sparing not even a single county. Unfortunately, other than making resolutions and programs, the U. N. had failed in its efforts to protecting human rights violations and peace in the world. The U. N., failed in its mandate to unite the nations to make an impression that ‘we are all in it together’.

Over the past two years, ‘we are all in this together’ has just become a slogan that we’ve seen in countless places and quoted by several people. It is a sign of global solidarity in the midst of remarkable turmoil, fear, and confusion. There is not a single person on earth who was untouched by this crisis, either directly or indirectly. And while the sentiment is powerful, we must acknowledge the weight of this crisis is not distributed equally. While we may all be in this together, we must discern what faithfulness looks like in our immediate context. In all of this we are reminded of the ancient wisdom of St. Benedict, who sought to create communities of faith in which “the strong have something to strive for and the weak have nothing to hide from.”

This is a daunting task and a lifelong commitment to be done by all in it together. Not only is Jesus responsible for creating all things, He is the reason all things continue to exist. He is the constant sustaining power in our lives. He’s not only holding the universe together, but also holding us together. We need to travel the less treaded roads and need to visit the less frequented Samaritan wells with this love for our neighbors. ‘We are all in it together ’is the mission entrusted to us by the Lord and we need to continue the same for His glory.

St. Paul says, “Do nothing out of selfish ambition or vein conceit, but in humility consider others better than yourselves. Each of you should look not only to your own interests, but also to the interest of others” (Phil 2:3 4). Paul not only instructs the faithful believers in the book of Philippians not to do anything with selfish ambition or conceit, but considering the other greater than us and for the interest of the other. So, ‘we are all in together ’points to the very fact what Paul is instructing the faithful believers. When selfishness dominates, togetherness and interest of others fails.

“Our shared human condition and values must be a source of unity and not for division. We must give people a hope and a vision of what the future can hold. The human rights system helps us to me et the challenges, opportunities and needs of the 21st century; to reconstruct relations between people and

In this postmodern world, assertiveness and aggression are considered to be strengths, while humility connotes weakness. Russian invasion of Ukraine is an example of this assertiveness and aggression. On March 6, the day of forgiveness for Russian Orthodox Church, Patriarch Kirill stoked the flames of hatred. He said there can’t be “forgiveness without justice.” Otherwise, it’s a capitulation and weakness. Being clothed with the humility of the Lord means seeing ourselves as the Father sees us and respecting others by loving them unconditionally. Jesus did far more for us by leaving the glories of heaven to become a human being and eventually dying on the cross for our sins. Out of gratitude for Him, we should treat one other with kindness, sensitivity, and compassion as a community of faithful believers.

Out of the 2 billion Christians in the world, about 1.3 billion Christians are Catholic, still Catholic Church is not a member of the World Council of Churches (WCC) Even though Russian Orthodox Church is a member of the WCC since 1961, it is supporting the Russian invasion and aggression against Ukraine. It may be noted that 78% of the population in Ukraine are also Orthodox Christians. WCC had failed in its mission in uniting the Christians around the world and also failed most recently in directly condemning the Russia’s invasion of Ukraine, but condemned only the use of ‘religious language to justify the war in Ukraine by the Russian Orthodox Church. WCC failed in uniting the denominations around the world and making them feel that ‘we are all in it together.’ Churches are meant to be communities called atonement. The 11th Assembly of the WCC in the German city of Karlsruhe from 31st of August 2022 to 8th September 2022 brought together delegates from member churches around the world, many Christian traditions and backgrounds. The overarching theme was “Christ’s love moves the world to reconciliation and unity”. It was a sincere effort to find a way through the divisions of not only the member churches of the WCC, but the planet and the whole humanity. Let us hope and pray that this will make a difference. “In

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responding to the hardships of our times, we need one another, we depend on one another, and we can advance only if we walk together, not in separation,” said WCC acting general secretary Rev. Prof. Dr. Ioan Sauca. Pope Francis in his greetings to WCC said: "Christians must have a common witness to the Gospel to address injustice and division in the world, not only among churches but also among religions, cultures, peoples, nations, and the entire human family."

The existence of God and truth of the Bible is questioned more than ever now. Public prayers are prohibited and any symbols of Christianity including crosses are removed from public places under the principle of separation of Church and State. Recently, the U. S. Supreme Court held that right for abortion is not guaranteed anywhere in the U. S. Constitution and ove rturned Roe vs. Wade, more than a half century precedent dec ision which allowed the women the right to abortion. In another recent decision, deciding in favor of a High School coach, who prayed in the filed after the game is over, the U. S. Supreme Court said: “a person has the right to exercise his religious faith and not to shed it at the school gate”. Deterioration of moral and religious faith in any country is the lack of failure on the part of faithful believers to live a life glorifying the Lord. Thus the U. S. Supreme Court once again reminded us that we are all in it together.

It is the collective responsibility (we are all in it together) of the faithful believers to live a faithful life and to show to the world by their deeds expressing their faith. If we do not do it together, there will be more and more church buildings and pews becoming empty and may be turned into restaurants and or movie theaters, which is happening in Europe and America.

In Philippians 2, verses 1 2, Paul is calling upon the recipients of his letter to unity, humility, and obedience. According to Paul, if we all need to be together, we need to have unity, humility and obedience to face the challenges we are facing as faithful believers. There is no religious unity among various religions in the world; there is no unity in diversity. Instead, each religion is trying to have its dominance over people, where the use religious violence and terrorism are used as weapons of mass of destruction.

Not only is Jesus responsible for creating all things, He is the reason all things continue to exist. He is the constant sustaining power in our lives. He’s not only holding the universe together, but He’s also holding us together. Colossians 1:17 says, “In Him all things hold together.” When Paul uses the phrase, “All things in Him hold together,” he is speaking of Lord’s power to sustain and to prevent breakdown. The word “together” speaks of a relationship, together with, in union with; in company or in combination with other faithful believers.

The first century Church was unique in time and history as they were “together’ to begin with and then endured much persecution, together, and also prayed and stayed together as one body of Christ. We can very well conclude that the Church is one body composed of many members, but when the members become divided, it divides the Body of Christ, the Church. Power in the hands of some people is dangerous, but power in the hands of Christ is blessed. It is His authority that sends us, His authority that guides us, and His authority that empowers us. His presence holds us together to continue His mission. His work and message would continue in the world through His disciples, us the faithful, by accepting that we are all in it together (1 Corinthians 3:6 8).

“For where two or more are gathered in my name, there am I with them.” (Matthew 18:20). This is the assurance of the Lord that if the faithful gather together, His presence will be with us. He has given us the authority as well as promised us of His presence with us, provided if we do His mission together. Jesus, never did His ministry in this world by himself, and he appointed 12 apostles and selected 70 disciples and sent them two by two, in pairs, each with specific instructions how to continue His ministry. These instructions are relevant to the present time, in which we are living too, being in it together.

Paul also emphasizes this principle, ‘we are all in it together’, with his words: “I planted the seed, Apollos watered it, but God made it grow. So, neither he who plants nor he who waters is anything, but only God, who makes things grow. The man who plants and the man who waters have one purpose, and each will be rewarded according to his own labor. For we are co workers in God’s service; you are God’s field, God’s building” (1 Cor 3: 6 9). In a joint effort; no one can take any individual, self centered, credit, since ‘we are all in it together.’ When we are all in it together the glory is attributed to the Lord and not to us

“There is one body and one Spirit, just as you were called to one hope when you were called; one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all.” (Ephesians 4: 4 6) In Ephesians 4:11 16, the apostle Paul defined the pattern for the life of the Church. God has given gifted leaders to the church, not for the purpose of doing the work of ministry alone, but for the purpose of equipping the people so that they can do the work of the ministry. “So, Christ himself gave the apostles, the prophets, the evangelists, the pastors and teachers, to equip his people for works of service, so that the body of Christ may be built up” (versus 11 12). This is a different approach from what we often see in our churches today.

The Church, which is the body of Christ is divided into more than 45,000 denominations globally consisting of about 2 billion Christians. Recently, a survey held in England to find out the number of practicing Christians revealed that only 7% of the Christians are practicing Christians. They define ‘practicing Christian’ as a person who attends a church once in a month and reads the Bible once in a week. As Pope Francis said, the numbers of ‘religious nones’ are increasing in the world especially in the Western countries. This tendency is affecting more now than in all Christian generations.

At the 15th Lambeth Conference in 2022 (27th July to 7th August), the Archbishop of Canterbury, Justin Welby, informed the bishops gathered that they should adopt a process called 'Lambeth Calls'. The focus of the Lambeth Conference was exploring what it means to be ‘God’s Church for God’s World’ in the decade ahead. The Conference was attended by approximately 650 bishops representing 165 countries; they gathered in Canterbury to share in worship, prayer and discussion on key issues affecting the lives of their communities around the world. Addressing the Conference in his final keynote speech, Archbishop of Canterbury asked: “How should we act? Above all, in relationship that is the first and greatest call the one we haven’t listed but it is the greatest call because it is the scriptural call.” It is a scriptural call for God’s kingdom. As Jesus said, the Kingdom of God is near us, the Kingdom of God is within us. The Archbishop said, “The Kingdom is seen in how we set out as the revolutionary movement that is God’s church in Christ, for it leads us from tightly clutching, to freely receiving the grace of God, from zero sum scarcity to abundance, hospitality

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and generosity because God dares us to join a whole new way of being, and the Holy Spirit gives us the power to take up the dare. A world where people do not suffer because of where they where they were born, where the scandal of poverty and huge inequality does not exist, where people are not pe rsecuted for their faith, gender, sexuality. Where we do not allow our brothers and sisters to be told that they matter by the wealthy and then to be ignored materially.” Let us hope and pray that where others failed, the Lambeth Conference would be able to remind the Anglican Communion and the world that ‘we are all in it together’ by listening, reimagining by sharing the stories from different cultures and Christian traditions.

Whether it is moral degradation of society or faithful believers, or increase in the number of ‘religious nones’, pews are empty and church buildings are sold off, ‘we are all in it together’ for this erosion of faith in Lord Jesus, and we may not blame the Church leaders or clergy alone for this, but we as members of the royal priesthood of all believers (1 Peter 2:9) are also responsible being the part of the body of Christ, which is the Church. As Hebrews 10:25 says: “And let us not neglect our meeting together, as some people do, but encourage one another, especially now that the day of his return is drawing near.”

her service to humanity. During the pandemic she assured the nation with her hope in Christ and gave the message: "We will be with our friends again, we will be with our families again, we will meet again.” We thank God for the promise of eternal rest. May her soul rest in peace and rise in glory. We pray for His Majesty King Charles III as he not only mourns the loss of his beloved mother, who is called to carry a new responsibility as Monarch of the United Kingdom and the head of the Commonwealth.

God lavished us with His love, even if that meant giving up His son for us to live eternally with God. If we remain in God, remain in His love, then we know that all things will be for our good. “And we know in all things God works for the good of those who love him who have been called according to his purpose” (Rom 8:28). God calls His people to live in unity with one another, so it is important to make every effort to live together in harmony with everyone. Regardless of beliefs and differences, God commands us to do all in love. As we journey together, we need to I look forward to walking, listening and witnessing together.

On behalf of FOCUS Editorial Board, I congratulate Dr. Abraham Mar Paulos, the Diocesan Bishop of Adoor Diocese of the Mar Thoma Syrian Church being elected to the executive committee of the WCC. We pray that God may keep Thirumeni in His providence to continue the faith journey of Mar Thoma Church and also to reach the wider ecumenical world to glorify His name.

On behalf of Editorial Board, I express our sincere gratitude to all those who contributed to this issue. May your articles help the readers of FOCUS online magazine to re think themselves that ‘we are all in it together’ whether it is the failure to love our neighbor or social injustice, assertiveness or aggression by the stronger upon the weaker. It is a process described as “a journey of walking together, praying together, and working together,” Father, where we are in need, meet us with your loving care, where we are weak and feeble give us courage to reach out in your name and in your love. Amen.

Lal Varghese, Esq., Dallas For the Editorial Board

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The theme of the October issue of the FOCUS, ‘we are all in it together’, is providentially an appropriate theme for sharing the sorrow of the citizens of the UK, commonwealth and the whole world. The late Queen once said that ‘Grief is the price we pay for love.’ This is absolutely true in the expression of grief felt in the UK and abroad. We express our grief, condolences and solidarity with Her Majesty’s Children, family and others in the world over the sad demise of her Majesty the Queen.

Her Majesty was known and respected world wide for her faithful adherence to the constitution, traditions, Christian faith, her tireless service to the UK, the Commonwealth, and indeed the wider world. She is quite simply unmatched in her legacy, having served faithfully and joyfully as Monarch for over seventy years, longer than any other monarch in British history; a testament to her character and deep Christian faith. It is good to remember that she kept her royal prerogatives and power within the shell of the amazing love of God. Let us thank God for

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Disclaimer: Diaspora FOCUS is a non profit organization registered in United States, originally formed in late Nineties in London for the Diaspora Marthomites. Now it is an independent lay movement of the Diaspora laity of the Syrian Christians; and as such FOCUS is not an official publication of any denominations. It is an ecumenical journal to focus attention mo re sharply on issues to help churches and other faith communities to examine their own commitment to loving their neighbors and God, ju stice, and peace. Opinions expressed in any article or statements are of the individuals and are not to be deemed as an e ndorsement of the view expressed therein by Diaspora FOCUS. Thanks.

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We Are All In It Together

Dr. Cherian Samuel

Introduction. At the broadest level, the principle that “We are all in in together” (WAAIIT), may be considered as the sine qua non of the human condition. This essay explores selected aspects of the WAAIIT principle mainly from an atonement perspective which had become a rallying cry of solidarity at the height of the COVID 19 crisis. The essay is divided into three sections. The first section investigates biblical references to the WAAIIT principle, anchored in the theology of atonement. The second section discusses the nuances to the WAAIIT principle in the context of the Climate crisis and the COVID 19 pandemic, which have become existential threats to humanity. The third section concludes the essay.

Fall of Man. The Bible is the continuing story of God and His people journeying together on a path of redemption. God created the heavens and the earth in the beginning (Genesis 1:1), by His word and with the breath of His mouth (Psalm 33:6). Unlike the rest of creation, God created humanity in His own image, with the breath of life (Genesis 2:7). God also granted humanity “dominion” over all created things (Genesis 1:26) a stewardship role really under His delegated authority. King David recognized and honored God’s sovereignty before the assembly of Israel as they made generous and willing offerings to build the temple for the LORD God (1 Chronicles 29:9 20) and stated categorically that everything came from the LORD, emphasizing his own unworthiness in giving to the Lord (1 Chronicles 29:14 16).

In sharp contrast, the Fall of Man emanated from Adam and Eve’s rebellion against God, their deliberate and willful violation God’s command not to eat fruit from the tree of the knowledge of good and evil (Genesis 2:16 17), following the prompting and leading of Satan cast down from heaven to earth due to his own rebellion against God (Luke 10:18), masquerading as a serpent to Adam and Eve leading to sin and death (Romans 6:23). However, God killed an animal and made garments for Adam and Eve to cover their nakedness and shame (Genesis 3:21), foreshadowing the establishment of the sacrificial system for the pardoning of humanity’s sin (Leviticus 4:35, 5:10), culminating with redemption by the blood of the Lamb of God (Revelation 7:14), Jesus Christ.

Atonement. God chose the people of Israel for a special relationship, through the calling of Abraham (Genesis 12: 1 4). God made Israel a great nation, giving them the land of Canaan and His law for living (Exodus 20 31). God wanted the Israelites to remain loyal, obeying Him and worshipping Him alone. God also promised to bless them if they obeyed, but would chasten them, if they disobeyed (Deuteronomy: 27, 28). God also established a sacrificial system for the people, which prescribed the offering of sacrificesi for atoning for sins, albeit temporarily, since the sacrifices had to be continually offered every year (He-

brews 11: 1 3). God ordained priests to represent the people before Him, since the people could not come directly into the presence of God.

A pivotal element of the sacrificial system was the Day of Atonement (Leviticus 23:27 28) Yom Kippur the most solemn holy day of all the Israelite feasts and festivals, when the High Priest performed elaborate rituals to atone for the sins of the people, in the Holy of Holies (Leviticus 16:1 34). At the heart of the sacrificial system was the shedding of blood, which made atonement for those covered by the sacrifice, and set them free from the consequences of sin (Leviticus 17:11).

Gospel as Atonement. The “Gospel” the good news of the reconciliation between holy God and sinful humanity through Christ (2 Corinthians 5:18, 19) is anchored in the principle of substitutionary atonement, i.e., Jesus dying on the cross as a substitute for sinners, bearing the guilt and punishment for sin, and imputing His righteousness (2 Corinthians 5:21). Jesus has also commanded His disciples to proclaim and share the Gospel through His Great Commission (Matthew 28: 19 20, Mark 16: 15 16), the core mission of the Church.

Christ’s death on the cross was also the fulfillment of God’s promise to the children of Israel of a Messiah in the Old Testament, with over 300 specific prophecies. Prophet Isaiah 700 years before Jesus was born prophesied that the Messiah would be wounded for our transgressions, bruised for our inequities, with the chastisement for our peace upon Him (Isaiah 53:5). Jesus made the “once for all” sacrifice sufficient and complete forever, for all who would believe in Him that ended the sacrificial system (Hebrews 7:27). Sin was both propitiated and expiated God’s way, through the sacrifice of Christ on the cross.

Church as Atonement Community. The reconciliation between God and Humanity through the atoning death of Jesus also makes the Church an atonement community, wherein God calls us to be reconciled to one another, as well as to a ministry of reconciliation (2 Corinthians 5:18) as Christ’s ambassadors (2 Corinthians 5:20). The Early Church the ekklesia of Jesus followers, united by purpose and mission was marked by a deep sense of unity and care for one another ii The Early Christians were gathered together in one place; they shared their possessions and were of one heart and soul (Acts 2:1, Acts 2:43, Acts 4:32). In his epistles, Apostle Paul referred to believers as “one body in Christ”, transcending varieties of giftedness (Romans 12:5 8, 1 Corinthians 12:13, 1 Corinthians 12:27 30), and people groups (Galatians 3:28, Ephesians 2:14 15, Ephesians 3:6).

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In his 2007 book titled, “A Community Called Atonement”, Scott McKnight has explored various aspects of atonement, based on a critical analysis of the different doctrines. The book offers a constructive theology, suggesting that atonement fundamentally shapes the life of the Church and the Christian. Christ has called the Church into a community that reflects God's love by loving others with acts of mercy and justice, as the shining example of God's reconciliation with Humanity in a dark world. The Church becomes an Atonement Community every time it considers the story of Jesus, and every time it identifies itself with that story, and every time it invites others to listen to that story.

The adverse impacts of Climate Change are also undermining the ability of countries to attain Sustainable Development Goals (SDG). According to the World Bank, no country is immune from the Climate Crisis, with deleterious effects on human wellbeing and poverty. If unchecked, climate change will push 132 million people into poverty over the next 10 years, erasing hard won development gains. Climate change could also drive 216 million people to migrate within their own countries by 2050, with hotspots of internal migration emerging as soon as 2030, spreading and intensifying thereafter. While climate change mitigation is the solution to address the climate change challenge at its roots, adaptation is an immediate and win win action to increase resilience and reduce climate related impacts and risks

Climate Justice. Climate Justice deals with the equity issues of Climate Change, pertaining to the varied social, economic, and health impacts on society. In particular, while the responsibility for climate change rests with the wealthy and the powerful, it disproportionately affects the poorest and most vulnerable. Poor and developing countries particularly the Least Developed Countries (LDCs) and Small Island Developing States (SIDS) are among those most adversely affected and least able to cope with climate related shocks to social, economic and natural systems. A related and broader concept is Environmental Justice the fair distribution of environmental benefits and burdens, equitable treatment, and meaningful engagement with all people regardless of race, ethnicity or income focused on environmental issues such as air quality, hazardous waste and water, soil pollution, and ecosystem destruction. Environmental stewardship refers to diverse actions that aim to conserve, protect, and create a more sustainable environment, and enhance human well being.

Climate Crisis. Scientific evidence suggests that, Climate Change long term shifts in temperatures and weather patterns globally has accelerated in the past 200 years, driven by unprecedented global warming that has led to global temperatures rising 1.1°C since the 1800s, with the last decade (2011 2020) the warmest on record. Human activities have been the main driver of climate change primarily from burning fossil fuels like coal, oil and gas which generate greenhouse gas emissions that trap the sun’s heat and raise temperatures. The worst climate change impacts include the melting of the ice mass at the poles, which in turn causes rising sea level and ocean acidification, leading to flooding and damage to coastal environments. Climate change also increases the incidence of extreme weather, drought, fires, resulting in the destruction of flora and fauna

COVID-19 Pandemic. The COVID 19 pandemic has been an unprecedented global catastrophe with wide ranging and far reaching effects. As of August 25, 2022, there have been 596,119,505 confirmed cases of COVID 19 globally, including 6,457,101deaths, as per the World Health Organization (WHO, https://covid19.who.int/). The regional breakdown of the pandemic is: Europe (246,969,007); Americas (174,839,877); Western Pacific (82,177,066); South East Asia (59,914,838); Eastern Mediterranean (22,946,608); Africa (9,271,345). The worst pandemic affected countries are: the United States (92,615,784); India (44,378,920); Brazil (34,311,323); France (33,402,681); Germany (31,970,779); the United Kingdom (23,493,327); Republic of Korea (22,701,921); Italy (21,721,630); Russia (19,265,521); Japan (17,756,658); Türkiye (16,671,848); Spain (13,323,784).

The COVID 19 pandemic has disrupted lives across all countries and communities, negatively affecting global economic growth, with millions of people thrust into poverty, and the loss of tens of trillions of dollars from the world economy. The pandemic has also disrupted education, resulting in significant learning loss. The emergence of new COVID 19 variants has prolonged the pandemic,

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leading to more economic dislocations, with continued supply chain bottlenecks, energy price volatility, and rising inflation.

As per the March 2022 Roadmap for Living with COVID study, the pandemic has disproportionately impacted people of color, rural communities, tribal lands, and other underserved groups and locations, exacerbating existing health disparities (https://www.covidroadmap.org/roadmap). The study concluded that solutions and strategies must prioritize health equity and the reduction of health disparities, with the goal of building a public health system capable of reaching vulnerable and historically neglected populations. In the near term, public health responses must recognize variations in need across different communities, and tailor investments, outreach, and public health programming to individual communities. Public health authorities also have to acknowledge historic and current factors leading to distrust of the government and healthcare system and design and launch interventions to restore minority communities' trust in them.

III

Conclusions. The providential nature of God’s redemptive plan for Humanity through Atonement in the Old and New Testament demonstrates well the We Are All In It Together principle. Atonement is also the Gospel, the good news of the Holy God reconciling with sinful humanity through the atoning death of His only begotten Son, Jesus the Christ. In addition, the Church the ekklesia of Jesus is the Atonement community with the mandate to love others, Jesus’s primary command to His followers (1 John 3:11). The sense of solidarity that emerges from reconciliation with God, ourselves, one another, and all creation is powerful and significant. As believers, we are more than conquerors through Him who has loved us (Romans 8:37).

There are important parallels between the Climate crisis and the COVID 19 pandemic both existential threats to Humanity regarding the broad application of the WAAIIT principle. However, the pandemic has also shown that people can live in a bubble, though no one can be completely protected, i.e., “No one is safe until everyone is safe”iii Even so, tackling the COVID 19 crisis as a united body has been and remains vital for the vitality and welfare of Humanity. Likewise, solidarity is essential for addressing the Climate crisis. In addition, given our collective carbon emissions as Humanity, Climate Change and the related aspects of Climate Justice present an unprecedented moral dilemma for Christians, impinging on Jesus’s foundational command to Love One Another. Humanity has been called to care for the neighbors of the future and the present. The relationship between the ethical considerations of Climate Change the knowledge that our uncaring actions cause harm to others and the practice of the Christian faith has been challenging. For both the Climate crisis and the COVID 19 pandemic, the logic of collective action emanates from self interest derived from the urgency for self preservation rather

than altruism, given the counterfactual of adverse outcomes for humanity.

[1] The English word atonement originally meant "at one ment", i.e., being "at one", in harmony, with someone.

[2] As per Wikipedia (https://en.wikipedia.org/wiki/We%27re_All_In_This_Together), “We're All In This Together” is a common expression of solidarity. It may refer to: (i) Music (We're All In This Together, a 2017 album by Walter Trout; "We're All in This Together", 2006 High School Musical song; "We're All In This Together", a Ben Lee song from the album, Awake Is the New Sleep; "We're All In This Together”, a song by Old Crow Medicine Show from their self titled album; “We're All Alone in This Together”, a 2021 studio album by Dave); (ii) Other uses (“The I Heart Revolution: We're All in This Together”, a documentary film by Hillsong United; “We're All In This Together”, a 2005 collection of short stories and a novella by Owen King; "We're All In This Together", a catchphrase of Red Green; “We're All in This Together”, a 2021 comedy drama film directed by Katie Boland).

[3] The Old Testament lists five sacrifices/offerings: (i) burnt offering (Leviticus 1; 6:8 13; 8:18 21; 16:24); (ii) grain offering (Leviticus 2; 6:14 23); (iii) peace offering (Leviticus 3; 7:11 34); (iv) sin offering (Leviticus 4; 5:1 13; 6:24 30; 8:14 17; 16:3 22); (v) trespass offering (Leviticus 5:14 19; 6:1 7; 7:1 6).

4] There are seven Jewish festivals or feasts outlined in the Bible (Leviticus 23), appointed and ordained by God for honoring His name. Beginning in the spring, the seven Jewish feasts are: (i) Passover (Leviticus 23:4 5); (ii) Feast of Unleavened Bread (Leviticus 23:6 8); (iii) Feast of First fruits (Leviticus 23:9 14); (iv) Feast of Weeks (Leviticus 23:15 22); (v) Feast of Trumpets (Leviticus 23:23 25); (vi) Day of Atonement (Leviticus 23:26 32); (vii) Feast of Tabernacles (Leviticus 23:33 29). The Jewish feasts served as reminders of God’s ongoing protection and provision to the people of Israel.

[5] The April 2021 FOCUS issue (“Be the Gospel of Christ”, Vol. 9(2)) presents an exhaustive discussion on the Gospel theme (https://www.scribd.com/document/499881336/Focus April 2021)

[6] Theologians also view Christ’s death on the cross viewed as penal substitution wherein one person bears the penalty deserved by someone else and as atonement for sin.

[7] Apostle Paul discusses the relevance and importance of Christ’s death in several passages: Christ died for the ungodly (Romans 5:6); Christ died for us, while we were still sinners (Romans 5:8); Christ was delivered up for our trespasses and raised for our justification (Romans 4:25); Christ died for our sins according to the scriptures (1 Corinthians 15:3); Christ gave Himself for our sins (Galatians 1:4); We have redemption through the blood of Christ, the forgiveness of sins (Ephesians 1:7).

[8] While propitiation is the act of appeasing the wrath of God, expiation is the act of atoning for sin and removing it from the sinner. The sufficiency and completeness of the sacrifice of Christ may also be seen in the two goats that played a central role on the Day of Atonement. The blood of the first goat was

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sprinkled on the Ark of the covenant which housed the Ten Commandments and served as a constant reminder of God’s presence with the children of Israel during their 40 year journey to the Promised Land from Egyptian slavery for ritually appeasing the wrath of God for another year. The second goat removed the sins of the people into the wilderness, where they were forgotten and no longer clung to the people, and therefore a living parable of God’s promise that He would remove our transgressions from us as far as the east is from the west (Psalm 103:12) and that He would remember them no more (Hebrews 8:12; 10:17).

[9] The October 2021 FOCUS issue (“Reconciliation and Unity”, Vol. 9(4)) explores issues related to Reconciliation and Unity (https://www.scribd.com/document/527089219/FOCUS October 2021)

10] Ekklesia (alternate spelling, ecclesia) is a Greek word defined as “a called out assembly or congregation”, translated as “church” in the New Testament (Acts 11:26, 1 Corinthians 15:9).

[11] The New Testament has over 50 “One Another” passages that address behaviors and attitudes. Many of the “One Another” commands refer to Church Unity.

[12] However, a contentious topic in the Early Church was the reconciliation between Jews and Gentiles through Christ, elucidated in Paul’s epistle to Ephesians (Ephesians 2: 11 22). Paul argued persuasively that, Jesus had created a new humanity from Gentiles and Jews reconciling them to God through the cross with ready access to God. Therefore, both the Gentiles and Jews became fellow citizens as God’s people and members of the same household with Jesus Christ as the cornerstone. In his letter to Galatians, Apostle Paul identified himself as the Apostle to the Gentiles, in contrast to Peter as the Apostle to the Jews (Galatians 2: 7 8).

[13] “A Community Called Atonement”, Scot McKnight, August 2007, Abingdon Press.

[14] The August 2021 IPCC Assessment Report (https://www.ipcc.ch/2021/08/09/ar6 wg1 20210809 pr/) found that unless there are immediate, rapid and large scale reductions in GHG emissions, limiting warming to close to 1.5°C or even 2°C will be beyond reach. Likewise, the International Energy Agency (IEA)’s October 2021 flagship report, “World Energy Outlook 2021” (https://www.iea.org/reports/world energy outlook 2021) warns that the transition away from coal, oil and natural gas isn’t happening fast enough to avoid dangerous levels of global warming. IEA noted that extreme volatility in energy markets present a continued risk, unless investment in clean power is tripled in the next decade.

[15] The January 2022 FOCUS issue (“Sustainability of nature and the Mission of the Church”, Vol. 10(1)), discusses issues related to Climate Change (https://issuu.com/diasporafocus/docs/focus_january_edit_2022 )

[16] SDGs are at the heart of the 2030 Agenda for Sustainable Development adopted by all United Nations Member States in 2015 which provides a shared blueprint for peace and prosperity for people and the planet, now and into the future (https://sdgs.un.org/goals). There are 17 SDGs, which signify an urgent call for action by all countries, focused on ending poverty

and other deprivations, improving health and education outcomes, reducing inequality, promoting economic growth, and tackling climate change.

[17] https://www.worldbank.org/en/topic/climatechange/overview#1

[18] Climate change mitigation consists of actions to limit global warming and its related effects. This involves reductions in human emissions of GHGs as well as activities that reduce their concentration in the atmosphere. Fossil fuel combustion accounts for 89% of all carbon dioxide (CO2) emissions and 68% of all GHG emissions. The most important challenge is to eliminate the use of coal, oil, and gas and substitute them with clean energy sources. Mitigation of climate change may also be achieved by changes in agriculture, transport, forest management (reforestation and preservation), waste management, buildings, and industrial systems. Methane emissions, which have a high short term impact, can be targeted by reductions in cattle and meat consumption.

[19] Adaptation refers to adjustments in ecological, social, or economic systems in response to actual or expected climatic stimuli and their effects or impacts. It refers to changes in processes, practices, and structures to moderate potential damages or to benefit from opportunities associated with climate change. Therefore, countries and communities need to develop adaptation solutions and implement actions to respond to the impacts of climate change that are already happening, as well as prepare for future impacts.

[20] It may be noted that, environmental sustainability is broader than Climate Change. Challenges related to toxic contamination of land, ecosystem destruction, air pollution and water pollution are types of environmental degradation must be addressed.

[21] A June 2017 paper in the Journal, Science, found that climate change in the United Sates will cause the most economic harm in the poorest counties, many of which are home to mostly people of color (https://www.science.org/doi/10.1126/science.aal4369).

[22] In an October 2021 essay for the Atlantic, Ed Yong has written persuasively regarding the evolution of the field of public health, from its focus on social conditions like dilapidated neighborhoods, crowded housing, unsafe working conditions, poor sanitation to the individual as the key determinant of health and well being (https://www.theatlantic.com/health/archive/2021/10/how public health took part its own downfall/620457/). Public health has moved away from the idea that social reforms were a necessary part of preventing disease, drowning out many of the qualities that made it effective.

[23] This sentiment was expressed in a May 2021 statement by a group of global faith leaders, in response to the COVID 19 pandemic, making the case that an equitable vaccine distribution is a humanitarian imperative (https://www.unhcr.org/en us/news/press/2021/5/60a7fc9b4/statement no one safe safe need global response covid 19.).

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We are all in it Together

Dr. George Varghese*

This is a statement. We, the homo sapiens, all of humanity have missed the mark, all tainted with many colors of sin, all below the poverty line, all come short of the glory of God.

Sin came through one Man and invaded the whole race, except one Man among all men. The history of humanity both past and present reveals sin’s total control. Every day we are reminded about its reality. More than media and events, our own hearts condemn us about our state of existence.

Yes, we are all in this cesspool of sin together. Something is wrong, deep within. The Bible doesn’t hide this truth. We are infected and we infect one another. This fallen ness is our collective inheritance. We are left with a distant memory of a lost home where we were innocent, joyful and care free.

All longings from time immemorial are the cry of our souls to get back to sanity. We are insane and we are lost. We know this pathetic truth in all our dealings. Our knowledge of our predicament is our biggest depressing factor. Our helplessness to master ourselves and reach a stage of bliss, only pushes us deeper into further darkness. Yes, we are in this mess together. We are prisoners in the prison called Life. We are not free to break free. Our deeds and words are saturated with substandard values.

Our collective suffering is the knowledge itself. We see it in others more than in ourselves. Life in the prison is the only kind of living we know. We are like the unborn baby in the darkness of its mother’s womb. It doesn’t even know that there is a life beyond the womb.

Then comes the voice crying out in the wilderness about Hope. There is a way out for all. This voice will be suppressed and killed by other lesser voices. If people come out of their tragic ignorance, it will be bad for business. So there are forces within and without that try to suppress the lone voice. All other voices only make the situation worse. Their voices are like pacifiers, short lasting relief to the aching heart. They can numb and dull our longings and encourage us to go on with the status quo.

The voice in the wilderness is for all to listen to. It is an invitation to repent, to turn around and look at the Man, the Lamb of God who takes away the sin of the world. So there is a way out of our predicament. All can receive it. This Man, Jesus of Nazareth, offers a solution to our dilemma. His solution is foolish to the majority. He includes everyone in Himself. He became the sin bearer and takes us with Him to the suffering at Calvary and brings us out of the tomb. He identifies with us in our predicament and offers to take our burden. This entire act is a divine initiative. If sin came into Human race thru one man (in Adam all have sinned), Life also came thru one Man for all. This

act of God will always remain as an enigma. To accept this enigma is called Faith. We are called to believe in this act of God in time and space and make it our own experience and reality.

We all died. We are all in this death together, but its effectiveness comes to those who believe and align their lives to the after effect of death. Resurrection is the success story, not death.

God, the author of Life, gives Life to all who choose His ways. God, who sees the end from the beginning, who watches and sees the choices Humans make at any given time, knows from the beginning those who will choose to believe. He includes them in the resurrection. No one knows their names.

To these He gives the Spirit and calls them to a way of life called the Kingdom of God. It’s a call to radical resurrected life in all its fullness. God not only shows the way but indwells in those who believe and continue to seek the mysteries of the kingdom. The Resurrected Life is hungry for truth, it’s hungry to love, forgive and serve. This kingdom life is almost like the hungry caterpillar to take in all the goodness of God and move towards a real fruitful and free life. We are given eyes to see and ears to hear. We can refuse to use these faculties to ask, knock and seek. This responsibility is given to us. We can remain stunted in our growth towards perfection which will be a sad end to a good beginning.

All who are choosing the resurrected life and believe in the historical events of the cross and empty tomb and its significance, see life from another perspective. All are given this freedom but only a few choose it.

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All are invited but only a few come to the banquet. All are loved but only a few feel loved and love back. In one way we are all in it together. In another way many we are not. Nobody knows except God. Those who know the choices they have made come together to live out the life at a different plane. They discover another dimension of living. Jesus already spelt out the radicalness of this life in the Spirit. It’s a partnership with the Triune God. We are called to be partakers of His life and live it out with Him. We are given the responsibility together with Him to redeem the world and reclaim all that evil destroyed and will continue to destroy since the beginning. We have a job to do. We are laborers in His vineyard. We are in the salvation story together. Inspiration comes from Him, obedience which is the manifestation of love comes from us. We become vessels to carry His life and His Message. We become His body walking and talking His life. We are empowered with a wonderful imagination to see the world as God sees it.

God desires that we all enjoy this life with Him together. But the reality is that only a few desire this alternate life. The question that ought to haunt us is whether we are in it or not. The choice to belong is given to all. The Invitation is given to all.

The end of human history will reveal or manifest those who choose. We all can be in it together. That’s the plan, but… Millions are in the valley of decision, looking for a familiar face who is living out the kingdom life. Those who are in the faith community, alive and active, will bear witness to the transformational power of the gospel of Jesus Christ. They will be a minority. This remnant matters to God and He will accomplish His purposes through them. Light ought not to be hidden. Salt ought not to lose its saltiness. So there is a need for constant introspection to know whether we are living in the truth and walking with HIM as a community and as individuals.

This atoned, redeemed and reconciled community is recreated as the Temple of the Living God from where worship and prayers for the nations rise. We are in this Temple together with all others to declare the wonder of God’s generous love towards all. We become peace makers and messengers of mercy and home coming.

The lonely voice continues to cry out to repent, return and overcome. He who has ears let Him hear.

*Dr. Dr. Geroge Varghese (Laji) and his wife Dr. Sheila Varghese dedicated their whole life to the service of rural communities in the foothills of the Himalayas in the North Indian state of Himachal Pradesh, please read their testimony in the October, 2021, issue of the FOCUS, Vol.9 (3), p8 12

Rt. Rev. Dr. Abraham Mar Paulos Elected to WCC Executive Committee

The World Council of Churches (WCC) central committee elected the WCC executive committee on 8 September during the WCC 11th Assembly in Karlsruhe. Rt. Rev. Dr. Abraham Mar Paulos Episcopa was selected to the WCC executive committee. Thirumeni received his doctorate from Boston University in Christian Education. He provided laudable leadership as Chairman of the Socio political Commission of the Church, as member of CMC Ludhiana Director Board and SHIATS University Director Board, Vice President of Bible Society of India, Delhi Auxiliary and Chairman of Dharmajyothi Vidyapeet. Thirumeni is an outstanding orator and scholar in addition to being a friend of the children and youths. He served in Chengannur Mavelikkara Diocese and as head of Thiruvananthapuram Kollam and Mumbai Dioceses. Presently he is serving as Diocesan Bishop of the Diocese of Adoor. Thirumeni considers his call as God’s Commission, for hard work and commitment; he finds strength in God’s mercy and love of the members of the Church. As he cares for humanity and systematic work, Thirumeni is always busy to know the people more and more and do some good for them. He takes special care to make the activities in the Parishes lively. FOCUS congratulates Thirumeni and prays that God may keep Thirumeni in His providence to continue the faith journey of Mar Thoma Church and also to reach the wider ecumenical world to glorify His name.

FOCUS Editorial Board

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We are all in it Together

Dr. Ninan D. Kurunthottikal*

As faithful believers, reconciled to God through His son Jesus Christ, we are in it together to try to bring about what can be described as an ethical and moral revival. It should begin in our neighbourhood and spread to the wider society. We should pray to God Almighty to give us the inner strength to lead by example holding onto our Christian faith based on the Holy Bible. As the commandment goes, we should love our neighbours as we love ourselves.

We are in it together to raise our voice against socio economic and political injustices, against religious intolerance and persecution and against gender inequalities. We are in it together to speak out against wars and oppression of vulnerable communities.

At this juncture, one is reminded about Frank Buchman's Moral Re Armament Movement (MRA) of the latter half of the 20th century. He had hoped that a moral re awakening of men and women would go a long way in solving most of the ills of society and the wider world. We, the world wide Christian Diaspora, need to take a non denominational revivalist stance and we are all in it together. Frank Buchman's MRA was succeeded by The Initiative of Change.

As members of a worldwide 'Atonement Community' we can together lead the initiatives of change under the banner of 'FOCUS'. We owe a great debt to our parents' and grandparents' generations to uphold our faith and hand over to future generations a legacy of ' faith, hope and charity'.

We should respect all religions and faiths and teach our children and grandchildren to do the same. We should speak out against any bigotry and persecution in relation to gender, caste, colour or faith. And we are all in it together.

As a schoolboy in the early 1960s, I remember reading about Buchman's Moral Re Armament movement in the Malayala Manorama. The late Chief Editor of Manorama was a fan of this movement, which was quite active in South India owing to the support of dignitaries like Mahatma Gandhi's grandson Rajmohan Gandhi.

Conrad Hunte, the West Indian cricket supremo, was an ambassador of the movement and travelled the world, working for better race relations through an MRA interra

cial group. Interfaith dialogue is an area where through FOCUS, we can all work together towards harmonious race relations and a peaceful society

As Marthomites with a strong faith enriched by generations first on the Pamba River basin and now world wide, we are all in it together to embrace initiatives for change in moral, social, economic, educational, cultural and political fields. Let us reconcile ourselves with our brothers and sisters and build trust in the communities that we live in.

Sam Robert Band sang: ''We're all in this together So, keep moving, don't stop Keep moving, don't stop We're all in this together.''

*Dr. Ninan Daniel hails from the Kurunthottikal family in Kozhencherry, Kerala. He has a special interest in the history of the Mar Thoma Church. His other interests include a deep passion for the Malayalam language and literature. He has retired now after forty years of service in the NHS as General Practioner (GP). He is methodical in taking careful notes of Bible study sessions at the Maramon Convention and FOCUS had the privilege of publishing them.

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The Golden Rule of ‘Loving Your Neighbour as Yourself’

Dr. Sara Bhattacharji

[We are very grateful to Dr. Sara Bhattacharji for allowing us to share her thoughts from her Wednesday mediation. She is blessed in having a deep love for poetry, which she uses in her meditations together with her biblical scholarship. What the American Poet Robert Frost said is true with these meditations, “Poetry is a fresh look and fresh listen.” We also thank God for the life and ministry of Fr. Richard Rohr, Sister Jan Chittisste and Thomas Merton. For the Editorial Board]

In our weekly, Wednesday Meditations, we looked at what I called the 'golden rule’: “Love your neighbour as yourself.” Actually, the golden rule is 'Do to others what you wish them to do for you'. Are they saying the same thing?

into a deeper level in ourselves. For example, I could be angry/hurt with a friend about something she/he may have said or done, but I could still bring myself to give her/him a cup of coffee or a meal. It is something I can "Do", (may be ungraciously, but still can do). But getting rid of the anger and hurt calls, I think, for something more that is deeper within me. This, it seems to me, is the loving me and my neighbour bit. Often, the 'doing' is of course the way to come to the 'loving', or the 'being'. It certainly does not come easy, but I think it is definitely in the realm of the possible. It is as with all of life about living with paradox of Doing or Being. We like to have clear answers in life, 'this or that', but life is messy and complex just as each one of us is; full of harmony, contradictions and difficulties!

There are days when I am happy to have people around, to interact and grow relationships. Then, there are other times when I wish everyone would disappear and leave me alone! ("lurking within every human act is the gnawing need to be independent, to think of ourselves as independent from the rest of life.”) Finding both spaces, the time, the energy, the love means doing some hard work with myself before I can relate to others. Extending this relationship beyond humanity to all of creation is the next step.

For this week, I want to share two passages that bring some insights for this way of living. Sister Joan Chittister and Thomas Merton are both familiar to us. Both contemplatives, who became 'activist' from their contemplation. Both holding the 'doing' and the 'being' in tension in their lives. (I have these excerpts from Father Richard Rohr's daily meditation)

This week, may we find our 'salvation', our 'wholeness' as we embrace the contradictions and paradoxes of our complex but beautiful lives, our world and our universe, where the morning stars are still singing their song of praise and unity.

Benedictine Sister Joan Chittister1 writes of humanity’s inherent attraction to both community and individuality:

Like it or not, we have been placed in this world, not in splendid isolation, but with many others with whom we are called to live. The golden rule calls out to our actions, "Do" or sometimes, "Do not do". It is something we could act on even if we do not have the "feeling". Loving our neighbour and loving ourselves, perhaps takes us

“Life, we learn young, is one long, unending game of push and pull. One part of us pushes us always toward wholeness, toward a sense of connection with the universe, which, in the very act of engagement with the human community, brings us a sense of peace. We are not here as isolates, we realize. We are here to become community. We are on an odyssey with potentiality, and we know it. We have been foreordained to make humanity more humane.

1Joan Chittister, We Are All One: Reflections on Unity, Community and Commitment to Each Other (New London, CT: Twenty Third Publications, 2018), 1 2

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“The other part of us, however, pulls us back into ourselves. It separates us from the universe around us and leaves us feeling distant and out of sync. We lack the sense of kinship that the human family is a family. It deprives us of the universal concern that drives us beyond ourselves to the centre of humankind.

“And yet, it is this very paradox of life that stretches us not only to grow but to contribute to the growth of the rest of the universe around us.

“We say we seek unity, yes. But lurking within every human act is the gnawing need to be independent, to think of ourselves as distinct from the rest of life.”

Thomas Merton2 in the following insert refers to this kind of living as 'salvation'

“We cannot find ourselves within ourselves, but only in others, yet at the same time before we can go out to others, we must first find ourselves. We must forget ourselves in order to become truly conscious of who we are. The best way to love ourselves is to love others, yet we cannot love others unless we love ourselves since it is written, “Thou shalt love thy neighbour as thyself” [Mark 12:31]. But if we love ourselves in the wrong way, we become incapable of loving anybody else. . . The only effective answer to the problem of salvation must therefore reach out to embrace both extremes of a contradiction. Only when we see ourselves in our true human context, as members of a race, which is intended to be one organism and “one body,” will we begin to understand the positive importance not only of the successes but of the failures and accidents in our lives. My successes are not my own. The way to them was prepared by others. The fruit of my labours is not my own: for I am preparing the way for the achievements of another. .

. Every other human is a piece of myself, for I am a part and a member of humankind. . .. What I do is also done for them and with them and by them. What they do is done in me and by me and for me. But each one of us remains responsible for our own share in the life of the whole body.”

*Dr. Sara Bhattacharjee is the niece of the late Chrysostom Thirumeni. She was the Professor of Community Health at the CMC Hospital and Medical School, Vellore, India. Her husband, Professor Suranjan Bhattacharige, was the director of the CMC.

In these memoirs, a rich boy turned refugee tells the story of coming full circle to succeed in ways beyond his imagination. Born into a family that had recently fled British India during the partition of India and Pakistan, Ram's early life in Mombasa seemed charmed with wealth and success. However, losing all of this overnight through a second deportation, this time from Kenya to the UK, he saw the course of his life change beyond recognition. Despite having had his dreams and plans ripped away from him, Ram worked tirelessly, fighting to overcome every obstacle, and finally succeeded in gaining back wealth and reputation. However, on reaching his late thirties, an unusual daytrip in Mumbai changed his life forever, transforming him from someone enriching himself and his shareholders to someone enriching the world.

Aiming to encourage those who are struggling to move forward in life, Ram shares stories from his life that demonstrate the difference made by a can do attitude, by a spirit of generosity and by prioritising relationships. Through all these, he shares the secrets of living a life that marries deep compassion with success, a generous life that reaps unexpected rewards.

2 Thomas Merton, No Man Is an Island (Garden City, NY: Image Books, 1955, 1967), 13, 16 17. Note: minor edits made for inclusive language

Born into an Indian immigrant family of silk traders in Kenya, Ram Gidoomal was one of the thousands of Asians expelled from East Africa in the 1970s. Starting from scratch at the age of 17, he built a successful career in business, and was firmly on the road to prosperity and fortune, when a life changing journey led him to instead dedicate his business skills and profits to those who need them most. His contributions to the community were recognised by the Queen in 1998, by the award to him of the title "CBE". An experienced businessman and entrepreneur, Ram has worked for over 30 years at board and senior management level in the private, public and voluntary sectors. Numerous recognitions for his many books and other contributions include Honorary Doctorates from three UK universities, and inclusion in Highf1yers50 the fifty most eminent people of Indian origin living and working outside India.

My Silk Road: The adventures and struggles of a British Asian Refugee by Ram Gidoomal CBE With a Foreword by Dame Prue Leith, DBE

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Living in Harmony with God’s Order of Creation

Revd Dr. M. J. Joseph*

Humans are called, God's work of art

The word 'harmony' means “agreement in relation fitting together of parts so as to form a connected whole". The parts need not be of the same stature. The possibility of plurality is envisaged in the very concept of harmony. For Social Harmony, we need to create strong social bonds through the power of love. Love does not consist in gazing at each other, but looking outward together in the same direction. Art, whether poetry, music, painting, sculpture, dance or other forms of eco formations would serve the purpose of harmony if people look outward together with a common purpose. There is so much wonder and thrill in nature. "All that breathe” (Ps.150.6) have a common future in God's order of creation. In Eph 2:10, St. Paul speaks of Christians as "poiemia" of God. The Greek word poiemia could be translated as creation, composition, poem etc. In the Jerusalem Bible, it is rendered as "we are God's work of art”. What a noble expectation of us by God in the plan of Salvation! This is to happen in the world as the oikonomia (Divine plan of administration) of God.

For a common future we need to reflect harmony in the art of living. A flower that is kept in a flower vase at an altar speaks volumes to us. The orderliness and the fragrance of the flower are supposed to create poems within us. The plastic flower in a vase kept at the altar of the Church is not a substitute for a live flower, which represents the glory of God in creation. In the Eucharist, the worshipping community should bring before the Lord not only the elements bread and wine (which are made of wheat and grapes!), but the glory of plurality in God's order of creation.

The web of life

The question of the integrity of creation speaks of authentic relationship. It is impossible to create authentic living without a caring attitude to nature. The world is the household of God (oikos), which rests upon relationships. The environmentalist may call it “the web of life”. The following eco poem speaks of the connectivity in nature.

Look at the spider web, What a wonderful sight!

I asked myself:

Am I the hub of life?

Or am I its web?

A hub is a centralized ego; A web is an interconnected home.

I asked the spider, Who has taught you to weave your net? Are you not afraid of your fate as your net is very fragile?

The Spider replied: I have no permanent abode. One day for me is thousand years!

I live in a web.

I make my own web with my own body fluid.

I am proud of my own professional skill.

Do you know that I ward off insects from your bed room?

I am really your bodyguard.

I keep you safe from the biting insects.

I eat very little.

I eat the flies that bite you!

I have only one plea, Allow me to build my own dwelling; Do not destroy the work of my hand; Learn from me the art of life.

Life is interconnected

You and me are part of the whole, In the household of the Creator, you and I dwell together

In God's order of creation, everything has the right to exist. The translation of a folk song composed by an Adivasi from Kerala reads like this:

We have always lived in these forests.

Wild animals used to roam freely in search of food. Neither of us was frightened of the other.

We are all parts of one family.

What a great eco vision!

We talk so much about the uprooted people or the refuges. But we seldom speak for the environmental refugees. The very talk of man and nature requires a review.

As man is part and parcel of nature there is no point in making such a distinction. The conjunction "and “is irrelevant in an eco centric attitude to life. To say that the tail of a monkey has separate existence from the monkey is a false statement. Man and nature are two sides of the same coin. As nature is the art of God, we ought to perceive God's nature in creation In Romans 1:19 20 we read: “For what can be known about God is plain to them, because God has shown it to them. Ever since the creation of the world his eternal power and divine nature, invisible though they are, have been understood and seen through the things he has made. So, they are without excuse"

There is a message of transcendence through God's art of work in creation. It transcends the borders of caste and religion. The poetic symbols and imageries taken from nature play a significant role in the communication process. In Job 12:7 8, we have a scriptural basis for the greening of ethics.

“But ask the beasts, and they will teach you The birds of the air, and they will tell you Or the plants of the earth and they will teach you”.

William Wordsworth, the celebrated nature poet, writes:

"One impulse from a vernal wood May teach you more of man Of moral evil and of good Than all the sages can.

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Poetic symbols and imageries taken from nature play a significant role in the art of life. In the classical work of Mayoorasandesam, we come across several vivid imageries of nature. The paintings of Ajanta and Ellora are indeed classic examples of poetry written in human hearts for the posterity. They depict the throbbing of the human heart in vibrant symbols of nature with religious moorings. The vision of Isaiah, as recorded in Is.11:9, be fulfilled in all cultures. ". . . for earth will be full of the knowledge of the Lord as the waters cover the sea". In the Syriac liturgical traditions of the Church, there are several nature/cosmic symbols which speak to human hearts for a vision of oneness in God's order of creation. For example, in the St. James Liturgy, there is a prayer of praise to the Creator God: “. who is adored by the heavenly host, Sun and moon, and all the stars, the earth and seas and all that dwell there, Angels and archangels, thrones and powers, Cherubim and Seraphim, ever proclaiming .." In their praise, there is wonder and awe; “Holy, holy, holy, is the Lord God almighty, heaven and earth are full of his glory; Hosanna in the highest! In worship service organized by the Adivasis /the Indigenous people of India, the formation of a mandala with the elements of the panchabootha evokes in us the intimate relationship between humans and nature. The million dollar question is this. What are we doing to protect the earth and the elements of the universe with all their diversity? “Defending the earth is not a project, defending the earth is a way of life” for our corporate survival. This is indeed the challenge of the Lord's prayer. The "kingdom on earth” is conceived as the heaven on earth. So, we pray, "your kingdom come on earth as it is in heaven". The ecological dimension of the prayer is to be affirmed in the mission agenda of the church.

In an era of economic globalization, there is a need to affirm environmental rights for the affirmation of life for all. It includes ‘the right to drink unpolluted water’. March 21 is being observed as the World Water Day. This is to speak of the universality of water for the wholeness of God’s creation. WCC’ s Ecumenical seminar programme under the title, “Water for Life Seven Weeks for water

2022” has raised umpteen questions for human solidarity. As water is life, polluting water is like killing life. The question before us is this: What can we do as the disciples of Christ to avoid or reduce water pollution in our area? How best we can co operate with the people of all Faiths to listen to the cry of water pollution? The symbol of Life has become the symbol of Death in the world today due to our use of pesticides and other polluting substances.

The ordinary is sublime

All that we find in nature is the representation of the ordinary. Who can unravel the mystery of Niagara waterfalls? The glory of Mount Everest, the ever flowing waters in the Holy River Ganges, and the nature marvels like the golden Aspen trees in the Colorado mountains (in the US) are shrouded in mystery. It is in gratitude and wonder, we become one in spirit. The poetic reflection of Khalil Gibran is worth recalling: “Tree is the poetry written by God in the sky.” A flute, which is made of a bamboo piece has only a few holes. In the hands of the Lord Krishna, the incarnation of Vishnu in the Indian mythology, it has become a symbol of the Creator's appreciation of the ordinary folks. The air that passes through its holes brings melodious songs. A greater appreciation of the ordinary alone will bring about social amity in the pluralist context of the world. Let loka samastha sukino bhavantu (let the whole world be happy and prosperous) be on our lips. Let us use more of the universal symbols like dove, earth, water, air, fragrance, leaves etc. in communicating the seen and the unseen.

Conclusion

Beauty and orderliness are the basic ingredients for human survival. As eco artists, let us touch human hearts and make the people say, "we are birds of the same nest.” The words of the Chief of Seattle (of the American Indians, 1854) addressed to the Whites are worth recalling: “How can you buy and sell the sky, the warmth of the land? . . .The earth does not belong to man; man belongs to the earth. All things are connected like the blood, which unites one family. Man does not weave the web of life; he is merely a strand of it. Whatever he does to the web, he does to himself. Let us affirm with one voice that defending the earth is not a project; defending the earth is a way of life.”

*Revd Dr. M. J. Joseph: formerly, Professor of NT and Principal Mar Thoma Theological Seminary, Kottayam; Director of the Ecumenical Christian Center, Bangalore; Convener, Ecological Commission of the Mar Thoma Church.

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WHO ARE YOU? (Part-1)

Revd Dr. Valson Thampu

I used to hear a question brawled in the course of street fracas in the days that I was a boy in Kerala. That question was ‘Do you know who I am?’ I used to wonder what that question had to do with the abuses hurled or, less frequently, the blows exchanged between the thugs. In due course, I realised that this is also a key spiritual question, though with a significant twist. The crucial thing is not if others know who we are, but if we know who we are, or ought to be. As it happens, it is doubtful if we do.

If others knowing who we are, is helpful in a quarrel, our knowing who we are is very helpful in making sense of life. It is a teasing thought that the answers to both questions hit the dead end, if pursued to any extent.

From the Cross Jesus said that human beings do what they do because they ‘know not’. It is primarily who they are that they know not. If we do not know ourselves how can we act meaningfully, or have any sensible control over what we do?

The funny thing is that we have little to do with who we are. We are, mostly, what others think or say we are. As Jean Paul Sartre wrote about the Jews, Jews are what others say, especially the anti Semites say they are. The need to derive some understanding of ourselves from others arises, and becomes reasonable, given that we do not care to know ourselves. Yet, from the very dawn of human consciousness the primary duty in being human has been to ‘know oneself’. Apollo, the Greek god of light, had only one primary exhortation, ‘Know thyself!’ But, we know everything else, except ourselves.

What is worse, we are afraid of knowing who we are?

This began a long time ago. After disobeying God, as per the Genesis narrative, Adam and Eve hid themselves, apparently, from God. But ‘hiding from God’ is only a metaphor for hiding from oneself. In relation to ourselves we are in a state of hiding. Almost everything that human beings create is a means for hiding oneself. That includes religion as well.

‘Hiding’ and ‘knowing’ are contrary activities. Or, knowing begins when hiding ends. When Jesus said, ‘deny yourself’, he referred, primarily, to the self in hiding. Hiding excludes light. It is from light that we hide. Jesus is the light of the world. It is strange indeed if we assume that we can relate to light by hiding. That was the curious thing that Nicodemus tried to achieve. He wanted to relate to Jesus the light at night. We should think twice before we condemn him. He is not unlike us. If anything, he's a shade better. We can't hide in a vacuum. We need something to hide in or hide under. Whatever God has created is unsuitable for hiding; for creation is a sphere of work. In work, if indeed it is work, we don’t hide, but exist in partnerships. Hiding

is like burying, as in the parable of the talents. It implies the choice to be in a state of futility.

We have to create the means for hiding; for God is not of much use in this regard. God ‘sends us out’. We prefer to hide. So, it is up to us to spin or weave the means for it. It is in this respect that the God given talent of creativity is vastly and universally abused We are very resourceful and inventive in improvising the means to hide ourselves in. Here we need to examine only the broad means and patterns of this perverse creativity.

Let us be concrete in our thinking in this regard. Consider the interface between Jesus and the woman of Samaria. Jesus asks her for a drink. Thirst, in this context, is a metaphor of connectivity. Connectivity implies emergence. One has to emerge from oneself in hiding in order to connect to a fellow human being. In the symbolic network of Jesus’ life and teachings, thirst connects the self, at the very least, to three core aspects of the human condition: (a) fellow human beings (b) natural resources (c) and God. Fundamental to all the three is the thirst, most universally un acknowledged, to relate oneself; self alienation being the perennial and most universal human disability.

The early intuitions in the book of Genesis alert us to the fact that aggressive otherness enmity is the fundamental pattern of un relatedness. The ‘nakedness’ that Adam and Eve experienced was its earliest form. It didn’t take long for it to erupt in full blown menace. Cain killed Abel. Killing is the most violent and irrevocable form of hiding from someone. The ultimate way to hide from a brother is, for Cain, to kill him and to put him away. The need to hide underlies every act of violence. When we dislike someone

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intensely, don’t we say, ‘I don’t want to see your face ever again’? It is quite the same as saying, ‘I want to hide from you forever’.

In light of the sketchy discussion above, we can recognize two fundamentally contrary modes for knowing the self: (a) the self in opposition to all else and (b) the self in integration with all else. Jesus undertook the ministry of ‘reconciliation’. In him, God was trying to reconcile the whole of creation not just Christians to himself. But, in the most biting of tragic ironies, Christians busy themselves in fragmenting the world according to the ‘pattern’ of the world. ‘Otherness’ is the pattern of the world. The world divides humanity into ‘us’ and ‘them’. The moment this distinction is endorsed and imbibed it gives birth to enmity and insecurity.

‘Security’ becomes the foremost priority in the matrix of insecurity. Once we move into the matrix of insecurity, we rationalise everything, with apparent plausibility and persuasiveness, in terms of security. Don’t we need to be secure? Is there anything wrong in wanting to be secure? The answer can only be an instinctual ‘NO’, till we begin to ask, ‘Who are we?’ How can we decide what we are to secure ourselves against unless we know who we are?

At this point we need to face the widespread misconception that we believe Jesus to be our Saviour. No, far from it! We only use Jesus as our means, or strategy, for our salvation. Jesus, as Jesus, is a matter of indifference to us. We will admit that to be the case, if ‘the truth is in us’. The fact that we ‘witness’ or ‘confess’ that Jesus is our Savior doesn’t mean that we understand what it means to abide in Jesus as our saviour. The plain truth is as follows. We want to save ourselves. We look around for the means for it. We are told that Jesus is the Saviour. So, we adopt Jesus the Saviour as the means for our salvation. We are our own saviours; Jesus is the means we use for the purpose. It is not Jesus who saves; it is we ourselves, using Jesus as the tool. We simply believe that we believe in Jesus, as the church in Laodicea also did.

Don’t believe this? Well, consider what is happening right now in our midst. The Orthodox Jacobite factions did not heed Jesus to save themselves from the deadly malignancy of their mutual hate. They were readier to turn to Modi or to the functionaries he designated for the purpose. They beat a retreat when they found this avenue not particularly palatable. Even so, they haven’t still turned to Jesus!

There is a fundamental problem when it comes to dealing with Jesus. He is not a hiding place. He is, alas, the truth. Truth must come out, as we say. It is painful when that happens. It is far more comfortable to hide. Enmity is the thickest and most impenetrable forest for the purpose.

The Crucifixion of Jesus illustrates this. The custodians of the religious heritage of the times wanted to put Jesus out of their way, which is the pragmatic way to hide from the light that he was. It is not for nothing that we associate death with darkness.

So, then, who are we?

Well, we understand ourselves in terms of who others are not. He or she is a non Christian. I am not like him or her. So, I’m a Christian. This is the crass reality. But it is a little jagged as it stands. So, it has to be draped in something less earthy and direct. So, we say, we are Christians because we believe in Jesus Christ. Do we? Really? If we really do, won’t we, at least, wonder what it means to believe in Jesus Christ? Do we? If we have so wondered, what are the conclusions at which we have arrived?

This brings us to the absurdity that we crave to save ourselves primarily because we do not want to know ourselves. In such an absurd state, whatever means and strategies we adopt to ‘save ourselves’ are sure to go against us. That is why Jesus says, ‘He who seeks to save his life will lose it’.

All right, ask: What did Jesus say we are? Well, he said, we are the salt of the earth and the light of the world? So, we are to stay connected effectively and transformatively to the world at large. Our identity cannot be separated from this. That is to say, no identity forged on the basis of what is partial, parochial, exclusive and divisive can be in sync with the vision of Jesus Christ. At least this much should be clear as noonday to those who have a nodding acquaintance with the gospels.

Why did Jesus find it necessary to define the identity of a wholesome human being in terms of universals?

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Well, precisely because it is fundamental to ‘setting people free’. Jesus did not come to found a religion. By his own explicit affirmation, he came to ‘set the captives free’. The various forms of human captivity germane to the human condition as against political captivity are self inflicted or self invited. The choice to ‘hide’ is a personal choice, even though this is the last thing we would accept. We are happy and eager to paint ourselves as victims. We didn’t choose to be where we are, we have been pushed into this plight or that by others. In most cases, by force of circumstances. Sounds familiar, no?

Consider how we define ourselves within the Christian community. I am a C.S.I Christian because I am not a Marthomite, a Catholic, an Orthodox and so on. All Christians owe allegiance, in theory, to Jesus. But we are obliged to be sharply different from each other. We resort to every conceivable means to aggravate and consolidate such differences. Such efforts and motifs are writ large even on the worships we offer! My liturgy must be different from yours. The way I celebrate the Eucharist, the Mass, the Holy Communion, the Qrubana, must differ at least in some respect from the way you do. How do I, otherwise, justify my denominational identity? And how can I survive if my denominational identity is not sharply defined in opposition to all other denominational identities?

Certain snatches of Syriac, for instance, are indispensable in the Sunday liturgy in certain denominations. Not long ago, Latin was a necessary ingredient in the worship of a tradition. The Charismatic segment of Christendom can lay claim neither to Syriac, nor to Greek, nor to Latin. So, what do they do? They go berserk with speaking in tongues! Can there be any doubt that this ‘gift of the Spirit’ is used and abused mostly as a marker of distinction for perpetuating fragmentation and alienation, though the core ministry of the Spirit is that of liberation, reconciliation and integration?

The unforgettable High Priestly prayer of Jesus (Jn 17), on the eve of his Passion, was for the unity of his followers. Are Christians free to heed that prayer? Both Jesus and we pray to the same God. What is more, we are to pray in the name of Jesus, aren’t we? So, can we pray in a state or spirit contrary to the Spirit of Jesus? What does it mean to pray in his name? If the Jacobite and the Orthodox factions pray in the name of Jesus to promote their respective interests, won’t Jesus, if he happens to hear those prayers, faint in utter disorientation? Won’t he prefer to be back on the Cross a second time, as a state far more tolerable?

[Part-2 of this article will be published in FOCUS – January, 2023, Vol.11 (1)]

Pearls of Wisdom Series No. 17*

A Reading from the Mirror of Love, by the blessed Abbot Aelred.

Brotherly love must be modelled on the pattern given by Christ.

The perfection of brotherly love consists in the love of our enemies, and to this no more powerful incentive than the grateful remembrance of Christ’s own amazing patience. He who was the fairest of sons of men offered his countenance to wicked men to spit upon; he permitted them to blindfold the eyes which see and rule the universe; he bared his back to the lash, and on his head, before which even angels bow, he endured the discomfort of the crown of thorns; he exposed himself to taunt and ridicule; and, last of all, still calm, unmoved and wholly unassuming, he face the vinegar, the gall, the spear, the nails, the cross itself. Like a sheep he was led to slaughter, and like a lamb standing before the shearer he uttered no sound; he did not open his mouth.

Only to hear the words Father, forgive them, spoken in a voice of infinite gentleness, love and peace, makes our hearts go out even to those who hate us, Father, he says, forgive them; could any prayer be fuller of love and gentleness than this? Yet, even so, he found more to add to it. Not content simply to pray for those who did him ill, he was at pains to find excuses for them. Father, he said, forgive them, for they have no idea what they are doing. They do indeed sin enormously, yet they fail to see the full import of what they do. Hence, Father, forgive them. Thy nail him to the cross without a thought for who it is they are crucifying; for had the but known, they would never have crucified the Lord of glory. And so, Father, forgive them. To them he was a breaker of the law, a usurper of divine prerogatives, one who led people astray. Therefore, the Lord says: I have hidden my face from them, nor have been allowed to recognize my glory; and so, Father, forgive them, for they have no idea what they are doing.

To sum up, if a man would enjoy the perfection of brotherly love, he must embrace even his enemies within its bounds. But this divine fire may tend to lose its warmth in a hostile atmosphere, unless every man keeps before his eyes the unshakable patience of his loving Lord and Saviour.

*This is based on a reading from the ‘Mirror of Love, by the blessed abbot Aelred (1110 1167), who was an English Cistercian monk and abbot of Rievaulx Abbey from 1147 until his death on 12th January 1167. It is taken from a collection edited by Henry Ashworth O.S.B, ‘A Word in Season’, The Talbot Press, Dublin, 1974, page 167 168. Collected by Dr. Zac Varghese, London.

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We’re all in This Together

Ram Gidoomal CBE *

[An earlier version of this article was published in Christian Manager magazine, Chennai, India, in its June July 2022 issue.]

My wife Sunita and I were sitting in our living room on a typical Saturday morning in late April last year. All that week, the news broadcasts had been highlighting the Covid crisis in India with harrowing scenes of funeral pyres being put up in open spaces across towns all over India, and those suffering from breathing difficulties queuing up at petrol stations to access oxygen.

My phone rang and it was Mr. Shankar Ramachandran, the Senior Administrative Officer of Kachhwa Christian Hospital in Varanasi, Uttar Pradesh. He was desperate since the UP Government had mandated that his hospital would need to provide at least 10 hospital beds for Covid patients.

Panicking, he said, “But we have no oxygen machines! Covid patients are turning up at our hospital door and literally dying in front of us. It is distressing to see this but there is very little we can do. HELP!”

My wife and I were, of course, very upset to hear such distressing news.

He had done his research and asked whether we had £20,000 (around Rs.20 lakhs) that could be allocated towards an oxygen generating machine. I knew there would be a flurry of orders for these machines from hospitals across India, given the crisis. So, we agreed to help. In faith, he placed an order for one machine believing that God would make sure the funds were available.

Thirty four years earlier (i.e., in 1987), I had been on a visit to India that I remembered. It was a 10 day business trip seeking prawn suppliers for the factories our family business had acquired in Scotland. At the end of the trip, I had requested a group of church workers, introduced to me by my friend Dr. Raju Abraham in London and his brother Mr. Viju Abraham in Bombay, to show me the work being done among the disadvantaged, and they took me to Dharavi, Asia’s largest slum.

What I saw there shook me to the core and challenged me with one simple question: “What is my responsibility as a follower of Jesus and as a business leader to such scenes of deprivation and poverty?

The story of Cain and Abel in the book of Genesis in the Bible is a great lesson in accountable leadership. God asks Cain a simple question: ‘Where is your brother Abel?”. Cain’s response was: “I don’t know. Am I my brother’s keeper?”. Reflecting on this challenge, I came to the conclusion: Yes of course! And not only me, but we all

are in this together. Each and every one of us has a responsibility.

I was so overwhelmed by what I saw in Dharavi that, on returning to the UK, I resigned from my executive responsibilities as the CEO of the UK Group I was running, a business that employed several thousand people worldwide turning over US$200 million. I had to do something to make a difference.

Following a meeting with a young Baptist Minister, Rev. Steve Chalke (also introduced to me by Dr. Raju Abraham), I was able to respond. My business skills came in handy as I used the franchising principles, I had learned by which I had grown one business to multiple businesses with the same brand. Rev. Steve was running a successful ‘Eat Less, Pay More’ restaurant in the UK. I thought, “Why can’t we replicate that successful idea by franchising the idea to other youth groups? If a brand like MacDonalds can do this, then why not our youth groups?”. So, we set up The Christmas Cracker Trust, a charity that, over a 7 year period, mobilised 50,000 teenagers across the United Kingdom to raise nearly £5 million (Rs.50 crores) to help those in need across the globe.

That was then. Many other adventures had followed. But, now in 2021, with the rapid spread of Covid and the growing distress across India, we did not have the luxury of time. The need was now. It was immediate and it was urgent.

My wife and I had to take a quick decision. What could we do to help? What is our accountability before God for the resources He has entrusted us with? Our resources included trusted relationships with donors and supporters that have been built up over the years. We both simultaneously had the same idea and together we said to one another: “If we do an appeal to all our supporters on the South Asian Concern database, I am sure they will respond! Surely, we are all in this together.”.

It was now Saturday afternoon and, amazingly, I was called by a Christian Radio Station, Premier Radio, for an interview to comment about the Covid crisis in India. I took the opportunity and briefly mentioned our appeal for an oxygen generating machine for Kachhwa. Premier Christian Radio put out a news release of my broadcast on their website right after the interview: Christians urged to pray for ‘a spirit of generosity for governments’ as India’s Covid crisis deepens

I spoke to my colleague Mr. Robin Thomson and sent him as much information as I could with a request for his help to draft an appeal to our supporters as a matter of urgency. Mr. Robin responded with a draft Press Release based on the interview I had done with Premier Radio

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almost immediately, even though it was a Saturday. Not only Mr. Robin, but also Ms. Celia Avinash, our Mission Coordinator, also made herself available on her day off. By midnight that day, she had emailed the Press Release to all our supporters. The following was the press release that was sent:

“As India battles a resurgent coronavirus, with a desperate shortage of hospital beds and oxygen, a small rural hospital in north India is appealing for help to buy an oxygen generating machine.

“Kachhwa Christian Hospital, near Varanasi in Uttar Pradesh, has just been appointed a Covid hospital, as the officially designated hospitals have been overwhelmed. Facing an acute shortage of oxygen, they have applied to purchase an oxygen generating machine that will save lives.

“Mr. Shankar Ramachandran, the Senior Administrator, writes: “We are now officially a Covid hospital providing a minimum of 10 beds. We have had meetings with district administration. We have an acute shortage of oxygen. Last night we ran out of oxygen. By the grace of God, two patients managed to get a cylinder through their contacts from four hours away. We have again sent our vehicles with cylinders this morning. Yesterday, we had the first Covid related death. She was critically ill and came with an oxygen saturation of 20%. The hospital has applied for an oxygen generating machine. They are locally available, costing Rs. 20,00,000 (£20,000).

“KCH is one of many small hospitals now drawn in by the government as the country’s health system is on a meltdown. People are dying in ambulances because hospitals have to turn them away”, says Dr. Ram Gidoomal, chairman of South Asian Concern, one of the charities supporting the hospital’s work.

“These hospitals have been serving their communities, especially the poor and neglected, for many years. Now they face this frightening new challenge with no oxygen. Shankar’s wife has Covid and his children have tested positive. But he has left home during this period to lead the response. We believe the oxygen generating machine will make a significant difference and save lives”.

The following morning, in church, several members who are supporters of our ministry, told me how moved they were by reading the press release. They too had been watching the terrible news about the Covid crisis in India. They were struggling to know how best to respond to the crisis that was filling our Radio, TV and social media. They were relieved that they could provide their support through a trusted channel where they knew the gifts they sent would go directly to where the need was and would get there promptly. Many responded and the leadership of the church also committed to give a generous amount. It was unbelievable and so heart warming to see how generously and promptly they responded.

When we checked the bank account on Monday evening, we could not believe the pace at which funds were flowing into the account. We knew that we would most probably hit the target of Rs.20 lakhs that very day!

I called Mr. Shankar and gave him the exciting news and asked, “How many machines do you really need to help support the number of Covid patients who may need care?” He started by saying two. We discussed the matter further and eventually agreed that three machines would be a dream come true as that would help them take proper and timely care of the Covid cases expected to come through the doors of the hospital.

I also committed to give any further funds that might come, in excess of the Rs.60 lakhs needed for the three machines, to neighbouring hospitals who were part of the Emmanuel Hospital Association network. Finally, we raised nearly Rs.230 lakhs and this was more than enough for what Shankar had requested with the surplus helping other neighbouring hospitals and beyond

What lesson did I learn from the experience of responding to the Covid crisis? I learnt that no crisis is too big. Seeing on TV and social media the reports about the enormous needs and suffering of so many people right across India could easily have made me think “What can I do to make a difference? The challenge is too much!”. But I have learned from my earlier experience of responding to the needs in Dharavi and now during the Covid crisis in India, that our God is able to do immeasurably more than all we ask or imagine, according to his power that is at work within us (Eph 3:20). Each of us can take initiatives according our gifts, abilities and calling. Because we are in this together.

*Ram Gidoomal is the Chairman of Cotton Connect Ltd. and of South Asian Concern, and a Vice President of the International Advisory Council of the Institute of Business Ethics. He was a candidate in the London Mayoral elections in 2000 and in 2004. Author of several books, including Sari n Chips, The British and how to deal with them Doing Business with Britain’s Ethnic Communities and How Would Jesus Vote? His memoir ‘My Silk Road The Adventures and Struggles of a British Asian Refugee’ is launched by Pippa Rann Books & Media in August 2022 to coincide with the 75 years celebrations of Indian Independence.

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A Christian Act We Can All Do

David Brand, London*

[The following is an everyday story of scams, instances that come in our way in the ringing of a phone or through some online sources, but such flashing moments also can be used as an opportunity to help a person in wilderness wandering and give him/her a transformational directive to realize that ‘we are all in this together’ to help each other under the grace of God. Editorial Comments.]

Not long ago I received a call from India and the caller went to great lengths to identify exactly who I was amid a background of noisy chatter. Once he was convinced, he had correctly identified me he proudly announced that I had won the princely sum of £1,971, but before I could claim this money it would be necessary to answer a few questions first. I interrupted his flow of words by requesting if I could ask him a question first and on receiving an affirmative response I asked “When you die and face God what will you tell him when he asks: And what did you do for a living?” A long pause followed and he said “I am following Robin Hood and robbing the rich”. I replied that indeed Robin Hood robbed the rich but he gave it all to the poor. You have a list of old and consequently vulnerable people who mostly have little money due to their small pensions being unable to keep up with inflation. Not only that, you are making your wealthy boss even richer at their expense.”

vid you do not realise how difficult it is in India.” I replied that it was difficult everywhere and anyway we are led to believe India was supposed to be a thriving economy. I added that you speak very good English and you have a smart head on your shoulders, surely you do not have to do this. He replied “I am only allowed to spend ten minutes on each call and time is almost up. I will look for another job.”

I can only hope and pray that “Roger” keeps his word and somehow I believe that he will; but, one thing I do know is that if he does succeed; he will always have my telephone number to let me know.

So there you are, this is not a make believe fairy story, the next time someone tries to scam you, give it a try you might change a life for the better, but do not be surprised if a woman answers, they are usually so shocked that they slam the phone down on you, but do not take offence your name will most likely be erased from her target list and she might even consider the results of her actions and re evaluate her future in the eyes of God and yours will then be a truly practical Christian act.

I am not a theologian nor pretend to be one. My understanding of my relationship with God has come from the book of life, all 86 years of it and not from a detailed analysis of the written word of God as the learned theologians do. My life has convinced me of the privilege of having a complete faith in God and his redeeming love.

If you have time, make it a priority to study and understand what Jesus is trying to teach and demonstrate to us through John’s Gospel. John was very close to Jesus and was the only disciple who did not abandon him in his darkest hour, even being present with his mother Mary at his crucifixion, an act of a very caring and brave man. Jesus’s words near the end said it all.

To Mary “Woman, behold your son!” and then to John “Behold your mother!” (Jn 19:26 27). And from that hour the disciple took her to his own home.

Finally, never forget those immortal words that were said just for us, “I am the resurrection and the life, he who believes in me, though he dies, yet shall he live. And whoever lives and believes in me shall never die. Do you believe this?” (Jn 11:25 26).

Then a long pause followed and I thought he had terminated the call, but He came back with this chaste reply “I don’t take the money.” I replied maybe not, but you obtain the information that allows someone else to do the robbing, so you are part of a team of robbers. Then followed another long pause which I broke by asking his name and he replied Roger, I replied you have my name which you know is correct but your name is certainly not Roger. I waited, then he replied his confident professional voice had gone, he said “Can I talk to you”. Of course, you can I said, he replied “Da-

Over to the readers of this article and let your spirit always guide you through life; it is a gift and manifests itself as an internal voice of sensibility, others may call it a conscience. However, ignore it at your peril.

* Mr. David Brand is a retired electronic engineer; he is an elder of the Church of England, the heart and soul of the parish community of All Saints’ Harrow Weald, London.

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My Story (Part-1)

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

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

Early years

Everyone has a story to tell, but most people are reluctant or have opportunities to reveal it. Here is my story under the grace of God.

I was born on 17th March, 1936, at my mother’s house at Ayroor, a village by the river Pamba, in the princely state of Travancore, which is part of Kerala now. My father was Mr. Titus K. Mathew of Thoompumkattu family of Kozhencherry and my mother was Mrs. Mariamma Titus of Cherukara (Thekkekootu) family of Ayiroor. My wife, Mrs. Sara Joseph, is from the Chittazhathu family of Edanadu. We have two sons, Titus (Jr), Joseph and a daughter, Ma

ria. We have six grandchildren and they are Joshua, Seeley, Sanjana, Sophia, Luke, and Noah.

I spent my childhood in my mother’s house. My father had gone to Africa to find a job and could not come to take my mother and me due to the Second World War. Unlike villages in the rest of India, villages in Travancore, people lived in acreages of different sizes, and had all kinds of trees, and vegetation all around their houses. Ayroor was a picturesque place with hills, valleys, streams, paddy fields, country roads and bullock carts. There was intense cultivation of different crops including coconuts, rice, cashew, tapioca, pepper, sugar cane and vegetables of different types.

As the first grandchild of the family, I enjoyed many privileges as everyone’s favorite not only in our family, but of the neighbors and extended families as well. My grandfather belonged to the large Cherukara family, and therefore, there were a lot of uncles and aunts and cousins. I was fortunate to get to know my great grandmother in Kuriannur, a nearby village, where I went to school; I used to go to her house for lunch. It was a great privilege to be the first great grandchild of that family as well. All in all, I was fortunate to have a childhood very well looked after, loved, and cared for which made me feel special. But my mother made sure that I wouldn’t get spoiled. One incident I recall is that I climbed a tree in the rainy season to pick some fruits. An old lady passed by told me that it was dangerous to climb a tree when it is wet, and that you may fall. I told her to mind her own business. On the way she went and told my mother about the incident. When I got home my mother gave me two good spankings with a stick. She was angry with me not for climbing the tree, but for being impolite to an older person.

My father’s house was in Kozhencherry, Thoompumpattu. Originally, his family came from Malayatoor. My father’s older brother was living in the house as my father was away. I used to go there during holidays with my mother. One consequence of living in my mother’s house was that I knew her side of the family much better than my father’s family.

During the monsoon season, the river would overflow such that all the villages next to it would be flooded. Watching the floodwaters rise was a favorite past time of mine. When the paddy fields were flooded, it would create an illusion of a beautiful lake. My friends and I would make floating platforms by tying together banana trunks and go rowing in the flooded fields. It was hard work, but it was also so much fun. Sailing paper boats in small streams was another fun time. I used to play a number of games with my friends, vattukali, kolukali, ola punthukali and so on, which I enjoyed thoroughly. Sometimes I

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compare those games with the kind of toys children have nowadays how different they were! But the enjoyment is similar.

My mother was a trained teacher and she taught me the first two years of school, and then I joined a government school nearby. I went to Kuriannor Mar Thoma School about 2 miles away for my middle school and high school. Walking two miles every morning and evening with friends was not difficult. I had very good teachers and many friends. But what I enjoyed most was learning to play basketball. I was very proud to be chosen as a member of the school team.

After the war ended in 1945 my father came home from East Africa. I had no recollection of being with him because he had gone when I was only one year old. With all the love and attention, I received in my mother’s house, especially from my grandfather, I did not miss my father. That is the great advantage of growing up in a joint family. But when he came, it did not take much time to bond with him. He took me to all his brother’s houses and got me familiar with them all. He took me to Kottayam and Trivandrum where he worked before, he went to Africa. They were my first journeys in a bus! How exciting it was to turn a switch and see the electric bulb on and off! Trivandrum was more exciting with very many interesting things and places to go. I even saw the Maharajah go to worship in the temple, half naked in an open convertible car, and all the people standing by the road saluting him. Those were fascinating trips for me.

At the end of his vacation, he went back to Africa taking my mother with him as well. In order to continue my education without interruption, I was left in Ayroor and continued to stay with my grandparents. My life continued to be very happy there. In fact, I was sent to a boarding school for high school education, but I returned all packed, the next week, as I missed my grandparents and home very much.

The importance of a happy and secure childhood is not possible to be overstated. The psychological foundations for one’s life are laid when he or she is very young. My life with my grandparents in Ayroor was such a foundation that I feel grateful to them and others who gave me that.

College days

Where I went to college was my father’s decision, not mine. Union Christian College was a remarkable institution started in 1920, by three different Syrian Christian Churches in Travancore, and was headed by very dedicated brilliant people at that time. By the time I joined the College in 1951, it was considered as one of the best colleges in Kerala. Appachen’s condition was that I could study any subject I wanted to so long as I studied well. I took the 1st Group mathematics, physics and chemistry as my main subjects. I was admitted to Tagore Hostel (the residence for junior students), and the Warden was T.B. Thomas Sir, whose wife was my mother’s cousin.

But I was terribly home sick, but gradually overcome that and started to enjoy the hostel life and made lots of friends.

What I liked most about U.C. College was the opportunity to participate in team games. I was able to learn to play field hockey and cricket, but my favorite game was basketball that I used to play in school. They had a good college team and I was able to play with them. In fact, I learned so well, they included me in the team in the second year.

My real problem was that I neglected paying enough attention to my studies. I failed in the term examination in physics, rather miserably. Mr. TB Thomas, who was the warden was also Lecturer in Physics. He agreed to help me and tutored me a few times. Eventually TBT, as we used to call him, became my true mentor. Thereafter, I never failed in any examination and did quite well in physics.

I continued in the Tagore hostel in the second year, and was selected as an ideal student, and a mentor to the junior students. I was regular in attending evening prayers and church services and was considered a good influence to others. I was also the mess secretary to make sure the contractor provided satisfactory meals. At the end of the year, I passed with a first class, but I considered that my real achievement was being included in the College basketball team. I became sufficiently proficient in the game so as to be able to join the team in Madras Christian College. I was grateful to all my mentors and teachers, very eminent people, who helped me grow in my thinking, attitude, and my future.

On my father’s instruction, I went to Madras Christian College in Thambaram in 1953 to study for a BSc degree in physics. MCC was considered to be the best college in South India. In 1953, when I joined, there were several Europeans on the teaching staff, and they were well liked and respected. There were students from all over India and other countries like Ceylon and Malaysia. This ensured that everyone improved their ability to communicate in English, the only common language. I made friends with a broad spectrum of students.

The transition to MCC from UC College went without any problems. My challenge was two fold: do well in studies and play basketball well enough to get into the college team. I thought I managed both. I became a member of the basketball team, in fact in the second year, I became the best player in the team, and a contender for a place in the Madras University team but missed it. That was a huge disappointment for me. The only way to rectify this was to return to the college for another two years as a graduate student. But this required that I do very well in the BSc. examination so that I would be easily admitted.

Dr. I. M. Mathai in the Chemistry Department, one of my mentors, encouraged me to make the necessary effort. I stayed in college during the Christmas holidays to study for the final examinations and spent over eighteen hours a

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day studying my subjects, physics, chemistry and mathematics. I could answer every question asked in the University examination for the previous ten years and write them down twice as fast as I could write before. Finally, I got first class and was admitted to the physics honors master’s program. It is interesting, physics was the only subject I failed in the first term examination when I was in U.C College, and T. B. Thomas Sir who was in physics, helped me and tutored me to understand it well, and I found it fascinating thereafter.

I do not know whether it is my marks in physics or my basketball skills that helped me get one of three positions for the master’s program. Dr. Thangaraj, who was the Head of the Physics Department, was also the president of basketball club! As the senior most member, I was made the captain, whose job included not only leading the team as a player but also managing and coaching them as well.

I got along very well with the team. Four of us were selected to play for the Madras University team in the inter university tournament. We won the All India Championship in Lucknow, defeating the Punjab University team. Thus, I went beyond my ardent desire to be a University Team member.

Basketball was more important to me than I had originally thought in shaping my personality. It taught me how to be a team player. As a caption and coach, it taught me the importance of giving opportunity to all members of my team to show their worth and improve. The people skills I learned from basketball court became very important in my later career. Also, I made some very good life long friends.

All around, being a student at Madras Christian College was an unforgettable, life changing experience. I literally grew up from a shy, diffident youngster to an accomplished and confident person. So MCC. remains close to my heart even today. In the last term, I was offered a Lecturer’s position in UC College.

Meanwhile, my father had made arrangement to send me to England to do further studies. But there was not enough time to complete the admission process to be able to go in the same academic year, so I accepted the Lecturer’s job in Union Christian College for a year. But little did I know that it would turn out to be a wonderful thing in more than one way!

Going back to UC College

When I joined the college Mr. T B Thomas Sir, my mentor and hostel warden was the principal, and many of my previous senior teachers were still continuing there. Also a few of my other friends also joined there as lecturers. Other than teaching, I was made a junior warden of a hostel along with Mr. PK John and also entrusted with the affairs of the college basketball team. This was an enjoy-

able assignment! I could teach a group of youngsters what I had learned. I played with them as well. I was carefree and the year was a respite from the serious study before. Years later, in different parts of the world, I come across former students who told me that I taught them how to play basketball. It is interesting to note a quiet, gentle student named Ommen Koruth used to come and watch the games. He later became the well loved and eminent Suffragan Bishop of the Mar Thoma Church, Late Most Rev. Dr. Zacharias Mar Theophilus.

All in all, my last year in India before I went abroad was a wonderful one. I had very good friends and colleagues and I could enjoy other activities such as singing in the choir. My salary was only Rs.125 a month, not enough to meet all my expenses, but I did not worry as my father continued to subsidize me. I was carefree and the year was a respite from serious study. UC College has remained in my conscience ever since. I had visited the college several times afterwards to see old friends, teachers and to thank people like my mentor Mr. TB Thomas Sir.

I have to note that I met my future wife, a shy, demure, young student in UC College in that year. I came to hear her beautiful singing voice in the College Choir. She did not know my interest and I had very little direct contact with her. Very few of my close friends only knew about it, yet I am still surprised how many people thought I had a special interest in her. But before I left for England for further studies, I told my grandfather about her and asked him to inquire whether she would be a suitable bride for me. He was more than happy to do that, and made all the inquiries, approved my choice, and did everything in his capacity to make sure that my dream come true.

[Part 2 of this article will be published in FOCUS January, 2023, Vol.11 (1)]

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Church as an Agent of Change

(A sequel to the article, Focus, July 2022, Vol 10 (3) page 30 33)

Prof. Dr. Kanayathu C. Koshy

The context: This is a ‘Sequel’ (follow up) of the July 2022 Issue of FOCUS in which I wrote an article titled, Redefining Ministry to be Agents of Change. This article contained a ‘DRM SD’ (Disaster Risk Management for Sustainable Development) methodology to reduce risk, enhance resilience and promote sustainable development of a world overwhelmed by the Covid 19 pandemic. Since most countries treated Covid 19 as a disaster, this approach was quite opportune too. The method used three project management tools i) State Pressure Response SPR, ii) World Café, and iii) Logical Framework Analysis, LFA, as part of DRM SD. This Sequel provides additional operating details of LFA, which also factors SPR and World Café in the July 2022 issue of FOCUS (Please do read my article carefully from the July issue of FOCUS).

Background: Because of my interest in faith and sustainability, I chanced upon a paragraph by The Late Joseph Mar Thoma Metropolitan in the December 2017 ‘Malankara Sabha Tharaka’. It talked about a special discussion theme, “Church as an Agent of Change: Redefining Ministry Contextually”, as part of that year’s Clergy Conference at Charalkunnu [a Camp site in Pathanamthitta Dist.]. Not that I was part of the conference in any way, but I had an abiding liking for the subject for its relevance and the fact that it could be analyzed by a few research project analytical methodologies mentioned above. With this caveat let’s continue. To me, “Church as an Agent of Change” is a ‘solution’ and “Redefining Ministry Contextually” is the ‘means to this end’. By ministry is meant any legitimate activity that is carried out by the church to serve its purpose. In other words, it could be any activity of the church in promoting the Great Commission given by Jesus Christ, (Matthew 28:18 20).

Why LFA in particular? LFA is, Logical Framework Analysis or Approach that nowadays is mandatory for all new projects, supported by most major donor agencies. LFA provides an objective oriented tool for designing, developing, implementing and monitoring projects. This method starts with the identification of a core problem, which is based on existing understanding and the best knowledge available. The causes of the core problem are traced back (from the core problem) and then the effects are traced forward This provides a simple way to derive the ‘causal chain’ that exists in all problem analyses, and to plan intervention resulting in logical benefits that follow (Figure 1).

In a project sense, solving the core problem, highest level issue, H, will be the “goal” (vision), relevant for the benefi

ciaries; solving the causal next lower, mid level problems, M, will be the “target”, achieving which will deliver outcomes to the target stakeholders, and the lowest level problems, L, will inform the “project activities” which produce results (outputs) that address the real cause of the original problem. Not all these 3 levels are shown in Figure 1, which is only a generic, simple, breakdown approach; how many times it should happen is not mentioned here. Usually a triad system of, ‘Highest Middle Lowest’, should suffice. Thus, we need activities to address the cause of the core problem. These activities will result in benefits. Things to bear in mind though are: i) that we cannot address all causal problems all at once (so we have to prioritize), and ii) that the activities carried out themselves in many cases may not even solve the problem/s completely but will only result in reducing the ‘risk’ of the issue to a large extent. All things considered, know that it is the best outcome at the moment, provided that we do what remains to be done soon enough. These will become our ‘assumptions’ Also we should bear in mind that some activities could, forever, eliminate a problem as well; it depends. The following is an LFA breakdown pattern, in its simplest way:

Figure 1. “Cause Effect” & “If Then” hierarchy

‘Cause/s of the core problem will have effect/s (blue boxes) These effects will be adverse to our well being. They must, therefore, be addressed through project level activities. If we act, then we have benefit/s (green boxes) that either reduce considerably or even eliminate altogether the bad effects of the core problem’. Always the core problem defines the major project objective.

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How does it all relate to Charalkunnu? True, SPR, World Café, LFA are all general project management tools and I did not address any specific issue that must have been the subject of discussion at Charalkunnu. Now let’s try this: Where I alluded to dividing a problem into H, M, and L levels on a cause effect hierarchy, if we insert real issue that could have been discussed at Charalkunnu, we have the making of a LFA “cause effect” platform or in its LFA terminology, a ‘Problem Tree’. From then on an ‘if then’ platform), or an ‘Objective Tree’ can be constructed. Next comes a logframe or a ‘project summary matrix’, which is usually a one pager of the project itself with indicators used for each stage, and their means of verification, and assumptions.

Goals, and Targets for each major problem can be addressed, with indicators, just like what the UN has done in its Open Working Group (OWG) meetings during the development of the 17 Sustainable Development Goals (17 SDGs) in 2015. Up to this stage could be done at the Sabha level, in our case i.e. identifying the H and M level issues This is somewhat a top down approach, just to assure a direction for the Sabha.

But we still haven’t addressed the lowest level (L) issues. True. That’s because these are better done at the Parish level, with Diocesan support. It is at the parish level the problems become individual and institutional in nature, and where real life solutions are more truthful. These solutions are more direct, and the responses closer to the local needs. They are better left to each parish depending on their own circumstances, stage of development and the gravity of the problems. In such an approach, extreme care has to be taken to ensure that the problem identification and the responses choices conform to the centrally set goals and targets. This is the bottom up approach, which when joins with the collective results from various such lower levels, work their way up to address the apex challenge the Church (Sabha) has put up for discussion.

Conclusion

This is what was implied in the beginning by saying that the subject matter of Charalkkunnu, (Church as an Agent of Change: Redefining Ministry Contextually), appeared amenable to certain popular project management tools such as SPR, World Café and LFA. Since LFA is an indicator based approach, progress at any stage could be verified for improvement regardless of Parish, Diocese or Sabha.

It hardly matters what problem we are dealing with related to church, (say, issues of service missions such as Sunday school, Youth league, Choir, Sevikasangam; Women’s Fellowship, Intersession prayers, Edavaka mission, Senior citizen, Palliative care, and the collective Church worship service etc.; it could even be Covid 19, the approach is the same. As long as specialist Stakeholders discuss all relevant issues in a World Café format, then begin to think in an SPR fashion about the antecedence, current situation & future scenarios, and apply LFA approaches to design and plan project implementation, we are on track. This way the risk associated with all issues could be reduced substantially to levels we can live with.

If the discussion at Charalkkunnu did progress enough to identify the H & M level causes and activities, we have everything for a good start. If not, we could take it up further during additional stakeholder analyses. Thus the

This is a field where, as Jesus said, “…the harvest is plentiful but the workers are few.” (Matthew 9:37; Luke 10:2). If the SUSTAINABILITY PARADIGM (Sustainable Development its pathway) becomes a Mission Field of the Mar Thoma Church, with a VIRTUAL Headquarters for a start, much can be achieved relatively easily. When these achievements are shared among churches, it would result in even more innovations. Further, these are ‘low cost, win win, and no regret’ options, one would be stimulated to engage in.

The author is an Emeritus Professor of Sustainability at the Environmental Resources Research Centre, Trivandrum, India, after his full retirement in 2016. He has over forty years of international teaching and research experience in universities of India (Kerala), Jamaica (W.I), USA (SUNY, Buffalo), Fiji (USP), Malaysia (USM), and was closely associated with the UN and other regional organizations in South Pacific & South East Asian countries.

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My Writing Life: Path to Authorship

Dr. Plammoottil V. Cherian*

My life in the North America began in 1969, when I joined my wife in London Ontario Canada from where we moved to United States for my doctoral program at Indiana State University in Terre Haute, Indiana. Before I left Kerala, I taught eight years in St. Thomas College Kozhenchery, and Mar Thoma College, Tiruvalla. where I taught biological subjects including the theory of evolution enthusiastically. The more I learned and taught the theory of evolution, I felt that my childhood faith instilled in me by my parents seem to be adrift, and often I was confronted with the thought that the account of creation in Bible is a myth, and evolution by random chance is the cause of everything.

localize surface molecules to target for possible therapeutic intervention. I used the same technology to study the ultrastructure of microfilaria, the larva of the parasite that causes filariasis (elephantiasis), a dreadful disease of tropical countries including India.

In my research career throughout, as a faculty member at department of Medicine at the University of Pennsylvania and the University of Michigan I used these techniques to study the pathogenesis of breast cancer, lung cancer, nerve structure and diabetic neuropathy. While these researches were undertaken, I was fascinated at the machinery of the single cells in human tissues, the structure of a virus, a bacterium, and a trypanosome all microscopic, which I could see magnified 100,000 times to million times than their original size. These microscopic structures with the precise geometric arrangement of their molecules convinced me that they cannot be organized randomly but only by Divine Design by God, the Creator. See the pictures below.

As I became more convinced, the concept of the theory of evolution slowly began to evaporate from my intellect and finally dried out, replenishing and nourishing my brain cortex with the living waters of faith. Then I concluded, theory of Evolution is a hoax and nothing but a myth, schemed from the systematic creation account in Genesis 1. I denounce the unguided evolution and its proponents, and confirmed God and incarnated Christ as the Creator of the Universe, Life and Species.

Then my motivation was to write what I learned and saw with my own eyes from my own research. I collected more data both from science, and examining the Bible for every scientific discovery that has been made since days of Socrates, Aristotle, Plato and Galileo to Isaac Newton to Watson and Crick who discovered the structure of DNA in 1952. I collected these over the course of 25 years, and finally, my first draft of first book on Science and Theology was completed. I started contacting publishers. It was a Himalayan task, brutal rejection and total disappointment.

With this intellectual tug of war between my faith and knowledge in science, I undertook my Ph. D program. When I studied for my M. Sc., degree in University College, Trivandrum, in 1962 I learned that Electron Microscope can magnify cell structures from thousand to ten million times. For my graduate research, it was providential that I indicated my interest to study the ultrastructure of cells, and microbes that causes dreadful diseases. My graduate committee’s Chairman Dr. Don Dusanic was a famous tropical disease parasitologist. I used electron microscopy in combination with immunocytochemistry to study the fine structure of trypanosome that causes Trypanosomiasis, a tropical disease of African countries to

Publishing industry has changed and has become a business of multiple sources of revenue and they select only books worth of high number of readerships, which are fiction, thriller novels and books on politics. These books grow as mushrooms after the spring showers, and gone like the way they came. Moreover, people have much less interest in reading Bible related content because of the general apathy. To make the story short, because of the rejection by reputed publishes, I decided not to pursue to publishing and almost decided to discard all the work in frustration. However, in answer to my prayer, I had a call from a reputed International Christian Publishing Company whom I have not contacted at all, strange enough or providential indeed! As the conversation went on, I found

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that they got my inquiry to publish the book from Thomas Nelson, Book Publishers who forwarded my letter of inquiry to them. They agreed to look at my manuscript. After editorial review, they informed me they would publish the book because it contains a wealth of scientific facts and biblical truth.

I was so thrilled, and my first book ever published linking science and theology is the largest with 1,010 pages, because it contained data on the whole universe, life and creation of all species, and theology which I fitted together perfectly as the pieces of a jig saw puzzle. My first book was titled, “Origins of the Universe, Life and Species: New Perspectives from Science and Theology” with the sub title “Science Proves God in Action.” My only intention in this book and in my subsequent books or any future books is to prove God is the Creator of the universe and everything within it, life and all organisms. By proving God’s Divine Design in everything in the universe, I also have categorically disproved Darwin’s theory of Evolution which does not have an iota of scientific evidence is a hox and a myth, which was schemed from the systematic creation account in Genesis 1, as the process of evolution. Later evolutionary scientists, atheists, agnostics and academic institutions found this acceptable because, humanity doesn’t want to live under many “dos and don’ts” of the biblical instructions.

Knowledge in various branches of science and the technology I used convince me beyond the shadow of doubt that even the subatomic structure is precision tuned and arranged by God. For just a simple example, water is the matrix of life. Its composition is two hydrogen atoms combined to a single oxygen atom with the molecular formula H2O. Water is a molecule that is bent due to the repulsion by two electropositive hydrogen atoms of a single oxygen which is slightly electronegative. Because of this bent, water is a dipolar molecule with higher electronegativity of oxygen compared to the electro positivity of hydrogen atoms. It is this polarity that makes water the most unique medium essential for life, so that it becomes a solvent for hundreds of substances to dissolve instantly, associate or dissociate. Every physiological reaction in life of every living organism takes place in water. See the amazing pictures below. Jesus offered the Samaritan woman the “living water, under this principle as he is the creator of water (John 4:10).

Figure 1.Atomic structure of water molecule and the ultrastructure of a trypanosome, a protozoan that causes African trypanosomiasis. On the left is the molecular structure of water and how it forms a lattice sheet in a lake, river or sea. On the right is the 3D arrangement of microtubules (mt) in the single ultramicroscopic trypanosome and the 9 + 2 rings in its flagellum (fl). Picture of water molecule courtesy of Creative Commons under license CC BY SA 3.0. Trypanosome flagellum is copied from Dr. Cherian’s Ph. D thesis in 1977, own work using electron microscope.

As I relate the biblical theology with science, God’s first creative act was to shine his eternal light to the precreation darkness that prevailed, over which the Spirit of God was hovering (Gen.1:2), by which he separated light from darkness. Without God’s eternal light nothing was created. Then, on the second day God separated the waters into beyond and above the firmament, the dome shaped opaque top of the outer space we see. Thus, even during the first period he created the water with its unique structure as the life matrix for all living organisms in the biosphere of earth which God created on the third, fifth and 6th days. Unguided evolution could not and will not precision structure water molecule without which life is impossible. Also see the precise geometric arrangement of microtubules in a circle of 9 + 2 in a microscopic organism.

I have done research in various areas like structure of viruses, bacteria, protozoa, and on human diseases such as arthritis, emphysema, lung cancer, breast cancer, diabetic neuropathy and general ultramicroscopic structure of cells all of which convince me God is the author of life and the designer of everything from A Z, animate and inanimate in universe. Since 2012, I have been writing books. The copies of my books are listed below with the ISBN numbers and are available on iTunes, Barnes and Noble, and Amazon. I have given copies of my first book, “Origins of the Universe” to three of our bishops, and more than a dozen of vicars who wanted copies, but haven’t heard from them.

With the strong foundation of faith built in me by my parents, I was able to use my knowledge in science, linking the truth of science and theology. My only intention in writing these books is to proclaim God is true, Christ is the Redeemer Saviour, salvation is by grace of God, and heaven and hell are real using scientific discoveries and biblical truths. I have been keeping my faith journey along with my profession as a scientist, theologian, historian and a loyal Marthomite, serving the diocese of North America and Europe since its beginning in 1982, served as the Associate Secretary until 1990, and now as an unknown lay person. I pray God to give me strength to witness him until the last breath of this wretched man to fall into the hands of the Savior.

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Books By Dr. Plammoottil Cherian:

1. Cherian, Plammoottil V (2018). Origins of the Universe, Life and Species: New Perspectives from Science and Theology. (Covenant Books). pp. 1040. ISBN: 978 1 64003 190 6

2. Cherian, Plammoottil V (2019). Promised Land: Whose Land, Whose Promise, Who Shall Inherit. A Complete History of God and Humanity with Reference to Middle East. ISBN 978 1 64300 991 9.

3. Cherian, Plammoottil V, (2019). America The Beautiful. Our Vanishing Heritage. Why Our Hallowed Faith Matters? ISBN 978 1 64670 337 1.

4. Cherian, Plammoottil V. (2020). Our Crumbling Civilization and Collapsing Universe of 5 Percent. Biblical Explanation of Scientific Evidence Universe Spins to Its End. ISBN 978 1 64468 511 2.

5. Cherian, Plammoottil V (2020). Christ Over Virus, Iniquities and Death (COVID 0030) The Balm of Gilead for Nations without Christ and Politics without God. A scientific and theological explanation of end time pestilences. ISBN 978 1 63630 080 1.

6. Cherian, Plammoottil V (2021). Caste, Color, Culture and Christ. Theological and Genetic Truths of the Nonsense of Racism. ISBN 978 1 63885 054 0. Copyright © 2021 Plammoottil V. Cherian. All rights reserved. First Edition

7. Cherian, Plammoottil V (2022). Distress of Nations (Luke 21:25): A Sign of End Time. pp. 288. ISBN 978 1 63885 926 0.

8. Cherian, Plammoottil V (2022). Democracy in America: Is it in Peril? Social Theological reasons why democracy fail or in danger. Paperback ISBN: 979 8 88644 051 5. (in Press)

9. Cherian, Plammoottil V (2022). Finishing the Race: Socio Theological Reasons of Despair by Confusion. (In press)

Books already published can be previewed online at Apple iTunes stores, and Amazon.com, Barnes and Nobles, if you type “Plammoottil Cherian books.”

Excerpts from Newswire for Press release of “Distress of Nations” who distribute books worldwide.

Plammoottil V. Cherian, M. Div., Ph. D, is a Member of Chicago Mar Thoma Church, and a former Associate Sec retary of the Diocese of North America. Europe. He is a talented author, has completed his new book, “Distress of Nations, A Sign of End Time”: a faith based analysis of the current moral crisis of the world. Wielding supreme command of biblical theology, world history, many branches of science, popular culture, and the politics of America for the last fifty years, and with rare skills with a pen, author Dr. Plammoottil Cherian explores the current state of the world, in chaos and explains that many in the world are under a strong delusion as prophesied in 2 Thess. 2:3 10 Kerala Christian Diaspora”

Over the years, the pattern of the Christian migration from Kerala has shifted from internal (within India) to external (outside India), to Ceylon (Sri Lanka), Malaysia and Singapore in 1930s, to the Middle East in the 1950s, and later to North America, Europe, Australia and New Zealand. The Kerala Christian Diaspora defined as people living outside the State of Kerala has followed this broad migration pattern as well, who have made contributions to the growth and development of the State through remittances, investments, philanthropy and other means.

The origins of Christianity in Kerala date back BCE 52, to the tradition of Apostle Thomas arriving in Malabar to fulfill Jesus’ Great Commission to His disciples to share the good news (“Gospel”) of salvation for all through Christ (Matthew 28:18 20, Mark 16:15). The January 2023 FOCUS issue on the Kerala Christian Diaspora theme will examine the State of the Kerala Christian Diaspora globally.

Commensurate with the emergence of the Kerala Christian Diaspora, the various Kerala Christian denominations have also progressed well in different regions of the world. During this past hundred years or so of growth and consolidation, the Kerala Christian Diaspora has grappled with issues regarding identity, heritage, and community in alien settings. The issues have increasingly become more pressing, as the Kerala Christian Diaspora transitions to the next generation and beyond, with greater assimilation to local societies and severing ties to the original Kerala roots. We are inviting articles dealing with our understanding of our Diasporic existence, its purpose, mission, its integration with local communities and responsibilities for creating a community of ‘atonement’.

For the Editorial Board

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Theme – FOCUS – January 2023, Vol. 11 (1) “

Church as a Community of At-one-ment

Dr. Zac Varghese*

‘We are all in it together’ was an emotional statement, which attracted attention during the COVID 19 pandemic. However, when it came to the equitable distribution of vaccines across the world or removing the patent rights on vaccine production in developing countries or helping poor countries, this solidarity fragmented and got shattered into pieces; we do not hear it any more from the people who exercise power in various sectors of society. Now, we are members of a wounded and divided churches across the world and not all in it together.

The 2015 Lent talks for a ‘Churches Together in England (CTE) Group’ in North London were given by Revd Dr. Leslie Griffiths of the Methodist Church on the theme: ‘I believe in One, Holy Catholic, Apostolic, Evangelical, Charismatic, Radical and Liberal Church’. The main thrust of the theme was that over the centuries various churches and groups have confiscated and owned these Spirit filled words for their own exclusive needs and for controlling members of various churches and directing them in different ways. The five weeks’ journey with Lord Griffiths was an amazing liberating experience to realise that one does not have to move out of one’s denomination to declare without hesitation that one belongs to Christ.

self giving love is the good news that Christians are expected to propagate by living the Gospel. The Church is also thought to be a community of pilgrims, walking towards a promised land flourishing with kingdom values. Unfortunately, we have divided churches at every level and across the world. We need to work with total humility and single mindedness to remodel churches, parishes and prayer groups and homes as communities of ate one ment.

As the Advent begins on Sunday 27th November in 2022, it is good to remember that the foundation of the Christian faith is encapsulated in the Advent story, which begins with Mary’s faith, her obedience to a vision and her reply to angel Gabriel: “I am Lord’s servant. May your word to me be fulfilled” (Lk 1:38). Advent prepares us for the coming of God into the world as the ‘Babe of Bethlehem’ to share our human condition and help us redeem ourselves. Our entire lives are expected to be transformed because of the events of Advent, the obedience of Mary, the mother of Jesus the ministry of Jesus, His death on the cross and the resurrection. It is the story of our God becoming Immanuel to live among us to establish His kingdom values on the earth. It is an amazing event of the creator and the created becoming one to have an ‘abiding experience’. ‘The Word becoming flesh and making his dwelling among us’ is the central event in the history of mankind (cf. Jn1:1 14). It is encapsulated in the theology of ‘atonement’.

Atonement indicates the condition of being ‘at one’ after two people had been estranged from one another. In St. Paul’s writings, atonement has other implications, such as justification, redemption, reparation reconciliation. A short summary of atonement can be seen in 1 Cor 15:3: “Christ died for our sins according to the Scriptures.” Theologians have expanded the meaning of this verse to create theories of atonement. In Israel’s long history, they had a ‘Day of Atonement’ (Lev 23:26ff). Elaborate priestly ceremonies were observed on that day to expiate the sins of the whole nation (Heb 9:6ff). In contrast, we see the once for all nature of Jesus’ atoning sacrifice. Jesus was crucified for our offences and raised for our justification and salvation (Rom 4:25; Rom 5:1 10).

Jesus came to the world as Immanuel, to show us by example that ‘we are all in it together’. He redemptively showed the world how to restore relationships with God, self, with others and the world. He handed the responsibility of healing the fractured world to His followers, the Church. The Church has been described as the body Christ, the bride of Christ, the family of God, the people of God and the temple of the Holy Spirit. The Church is also thought to be ‘a community called atonement’. Therefore, at one ment of bringing people together through God’s

At one ment only becomes meaningful when we have a sense of brokenness or our lives and being out of joint, as we notice today in society as a whole and particularly in churches across the world. It is most important to realize that churches are called to create communities called atonement without struggles for power, but experiencing brotherly love in every aspect of communal living. The Gospel that we preach and live should be all about atonement. We should be able to speak effectively and live accordingly about the atonement achieved through the once for all sacrifice of Christ on the cross, continually re enacted and remembered in every act of our living

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and in the liturgy of the Eucharist. As Christians, we are expected to be an inclusive community of believers to do the mission of Jesus Christ and somehow, we have become an exclusive community; we also exclude people because of their colour, race, religion, faith, and gender.

Therefore, it is important to repent, reconcile and transform to become agents of God’s mission (missio Dei). This is to build a community in which ‘God’s will be done on earth as it is in heaven’ and through which one finds both union with God and communion with everyone. It is clear that something is seriously wrong the way we conduct ourselves as Christians.

What is that we lack? We lack the fundamental awareness that we are the children of God with the privilege and honour to address God as ‘our Father’. This awareness should ignite love and compassion to alleviate suffering of others and to promote well being of everyone. We also need to pray for our brothers and sisters in other parts of the world who are persecuted for working to establish God’s kingdom values such as: justice, love for others, fellowship, spirituality and truth. Fr. Stan Swamy3 , the tribal rights activist of India and a Jesuit priest, who underwent imprisonment and died at Mumbai on July 5, 2021, and the late Archbishop Oscar Romero of Salvadore4, who was assassinated on 24th March 1980 are in our collective memory as shining examples of courageous people fighting for God’s kingdom values. St. Paul wrote to Colossians: “As God’s chosen ones, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience. Bear with each other and forgive one another. If anyone has a grievance against someone. Forgive as the Lord forgave you. And over all these virtues put on love, which binds them altogether in perfect harmony” (Col 3:12 14). We must create the habit of constantly opening ourselves to the reality of one human family under the fatherhood of God to live and work in God’s household. By the ‘costly grace of God’ we have the freehold to live under God’s household.

The Beginning of the Church

Only in Matthew’s Gospel we read about Jesus mentioning the word ‘Church’; it was at Caesarea Philippi in a well known passage: “And I tell you that you are Peter, and on this rock, I will build my church, . . .” (Mt 16:18). Jesus mentioned the word Church a second time in the context of confession and resolving disputes in Mt.18:17. We also read how Holy Spirit came upon the Church on the day of the Pentecost in response to Peter’s sermon when “three thousand were added to their number” (Acts2:41). It was the inauguration of the Church as a community of at one ment. This group along with the disciples of Jesus became the ‘one holy, catholic and apostolic Church.’

The mystical union with Christ was central to St. John’s overall theological appraisal of the Church. According to St. John, the church is made up of those who abide in Jesus and in whom Father and the Son abide, like the vine and its branches (Jn 15ff; Jn 17:23). The mutual indwelling of the Father in the Son and the Son in the church is also the means to unity, the ultimate expression of God’s love. Jesus gave a new command to the members of this mystical body called Church, “A new command I give you: love one another. As I have loved you, so you must love one another. By this everyone will know that you are my disciples, if you love one another” (Jn13:34). Jesus’ high priestly prayer in John’s Gospel highlights this love and unity: “I in them and you in me so that they may be brought to complete unity. Then the world will know that you sent me and have loved them even as you have loved me” (Jn 17:23).

The principle of love is capable of making the Christian community (ecclesia/Church), more inclusive and tolerant of differences. Genuine mutual love can posit communion at various levels, rather than impose a strict adherence to a doctrinal purity and uniformity. Such an understanding is essential for building ecumenical relationship with other churches and faith communities. To promote the mission of interreligious dialogue and heal the wounded past and present divisions there is an urgent need to promote ‘friendship’ among the different religious traditions. Jesus expects the faith community created by Him and His disciples would be united to him as branches to the main vine (Jn15:1 11). The members of such a Church would bear much fruit of the Spirit as described by St. Paul: “But the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, gentles and self control (Gal 5:22 23). In St. John’s gospel and epistles, mutual love and communion of the Father, Son and the Holy Spirit is the very foundation of the Church. The mutual indwelling, perichoresis or coinherence of three persons in the trinity, is the foundation for believer’s communion with one another. However, it is time to rethink about atonement merely as Jesus paying a ransom for our sins and redeeming us; here the emphasis is on personal salvation and individual’s spiritual formation. David Bosch wrote: “Salvation in Christ is in the context of human society enroute to whole and healed world.”5 The Indian mystic, Sri Aurobindo wrote: “A solitary salvation leaving the world to its fate was felt almost distasteful.”6 He continued, “Nothing can be saved until everything is saved.

There can be no paradise as long as a single man is in hell!”7 Therefore, the principle of love is capable of building the faith community more inclusive and tolerant of differences. Genuine mutual love can create communion at various levels instead of imposing strict adherence to doctrinal purity and uniformity.

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The Church of Today

Let me express the views of Pope Francis of the nature of the Church today and his hope for the future. The Jesuit priest, Joseph Xavier, writes about the ecclesial vision of Pope Francis in the following way: “Pope Francis envisions a missionary Church of the people, a Church that want to meet the people where they are, without any precondition. For the question ‘instantly posed by the Gospels is not how far men are from the manifest Church or how far they are from the kingdom of God. For the Pope, every faithful has a participatory role in the Church. He reminds the Church leaders that lay people are “the protagonists of the Church and of the world. “Pastors or Bishop conferences cannot usurp their place. It is important ask ourselves: Where are the laity today? Do they have a say in the Church? Who represent the Church in political and cultural spheres? According to Pope Francis, clericalism fails to notice the talents and the competence of the laity because it is more concerned with dominating spaces than with generating initiatives; “In reality, lay people who have an authentic Christian formation should not need a helmsman Bishop, or pilot monsignor, or the input of clergy in order to take on their proper responsibilities at all levels, from the political to the social, from the economic to the legislative! They have, rather, the need of a Pastor Bishop! In short, What the Pope seems to be aiming is not a Church for the people, but a Church of the people.”8

In a previous article I wrote: “In an ideal communitarian church, we may find a shared leadership; in such places everyone is equally responsible for the proper functioning and wellbeing of all its members. Anyone who takes a designated task accepts it with humility on behalf of everyone, but not as a status symbol or a power broker. The essential characteristic of such a faith community is the decentralization of power. By seeing every part has a significant role to play for the coordinated activity of the entire group, no one person is likely to dominate the group and all members begin to value their worth as individuals and skills they have to bring. Recognizing the special gifts that people possess is important because such skills are likely to be needed at different times. These gifts are endowments for the future growth of the church and should be invested profitably for the common good of all the members. Those who are gifted with special skills can help others, particularly young people, to gain similar or better skills for the growth of the Church. This fits in with the idea that Church is very similar to family, a family of believers. One of the cardinal principles of Luther’s reformation in the 16th century was the doctrine of the priesthood of all believers. He saw the Church as a spiritual community, but not as a hierarchical structure.”9

Conclusion

Key to the understanding the Church as a community called atonement is the notion that Jesus identified with us as Immanuel so that we can identify with him. Jesus’ story has to become our story as St. Paul wrote to Galatians: “I have been crucified with Christ, I no longer live, but Christ lives in me. The life I live now in the body, I live by faith in the Son of God, who loved me and gave himself for me” (Gal 2:20). Baptism, Eucharist and prayer are three fundamental practices that shape the Church as a community of atonement. Furthermore, St. Paul asks the question: “Do you not know that you are the temple of God that the Spirit of God Dwells in you” (1 Cor 3:16 17). Therefore, Christians are expected to be joined together as one family, the body of Christ, as ‘One, Holy, Catholic and Apostolic Church’, which is the dwelling place of God.

Let us pray continually and earnestly for churches to be awakened by the power of the Holy Spirit to break all boundaries and walls of division and grow in love for mutual enrichment. May our Lord empower us to make the FOCUS slogan, for the generosity to give and the humility to receive, come true in our daily living in a community called atonement.

References:

1. The Hindu. 6 July 2021. ISSN 0971 751X

2. Pope declares Oscar Romero, “hero to liberation theology, a martyr" 3 February 2015. religionnews.com/2015/02/03/pope francis.

3.David Bosch, ‘Transforming Mission’, Mary Knoll, New York, Orbis, 1999, p399.

4. Satperm,’Sri Aurobindo’, the Mother’s Institute, Delhi, 2003, p41,

5. Ibid, p226.

6. Joseph Xavier, SJ, ‘The Church of the People: Ecclesial vision of Pope Francis’, VJTR 80 (2016), 585 608

7. Z. Varghese, Expanses of Grace; CSS, Tiruvalla, 2017, page 110.

*Dr. Zac Varghese, London, U.K., was the director of Renal & Transplantation Immunology Research of Royal Free Hospital and Medical School in London. He is an Emeritus Professor and supervisor for doctoral studies 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.

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Pedagogy of Togetherness, Transformation, and Inclusiveness

Revd Dr. Johnson Thomaskutty*

Introduction

During a postnormal and postmodern context of ours, a pedagogy that takes into account relational and dialogical methods can persuade students from varied backgrounds toward a transformative life and livelihood. In a context where education is the monopoly of the affluent and the privileged, a pedagogy that emancipates the oppressed and those who are in the periphery can be paradigmatic and contextually relevant. A teacher and student dialogue that facilitates the thought patterns of the student and acknowledges the cognition of the teacher shall guide all the interlocutors toward a new space of interaction and accommodation. A teacher can visualize and work constantly toward a gender balanced, racially inclusive, and regionally comprehensive dialogue that can catch the attention of all levels of people groups irrespective of their diverse backgrounds.

A teacher is supposed to function as one who facilitates dialogue with people and their concepts, ideologies, and backgrounds to neutralize the system of education for the benefit of all sorts of participants. Rather than developing a hierarchical model, a platform of the equals can be facilitated between those who are at the learning end and the learned. As ancient schools such as Peripatetic Greek school, Confucius’ Chinese school, and Indian Gurukula school developed an interactive and one on one method, the contemporary schools can incorporate dialogic and interactive methods in their pedagogy. The school of Jesus in the Gospel traditions foregrounds a new way forward in its pedagogy through oral delivery (parables and teachings) and praxis (miracles and signs). An interactive, dialogical, and demonstrative method of pedagogy can have the power of transformation in the contemporary global scenario.

Pedagogy of Togetherness

Teaching is the breath and life of a committed academician that enables her/him to take the students along to the life realities far more than a hypothetical thought world. Jeffrey A. Kottler, Stanley J. Zehm, and Ellen Kottler suggest several significant aspects on being a teacher, such as being a learner, a relationship specialist, an effective communicator, a helper, one strug-

gling with challenges of the profession and managing the stress situations, and one who is reflective and passionately committed.10 They state in their elaboration about the art of teaching and the lifestyle of a teacher. We can add further to the list the aspects such as the God factor, moral and ethical persuasion through life lessons, and paradigmatic lessons through accommodation and association. Though the traditional pedagogical methods with teacher centric paradigms have a greater role to play, student centric paradigms are more effective when a teacher becomes a facilitator, helper, and motivator to develop the intrinsic skills of a student and to equip her/him to achieve expected goals. The role of ‘learner outcome’ is significant in that level as the teacher has to prefigure the outcome of the teaching by taking into consideration various levels of students within the classroom setting. We should implement a teaching methodology that can be followed by all levels of people irrespective of their caste, class, race, region, gender, and other existential stratifications in the world. A methodology of learning together and learning with others can be considered as a great method in our pedagogy.

The pedagogy of Jesus can be worth mentioning here as He adopted a method that was inclusive, dynamic, and persuasive by incorporating both oral explanations and practical demonstrations. As a teacher par excellence, Jesus implemented a past affirming, present experimented, and future oriented model of teaching with a liberative intent where all the human made barriers are broken down, dehumanizing tendencies are alleviated, and elevating the marginal communities to the center. By equipping the marginalized communities and emboldening them to stand on solid grounds, we can develop a pedagogy of the oppressed to transform the church and society. As pedagogy can be considered as one of the best forms of Christian witness, mission, and evangelism, educators should adopt innovative teaching methods to alleviate all sorts of boundaries and endeavor for a borderless community of the equals. The method of ‘with nessing’ is a significant approach in pedagogy when people from the margin are at the receiving end. In such a context, a pedagogy of the people, for the people, and with the people can be considered ideal and persuasive. Thus, learning together and learning from one another can be used as ideal pedagogical methods.

Pedagogy of Transformation

It is a well known fact that Christian theology for a long period of time or until the later period of the twentieth century was remained as a monopoly of a selected group of scholars mostly from the elite strata of the society or belonged to the scholars from the Christian majority world.11 The understanding has been that concepts about God and religion cannot be understood by all and therefore has to be limited to those who are the so called ‘brilliant and intellectual’ who can only fathom the mysteries of God.12 This anomaly is now challenged by scholars from the underrepresented communities.13 K. C. Abraham suggested that, .

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“the experience of the marginalized in every context, their suffering and longing for a newer life demand a new paradigm of theologizing.”

14 In order to counter the earlier approaches, a new way forward is introduced in theological brainstorming with the inclusion of dialogical, integrative, and interdisciplinary approaches. The formative factors of theology such as scripture, tradition, reason, revelation, inspiration, and contemporary human experiences and pathos are counted as part and parcel of theological education. In that sense, theological pedagogy should take a new framework without biased tendencies and exclusive attitudes. The voices of all levels of people (panta ta ethne, Matthew 28:19) including women and racially ‘other’ should find space in our theologizing.

The following aspects are significant to consider in the process of theologizing in the contemporary context: first, developing a pedagogical method that enhances servant leadership and scholar sainthood in the church and the society; second, creating an environment of equality of people from different castes, races, genders, physical abilities, national and regional backgrounds, and linguistic and ethnic differences in our syllabi and curriculum by eliminating all forms of violence and discrimination; third, affirming and respecting cultural identities of various people who belong to Black and White, Dalit, Tribal, Minjung, and Indigenous backgrounds; fourth, bridging the gap between clergy and laity, urban and rural, rich and poor, young and old, and other similar categories for a transformed and inclusive pedagogy; fifth, emphasizing the unity of the church as one, universal, and catholic church in our academic deliberations; sixth, creating new curricula and methodologies in theological pedagogy that deters exclusion, prejudice, and marginalization; and seventh, engaging in inter denominational, inter religious, inter cultural, and inter contextual exchanges and networking in order to attune the students toward a wider spectrum of ideas and experiences. As Paulo Freire states,

Teachers and students (leadership and people), co intent on reality, are both Subjects, not only in the task of unveiling that reality, and thereby coming to know it critically, but in the task of re creating that knowledge. As they attain this knowledge of reality through common reflection and action, they discover themselves as its permanent re creators. In this way, the presence of the oppressed in the struggle for their liberation will be what it should be: not pseudo participation, but committed involvement

A pedagogy that is participatory in action, ordinary in persuasion, accommodative in style, and hermeneutical in implementation should be orchestrated in the contemporary context. A teacher and student dialogue and exchange of ideas are essential. The majority and minority conflict within the ecclesia and the academia alerts a teacher to keep a safe balance between the threatening majority voice and the existent minority ethos and pathos and suggest a reconciliatory ‘third’ alternative. In the context of persecution and marginalization, a teacher can function as a mediator between the conflicting groups to enhance peace and harmony in her/his theologizing. In the context of mission and ministry, a teacher can facilitate pastoral and theological voice in the ordinary human situations, stand firm for equality and freedom when women are marginalized, develop

people oriented homilies, construct context based liturgies, and defensive missiologies. We should affirm preferential option to the voices of women and the underprivileged to sustain freedom, equality, and fraternity.

Pedagogy of Inclusiveness

The paradigms of postnormal times deal with the temporal and spatial realities of human struggles. Within its hypothetical framework, some of the well known alliterations such as the 4Ss (speed, scope, scale, and simultaneity) and the 3Cs (complexity, chaos, and contradictions), are noteworthy.15 As the existential and behavioral aspects are rapidly changing, a teacher can attune her/his students to the new expectations of the current life and prepare them for new challenges lying ahead. A teacher can foresee the unthought futures as a visionary to develop a new generation of pastors, leaders, and theologians so that they can align themselves with the speed, scope, scale and simultaneity both in the local and global settings. By taking into consideration the rapidly changing scenario, teachers should take up the following aspects with significance: first, a conglomeration of teaching methods such as lecturing, one on one interactions, dialoguing in groups, demonstrations and life testimonies, and other methods rooted in global ethical standards and other inclusive methodologies shall enable the class room setup more vibrant and cognitive than monotonous; second, grass root level discussions and experiments, on site visitations and interactions, focus on the vulnerable communities in churches and societies and their challenges, and adopting methodologies with and without modern equipments as per the demand and requirement of the situations enable a teacher to be inclusive in her/his approach to teaching; third, in contexts where modern equipments are necessary, use them for giving students wider spectrum of understanding and cognition, and contexts where modern equipments are not necessary, use one on one or group centric discussions; fourth, do not restrict education exclusively in the class room setting, but rather it can be facilitated in “open ended” fashion by sharing, associating, enhancing, caring, guiding, and implementing moral and ethical values wherever that is possible; and fifth, education should enable students to be fit in the ekklēsia and in the academia as responsible believers and citizens through the means of the mentoring and the holistic training they acquire from the teachers. Teachers should adopt inclusive and diverse methods as students are diverse in their comprehension, family backgrounds, national and regional standards, physical and mental abilities, and racial and gender orientations.

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Conclusion

The above discussion is a recapitulation of what we can visualize and put into praxis when we approach the discipline of teaching. As the postmodern context is rapidly changing and the globe as a whole is conceptualized as a village, we should take up new challenges and accept the emerging realities when we approach pedagogy. In the process of developing teaching plans, syllabi, and curriculum, we can build them upon a paradigm that conglomerates the divine, human, ecclesial, and cosmic aspects to shape our ideologies and practical implications with an inclusive outlook. This integrative approach enables us to impart a holistic understanding of theology to the students with practical implications. We should visualize a transformed situation of human beings, a borderless and inclusive ekklēsia, a God centered and morally equipped academia, and a divinely enthused and liberated world order. We believe that the power of the Holy Spirit can ignite us to be channels of change in the contemporary world. A pedagogy of learning together can be facilitated in the contemporary scenario for the benefit of all levels of people without any discrimination and for the glory of God.

References

1. Jeffrey A. Kottler, Stanley J. Zehm, and Ellen Kottler, On Being a Teacher: The Human Dimension, Third Edition (Thousand Oaks, CA.: Corwin Press, 2005).

2. V. V. Thomas, Dalit and Tribal Christians of India: Issues and Challenges (Nilambur, Kerala: Focus India Trust, 2014), 12.

3. See Thomas, Dalit and Tribal Christians of India, 12 13.

4. Douglas Patterson comments that, “To be relevant, theology simply must respond to the questions that the poor are asking.” Douglas Patterson, “The Kingdom of God and the Hermeneutical Circle: Pentecostal Praxis in the Third World,” Called and Empowered: Global Mission in Pentecostal Perspective , eds. Murray W. Dempster, Byron D. Klaus, and Douglas Patterson (Grand Rapids: Baker Books, 1991), cited in Walter J. Hollenwerger, Pentecostalism: Origins and Developments Worldwide, 208.

5. K. C. Abraham, Transforming Visions: Theological Methodological Paradigm Shifts (Thiruvalla: CSS, 2006), 14.

6. Paulo Freire, Pedagogy of the Oppressed , Thirtieth Anniversary Edition (New York/London: Continuum, 2005), 69.

7. J. R. Ravetz and S. O. Funtowics, “Post normal Science: An Insight now maturing,” Futures 31/7 (1999), 641 646; also see J. R. Ravetz, “Science for the Post normal Age,” Futures 25/7 (1993), 735 755.

[Rev. Dr. Johnson Thomaskutty is Professor of New Testament at The United Theological College, Bengaluru, India. Formerly, he served as Lecturer of New Testament at Serampore College, Hooghly, West Bengal (2001 2004) and Dean and Associate Professor of New Testament at Union Biblical Seminary, Pune, Maharashtra (2008 2021).]

THE MAR THOMA METROPOLITAN WITH THE ARCHBISHOP OF CANTERBURY AT WCC

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AND BISHOPS

Obituary:

Susan G. Zachariah, age 86, wife of the late Dr. George Zachariah, passed away peacefully on September 5, 2022 in her home in Vienna, Virginia, U.S.A., surrounded by her family. She was born February 14, 1936 to Edicheria Geevarghese and Sosamma Varghese in Karunagappally, Kerala, India. She was the oldest of four children. She was very proud of her heritage growing up in the Mar Thoma Church, Kozhikode, which was built on land donated by her grandparents. Susan studied at Nicholson Syrian Girls Higher Secondary School in Thiruvalla, Kerala and Fatima Mata National College (Kollam, Kerala). Upon graduation from college with a Bachelor of Arts Degree in Economics, she accepted a position as a Government Officer in Kerala.

Susan married George Zachariah (whom she called Joychayan) in 1958 and joined him in the U.S. where she studied in the University of North Carolina at Chapel Hill graduate school of business until the birth of their son, Abe. The family moved to Buffalo, New York in 1961 where their daughter, Libby, and son, Mohan, were born. In their early years in America, there was scarcely an Indian to be found, let alone any family on whom to rely. It was a time when British curry powder sold in tiny bottles was the closest to Indian spice that they could find. The

trips back home to Kerala every four or five years were never enough. Thankfully, from the beginning they were blessed with good friends in the U.S., who embraced them as family and taught them much about life in this country, including the Puryear, Sloan, and Kartha families.

In 1972, the family moved to Maryland where Susan continued to raise her family. Susan was a capable and resourceful woman with skills to fix most things around the house, stretch a dollar, recite any Mother Goose nursery rhyme, harvest vegetables from a thriving garden, pickle any fruit, vegetable, or seafood, prepare daily school lunches and treats for her children to enjoy after school, and keep her family grounded and feeling loved and secure. With just a phone call from George, Susan was known to whip up many an impromptu Indian meal. With the children in tow, she frequently went on foot to the grocery store to have a tasty meal on the table a few hours later. In her devotion to family and friends, she often prepared both Indian and American meals to please everyone’s palette. When Mohan was in elementary school, Susan began working for the Recreation Department of Montgomery County, Maryland with several of her friends from Twinbrook Baptist Church. She was very proud that she earned enough credits to qualify for Social Security benefits based on her own employment record and when she was selected for jury duty. Susan and George remained in Maryland until 2006 when they moved to Virginia where they lived until their deaths.

Susan and George hosted many friends, family, clergy, and other guests in their home. They were active in local churches as they moved around, including Lafayette Presbyterian and United Methodist in Buffalo, the Jacobite congregation of DC, the National Swedenborgian Church in DC, and finally Twinbrook Baptist Church in Rockville, Maryland before they became founding and active members of the Mar Thoma Church of Greater Washington.

Susan was preceded in death by her husband, George, on Dec. 31, 2020 after 62 years of marriage, and her sister, Mariamma Varghese (Varghese) of Trivandrum, Kerala, India, on April 20, 2022. Susan is survived by her brothers Alex Varghese (Grace) of Bethlehem, Pennsylvania and George Varghese (Mariamma) of Allentown, Pennsylvania, and her children Abe Zachariah (Bindhu) of Vienna, Virginia, Libby Varghese (John) of Vienna, Virginia, and Mohan Zachariah (Susan) of Glenview, Illinois, and her grandchildren Noah, Eva, Josiah (Isabella), Jay, Nathan, Maya, and Alisha. May her soul rest in peace and rise in glory.

FOCUS Editorial Board

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SUSAN G. ZACHARIAH, VIENNA, VA (1936-2022)

FOCUS October 2022

Contents:

EDITORIAL

We Are All In It Together

We are all in it Together

Rt. Rev. Dr. Abraham Mar Paulos Elected to WCC Executive Committee

FOCUS Editorial Board

We are all in it Together

The Golden Rule of ‘Loving Your Neighbour as Yourself’

Living in Harmony with God’s Order of Creation

Humans are called, God's work of art

The web of life

The ordinary is sublime

Conclusion

WHO ARE YOU? (Part-1)

So, then, who are we?

Pearls of Wisdom Series No. 17*

We’re all in This Together

A Christian Act We Can All Do

My Story (Part-1)

Early years

College days

Going back to UC College

Church as an Agent of Change

Conclusion

My Writing Life: Path to Authorship

Church as a Community of At-one-ment

The Beginning of the Church

The Church of Today

Conclusion

References:

Pedagogy of Togetherness, Transformation, and Inclusiveness

Introduction

Pedagogy of Togetherness

Pedagogy of Transformation

Pedagogy of Inclusiveness

Conclusion

References

Obituary:

Articles inside

and Inclusiveness Revd Dr. Johnson Thomaskutty Page

16. Church as a community of at-one-ment Dr. Zac Varghese Page

15. Theme – Jan 2023, FOCUS Vol. 11(1): ‘Kerala Christian Diaspora’ Page

14. My writing life, path to authorship Dr. Plamoottil V. Cherian Page

8. We are all in this together Mr. Gidoomal, CBE Page

12. Church as an agent of change Prof. Dr. Kanayathu C. Koshy Page

9. A Christian act we can all do Mr. David Brand Page

7. Who are you? – Part 1 Revd Dr. Valson Thampu Page

10. My story- Part-1 Dr. Titus Mathew Page

13. Pearls of wisdom series, No.17 Page

Pedagogy of Togetherness, Transformation

order of creation Revd Dr. M. J. Joseph Page

Living in harmony with God’s

The golden rule of loving your

3. We are all in it together Dr. George Varghese Page

11. Book review, ‘My Silk Road’ Page

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