Lent Day 16: A shameless lent

Shame is something that Christians have to deal with and overcome to grow spiritually. It is something which prevents us from being good human beings and from exploring our abilities. Shame can be felt by ourselves and we can be ashamed of someone else. Children are taught about shame from a young age when they are asked to cover up by telling them, “Shame, shame, puppy shame”, and “Shame, shame, puppy shame, all the monkeys know your name.” Children are asked to dress properly by indirectly shaming them.

From the perspective of those who are shamed, coming back to the view of the public becomes extremely difficult, because they think of what others will say. This leads to the creation of  panic, creation of introverts and even people with psychological issues which become difficult to resolve. From the perspective of those who gain happiness from shaming others, shaming is used as a weapon against those they don’t like or want sidelined. Shame is also what some people feel when we do something they don’t like. For them we have humiliated the family, spoiled the name of the community and things like that. St. Mark 2: 16, talks of one such feeling of shame. Verse 16 has the scribes of the Pharisees saying, “Why does he eat with tax collectors and sinners?

The Pharisees among others tried for a while to appropriate Jesus or have Jesus as someone who said what they wanted to hear and say. Perhaps they would have also accepted him as their Messiah if that was the case. But to their shock, he kept surprising them and doing things they did not like. They are upset that Jesus is eating with the tax collectors and sinners. John the Baptist in their observation did not do anything like this but Jesus crossed all limits.

The church and Christian community finds it difficult to question the stand of the Pharisees. So much that the youngsters are even advised by not just the family but also the priest that they should not bring shame to the family and community. I wonder why priests don’t read this passage of the gospel and why even now youngsters are looked upon with suspicion in the community and church. What is wrong if someone follows their heart, decides to go for a work they like or loves someone from a different community or caste? What shame will that bring to the community and what shame do we have which even our Lord Jesus did not have.

Those who bring shame to the community and family are also not welcomed back home and are seen as the prodigal son and daughter. Even though the bible story has the father welcoming back the son, despite the reservations of the elder son, this does not happen often in Christian families. Many people who make a decision at some point of time in their life, may want to reconsider later. But their family refuses to accept them and this leads to them remaining outside the fold.

Even the Indian parliament has this habit of saying “Shame, shame”, when one political party or the other does something which is not acceptable to the other. Such immature reactions are unfortunately still followed. When the entire society does such things, the Christian community should differ during lent and question the entire concept of shame. As Jesus dined with the tax collectors and sinners, our youngsters and others have the freedom to do what they want. They should witness to Christ and not to our family, community and tradition. Amen.

Notes from class for diocesan youth

John 14:27 would be apt for the youth. "Peace I leave with you; my peace I give to you. I do not give to you as the world gives. Do not let your hearts be troubled, and do not let them be afraid."
The symbol of the fish in Christianity and the power of two.

Luke 10:1-12- After this the Lord appointed seventy[a] others and sent them on ahead of him in pairs to every town and place where he himself intended to go. 2 He said to them, “The harvest is plentiful, but the laborers are few; therefore ask the Lord of the harvest to send out laborers into his harvest. 3 Go on your way. See, I am sending you out like lambs into the midst of wolves. 4 Carry no purse, no bag, no sandals; and greet no one on the road. 5 Whatever house you enter, first say, ‘Peace to this house!’ 6 And if anyone is there who shares in peace, your peace will rest on that person; but if not, it will return to you. 7 Remain in the same house, eating and drinking whatever they provide, for the laborer deserves to be paid. Do not move about from house to house. 8 Whenever you enter a town and its people welcome you, eat what is set before you; 9 cure the sick who are there, and say to them, ‘The kingdom of God has come near to you.’[b] 10 But whenever you enter a town and they do not welcome you, go out into its streets and say, 11 ‘Even the dust of your town that clings to our feet, we wipe off in protest against you. Yet know this: the kingdom of God has come near.’[c] 12 I tell you, on that day it will be more tolerable for Sodom than for that town.

1 Timothy 4:9-15- The saying is sure and worthy of full acceptance. 10 For to this end we toil and struggle,[a] because we have our hope set on the living God, who is the Savior of all people, especially of those who believe.
11 These are the things you must insist on and teach. 12 Let no one despise your youth, but set the believers an example in speech and conduct, in love, in faith, in purity. 13 Until I arrive, give attention to the public reading of scripture,[b] to exhorting, to teaching. 14 Do not neglect the gift that is in you, which was given to you through prophecy with the laying on of hands by the council of elders.[c] 15 Put these things into practice, devote yourself to them, so that all may see your progress.
1 Corinthians 6:12-20- “All things are lawful for me,” but not all things are beneficial. “All things are lawful for me,” but I will not be dominated by anything. 13 “Food is meant for the stomach and the stomach for food,”[e] and God will destroy both one and the other. The body is meant not for fornication but for the Lord, and the Lord for the body. 14 And God raised the Lord and will also raise us by his power. 15 Do you not know that your bodies are members of Christ? Should I therefore take the members of Christ and make them members of a prostitute? Never! 16 Do you not know that whoever is united to a prostitute becomes one body with her? For it is said, “The two shall be one flesh.” 17 But anyone united to the Lord becomes one spirit with him. 18 Shun fornication! Every sin that a person commits is outside the body; but the fornicator sins against the body itself. 19 Or do you not know that your body is a temple[f] of the Holy Spirit within you, which you have from God, and that you are not your own? 20 For you were bought with a price; therefore glorify God in your body.

Luke 15:11-32- Then Jesus[a] said, “There was a man who had two sons. 12 The younger of them said to his father, ‘Father, give me the share of the property that will belong to me.’ So he divided his property between them. 13 A few days later the younger son gathered all he had and traveled to a distant country, and there he squandered his property in dissolute living. 14 When he had spent everything, a severe famine took place throughout that country, and he began to be in need. 15 So he went and hired himself out to one of the citizens of that country, who sent him to his fields to feed the pigs. 16 He would gladly have filled himself with[b] the pods that the pigs were eating; and no one gave him anything. 17 But when he came to himself he said, ‘How many of my father’s hired hands have bread enough and to spare, but here I am dying of hunger! 18 I will get up and go to my father, and I will say to him, “Father, I have sinned against heaven and before you; 19 I am no longer worthy to be called your son; treat me like one of your hired hands.”’ 20 So he set off and went to his father. But while he was still far off, his father saw him and was filled with compassion; he ran and put his arms around him and kissed him. 21 Then the son said to him, ‘Father, I have sinned against heaven and before you; I am no longer worthy to be called your son.’[c] 22 But the father said to his slaves, ‘Quickly, bring out a robe—the best one—and put it on him; put a ring on his finger and sandals on his feet. 23 And get the fatted calf and kill it, and let us eat and celebrate; 24 for this son of mine was dead and is alive again; he was lost and is found!’ And they began to celebrate.
25 “Now his elder son was in the field; and when he came and approached the house, he heard music and dancing. 26 He called one of the slaves and asked what was going on. 27 He replied, ‘Your brother has come, and your father has killed the fatted calf, because he has got him back safe and sound.’ 28 Then he became angry and refused to go in. His father came out and began to plead with him. 29 But he answered his father, ‘Listen! For all these years I have been working like a slave for you, and I have never disobeyed your command; yet you have never given me even a young goat so that I might celebrate with my friends. 30 But when this son of yours came back, who has devoured your property with prostitutes, you killed the fatted calf for him!’ 31 Then the father[d] said to him, ‘Son, you are always with me, and all that is mine is yours. 32 But we had to celebrate and rejoice, because this brother of yours was dead and has come to life; he was lost and has been found.’”
Youth ministry: From doing office work to becoming more faith conscious. Increasing our faith and knowing what our faith is.

Luke 24:13-35
Now on that same day two of them were going to a village called Emmaus, about seven miles[a] from Jerusalem, 14 and talking with each other about all these things that had happened. 15 While they were talking and discussing, Jesus himself came near and went with them, 16 but their eyes were kept from recognizing him. 17 And he said to them, “What are you discussing with each other while you walk along?” They stood still, looking sad.[b] 18 Then one of them, whose name was Cleopas, answered him, “Are you the only stranger in Jerusalem who does not know the things that have taken place there in these days?” 19 He asked them, “What things?” They replied, “The things about Jesus of Nazareth,[c] who was a prophet mighty in deed and word before God and all the people, 20 and how our chief priests and leaders handed him over to be condemned to death and crucified him. 21 But we had hoped that he was the one to redeem Israel.[d] Yes, and besides all this, it is now the third day since these things took place. 22 Moreover, some women of our group astounded us. They were at the tomb early this morning, 23 and when they did not find his body there, they came back and told us that they had indeed seen a vision of angels who said that he was alive. 24 Some of those who were with us went to the tomb and found it just as the women had said; but they did not see him.” 25 Then he said to them, “Oh, how foolish you are, and how slow of heart to believe all that the prophets have declared! 26 Was it not necessary that the Messiah[e] should suffer these things and then enter into his glory?” 27 Then beginning with Moses and all the prophets, he interpreted to them the things about himself in all the scriptures.
28 As they came near the village to which they were going, he walked ahead as if he were going on. 29 But they urged him strongly, saying, “Stay with us, because it is almost evening and the day is now nearly over.” So he went in to stay with them. 30 When he was at the table with them, he took bread, blessed and broke it, and gave it to them. 31 Then their eyes were opened, and they recognized him; and he vanished from their sight. 32 They said to each other, “Were not our hearts burning within us[f] while he was talking to us on the road, while he was opening the scriptures to us?” 33 That same hour they got up and returned to Jerusalem; and they found the eleven and their companions gathered together. 34 They were saying, “The Lord has risen indeed, and he has appeared to Simon!” 35 Then they told what had happened on the road, and how he had been made known to them in the breaking of the bread.
In the same way, youth ministry begins with a presence to the young which engenders the confidence and the hope to ask questions. Attentive listening to the concerns of the young person enables the youth minister to understand more deeply the youth’s needs and stage of growth. At that point, the youth minister is able to respond, sharing with the young person the help, insights, or values that are the fruit of a life rooted in faith. By drawing out of the youth reflections on the action of God in the events of his or her own life, this sharing enables the young person to begin formulating answers in the light of witnessed tradition and Gospel values. The bond created in this relationship is celebrated in the community, most fully in the Eucharistic celebration of the Orthodox community.
If we follow the Emmaus model, youth ministry is the Church’s mission of reaching into the daily lives of modern young people and showing them the presence of God. It is a return to the way Jesus taught, putting ministry before teaching and people over institutions. In this ministry, religious content is a way of life for the person ministering and the young person touched, through a sequential development of faith, dependent on the readiness and need of the adolescent.

Principles of Youth Ministry
The living dynamics of youth ministry, through which these goals are achieved, may best he articulated in several key principles of ministry. These character arid underlie its effectiveness.
I. Youth is a unique time during personal growth.
the teenage years represent the critical period of transit from childhood to adulthood, during which physical, psychological and social growth is more concentrated than at any comparable time span in life. Since the development
of faith is tied to the interpretation of meaning in one’s life and experiences -
the teenage years are an important juncture for the individual’s spiritual development. the youth begins to forge a personal sense of meaning and set of values, and becomes capable of a deeper personal relationship with Christ and responsible Christian action. To help young people as they struggle with this effort, youth ministry must involve the understanding of parents, the guidance and example of peers and significant adults, and the ongoing maturing of the faith community which accepts the responsibility to share in the youth’s search for meaning and a language of faith.

II. Youth ministry is concerned with the total person.
Youth ministers should take seriously their responsibility to help young people grow as total persons, socially, spiritually, culturally, etc. The total young person has many important concerns which must be understood in the context of daily living, including family situations, relationships with peers, academic and extra-curricular involvement, response to religion, and moral value questions. In the life of each young person, different needs express them-
Themselves at various times during the process of maturing, and one of the hallmarks of youth ministry should be sensitivity to the young persons readiness for new steps.

III. Youth ministry is rooted in relationships.
Youth ministry involves first and foremost, not programs, but relationships. Within accepting relationships, young people are enabled to face and accept themselves and others, to clarify their goals and values, and to dare to become the persons they are called to be. Relationships that form youth ministry are those that form community and mediate the grace of Christ, challenging young people to greater growth and openness to God. The relationship of persons in a ministerial situation involves a mutual openness to change and willingness to grow. Both youth and adults are enriched by this bond, in such a way that the faith community is vitalized arid the risen Christ witnessed to.

IV. Youth ministry is a call to community.
God calls youth and adults alike to be members of His people, the Church, to join in pilgrimage to the Father and share insights into the meaning and value of life. As the Body of Christ, the community brings to youth the life-giving presence of Jesus in Word and Sacrament. Absolutely essential to effective youth ministry is the support and lived example of the surrounding faith community, particularly the parish. Without this, youth ministry exists iii a vacuum that cuts short fuller growth arid maturity in faith. Because the young person is involved most fully in the local communities of family, parish and school, youth ministry is most eflectivenly carried out in these settings. Youth ministry serves to support and enhance the basic faith committment of youth in each of these community contexts. Youth ministry also exerts a force for healing and reconciliation in those communities which suffer from the strain of youth’s need to reject and then re-integrate their roots.

V. Youth ministry proceeds as an affirmation of gifts.
The recognition and development of individual gifts and the building of a positive sense of personal worth and ability are an important aspect of the process of youth ministry. To effectively call the young person toward maturity, affirmation must be united to genuine trust of the young person’s integrity and ability. By awakening a young person’s potential and accepting his or her gifts, the community enriches its life and its own ability to minister to others.

VI. True youth ministry duplicates itself.
It is essential that youth ministry evoke in each person the willingness to offer ministry to others. Youth ministry should call youth not only to join programs, but also to join with others in living out tile Church’s mission to share the good news, live in community, and serve others in love and justice.
The interrelated principles out med above serve as a foundation for the concept ot youth mini stry, hut this listing is not necessarily exhaustive. With the maturity of ministry, others will be able to identify additional principles to complement those described here. Love of the neighbor- Bishop Don Helder Camara- “When I give food to the poor they call me a saint. When I ask why the poor have no food, they call me a communist.” Teaching people to fish rather than giving them fish.
Caring for the neighbor is not an add on but the essence of Christianity.

(Section of notes from class taken for the Bangalore diocese youth at the St. Gregorios JSO Church, Hosa Road on October 31, 2015.)

I am who I am: Low waist (waste) jeans: skit

I don’t want to fit into the expectations of society. My father wants me to be a doctor, my mother wants me to be an engineer, my uncles want me to be a real estate broker and my aunties want me to be a politician. I hate and despise each and everyone one of these suggestions. I want to be a pastor. But my pastor tells me that I am not cut out for it and that I am a new generation punk. He thinks that I will make a better software engineer who can work in shorts with google.

How I wish I would be accepted just as I am instead of being what others want me to be. (He looks around but finds that everyone is seated and looks the same. Everyone wants to be the same person and no one seems to be interested.) How I wish that one of you would get up and tell me that I can be accepted the way I am.

(This is when one of the girl’s get up and come to him. She says that he looks cool and different.)

Girl- Yo man. You look nice and cool.

Boy- Yes but coolness is not getting me anywhere. I won’t be accepted into my church like this. No one wants someone like me. People keep staring at me and ask why my pant is so low below the waist. Some times I get the feeling they are staring at my underwear.

Girl- I like the way you look. And I wouldn’t mind having a pastor wearing low waist jeans.

Boy- Hmm. My pastor says that I wear low waist jeans and am a waste in life too. The double meaning is not much of a joke when you look at it from my side.

Girl- Ha ha. I like that. Waste guy with low waist. Your pastor has a nice sense of humour.

Boy- See, even you are making fun of me.

Girls- No. Seriously. I would love to have a cool pastor like you and I am sure that many here would also like that.

Boy- You are saying all this to make me feel good isn’t it.

Girl- No, I am saying this from my heart. I would like to be your congregation member. And from the look of it several here would also like to be.

Boy- (Looking at the audience.) It doesn’t look like anyone here is interested in me.

(Music starts. People from different corners of the hall get up one by one to the choreographed music titled “Ain’t no mountain high enough”. The boy and girl also join in with the others. Slowly, one by one, everyone sits. A girl and boy come and hug the boy at the end.)

Girl- See what I told you. Who said you are strange and odd? Who said no one likes you? Who said that people are going to make fun of you and reject you as a pastor? Many young people here like you. I am sure that many others will also like you. More than anything else, God loves you and is willing to go the extra mile for you. There is no mountain high or valley low for God. Just call God and God will be there for you.

Boy- This is so cool. I never thought anyone would dance for me. I even thought that God would feel like the pastor, thinking that I am a low waist waste. Now I know that God wants me, just as I am and just as freaky as I look. Praise God.

(Characters played by Yajenla, BD II and Prazwal Jasper, BD II. Skit done during the Youth worship for Sunday evening worship in UTC on October 19, 2014.)

Worship for the young at heart

United Theological College, Bangalore
Sunday evening worship order, October 19, 2014
(The worship has been modeled as a youth worship. This reflects in the songs, its style, skits, sermon and over all model of worship.)


Call to worship
Ensemble with electric guitar and drums.

Let’s do this now
The power of the youth is manifested in a young son of God, who fought and died young and stood for the expression of raw humanity. O Jesus, our all, help make us do this worship now. Create in us the energy to groove, move and woo. Let everything be for your glory and name. Bless our raw and untapped potential dear Lord and make us the instruments of your cause and truth. Amen.

Listen to the name of the Lord
Song 1

Truth never lies: Bible reading 1. (Can we have an amen for the Lord. Amen. Amen. Amen.)

Song 2

For your eyes only: Bible reading 2. (Praise be to God. Amen. Praise be to God. Amen.)


I can feel it Lord: Bible reading 3. (Yes Jesus. You are our Lord. You are our Lord.)

Thank you Jesus
Loving Jesus, you are our all. Whenever we have fallen, you have held us up. Whenever we cried, you dried our tears. Whenever we were thrown out you received us into your presence. We thank you and we praise your name. You have accepted us, renewed us and kept us from falling. We appreciate your closeness and your interest in us. Keep us close to you that we may never stray away and lose ourselves. Let all glory be yours. Amen.

Skit: I am who I am: Low waist (waste) jeans


Sermon



Jesus matters and the spirit spatters
Let’s hold each other’s hands and pray with and to God. We have been kept away and kept far. We have been told to be quiet. We come to you Lord Jesus and pour out our minds to you. Lead us well and help us to speak when it matters. Let not our thoughts be insulated by conventions and instead allow us to express ourselves in your name and with your spirit. Keep us awake and strong. May we be the change that you wish to see in the world. Have mercy on us O Lord.

Lord Jesus you gave up your life for us. Help us to be selfless and loving. There are many who need our hugs and love. There are many who are crying in a corner and wish to be included. Help us to stop being selfish and start looking at the needs of others. If you could give your young life for us, help us to offer our young lives to you and your glory. Have mercy on us O Lord.

Holy spirit, fill us with goodness and love. Fill us with your will to work and care. Make us spirit filled and worthy of the name of your spirit. Fill us O Spirit with your fire and intensity. We pray for all the young and old in this world. We pray for true understanding and above all we pray for the need to sacrifice ourselves for those who are suffering. We pray for the youth in India and all over the world. We pray for those who are being illegally held, trafficked, violated, murdered and stifled. Help us to rise in anger and become your agents for fighting against unjust structures in the world. Have mercy on us O Lord.

We pray for UTC O Lord. We pray for accommodation for all, good education and molding by your spirit. We pray for all those who are living the dream of theological learning in UTC, both staff and students. We pray for those who are working hard to provide a good life for the others in the community. We pray that your spirit of youth and change overcome us and help us to be different in every way, just as you yourself were. We pray for those who have passed away and those who are down with sickness. Have mercy on us O Lord.

Yes, we admit
We admit Lord Jesus of silence when we were supposed to speak for others. We admit Holy Spirit of indifference when we were supposed to take a stand. We admit God of unwillingness to pray when others asked us for our prayers. We admit that we have fallen from your grace. Amen.

God is love
Look at each other. Feel each other’s presence. Isn’t there a need to accept our sins? Haven’t we all let down the person next to us in some way or the other? God is aware of our naughtiness and our conspiracies. But Christ Jesus came that we may live, and live life abundantly. Let’s mend our ways and accept God’s love in fullness. Amen. (Hold each other’s hands.)

We believe
We believe in God who created everyone young and hoped that youthfulness would remain in our hearts and minds. We believe in our friend and Lord Jesus Christ who gave his youth for us so that we may have youth and energy in our lives. We believe in the Spirit who gives us the spirit of redeeming youthfulness even when we are tired. We believe in Mary who believed despite being young and vulnerable. We believe in the apostles who followed and were inspired by a young Jesus who sought revolutionary changes in society. We believe in one coming together, where we believe in one God, one Jesus and one Spirit. We believe that a youthful response to God’s call will lead us to deeper understanding and unity in the church. Amen.

A young Lord’s prayer
Our God who are in our midst, glory be to your name. Your world be ours, your will be ours, here and there. Give us today good cheer, proper understanding and food for sustenance and forgive us as we are supposed to forgive those in our lives. Save us from evil thoughts and have us with you always. For we are yours, now and always. Amen.

Songs
Yo dude, go in peace
We are not perfect but all is never lost. Christ Jesus is ever young and ever living inside us, the Holy Spirit is ever refreshing us and God is ever a comforting mother and father to us. There is a lot to journey and a lot to look forward to. Go peacefully, go joyfully and go youthfully, refreshed and regained. May God bless you. Amen.

Thinking aloud for the youth in Bangalore

It is difficult to suggest new things for the Jacobite church youth in Bangalore as there are varying needs. But it helps to start a thinking process aimed at the growth of the youth activities and its positive impact on society. In this light we can look at the following.

1. Programmes for the youth- understanding society and the people we live with, understanding other denominations and religions, having resource persons from different fields talking to the youth. Apart from these, church oriented classes on history, theology and liturgy can also be planned depending on the availability of resource persons.
2. Making sub groups- it will be beneficial to make sub groups within the youth group so that people staying in the same place can meet often. These groupings should not be based on gender but on geographical location.
3. Unofficial gatherings- the youth can gather together in common places and have short talks or discussions. This does not have to be in church because the church may be far for many. These unofficial gatherings could be getting together for tea/coffee, dinner and the like. Being in a youth group should not put pressure on members but should rather be an opportunity to mingle freely and open up when the need arises.
4. Data base for the youth- there should be a data base for the youth whereby names, addresses and other details can be collected. This should be kept by the office bearers and should not be misused in any manner.
5. Project identification- the youth should visualize a project which they can raise funds for and manage by themselves. For instance, it could be a hostel for women and men youth members who come from Kerala and would need accommodation. Or it could be providing paying guest facilities for the youth. This should be co-ordinated by the youth themselves. For this purpose any youth from Kerala or other places should be able to contact the youth here and ask for any help. This could be help regarding a job, a place to stay, marriage, and the like. The project thus can be big or small depending on how the youth would like to do it.
6. Website or blog- the youth group should have a web site or blog which is comprehensive and updated regularly. Programmes should be conducted at least once a month and this should be accounted for in the calendar. It should be explored whether online chatting facilities are also possible for youth members and how far social networking sites can be made use of.
7. Worship for the youth- the need for this can be discussed. The youth can either meet in different places and pray, or come together in church, or do both. The need for English qurbana will vary according to different churches and therefore individual churches should take those decisions.
8. Committees for regions- the youth committee of a particular church can also be the committee of the region for the diocese. They will then report in the diocesan level youth meeting on the work they are doing in their region.
9. More roles during qurbana- the women and men of the youth should be encouraged to take a more active role during qurbana and other services in church. This includes choir, bible readings, special songs, and skits. As far as possible, women should also be given roles just as men.
10. Helping Sunday school- the youth should also actively involve themselves in Sunday school as the younger crowd will be able to identify better with the youth. This will also give an opportunity to mingle with the younger crowd in church.
11. The youth group should be baby friendly- many youth members especially women are not able to attend meetings because they are taking care of their little ones. Some scheme should be devised wherein we make such families comfortable in attending such meetings.
12. Understanding each other- there may be cultural and other differences within the youth group and this should be dealt with by encouraging people to people contact and interaction. This will go a long way in ironing out differences and bringing about a deeper understanding of one another.
13. Debates and interaction- debates should be arranged on topics of interest. For instance the Jan Lokpal bill has evinced a lot of interest in people. Wouldn’t it be good if we were able to discuss it among the youth and try to understand the issue more deeply?
14. Overnight camps- as part of the mingling process it would help to have small youth camps where over night stays are also encouraged. These have been conducted in the past but we could get more experimental.

(This was presented for a church diocesan youth gathering in Bangalore in July 2011.)

Jacobite Syrian Orthodox Portal workshop held

A day long workshop on the feautures and model of a Jacobite Syrian Orthodox Church Portal was held in the St. Ignatius Jacobite Syrian Orthodox Church, K.R. Puram, Bangalore yesterday. Youth members from several Jacobite churches in Bangalore attended the workshop which gave stress to collecting information, editing, compilation and writing styles for the purpose of online publishing. The Bangalore diocesan metropolitan H.G. Pathrose Mor Osthathios gave an introduction to the workshop and elaborated the need for a Jacobite Syrian Orthodox Church Portal in this era of technological innovations.



Priests of the diocese and youth members came together in a unique exercise which is set to continue in the future as well. Immediate brain storming, collecting and validation of information, distribution of work and transparent decision making were all possible under one roof. Such an initiative also offers a hitherto untested model of governance in the church.



The unique undertaking is a coming together of tradition and technology and aims at including the aspirations and needs of the old and new members of the church. Such an initiative is a first in the church in terms of planning and executing. The ambitious project has many uniqe features and has already been discussed in the Holy Synod of the church.

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.

The youth space and the church

Politics in India has come to the era of being youth-i-fied. Different parties are claiming that the youth are not only their future but present as well. With the youth being lured to join various political dispensations, youth lobbyists are asking for more seats and representation in the political decision making and the running of the country. But the seniors are not willing to let go. Understandably so, because they have themselves burnt out their youthful fire before being handed the reins of power! In the midst of this deadlock and power mongering, the debate should perhaps be about power sharing.

The church in India reflects the same predicament. The youth are demanding their share and the older generation refuses to let go of what they have themselves just received. One way of ending this impasse is to locate spaces within the political and spiritual landscape of India. Spaces where all can be included and all can participate in a worth while manner!

The youth in India are taking to the Information and Communication Technology (ICT) in a big way. The internet in its various forms is helping bring about a revolution which is creating a space for youngsters in this country. The church also through interactive web sites, chat rooms, online forums and blogs is being challenged to hear what the youth have to say. A clamp down on such forums and online activity would not fare well for the traditionalists as that would bring the battle on to the streets.

The time has come for the church to claim its youth and its online community. There will be cross overs from the older generation who are still young at heart and that should be welcomed as no one can lay claim to the term youth in an exclusive manner. It would bid well for the church to allow such alternative spaces which are in a way outside the physical church but in all aspects part and parcel of the church.

The concerns about social networking sites like facebook and orkut obviously remain, with prime concerns on whether the youth are being misled into a pseudo-spiritual life rather than one based on reality and real experiences. But one cannot write away such sites without discussing the pros and cons of it. The popularity of these sites seeks a discussion on them. The discussion could also go in the direction of how the church can be a part of these spaces which the youth have made their own and how the church can take them seriously and not just write them off as technological gizmos fit only for gamers and the laptop generation.

Churches in India need to go a step further. They have to discuss the possibility of having a spirituality which fits the demands of the online generation. Is online counselling possible, can video conferencing be held between the leadership and the youth to avoid red tapism and hierarchical high handedness, can the youth meet online and discuss everyday concerns, and can the priest be available online to the youth? The non-involvement of the church will make the youth space a churchless space!

Sport and religion: The world cup challenge

A sport is not just a way to entertain ourselves but a coming together of different cultures, minds and bodies. It depends on whether one is on the field or watching the field. For one it is performance and the other it is spectatorship. Both, mind you are important and one cannot survive without the other. Religion can also be demarcated into the enactor and the audience. The enactor detaches himself/herself from the present and uses the past to address the here and the future. The audience brings out their vuvuzelas and rant for victory.

This could sound outrageous or outrageously true! How on earth can sport and religion be discussed in the same breath? It is intriguing that some churches in Kerala still have volleyball courts, badminton courts and play grounds attached to them. This could be because they are near schools or because they have a more youth friendly approach. Whatever the reason, it has led to the youth in the church along with nearby youth belonging to various religions coming together and playing in one turf. The resulting camaraderie achieved somehow cannot be emulated in other instances. Sports do indeed have a case for being discussed.

Football has been a sport/game which has an unparallel following throughout the world because it is played and followed in many nations. It is sort of a religion with a wide following. It has achieved success in acting as a calming influence among disturbed youth and in difficult environments. Youth who would otherwise get into various addictions are given a platform to express themselves. So a sport with a wide following is made use of to help various communities around the world. India more so is obsessed with cricket but come the football world cup, many households and common places burn the midnight oil supporting South American and African teams. Euphoria is created by television and other companies vying with each other to sell their products in the bargain.

Various leaders join in the battle cry for the world cup even suggesting which team will win. Church leaders are not far behind either. But unfortunately what appears to be happening is not a support for a sport which has wide possibility of helping communities and fostering togetherness but a support for companies which stand to gain through sport. Coming a close second is the subconscious need to be part of a battle, whatever kind, as long as it is on a field. Shakira’s world cup song is catchy but the lyrics also talk about this battle. ‘You’re a good soldier. Choosing your battles. Pick yourself up. And dust yourself off. And back in the saddle.’ Again ‘You’re on the frontline. Everyone’s watching. You know it’s serious. We’re getting closer. This isn’t over.’ And finally, ‘Listen to your God. This is our motto. Your time to shine. Don’t wait in line.’

I have loved watching the world cup thus far. The Messi’s, the Forlan’s, the Lee Chung-yong’s, the Mueller’s, the Rooney’s, the Drogba’s, and the Khune’s. But I have also enjoyed watching Binu, Shiju, Philip, Moa, Chinza, David, Ranbir, Sajish, Tasha, Nilu and Priya in the small fields of India, playing for acceptance and togetherness. Why would I watch only the football word cup, a far away battle for primacy and not choose to see a game which is a battle for survival much nearer? I wouldn’t ask anyone to not watch the world cup because after all it is a cultural experience which brings people together. But I would plead with the church and its people to accept the possibility that sports and games offers the church in India. This then is the sacredness of religion and sport. This is the sacredness which lies on the ground and the sacredness which brings people together in a special bond and love.

Handling truth

As a child I was kept away from reality
From the fire, water and the truth
Growing up in a vacuum of protection

As a teenager I learnt true and false, right and wrong
What I had to do and what I should avoid
The words that were absolutes and the others that were taboo

As a youth I re-defined what I was told
Broke them down and build them up again
Breaking free from a cage of responsibility

As I went further I realised that truth was what I thought it was
True one day and false the other
Worked up by one and denied by the other

As I live on each day, the only truth that gains visibility everyday
Is the truth I can handle in my own way
While I sort reality in shades of grey

“Dubara mat poochna…don’t ask again…” (part 2)

To understand a nation and its people we have to look at the various culture industries and its tributaries. This is because the culture industries reflect the length and breadth of the people. Marx had other notions, placing the culture industries in the same conduit of economic forces in society. My blog yesterday put advertisements into perspective, each into a separate category. Categorization is problematic but unavoidable as well.
Advertisements form a part (some say the part that powers the media) of the media, which in turn is a part of the culture industry of the nation. So, advertisements reflect how society is moving forward (or backwards as some would like to say). To the run up to the independence day we can extract some meaning from these ads, which lead us to what India has developed into and what still remains unchanged despite all other claims.
India has been an oral culture (things have changed over the years). We do not necessarily write down what we have on mind (there are exceptions now), but we like to share it never the less. This is done through poems, songs and stories. Priyadarshan, a Malayalam director cum producer who then ventured into Hindi cinema was asked whether India could get rid of its song sequences in movies. He replied in the negative saying that songs and their cinematisation are what makes Indian cinema Indian. The vicks ad leads in this direction. We like verbal repetitions and therefore a catchy one-liner for the ad.
India despite being a country of diversity has been able to come together at times of war, calamity and sports. This is due to the patriotism which still exists in the minds of the public and how it is twisted and used by the media. Amul, the taste of India gives us an identification that we might be North Indian, North East Indian or South Indian, but we are ‘Indians’. So patriotism may have its low ebbs, but it comes back into the picture when it matters.
Globalisation has made changes the world over and similarly in India. Its negative outcome has been to sow doubts in our minds about what is good and bad. Coca-cola could be one of the companies who use marketing as a way of re-inventing concepts in the minds of the people. Doubt causes a void and the company tries to fill this void. India in this sense goes through a questioning of concepts syndrome.
In the midst of change certain things remain unchanged. Two of these are patriarchy and caste and class discrimination. The ads of Bajaj Pulsar and the like are full of male idealisms of power, strength, class and uniqueness making out the male species as ‘the’ species in the world today. What we use reflects what we believe in. Caste and class discrimination follows the same route. We may have come a long way, but certain things remain rock solid and stubborn.
What we have seen above is an India which has evolved from an oral culture (not entirely), with its patriotic sense but changing concepts and ideals, and having managed to continue with the discriminations that continue to haunt the world today.
India is trying to build a new image for itself. More participation in the affairs of the country (as being asked by Rahul Gandhi and other young political leaders) is being mooted and encouraged, but we also face a very impatient population of more than half of India, the youth. The picture is murky for the time being and therefore we cannot make grandiose statements about India as we climb the podium for the all important independence day, not yet anyway.