Some thoughts and questions on online churches

The discussion on online churches never gets anywhere because the physical existence of churches have always been taken for granted. But now we are faced with a situation where we are not sure how services can be conducted. Many restrictions are being brought in all around the world and this could continue for several weeks and even months. The thoughts and questions below can be used as a starting point for discussion and for the serious consideration of online churches.

1. Preachers/priests in church can preach from a church, room or studio and put it online or live stream it but they can’t offer (give) communion online? So the word of God can be given online but the body of God can’t?
2. People go near the T.V. and raise their hands praising God, touch the screen for healing and repeat prayers which have actually been recorded several days ago but online confession is not possible?
3. The congregation can sit and watch Holy Communion service via television or laptop, they can do other things during the recorded or live streamed service but nothing can be offered to them at home because it would be a disrespect to the church and the elements?
4. The internet and social media are used a lot for the benefit of the clergy but are they used for the benefit of the laity?
5. Modernity and technology has entered the altar in the form of electricity, machines, technology and gadgets. A dilution of the original has already taken place and homes have moved closer to the altar. But is that very technology used to take the altar to homes?

During a lockdown and during social distancing it will be beneficial for us to think in depth about this. How can the transforming body and blood of Christ be offered without physical contact? (During an emergency/emergencies) Or is physical contact needed for being the one body of Christ? (When touch and contact is not possible due to certain circumstances?)

Prayer for building relationships in the new age

Gracious God, may we use this day to send an email, sms or message on a social network to a friend or family member to show that we are thinking of them just as God thinks of us and takes care of us. We are losing the gift of managing our time to create and continue our relationships. Instead we are using it to acquire knowledge. The tower of Babel went down despite the best of knowledge whereas simple people communicated the Lord's presence on the day of the Pentecost.

Teach us today dear Lord to make time to send a message inspired by the Holy Spirit. Let it be a message asking the well being of a dear one, a small prayer for spiritual sustenance or a symbol of love. One message or prayer God is all we sometimes need to feel cheerful and hopeful. May we today be that message through our mobile and laptop. Bless and empower us loving God to be your message to others today. Amen.

India in the grip of 3G: What an idea?!!

The Idea 3G advertisement sums up the way technology has gripped the Indian middle class. People to people contact is a thing of the past and the coming together of phone, mobile, internet and wireless technology is seen as the power of the finger. So much that technology is seen as the answer to problems that plague society in India. But 2G or 3G, can this be true?

Many people in India know 2G because of the Raja spectrum scam and the 1.76 lakh crore apparently being lost in the haphazard sale of the spectrum space during the 2G spectrum space allotment to companies. On the other hand the 3G sale brought in huge amounts of money to the government. As 4G waits to come in, companies are trying their best to sell 3G in big volumes to make up the amount they have invested in this technology. As part of this, 3G is being made into the common human’s core accessory without which nothing is possible. The integration of internet into our lives is fast and furious.

Idea mobile has become famous for its advertisements which are seen to evoke serious thoughts of nature conservation and public good. The latest in a series of advertisements is the “Ab biwi se 3G” (Now, from wife to 3G) advertisement doing the rounds in a variety of TV channels. The plot involves Abhishek Bachchan (a Bollywood actor and son of Amitabh Bachchan) and a friend, watching city life and wondering why we have such a large population in India. Their conclusion is that when electricity fails, couples get into the act of child making! As a solution to this, the actor offers Idea 3G. Now whenever electricity fails, the wife and husband in each house can still watch TV through the 3G enabled mobile which gives strong video streaming for uninterrupted watching of cricket matches and serials, chatting with parents and playing games. This in his opinion will solve the problem of population explosion in India. It is shown with the image of a dusty closed down vasectomy clinic.

As in many previous Idea ads this one is also naïve in its presentation of facts in a different way. The other day I heard two groups debating whether technology could do away with physical classrooms and buildings and make online learning stronger. The same argument of how technology would save resources came up. But the resources needed to keep technology up and going is relegated to the background. The same takes place in the Idea ad which seems to suggest that when electricity fails, technology will save the day. But 3G obviously does not run on solar or wind power. This means that more electricity is drained to keep the show running!

The Idea ad can be debated in the church while we rue the fact of lesser people to people contact, lesser numbers in church, lack of interest in public programmes and such. It also leads us to think how technology is changing and will change us further in the future. The culture of fun and frolic will replace serious discussions which should take place in church and society. TV viewing which was a family ritual in itself will be replaced by individual bed viewing which will challenge our ability to think and act in a responsible and sane manner. We will place technology between relationships and facebook each other instead of sitting and talking over the table. Technology and companies that make use of it will be seen as the new saviour in our lives and in the future of our country. Guess this is where the church can help by formulating a policy on technology and the church and how people should use technology in their lives.

Religion and mobile number portability (MNP)

India introduced the mobile number portability (MNP) option for mobile phone consumers in January, 2011. Ever since, 8.54 million customers have made use of this service till April, 2011. The convenience of changing one's network provider with an SMS and continuing with one's existing number is the attraction of MNP.

Till now many people have opted out of changing their network provider because they didn't want to change their numbers as that would mean informing their numerous contacts of the change and maybe even losing friends and associates in the process. Faced with a highly competitive environment, the government has still managed to bring about this landmark change in policy with the recommendations of TRAI (Telecom Regulatory Authority of India).

Even as several service providers are sulking against the move, it has led to better services and an effort to please the consumer and prevent her/him from shifting loyalties.

One has to wonder whether religions can do the same? Many don't shift loyalties because they fear they could lose what they have and this includes family and friends. But if they could indeed shift, it could lead to a change in the percentage divisions of religions in India. This would maybe also bring about more sincerity, service and transperancy in the administration of various religions leading to satisfied followers.

A drastic change in society has seen technology leading to more egalitarian perspectives, whereas religion is leading to more authoritarian perspectives. It would thus help for us to think and practise that a religious conviction is based on the strong foundation of freedom and the freedom to choose.

The challenges faced by the Jacobite Syrian Orthodox church

Every church is defined by the time it manages to put behind it. The time adds to the seasoning and maturity of its tradition as they stand through the test of times. Every great church tradition is thus a test by time. The tests change with the time as well and become different for changing generations. The Jacobite Syrian Orthodox church is steeped in tradition and time tested beliefs and faith. But with the turn of the century clock come new challenges put forth by the experiences of the younger generations of the church. These experiences are not better than the experiences of the older generations but different. But these varying experiences bring us to the need of having to look at how we can live meaningfully in the church we belong to, even as we continue living our lives in the changing times with new innovations and new work and living conditions.

Some of us resist not just change but even discussing the change we have already undergone. The dichotomy which exists between our secular and religious lives is appalling and yet we choose to ignore it. But ignoring this aspect of our lives will not take away the reality of what is happening. We have members leaving the church for other spiritual expressions, short term gains, due to language incompatibility, cultural problems, misunderstanding of church doctrines and tradition, and isolation by a powerful minority in individual churches. Each reason is a problem in itself and one cannot tell others in one’s church to get out if they don’t like how things are inside. Every member of the church is in possession of the right to belong and be a part of the church and this right cannot be usurped by a certain few.

At times the change which many want to be discussed may not be a change from tradition to modernity but a change from the true faith of the church. Our refusal to discuss and deliberate goes against the very premise of tradition because tradition itself has come out of discussion and deliberation among other things. Some of the challenges faced by the Jacobite Syrian Orthodox church are
1. Language related challenges- English though a colonial left over in India has managed to become a common language in a country like India which has several languages. The absence of a common language otherwise offers this importance to English. Hindi has not come to the level of English as being a common language in India. Also, English is a common business language and so many learn, use and converse in it. The ignoring of this by the church will lead to a vacuum which will be a gap between the liturgy language and the spoken language. Many concepts will go un-understood due to this and the younger generation especially will not understand truly what is going on in church. The same problem arises from Sunday school onwards and continues to the youth which then is brought up in a different spiritual tradition which is completely different from the Jacobite Syrian Orthodox church. The use of language should also include the vernacular languages of every particular region which will give more acceptance to the church and its faith and traditions.
2. Country specific challenges- The faithful in Kerala may not be the same as the faithful in the U.S. or in the Middle East. Even though a good part of the crowd has migrated from Kerala they have changed their mannerisms and their children have completely been brought up in a different culture. One cannot engage this crowd in the same way as we do in Kerala. This seeks for a better understanding of the needs of such a group and what the church can do specifically for them. This includes having priests from the same region for the purpose of the congregation identifying with their priests. Country specific challenges also bring about a change in the perception and celebration of festivals and special anniversaries. These celebrations will be different from how it is celebrated in Kerala and therefore they have to be seen from this context. The church has to accommodate different kinds of people who live in different contexts. The church has to re-interpret the practices of the church with relation to the context in which the church exists.
3. Family challenges- The constitution of the family also undergoes significant changes in different church contexts. The number of children in a family, the concept of equality and acceptance in a family, the role of the woman in the family are all bound to be different from that of how it is in Kerala. Even Kerala will have its own differences. Sermons and discussions in church have to take into account these things. One cannot forget the equality which should exist within family and church contexts. For this more discussions on the church traditions and faith has to happen in an atmosphere of mutual respect.
4. Inter-religious and inter-caste marriages- More and more inter-religious and inter-caste marriages can be seen happening in church. Such couples have to be given help for church related integration and should not be isolated from the church fold. Isolated couples will not come to church and will prefer to stay away or go somewhere else. Sermons in church should also reflect a respect for other religions while we talk about our own. This will give a more accommodative picture about the church and will lead to having a diverse but strong membership within the church.
5. Using the youth and other groups in the church- As in India, the church has a predominant percentage of youth. The youthfulness of the church should be used so that the church reflects this youthfulness. In this sense all groups should be given representation in the church committees. Men, women, youth, and even teenagers should be included. This will bring first hand knowledge of the needs of each group within the church and the committee will be able to discuss these issues while formulating various policy decisions of the church. This representation will also give more transparency and participation.
6. Social issues and the church- The church has by and large been a group which comes together, prays and then disbands. All this while the country and world go through various challenges! This total dissociation with reality throws up several questions on the need for such churches. The continuous expression of the Holy Qurbana through the life of the members of the church calls for an involvement in issues which affect the society and the world we live in. Social issues have to be a part of not just the Sunday sermon but has to be weaved into the over all fabric of existence of the church.
7. Using technology to keep tradition alive- The internet has been a technological evolution which has helped people come together and create communities spanning countries and continents. The use of this technology by the church enhances the options of creating a much deeper bond between members of the church. It also allows an opportunity for the church to explore online counselling, knowledge sharing, information dissemination, and bringing people together.
8. Devising a special Sunday school curriculum- The concept of the Sunday school itself is a mounted concept on the church. The church has to decide on a framework which is children friendly and takes into account the feed back of the children as well. Other initiatives should involve learning different parts of the liturgy as this contains the theology of the church. The children should also feel close to the environment they live in and spiritual enrichment should involve this aspect. The Jacobite Syrian Orthodox church in this way should be child friendly and respect the initiatives by children rather than always dumping imported Sunday school concepts on them!
9. The church as a public platform- The church should not just be a place where we congregate in silence and go away to our homes. They should also be spaces where we are given an opportunity to speak our mind. People should be mindful that this does not mean hurting others and misusing personal feuds. But otherwise people who come to church should sit down and speak to one another and seek to help and guide one another. The priest will play a big role but he should also be helped by both men and women lay leaders in the church.

These points offer an important cross section of the challenges that face the Jacobite Syrian Orthodox church. I do not claim that these are the only challenges though. The need to discuss them is important. But the platform to discuss should be explored. This could be in churches, prayer meetings, houses, online forums and the like. Whatever the route selected the end result would benefit all.