Archcorepiscopa Dr. Curien Kaniyamparambil: A University of skills

Today (October 19) is dear and respected Kaniyamparambil achen’s tenth death anniversary. Even though he lived long and passed at a very old age, many in the Jacobite Syrian Orthodox Church and other denominations still miss him. It is not only his family; his two daughters and their family and other family members, but the church at large which still misses him. And ten years is a long time, considering people are forgotten in weeks if not months. There is something about him which lingers on in our hearts and minds.

 

For me whenever I take a book to read or start writing an article, I am reminded of him. Even though he did not have numerous degrees and did not teach full time in a university or theological college, in Thiruvalla and several parts of Central Kerala as well as Ernakulam and other places and some parts of the world, achen was a well-known scholar with an impressive list of publications. His knowledge of Syriac, his usage of poetic Malayalam and use of simple yet effective English made him stand out among priests of all denominations and religious leaders of all religions. The term used in Malayalam for a person who is well read and knowledgeable is “Adheham oru sarvakalashala aanu”, literally meaning “He is a university” and in everyday usage meaning “He is very knowledgeable and/or he knows everything.” In English we sometimes say, “He is a travelling dictionary or encyclopedia.” Achen was well read, very knowledgeable and wise. 

 

The old generation of people in India and Kerala were very, very special. With limited education they had many skills. Their skills were very useful to their community and their life thus was a blessing to many. In today’s time we have many people with lots of degrees but zero skills. The corporate sector complains about engineering and management graduates and says that there is a significant gap between academic training and industry demands. One of the biggest problems is the lack of various kinds of skills. The same thing can be felt in the field of theology and in the church as well. Candidates who are trained in theological colleges and seminaries lack the skills to do good and effective ministry in the churches. Again, the issue is the lack of various skills which are key to pastoral ministry. 

 

This is where Kaniyamparambil Archcorepiscopa is a guiding light for us. He converted his knowledge into skills. He knew Syriac very well. But many who know the language these days lament that it can’t be used in congregations as people don’t know the language. But achen used Syriac as a skill. In the church he used it to translate prayers into Malayalam and English and research on various topics of interest to the faithful and church. Outside the church he used it to teach Syriac to many youngsters so that they could learn Syriac as a language under the Mahatma Gandhi University and Kerala University. He also taught Syriac to prelates and priests of different churches. And finally, he used Syriac to speak to several Syriac speaking bishops and priests from several parts of the world.   

 

Archcorepiscopa Kaniyamparambil achen was content with his life. He was happy and peaceful with what he had and was doing. That is where there is a big difference with the priests of today. Many of them feel that there is no use to study, that they can’t use their education or research anywhere in the church and society and no one recognizes their scholarship. A transformation of education into skills could make a whole lot of a difference. Having a skill set is no easy thing because it is what no university or college can give us. We have to carve it out from what we have learnt. I believe Jesus also came down to the level of children, women and men through his skill set. He transformed his knowledge into skills of how to express love and compassion. 

 

I feel very happy and proud to have known and related closely with Kaniyamparambil achen (appachen to some and valiyachan to others). And I also realise a great lesson that he taught me and many others. Education is important but then having skills will make education effective. I hope that we use achen’s tenth memorial anniversary to remind ourselves that we have a lot to give to our church and community. We have to transform whatever we have learnt and read into the common language and common need of people so that both are benefitted. I would like to see young and old priests feeling satisfied with their work and ministry, knowing that they could make use of everything they learnt. Thank you Archcorepiscopa achen. For enrolling us into your university of skills. We have a long way to go, but we will surely reach our goal holding your hand and seeking your guidance. Please intercede for us dear achen.

Lent Day 11: There is a child in all of us

We are in a hurry to grow up and our family, community, society and even church would like it if we grew up faster. Lot of encouragement is given to those who according to society, mature earlier or grow up fast or faster. Those who remain like a child are scolded and compared to those who have seemingly grown up. The pressure this puts on a child is unfair. There are also houses where one parent is missing or has some addiction and so a child or children are forced to take up the responsibility of the household at a young age. We also see around us children from deprived backgrounds who don’t have a proper childhood and don’t even get the opportunity for a decent education. 

Safe spaces for children are also limited and society is not too concerned about that. It is not only that children can’t just be children but there are so called adults who are looking for chances to misuse and abuse children, again leading to children being restricted and limited in their everyday life. On the other hand, children are also treated in a way that they know nothing and so always need the help, support and guidance of adults. Churches do not take children into consideration while devising their programmes and services. The language and style of a service usually does not suit children and yet no one is bothered about it and wants to do anything about it.

This is where we have to read St. Matthew 18: 3, which says, “Truly, I say to you, unless you turn and become like children, you will never enter the kingdom of heaven.” It appears that Jesus is inviting our attention to the importance of children, who a child is and why we should be like children to enter the kingdom of heaven. We are asked to have a child like innocence, a child like attitude, a child like framework and a child like view to life. This is directly opposite to what happens in church now. We are guilty of trying to manner and force our children into our framework and our needs.

There are two things to look at and understand here. One, children in the Jacobite Syrian Orthodox Church are baptised while they are a baby. It is not just that they are given child baptism, but unlike other churches, they receive the Holy body and Holy blood of Jesus Christ right after baptism. There is no confirmation at a later stage and children can receive Holy Communion right from the beginning. Two, children in the church stand right at the front of the church for service. After the priest and altar assistants who are in the altar, the children occupy the premium position in the church. Both of these things suggest the importance of children in the church. They are perceived to know the nuances of Christian faith and the importance of Holy Communion right from childhood. They also stand in the front, suggesting that they are prime witnesses to our Lord Jesus. Knowingly or unknowingly the church already gives importance to children. The problem is that it is ignored at the time of implementation of the policies of the church.

I am also guilty as a priest of sometimes feeling irritated when children make noise and speak to each other during the Sunday service. But I realise during this time of lent that I need to change my attitude towards children during the service. We also need to spend more time with children to learn about the child like qualities that impressed Jesus. Along with this, churches and homes have to be child friendly, child oriented and child centred, which will make children more comfortable and happier. Let us become a child like church this lent. Amen.

 

 

Observations on the JSOC and OSC tensions prevailing in Kerala

Some observations on the escalation of tensions between the Jacobite Syrian Orthodox Church and the Orthodox Syrian Church. (I will be biased in my opinion but would prefer to position my bias/preferential option to those who are oppressed and afflicted at the moment. Whenever there is a change and if the oppressed becomes the oppressor, this opinion will also change accordingly.)  

 

1. The court has not ruled out reconciliatory talks and confidence building measures between the churches. The door to talks and settlements is not closed.

2. This is a jolt to the ecumenical relationships between churches. The OSC has bishops and priests in high ranking positions of ecumenical bodies. How then can the church not compromise for the larger good, as ecumenical acceptance is itself also a compromise?

3. A forced unity can never be Christian. It is a very imperialistic move from the OSC which does not bode well for churches in India.

4. The court has not suggested alienation of people/church members from their beliefs or spirituality. Such forced alienation, eviction and use of force is anti-democratic and un-Christian.

5. Jesus’ teaching that the first will be last and the last will be first should never be laughed off as an unrealistic and utopian dream (which is what an unbridled expansion will mean). If we do so we risk preaching a defeated Christ and a defeated cross, which goes against the theology and belief of all churches.

6. By being generous and compassionate the OSC will only gain a larger acceptance in society, among other churches and among their own church members.

7. The thought of the annihilation of a church, a people or a particular tradition is very dangerous and can lead to irreparable damage among all Christians.

8. The court cases also came about because of a deep-seated enmity among two churches. The aim was not just winning but showing the opposition to one another.

9. Tomorrow whoever else does something like this will also have to face the criticism of other churches and civil society. The opposition is not to the OSC as a church but to the thought of acquiring and amassing wealth and property which does not completely belong to someone.

10. Evil has to be opposed but it need not come at the expense of not having a relationship with one another. The wide ranging criticism of a church should change to the criticism of wrong policies.

11. People from both churches can join to oppose injustice in society and even in churches. There is already a natural association which is in relationship with common concerns and issues. This will be a healthy development.

12. How long can we accuse one another and try to do away with each other? Even as we worship the same God, it is necessary that we allow the continuing of several denominations as it helps us to witness to Christ Jesus in a better way.

13. Clergy and laity of both churches who should be contributing effectively to the Christian world are blinded by the faith to the denomination than true faith in God. This leads to the stunting of growth of very promising minds.

14. It is still not too late. We can stop throwing stones at one another and sit at a table and start talking. By hurling accusations at one another, we are rubbing salt on the wounds instead of working on the healing process.

15. Forceful occupation done by countries and powerful institutions has never worked anywhere. The enmity lasts for generations, leading to greater mistrust, hatred and unending conflict.

May God show a way for peace to prevail and for people to be given the churches that their ancestors or they themselves have built. Hope all of us can come together in prayer and wait for a great healing from God.

(Picture credit www.newsreaderboard.com)

Who is a priest? Seek and you shall find!

In a church which tries to express itself in the 21st century it is important for all to know who a priest who leads a church can and should be. This is important for the priest to minister well to the priest’s flock and for the flock to understand what to expect and how to work with the priest in a particular church. It is also important that the clergy and laity work together in the church so that everyone in church and society benefits from the policies of the church.

Looking at the clergy from the perspective of the laity is also important. It is this Orthodox understanding of the "laity" that discloses the real meaning and function of clergy. In the Orthodox Church clergy is not above laity or opposed to it. First of all, strangely as it may seem, the basic meaning of the term clergy is very close to that of laity. Clergy comes from "clerus" which means the "part of God". "Clergy" means that part of humankind that belongs to God, has accepted God's call, and has dedicated itself to God. In this initial meaning the whole Church is described as "clergy"— part or inheritance of God. But gradually the term "clergy" was limited to those who fulfilled a special ministry within the People of God, who were especially set apart to serve on behalf of the whole community.


This association of the clergy and laity is important to keep the clergy grounded in the grace and mercy of God instead of always talking of priesthood in terms of privilege that certain people enjoy over others. Pope Francis in his sermon to priests made a very critical observation which is valid for priests all over the world. He requested the priests to strive for a “conversion of our institutional mindset,” because if priests don’t showcase God’s mercy, they become something “bizarre and counterproductive.” A priest cannot forget that the basis of priesthood is the very humble grounding on the mercy of God. Priests would do very well for the church if they can come out of this institutional mind set mentioned by the Pope. It is not what we cannot do, but what we can do which makes a priest a listener, helper, motivator and provider for someone seeking the time of a priest.


The Pope continues “If we start by feeling compassion for the poor and the outcast, surely we will come to realize that we ourselves stand in need of mercy.” A priest will definitely go through several forms of crisis in pastoral ministry and family life. This should not be the reason to jump on the laity but a reason to love them more because our journey in search of God’s mercy should make us be merciful and reflect God’s mercy to others. That is why the Pope reminds us to “show mercy” in order to receive it. He makes this clearer by saying “The priest who has scarce pity for sinners is only half a priest. These vestments I wear are not what make me a priest; if I don’t have charity in my heart, I am not even a Christian.” The Pope uses the gospel passage of the woman caught in adultery. When Jesus encounters her, he’s asked “should she be stoned or not?” “He did not rule, he did not apply the law. He played dumb, and then turned to something else,” Pope Francis said, adding that in doing this Jesus started a process in the heart of a woman who needed to hear, “Neither do I condemn you.” It will do well in this era for a priest to understand the needs of a congregation and make it the best place available in an area to come to and be in. It should be a place where a congregation member can be herself or himself. A church will become a dark, judgmental place if the priest is judgmental.

Sometimes long years in ministry can slacken a priest and lead to disinterest in being a spiritual counselor and guide for the congregation. The Pope has a clear piece of advice here. He says “A shepherd after the heart of God has a heart sufficiently free to set aside his own concerns. He does not live by calculating his gains or how long he has worked: he is not an accountant of the Spirit, but a Good Samaritan who seeks out those in need,” the Pope said in a June 3 homily. “For the flock he is a shepherd, not an inspector, and he devotes himself to the mission not fifty or sixty percent, but with all he has.” “In seeking, he finds, and he finds because he takes risks. He does not stop when disappointed and he does not yield to weariness. Indeed, he is stubborn in doing good, anointed with the divine obstinacy that loses sight of no one,” the Pope continued. “Not only does he keep his doors open, but he also goes to seek out those who no longer wish to enter them.”

Even young priests could back track from their ministerial objectives because of the pressure they may have from seasoned and established seniors and lay leaders who may not agree with the free flow of grace and mercy. The Pope gives hope here by saying “Woe to the shepherds who privatise their ministry.” A shepherd after the heart of God does not protect his own comfort zone; he is not worried about protecting his good name; he will be slandered like Jesus. But rather, without fearing criticism, he is disposed to take risks in seeking to imitate his Lord. Blessed are you when they insult you, when they persecute you,” he said. A good shepherd excludes none of his flock and does “not await greetings and compliments” but is the first one who reaches out to others, listening patiently to their problems and accompanying them with compassion. “He does not scold those who wander off or lose their way, but is always ready to bring them back and to resolve difficulties and disagreements. He is a man (sic) who knows how to include,” the Pope said.The final exhortation of the Pope is passionate and he reminds priests “Dear priests, in the Eucharistic celebration we rediscover each day our identity as shepherds. In every Mass, may we truly make our own Christ’s words: "This is my body, which is given up for you”.


This is also true in the Orthodox church. Although Orthodox clergy are given considerable honor by the Orthodox Church, each ordination is also viewed as a kind of martyrdom. The Orthodox cleric agrees to be a servant of both Jesus Christ and of the people of the church; many of the vestments are intended to remind him of this. Much is expected of the clergy, both practically and spiritually; consequently, they also have a special place in the litanies that are prayed, asking God to have mercy on them.

The Priestly Commandment in most Orthodox churches include to teach people by good example and inspiring sermons, caring for the congregation as a father not a hireling, to work for achieving the food of eternal life which does not perish, rather than that which perishes, continuous growth in grace and the knowledge of our Lord Jesus Christ. The priest must escape from the love of money which is the source of all evil deeds, must be aware of drunkenness and bodily lusts as it darkens the enlightened mind and converts a man to a lustful animal, must avoid envy and strife, unkindness, mockery and pride, so that he does not lose and destroy his service, must avoid gossip, boasting, hypocrisy and pretence, for they are terrible vices which cause problems and make people stumble. The priest must also avoid being double faced, double tongued, and false witnessing, must not frighten or dominate people, but rather, be compassionate and patient, must love God and all creation with all his heart and soul, must possess the virtues of righteousness, mercy, chastity, humbleness, content, contrition, endurance and patience, resembling his master and teacher Christ Jesus in His virtues and good behavior. The priest must not deviate from the true faith in our Lord Jesus Christ who is the foundation of religion and by whom all Christians are saved, must treat the congregation of God with compassion and skill, leading them by the tenderness of Christ, endurance and compassion, must care to acquire the first Christian virtue, which is love, by the sincerity of conscience and true witnessing, must care for the Holy Mysteries, especially the sacrament of Communion which are the Holy Body and Precious Blood of Christ Lord, and watch these treasures and gems as the cherubim guarded the tree of life (Genesis 3:24).

It is quite clear. Who is a priest? A priest is a person who serves, is merciful to others, looks at life as sacrifice, looks beyond an institutional mind set, does not judge but is rather a shepherd, and looks forward to martyrdom. It is our prayer that the church gets more such priests for ministry.

Using prayer as motivational therapy

The Syrian Orthodox Church has prayer seven times a day and this is shortened to three and two times a day due to time constraints and changes in culture. The prayers are in one sense written for a generation which was more agrarian in nature. This does not mean that it is not effective for the present generation but that we have new challenges to overcome through prayer.

In the bible it is clear that many communities used prayer as a way of communicating with God to intervene in their daily struggles and liberate them from bondage and suffering. Prayer was a part of life for many as they managed to wriggle out of difficult situations. God answered prayers and helped people and communities escape very difficult situations. Jesus also showed us the importance of prayer and meditation through his forty day fasting and prayer. Prayer was a withdrawal for him to think, recuperate and prepare for the great ministry he was going to undertake.

What is prayer for us today? Do we get time to pray or do we pray from the prayer book routinely taking from our memory and yet not stopping to understand the real meaning of the prayer we are praying? Has prayer lost out in our busy life? Are we even reluctant to pray when we are in church? A culture change may have changed priorities for us leading to a lack of interest or time to pray.

But doesn’t prayer have huge significance in our life? Motivation is a word used frequently in our culture and in spiritual and corporate settings. It is a power, feeling or energy for us to get things done. We all need to be motivated. Lizzie Velasquez is a woman who is affected with a disease that only a handful of people have. She was humiliated when someone in school posted a video of hers and people called her ugly, fearful and what not. She was confined to her bed, crying and complaining to God as to why she was created like this and why her parents allowed her to live and took care of her to be like this. She weighed only 29 Kg and now the world was laughing at her.

We also face similar situations when people make fun of us, humiliate us and call us good for nothing. It is a very critical period of our life when we would like to end it than continue living. It is a time when we feel that we don’t want to continue in our church, school, college, office and even house. But it is also a time when motivation can do wonders. Lizzie does not give up. Her cry becomes her prayer. She finishes her graduation in Communication and goes on to become a motivational speaker. She starts her own youtube account and uploads her own videos which get many subscribers. She is also invited to talk in the famous TED series lectures. Lizzie turns around her life by being motivated by her own tears and sadness by talking about inner strength instead of outward beauty.

Prayer gives us this inner strength. It is a strength which tells us that it is okay to be the way we are and that God has a purpose for creating us the way we are. Prayer is not just seven times a day when we count and say it is over. Rather prayer is a continuous outpouring and communication of our spirit with God. In James 5:13 prayer means “Is anyone among you in trouble? Let them pray. Is anyone happy? Let them sing songs of praise.” It is not to give up or give in but to stand firm. It is a beautiful cry and release of inner pain so that God feels with us and becomes a part of our lives. Can we communicate with God like this and see our inner beauty and inner beauty of others? 1 John 5:14 says “This is the confidence we have in approaching God: that if we ask anything according to God's will, God hears us.”

Why worry when we are not even responsible for a single strand of hair on our head? Instead as St. Mark 11:24 says “Therefore I tell you, whatever you ask in prayer, believe that you have received it and it will be yours.” Prayer is not to change a situation and make us what others want us to be. Rather prayer is making us confident in ourselves and using that to motivate ourselves and others in any given situation. It is like Lizzie said “I haven’t met the person who put my video online which led to great torment and pain for me. But when I see him I am going to hug him and say “thank you for changing my life”.” This is inner strength that only God can give us. It is to believe in positive outcomes no matter how negative we feel. Pray and motivate yourself to be what God wants you to be, nothing more, nothing less. Amen.

Dr. Curien Kaniyamparambil Archcorepiscopa: “As the Lord lives, and as you yourself live I will not leave you”

The inevitable has happened. A revered priest who completed a century on this earth has passed away or rather passed on to paradise. Everyone knew that one day it had to happen and yet the void, blankness and sadness felt is immeasurable. It is but natural that one who is born has to die but when that person happens to be the Archcorepiscopa it is a bit difficult to accept and one is left bargaining with God to change destiny.

Now that Archcorepiscopa Kaniyamparambil leaves behind memories it is also a time to identity what achen wants from us in the course of his final journey from earth. He was a man of faith and a practical man who gave a lot of importance to relationships. He loved to see us during an engagement, wedding, prayer and then hold our hand, ask about news in our lives and look ahead as if showing that he was making the information received settle down into his well oiled brain. The Archcorepiscopa wanted to be loved, affirmed, respected and accepted. But it was never a one way expectation but rather a required minimal requisite from our part for the countless ways in which he loved, affirmed, respected and accepted us. As we visit to see his mortal remains we can touch any part of the bed to keep the spirit of community which binded us with the Archcorepiscopa to be kept alive.

Kaniyamparambil Archcorepiscopa prayed for several miracles to take place in the lives of his congregation. He used the relics with him to touch people and pray for them. He believed that the body and blood of Christ gave life to the lifeless and brought back the dead to life. Many people are not aware that the Archcorepiscopa went to visit a new born baby who was declared dead at birth in one hospital in Thiruvalla. The Archcorepiscopa undeterred and unfazed by the hopeless situation told the family that he would bless the baby with Holy oil. The baby came to life to the joy of the family. Such incidents are many and lot of people have benefitted from the prayers of the Archcorepiscopa. He would be happy to leave behind that legacy of faith among those who are close to him and know him.

Archcorepiscopa Kaniyamparambil would also like people to maintain peace and harmony in their lives. He was known for having a good relationship with priests and people belonging to various denominations and religions. His close friends were priests from other denominations and religions. He never instigated people to commit violence and take revenge. He was willing to forgive and let go and he will expect the same from us. Perhaps it was his scholarly approach which made him such or it was his pastoral foundation which was responsible. Whatever it was he inspires us to do the same. Finding problems in everything is easy. But finding good in everything is a special calling.

Appachen as many called him out of love considering him as their own grandfather and great grand father used his talents to the maximum. He didn’t believing in allowing our talents to be buried underground and letting them stay there. It is interesting that although the church and many of us consider the Archcorepiscopa as a scholar of the church, he did not do so himself. His works are interesting. No work of his was the best he could ever produce but it was the best he could produce on a particular day. Success for him was measured not on the basis of what we had inside us but what we could produce with meager resources. He understood that he was successful not because there were no other priests in the Jacobite Syrian Orthodox Church but because he took a risk in doing something with whatever less he possessed. He would definitely want us to do the same. He would want us to write with whatever little we possess in the hope that God will transform it into something great and useful for others.

Kaniyamparambil Archcorepiscopa’s life was one which was relentlessly lived in the understanding that each day had a value of its own and yet each day had certain responsibilities to complete. Despite his high stature he kept praying every single day at the appointed time, being also careful to intercede to Mother Mary and several saints. It was his understanding that time would pass only if every single second in the clock arm would tick, which was also our own responsibility in this world. He saw this together with the God given gift to think and plan a sermon, prayer, book or programme. He stayed alive because his mind was more fresh than a youngster, always alert and thinking about various things and permutations in its entirety. He would want us to be thinking beings, looking at the enumerable possibilities of what we can do instead of living resigned to what we assume our fate to be.

When it is time for Elijah to go in 2 Kings 2:1-14, Elisha his disciple says “As the Lord lives and as you yourself live, I will not leave you.” Usually this is what we would want someone who has to go say. But here Elijah knew he had to go but Elisha simply could not let go. He finally gets Elijah’s mantle, which interestingly in modern day usage is also responsibility. He wanted to get double the share of Elijah’s spirit. Elijah replies and says that Elisha has asked for a hard thing. Yet if he sees him being taken up he will get it. The mantle of Elijah falls upon Elisha and he uses it to strike the water and say “Where is the Lord, the God of Elijah?” The water parts. This passing away of Archcorepiscopa Curien Kaniyamparambil is not an end but a test of our faith to take up his mantle and see God’s glory being manifested now.

Are we willing to take upon the mantle of Archcorepiscopa Curien Kaniyamparambil? Are we willing to ask “Where is the Lord, the God of Archcorepiscopa Kaniyamparambil?” The blessed man has left behind several disciples and it is our responsibility to rise up to the occasion and work for the church and society. Women and men of the church and all walks of life have been inspired by his life. The Archcorepiscopa knows that it is the time for him to leave as it is decided by God. But can we in our inspirational grief say “As long as the Lord lives and as you yourself live, I will not leave you”? It has been a blessing to know the Archcorepiscopa and I say at this time with all my heart and soul “I will not leave you.”


(The picture was taken on July 23, 2015 with Archcorepiscopa Curien Kaniyamparambil blessing the St. Ignatius JSOC, K.R. Puram, Bangalore with the relic of St. Ignatius Elias III. We bow down before the greatness of this humble father.)

Wedding sermon c(b)lues

A wedding sermon has changed over the years in church. Earlier it would be a very small exhortation in church and the couple would not be directly spoken to at the time. This changed to a small sermon about how we can examine marriage as a Holy sacrament of the church. Today we have a different model being practiced in the church, depending upon the bishops and priests conducting the wedding and the importance given to the sermon as a guideline for marriage not only for the couple getting married but to others who have assembled in church, many already married.

This particular wedding sermon https://www.youtube.com/watch?t=12&v=tgRQmgbWLUA was preached at the St. Mark's Cathedral in Bangalore. In many weddings bishops and priests don't necessarily personally know the couple getting married and so it is difficult to preach to them on a personal level. This can be fixed if the preacher meets the couple and spends some time with them, getting to know them and making them comfortable. This brings about a relationship and a breaking of ice which will reflect in the marriage service and sermon in church.

The wedding sermon should be simple for the couple and people present to understand and at the same time should reflect the theology of the church. It is a difficult task of balancing faith and actual communication of the sermon. A sermon many a time is not about big words but about simple and digestible words and known concepts put in the correct place at the correct time. For this the preacher can make use of known examples from family life, church life, humor, stories and talk directly to the couple.

Weddings in India usually are conducted in a way that very less importance is given to the couple and instead everyone else gets a chance to wear a beautiful dress, eat good food and take pictures. In the case of a wedding sermon, it is the only time that a bishop or priest can talk face to face with the couple and remind them of what a marriage is all about. Direct eye contact with the couple is desirable, looking in between at the family and others present so that they also feel part of the sermon.

The sermon can't be too long and neither can it be too short. A fifteen to a maximum twenty minute sermon is the most one should try. In the process one should watch the face of the couple and the audience to make sure that they are completely listening to the sermon and understand what is being said.

Finally, give two or three points for the wedding couple and the congregation to take away. The points should be short, easy to remember and identifiable. The points for the wedding in this link https://www.youtube.com/watch?t=12&v=tgRQmgbWLUA were marriage is a Eucharist, marriage is priceless and marriage is high definition. Even if the couple remember one instead of three it is enough. The objective for weddings in the church now is that the sermon should try and set the tone of the wedding. It should speak to, for and about the couple. The prayers are usually not remembered by those present unless it is said slowly and meaningfully. This is where the wedding sermon becomes a take away for the couple, their family and the participants.



Picture courtesy www.vectorstock.com

English service for a more inclusive church

Church has to be inclusive in every respect. Theological differences with regard to communion and beliefs always were a part of the church. But bringing people to church and making them feel the fellowship of acceptance, love and caring is what the church stood for and has to stand for. It is not in judging and keeping away but in accepting and including that the church stands apart from an organization or group. In Acts 8:26-38 Philip talks to the Ethiopian eunuch and they get into the water as a sign of their acceptance of Jesus.

The Jacobite church like many other churches has been stuck in the non-availability of a neutral space where any Jacobite Christian can come and pray. The net neutrality debate which was going on a month ago was about how the internet cannot be controlled and made into a place for a few but must be left free for people to come to and get what they want. Making churches language specific limit the coming in of our very own community members as they don’t understand what is going on but have no choice on offer before them. The liturgy as such used is very meaningful but unfortunately no one can understand very liturgical Malayalam. This questions whether the church can offer a platform of neutrality which the church should stand for and which will offer meaning to the church members. We are after all called to take care of everyone. Acts 20:28 says “Pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God, which he obtained with his own blood.”

It is an uncontested yet usually undisclosed secret that many members, young and old are keeping away from church because they do not understand the prayers. It should also be noted that there are people who flock to church to keep in touch with a culture that is highly being diluted both inside and outside Kerala. In this context it should be noted that making the liturgy used understandable and comprehensible is of utmost importance as otherwise the prayers will not make any effect on the congregation in a particular place. 1 Corinthians 12:14 speaks “For the body does not consist of one member but of many.” Thus languages that are used and understood by people should replace one language whenever the need is felt. This is not to undermine a language but to say that the belief, faith and theology of the church are beyond any one language.

English could be one such language which can be used. At the same time other South Indian and North Indian languages should also be tried whenever it is needed and meaningful for the congregation. This will in essence be location specific and cannot be dictated by anyone. In South India, English becomes one language which can be used for a congregation which is multi lingual. English by default is a unifying language in India because as of yet we do not have a language accepted by people as national. Hence English services should be encouraged and started in cities and towns and this should be made a space where people can come to be part of a Syrian Orthodox service. Such spaces are simply not available at the moment. It is very interesting to note what Dalit ideologue Kancha Ilaiah says while discussing Dalit empowerment in India “My way of equality is English education. Even if 10% of our children got English education, the intellectual field would have changed. This country would have changed.” Upward mobility of people coming to church should be taken into consideration while doing worship services.

In those lines the Bangalore diocese of the Jacobite Syrian Orthodox church under the leadership of its bishop H.G. Osthatheos Mor Pathros is starting an English congregation named the St. John’s English Chapel. Unlike how it was seen many decades ago, this is not anymore an experiment but a need of the hour. It is to bring people who are not going to church due to various reasons, back to church. It is also to offer other people who are already going to a church, the option of going to a church where they can understand completely what is going on. The Jacobite Syrian Orthodox Church definitely affirms mystery as an integral part of its worship. But that does not mean that the worship in its entirety should not be understood by those attending it! It means that there are parts of the communion which go beyond human understanding.

The call for all to assemble and come to church is beautifully put in the song after the Nicene creed in the worship service.
Mercy here is full and free,
Come, beloved, come and see,
Give the kiss of peace divine,
Hearts sincere in love combine.
The success of such a worship service depends on several factors; the actual interest of the people being the last of the lot. It depends rather on how the service is done. Knowing every language is a skill and it should be studied to an extend where it can be used so that people who listen to it understand what it is. “It sounds like Greek to me” is a usage that one has not understood a word which was used because it was either not communicated properly or it did not make any meaning to the person who heard it. Similarly using a language is a skill which has to be developed in all seriousness and with great effort. Secondly, the success of such a service also depends on whether people know about it and whether those conducting it have made an honest effort to inform people of its existence. Clubbed along with this are the timings of such a service, continuity, team work and location.

Considering all such things one also faces the question “Are we ready?” When will we be ready? Another decade or two, five years? Maybe then it will be of no consequence anymore. A 40 odd year old man I talked to told me that he goes to one of the new churches offering a host of services. I asked him whether he was happy? He said that he actually was not. He did not agree with what was being preached but the only reason he continued to go there was that he understood to a great extend what the preacher was saying even though he did not agree with it. Will such people flock back to a congregation like this? Only time will tell. The only thing we can gauge now is the feelings of children, teenagers, youth and even those hovering around their half century of life. This then is not an effort to count numbers and then say this is a success but an effort in the right direction understanding the needs of people.

The church has always stood for the outcasts and the discriminated. The church is by itself struggling still with the issue of casteism but one should also realize that there has been a more internal problem of seeing as outcasts people from within as well. There are several inter caste marriages happening in the church. The couple starts living as one but then realize that there is nothing on offer for them from the church because one of them and sometimes both of them cannot understand the language used for service. A service such as this is meant also for such couples who have found themselves at the cross roads, having to figure out for themselves how they have to continue as Christians and as a Christian family.

Only time will tell whether a decision is right or wrong. But some decisions can never go wrong. They will only be perceived as wrong. I have a strong feeling that this decision by the Bangalore diocese of the Jacobite Syrian Orthodox church, which has received consent from the Holy Episcopal Synod in India, will fall in the latter category.




Poster design courtesy: Dn. Vineeth John Abraham

Celebrating Onam: Why festivals and celebrations should not be shunted out of churches

The festival of Onam is an attribute of inter religious harmony and a fact that Christians exist in society with other people. This realisation brings us to the fact that traditions and celebrations have to be done together. Togetherness can be fostered only when we celebrate it together.

Onam in particular is not the festival of the other, the unknown, the infidel or the pagan. Onam is the festival of all because it talks of a king who fought injustice and encouraged equality. Mahabali’s sacrifice is a reminder that all have to stand up against injustice. It is not an option, as justice can never be an option. Justice can only be attained by fighting collectively. Justice is the precursor to peace. So for peace, we all have to strive for justice.

Further, the usage pagan is archaic, old and uncouth for our times. We cannot humiliate others by using such terms. Luke 10:27 says “You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself.” The fight of the ISIS militants in Iraq and Syria is also against whom they term infidels, in essence, us. If we have now collectively come together against the inhuman ISIS, we also have to stop inhuman usages and terminologies in our own spaces.

The sanctity given for the church cannot be limited to the church. It only means that the sanctity is Sanctus sanctorum within prescribed limits but sanctity also extends to the outside of the church and further beyond the walls of the church. So every inch of the world is holy because it is God’s creation. We cannot behave in one way in church and in another way outside the church. If we do that, we are lying to ourselves and playing games with our conscience. So to not have festivities in church means we should not have it anywhere. The oft quoted concept of ‘liturgy after liturgy’ reminds us that goodness is not limited to the church and to a Sunday. John 10:10 says “I came that they may have life, and have it abundantly.”

Purity is a very dangerous concept and has been used to keep out women and people from lower castes, using the purview of holiness. This is profoundly dangerous. One cannot associate and approach festivities with purity. Purity should be broken down to include everything into our domain of spirituality. Galatians 3:28 perhaps mentions that no one is purer than the other while saying “There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus.”

Onam festivities also become a problem because we associate it with morality. Morality is one of the biggest sins of religion and Jesus rubbishes it when he says in John 8:7 “Let anyone among you who is without sin be the first to throw a stone at her.” One should not talk of what is moral and what is not and should instead accept justice, equality and peace as the central pillars of Christianity. Whatever goes along with this can be associated with the church.

Christianity in Kerala has had its ups and downs as is the case with the Jacobite Syrian Orthodox Church. But the church has also managed inculturation and understanding which is reflected in the church architecture, traditional lamps and minnu or thali used by the bride. Will the church now ask all the married women to break their minnu or thali as it is un Christian? St. Paul in Acts 17 is aware and uses the language and themes of the local culture to speak to people there. It is another thing that he uses this to his advantage.

Christianity has from old adopted to and adapted local culture and has used it to their advantage and given it their own form. Indian religious beliefs have done the same with Jesus. Jesus is very wise when he tells his disciples in Mark 9:39-40 “Do not stop him; for no one who does a deed of power in my name will be able soon afterward to speak evil of me. Whoever is not against us is for us.” One has to suspect a resurgent belief to throw everything out of the church as an Americanised, homogenized form of Christianity. Homogenization, as the media teaches us is essential for wide distribution of a message. But this message may not be relevant for all people.

One cannot be a Christian in church, hybrid at work, a Keralite in the house, an ‘anything goes’ with friends and a conservative at rallies. Faith and life go together. It is important for us to stop the ISIS-ization and US-ization of the world, which brands everyone as wrong, sinful, pagan, infidel and impure. As Jesus shows in John 4 in his interaction with the Samaritan woman, one should in the process of maintaining one’s belief respect the belief of others. One should also come together in collectives and co-operatives to root out injustice and violence and encourage justice and peace.

Onam and other festivals are an opportunity to understand each other. This time in our small church in Bangalore we are celebrating Onam and we have invited our Christian, Muslim and Hindu neighbours to come and join us and share our food. They have eagerly agreed because they also want blessings from God and want acceptence from our community of faith. In this process we will undergo a self purification and self correction and allow the real Christ to speak for himself, instead of putting words into his mouth. 1 John 4:7-8 clarifies “Beloved, let us love one another, because love is from God; everyone who loves is born of God and knows God. Whoever does not love does not know God, for God is love.”

Churches outside Kerala are sometimes service centres which have services in class rooms, auditoriums and the like. What happens when the sacred steps into the so called profane? If it is a problem when the profane steps into the sacred, the same should apply in the reverse as well! If the understanding to keep the church off limits for certain things is to keep the profane away, what happens when after service one week the altar is again placed at the so called profane in the process of the following service?

Congregations outside Kerala rarely meet each other and the church becomes a conglomeration of everything put together. Birth, life, death, joy, festivities, togetherness, protests, prayer and the world itself becomes the church. The church becomes ‘everything’ for the believer rather than ‘something.’

Flowers, lights, colour and graceful dancing are all part of Christian culture as much as anything else. We think it is un-Christian and pagan because we associate it with the stranger across the road, chanting prayers in a language not understood by us. But our prayers are equally confusing for others. Festivities in church are a coming together, an in between, a strange but comforting place, a thought which says, I am a Christian, you are a non-Christian, but here is something which can bring us together to share a meal on a warm, green leaf.




Picture courtesy www.imgion.com

Black Sunday: Protest march and meeting held to show solidarity with Christians and Minorities in Iraq and Syria

The Federation of Karnataka Christian and Catholic Associations (FKCCA), the Indian Christian Union (ICU), the United Christian Forum (UCF), the Bangalore diocese of the Jacobite Syrian Orthodox Church and several like minded churches including the CSI, Methodist and Pentecostal churches held a protest march and meeting yesterday at 2:00 P.M. to protest against the atrocities, violence and genocide against Christians and minorities in Iraq and Syria.


The protest march and meeting was attended by over 10,000 people from various walks of life. The march which started from St. Patrick’s Catholic Church at 2:00 P.M. ended at St. Joseph’s Indian School ground at 3 o clock. The meeting was presided over by the Catholic Arch bishop of the Bangalore diocese, Arch bishop Dr. Bernard Moras, and attended by the Jacobite Syrian Orthodox Church metropolitan of the Bangalore diocese, H.G. Pathros Mor Osthatheos, Sri Shanthaveera, Kolada Math Swamiji, Vicar General Msgr S. Jayanathan, CSI, Methodist and Baptist pastors, as well as Sikh representive Sri Doni, Muslim representative Mr. Agha Khan, former deputy chief minister and BJP leader Sri R. Ashok and Shanthinagar MLA and Congress leader Mr. N. A. Harris. Mr. Abraham T.J., President of FKCCA and ICU was present with a sea of priests, nuns, educators, lay leaders, church members, students and volunteers.




The speakers were unanimous in saying that no religion practises violence and what is now being seen is the misinterpretation of religion by certain elements in society. The Arch bishop Bernard Moras talked of the importance of expressing solidarity with those afflicted by human and natural calamities all over the world. This included floods in Kashmir over a week ago. He said that human beings and Christians have to come together to express a credible response to anything which is anti human and anti life. He explained the video of Pope Francis which was showed during the meeting and said how many more lives would it take for people to speak up. The Arch bishop ended by quoting Rev. Niemoller’s provocative poem saying
First they came for the Socialists, and I did not speak out—
Because I was not a Socialist.
Then they came for the Trade Unionists, and I did not speak out—
Because I was not a Trade Unionist.
Then they came for the Jews, and I did not speak out—
Because I was not a Jew.
Then they came for me—and there was no one left to speak for me.




Bishop H.G. Pathros Osthatheos sang a Syriac song, translated into Malayalam as well, which spoke of the prayer to God to shower grace and mercy upon his creation always and give good sense to the creation of God to act well. The bishop reiterated what other religious leaders spoke of and said that human beings are basically peace loving and the ecumenical get together to protest against the atrocities in Iraq and Syria showed that human beings care for each other. There are many regional and religious considerations which one has to take into consideration when thinking of the present crisis but above all we all have to come together for a strong response and call to peace. He informed the gathering that his church was in the direct line of conflict and that the Patriarch of the church was in talks with world leaders to bring an end to this horrendous conflict. The bishop hoped that everyone would follow the bidding of God and act according to the will of God instead of their own wills.


Sri Shantaveera Swamiji remembered the contribution of Christians in the field of education and service to the poor. He said that the Hindu way of life also calls for peace and Christians have offered so much to Hindus in India. Sri R. Ashok said that all religions are peaceful and anyone who said otherwise was not religious. Mr. N.A. Harris said that any Muslim who does not believe in Christ is not a Muslim and said that he is a public representative who tries to see everyone as human beings.


Sri Doni talked about the beatitudes and said that the message of Christ was so peaceful. He said that he was an Indian by birth, a Sikh by faith and a Christian by practise. Mr. Agha Khan stressed that he was a Muslim and a Josephite and was thankful for the contribution that his education made in his life. He urged the audience to not make the mistake of thinking that Islam is anti Christian. He talked about his own experiences in Iraq and said that the present crisis was a result of those who did not know what the Quran was all about. He then went on to promise that he was willing to give his life for the sake of others. Mr. Abraham T.J. reminded everyone that this was the time to be bold in responding against injustice in society instead of being spineless people. He repeated that silence is violence and it is time that Christians and minorities stood up and spoke instead of remaining silent saying that it is not their concern.


The meeting ended with a vote of thanks by Fr. Ronnie Prabhu who thanked the big gathering and wished that peace would replace violence in the world.







Pictures courtesy:
Benjamin Raphael

Daijiworld

Sujoy

Black Sunday: Public Protest Rally to be held tomorrow in Bangalore

The Federation of Karnataka Christian and Catholic Associations (FKCCA), the Indian Christian Union (ICU), the United Christian Forum (UCF), the Bangalore diocese of the Jacobite Syrian Orthodox Church and several like minded churches including the CSI, Methodist, Pentecostal and Orthodox will be holding a protest march and meeting to protest against the atrocities, violence and genocide against Christians and minorities in Iraq, Syria and Palestine. The protest rally will start tomorrow, Sunday, September 14, 2014 at St. Patrick's Church on Museum Road, Bangalore at 2:00 P.M.and culminate at the St. Joseph's Indian School ground, near Mallya Hospital, and opposite the Sree Kanteerava stadium, Bangalore. (Google maps can be seen here)

The public meeting at St. Joseph's Indian school ground will start at 3:00 P.M. Archbishop Dr. Bernard Moras of the Catholic Church, H.G. Bishop Pathros Osthatheos, Bishop of the Bangalore diocese of the Jacobite Syrian Orthodox Church, Mr. Abraham T.J., President of FKCCA and ICU and other bishops, priests and lay leaders will be present. Dharmaram seminary has produced a short video on the crisis in Iraq. It can be found here.

Following is a report of the meeting held on August 27, 2014 to plan the above meeting.

The Meeting coordinated on 27/08/2014 by Mr.Abraham T.J-President FKCCA & ICU, to discuss the genocide of Christians in Iraq, at the Palana Bhavan, in the vicinity of the Bangalore Archbishop’s House, which was benevolently provided by His Grace, Most.Rev.Dr.Bernard Moras, the Archbishop of Bangalore, had the following participants:- Fr.Jose Kumblolickal-Provincial, Missionaries of St.Francis de Sales (msfs), Sr.Alice P.T, fsi,-Superior, Franciscan Sisters of the Immaculate (fsi), Rev.Dr.D.Manohar Chandra Prasad (CSI), Sr.Lincy Cherian, scsc-Provincial, Sisters of Mercy of the Holy Cross, Fr.Thomas Kallukalam, cmi,-Carmelites of Mary Immaculate, cmi, Parish Priest, St.Thomas Florane Church, Rev.N.J.Samson,-Chairman & President, Karnataka Baptist Federation, Pastor. Rev. Robinson Paul Gen-Sec Bangalore City Pentecost, Fr.Jerry Kurian-Representing Bishop, H.G.Pathrose Orthathies, Jacobite Syrian Orthodox Church, Fr.Ronnie Prabhu-PRO of the Bangalore Arch dioceses, Sr.Rashmi, ccst,-Superior, St.Tresa’s Convent, Gadddelahalli, Fr.Peter D’Souza-Director Sumanahalli, Sr.Victoria William-Delegate Superior, Daughters of St.Mary of Providence (Guanellians) (dsmp), Sr.Mercy Abraham, rgs,-Superior, Good Shepherd Community, Fr.John Solomon-Parish Priest, Immaculate Conception Church, Fr.Thomaiar-Parish Priest, Holy Family Church R.M.Nagar, Fr.Alwyn Dias- Vicar Provincial, Capuchin Province of Karnataka, Rev.Alfred Sudarshan–CSI, Koramangala Church, Mr.Augustine Prashanth-CSI, Shaffer Memorial Church, Sr.Mable D’Silva-Superior, Sisters of St.Charles Borromeo (scb), Sr.Maxime, scs,-Superior, Satyaseva Catechist Sisters of the Families (scs), Sr.Rosa Ittira, rmi, -Superior, Relegious pf Mary Immaculate (rmi), Fr.Herald Christopher, msfs,-Principal, St.Francis De Sales P.U.College, Mr.D.William Pratap–CSI, Hudson Memorial Church, Sr.Adeena Mary, fih,-Superior, Franciscan Sisters of the Immaculate Heart of Mary (fih), Sr.Francis Xavier Mary Vedamuthu,sjl-Superior, Sisters of St.Joseph of Lyon (sjl), Sr.M.Jyotsna, ac, -Headmistress, St.Antony’s Kannada Higher Primary School, Sr. Jessilia Mendonsa O.Ss.S-Superior, Order of the Our Most Holy Saviour (Bridgettiness), Sr.Vimala Savarimuttu,fsp,-Superior, Daughters of St Paul (fsp), Rev.D.N.Samuel-Faith Tabernacle Ministries and also several priests and nuns representing the Sisters of St.Charles Borromeo (scb), St.Tresa’s Generalite, Gaddalahalli, the Society of Jesuits, Carmel Ministries, Order of Friars of Minor Capuchins (ofm cap) Sisters of Our Lady of the Missions (rndm), Sisters of St.Joseph of Cluny (sjc), Missionary Sisters of the Catholic Apostolate (Pallottine Missionary Sisters) (sac), Relegious pf Mary Immaculate (rmi), Sisters of Our Lady of the Missions (rndm), Prison Ministry, Sisters of St.Charles Borromeo (scb), Order of Disabled Carmelites (ocd), Sacred Heart Congregation for Women (kerala) (sh)
The deliberations got underway with the introduction of the subject by Abraham T.J, and the commencement prayer by Rev.Dr.D.Manohar Chandra Prasad of the CSI church, after which Fr.Jose Kumblolickal, Provincial Missionaries of St.Francis de Sales (msfs) spoke of the need to collectively take a stand immediately to demonstrate and let the world know that we the Christians in Bangalore are concerned about the happenings in Iraq against Christians, especially those Christians who have preferred to sacrifice their lives, instead of embracing Islam. Sr.Alice P.T, fsi, Superior of the Franciscan Sisters of the Immaculate (fsi), expressed solidarity and offered all the help of her community that would be required in this direction and also expressing pain about the way in which those people’s lives have been cut short for upholding the faith. Rev.Dr.D.Manohar Chandra Prasad (CSI) spoke of the need for the Christians the people of the Covenants to go into what is happening to the Palestinians in Israel also and that these holocausts were infectious and could spread into India also. Condemnation of any kind of violence and genocide was the need of the hour and we need to come together to express our disapproval of the same. Sr.Lincy Cherian, scsc Provincial of Sisters of Mercy of the Holy Cross, Holy Cross Provincialate, felt that there is a need for us to also remember the sufferings our brothers and sisters in Syria, Ukraine and so on, hence along with a protest against what is happening in Iraq against Christians we need to also send out our opinion of non-acceptance of violence. Further stated that any kind of a voice from Bangalore will be heard by the world, hence there was a need to invite the attention of world leaders, Human Rights forum and even the UNO. She also felt that along with this we need to physically demonstrate our anguish against the happenings in Iraq. Fr.Thomas Kallukalam, cmi, representing Carmelites of Mary Immaculate, cmi, Parish Priest of St.Thomas Florane Church felt that we need to firstly observe a day of prayer and fasting and secondly bring all denominations together and have a march or a rally to demonstrate that we are opposed to the inhuman genocide in Iraq and also else where. He felt the need to enlighten Christian’s at our parish and church level itself about the happenings in Iraq. Rev. N.J. Samson, Chairman & President, Karnataka Baptist Federation felt that it was easy for Samson to bring 400 foxes together but it was difficult to bring all Christians together and yet so many denominations have come together to discuss the action plan on Iraq. He suggested that everyone together as a Christian body and observe a day of prayer and also an action plan to chalk out the form of protest against the persecution in Iraq. Pastor. Rev. Robinson Pal, representing the Pentecostal Church felt that our protest in Bangalore, which has thousands of Churches and several Lakhs of Christians, some or most of whom have non-Christian names should let the entire Country know that we are not happy with what is happening in Iraq. Fr.Alwyn Dias- Vicar Provincial, Capuchin Province of Karnataka strongly felt “when we see violence our silence is also an equally condemnable violence and injustice against humanity, when we do not raise our voice against it”, and urged everyone to raise their voice or be ready to accept the blame that we are also a part of the violence by our silence. Fr.Jerry Kurian representing the Bishop, H.G.Pathros Osthathios of the Jacobite Syrian Orthodox Church, spoke about the need to understand the Israel and U.S. interference before coming to Iraq, and seeing Iraq, Syria and Palestine together. He felt that as per unofficial estimates One lakh 70 thousand people have been killed in Syria and the Indian media or the American media has not reported this because it is of no interest to them. Five percent of the population in Iraq consisted of Christians and now it is dwindling and this started in 2003 itself. He strongly felt that the problem in Iraq was caused by a “misunderstanding of Islam” and a misunderstanding of Christians in the Middle East as well. Those who propagate the holocaust were unaware of true Islam. Fr.Ronnie Prabhu-PRO of the Bangalore Arch dioceses, representing the Arch Bishop of Bangalore felt that we need to exercise the power of meditation and communicate vehemently, others may not listen yet there would be an effect on all of them when we communicate through protests and felt that there must be a reflection of the sufferings, the pain, the anguish and the brokenness of Christians in Iraq in every church and in every community, Fr.Herald Christopher, msfs,-Principal, St.Francis De Sales P.U.College, suggested the using of electronic media extensively and also suggested that Christians of all denominations should not only in Bangalore or Karnataka but all over India if possible observe a Sunday as a “BLACK SUNDAY”, by wearing black dress or a black badge or a black band to publicly express our resentment of the massacre of Christians in Iraq.
The meeting concluded with all those gathered there resolving firstly, that Christians of all denominations observe Friday the 12th of September as a day of ‘Fasting and Prayer’ for the suffering Christians in Iraq, all over Karnataka and if possible spread it across India also. Secondly, observe a ‘BLACK SUNDAY’ and also hold a public rally on Sunday the 14th of September in Bangalore, with the participation of all the denominations and finally to draw the attention of the State and the Central government, demanding them to condemn the genocide of Christians in Iraq.



Picture courtesy www.catholic.org

Fast and pray for the minorities in Iraq, Syria and Palestine on September 12

The Federation of Karnataka Christian and Catholic Associations (FKCCA), the Indian Christian Union (ICU), the United Christian Forum (UCF) and several like minded body's have come together and decided on a fast and prayer on Friday, September 12, 2014 to protest against the genocide against minorities and Christians in Iraq, Syria and Palestine. Churches all over Karnataka will be having prayer and fasting in churches and wherever possible on Friday. The idea is to feel the pain of the hundreds of thousands suffering and to pray to God to help those who are fleeing from the aggression of the ISIS (IS) aggressors.

The Bangalore diocese of the Jacobite Syrian Orthodox Church under its bishop H.G. Pathros Mor Osthatheos is also passing on the message to churches in Bangalore and asking people to fast and pray wherever they are; in churches, offices, schools and public places and tell their friends as to why they are not eating. Many members of the church are directly affected by the violence in Iraq and Syria.

The press note of the press conference held on August 30, 2014 in the Bangalore Press Club is given below.

PRESS NOTE 30/08/2014
1. Five percent of the population in Iraq consisted of Christians and now it is dwindling and this has started in 2003 itself not just today. The ‘New American’ reported that- “Before the U.S. government imposed so-called “democracy” on Iraq, estimates suggested there were as many as 1.5 million Christians throughout the diverse country. They had survived centuries of invasions, persecution, and more — but in many respects, the community was still thriving. Today, experts and Christian leaders suggest the number of Christians still in Iraq is somewhere closer to 200,000. Many of those would leave if they could”.
2. As per unofficial estimates One lakh and 70 thousand people have already been killed, yet the Indian Media or the American Media has not reported this because the American Media considers it as a Middle East problem, and the Indian Media has not reported it because it’s not the OTHERS, Non-Christians who are killed or suffering in Iraq.
3. We strongly feel that the problem in Iraq is caused by a “misunderstanding of Islam”, those who propagate the holocaust are actually unaware of true Islam and Quran’s teachings.
4. The silence of Christian’s in India and also the other communities regarding the persecution of innocent children, men and women in Iraq is by itself violence in silence. When we see violence our silence is also an equally condemnable violence and injustice against humanity, if we do not raise our voice against it. Hence we urge everyone to raise their voice or be ready to accept the blame that you are also a part of the violence by your silence.
5. Today it’s us Christian’s but, tomorrow it could be you, all the others such as the Hindus, Sikhs, Jain, Buddhists & Parsi’s
6. We, Christians belonging to all denominations would be observing September 12th Friday as a day of fast.
7. We, would be observing a ‘BLACK SUNDAY’ and also hold a public demonstration of protest on September 14th Sunday, at the St.Joseph’s Indian High School grounds at 3.00 pm and later a delegation of Bishops and leaders of all denominations led by the Arch Bishop of Bangalore, His Grace. Most.Rev.Bernard Moras would submit a memorandum to the Governor of Karnataka, inviting the attention of the central government to the plight of Christian’s in Iraq and demanding a strong denouncement by India of the holocaust of Christians in Iraq.
We appeal to all right thinking people Muslims, Hindus, Sikhs, Jain, Buddhists and Parsi’s to condemn the execution of Christian’s in Iraq in the name of religion.
Abraham T.J
President, Federation of Karnataka Christian& Catholic Associations-FKCCA
President, Indian Christian Union-ICU

Also addressing the press are Rev.Dr.D.Manohar Chandra Prasad,CSI Pastor, Sr.Lincy Cherian,Provincial of Holy Cross Provincialate, Fr.Thomas Kallukalam, Parish Priest, St.Thomas Frlorane Church, Dharmaram College P.O, Rev.N.J.Samson, Chairman & President, Karnataka Baptist Federation, Fr.Jerry Kurian-Representing Bishop H.G.Pathros Osthatheos of the Jacobite Syrian Orthodox Church, Fr.Victor Fernandes, Capuchin Fathers & Mr.Dolphy D'Cuna, President –Carmel Kutam.





Top picture courtesy www.ibtimes.co.uk