Monthly Reminder


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Dear Members,

I am of the view that there should be a centralised
system in our church for bishop tranfer, clergy
transfer like we have specific term for managing
committee, association secretary, vaideeka trustee.

But i have also some worries for the priest.

We take it for granted with the word VOCATION etc and
want to see the priests only in that perpsctive. But
we too are called for vocation, if a christian. When i
see campus placements in IIT the expectations of the
students with regard to their salary is at par any
international standards. If we take our achans salary
it is just not sufficient to have a decent living like
most of us do....many parish doesnt have parsonages
attached to the church, family of achan with children
studying just like ours we can imagine how expensive
it is!!!before we delibrate upon our leadership should
ensure that achans slary and other allowances should
be at par with the best standards.

When we compare with marthomites with tranfers we need
to also remember that most of the parish has
parsonages and relocating for them is not a big
problem.......and when we all get transfered form one
place to the another in our jobs, we are willing to go
coz the new post is granted with promotion and
additional perks...thats not the case with priests.

But it is need of the hour to have a specific term 3
yrs or 5 yrs for every one in the system....

Chikku Abraham

Dear All


    The complete text of H. G. Thomas Mor Athanasius
Thirumeni's Unity Chances in Malankara Church is
available in
http://kandanad.blogspot.com/2007/10/blog-post.html.

FR. DR. K. M. George's view point in the same subject
is available in
http://malankaraorthodox.tv/images/vattaseril.pdf


Thanking you

Shaju Joseph
Doha

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The October 2007 edition of "Shroro" is now online

Dear friends and brethren,

The October 2007 edition of "Shroro - The Syriac Orthodox Christian
digest" http://www.socdigest.org is now online.

Your dedication to the faith has given birth to Shroro, and your love
and interest has made the tremendous growth in this magazine leading
to its immediate success.

We ask that you pray for us, so that we may better serve ourcommunity's
interests in coming years.

Shroro Editorial Board
http://www.socdigest.org

Dear All,
   "Also, I would suggest that you should not bring family history and job and
income details into the discussion."

   The family history of a priest is needed before one become a priest, and any
other job and and income is accountable for a priest, just like a secular
minister is required to expose his assets and accounts. Priesthood is a
vocation, not a profession, hence he should be transparent in his financial
transactions and other dealings.

There were unecessary allegations about two weeks back about the Sydney parish
vicar by a person unknown to the parish, despite he organized and formed the
parish and not receiving any remuneration while he has been working in secular
work place. Even if one does voluntary service, there are unwanted reasons for
muddying the water because Satan is there in the spiritual venue for creating
havocs. As there is a huge loan for that parish, the present vicar can't be
transferred because they can't afford to pay salary for a new vicar, also he has
a young family that requires money for education, shelter, etc. As both of them
are working now, their transfer may tell upon the family. If this is the
situation in the Houston parish in question, considerations are to be given to
the vicar.

   But the parish is bigger than the vicar. A three-year period is better for the
vicar and for the parish. A centralised system of transfer, wage, etc is
indispesable for our church because it is better not to have sacramental service
where there is acrimony, internal feuding and vendetta. A centralised system of
the Marthomma church has shown clear sign of progress and a peaceful atmosphere
of justice that avoid hierarchical interference. If there is any possibility of
a tranfer that can avoid internal bleeding is highly recommended in that divided
Houston parish.  12 years is a long time for a vicar to serve in a parish
because all the parish members are not angels. Even three-year period is a long
period where there are cunning foxes.


   E.S.John, australia

Mr Ronnie is very right.

I would add that it is very rude and unchristian to
publish the internal matter of a particular parish in
the global network when it deals with the conduct of
an individual, especially vicar. The vicar and the
bishop and a section of people are blamed. What could
be the response of the agreived; the vicar, the bishop
and the section of supporters?

The priest in the Orthodox concept is the spiritual
father and changing the father is not so light matter.
Protestants do not consider this aspect of theology
and so their case is different. If a vicar is to be
removed, not simply for transfersake, but for real
reasons such as the  bad conduct, immorality,
inefficiancy, etc it should be first discussed among
the members and giving the vicar a chance to defend or
improve and then upon failure brought to the bishop
and to be solved internally.

From the posting what I could understand is that a
section of people wanted transfer for its own
sake-only for a change- not due to failures or
shortcomings of the vicar and vicar started soliciting
supporters after such decision. The so-called managing
committee should have put it to the general body
before sending the idea to the bishop. Had the general
body supported unanimously there ends the problem and
if not the best Chrsitian recourse is to go with the
majority,

Johnachen, Philadelphia.

I was really saddened to see this posting.  It is a shame that the affairs of
the house are not allowed to remain within the house, but have to be laid out
before everyone as "cheap news."  My quick reading of the posting leads me to
the following conclusions:

   The parish and especially Managing Committee are under the misunderstanding
that the parish can do whatever they wants, when they want, and how they want. 
It is very alarming to see that the Managing Committee of this parish sent a
letter to the Diocesan Metropolitan without getting permission (or a consensus)
from the General Body.  They did not follow procedure.  Thus, when the Diocesan
Metropolitan contacted the Vicar as to what to do, the Vicar did the correct
thing and said to bring it before the General body.  This tells me that some in
that parish have some vested interest in removing the Vicar, especially since
they did not bring this up to the General Body and take a decision in a correct
and straightforward manner.

   It is really sad (even pathetic) to see the true mentality of Malayalees.  For
a community that is so intelligent and hardworking, Malayalees can be some of
the cheapest-thinking people.  Anyone that thinks that a priest should not be
paid from the parish needs some serious help and repentance, for they suffer
from many things, of which pride is foremost.  The parish priest is the
spiritual father of the parish. He prays for the parish and along with the
parish grows towards perfection.  He leads from among the people and is a member
of that community.  He cries when the parishoners cry and rejoice when they
rejoice.  Just because the priest does not go to the church every day of the
week does not necessarily mean he is not doing anything.  Because we force our
priests to work full-time outside of the parish, they are not getting much time
for ministry, which has become part-time.  This is the wrong mentality and needs
to be curtailed.  The greatest ministry a priest can
  do is to continually pray for his flock and be with them in their times of
need.  It is these prayers that sustains us even when we don't pray ourselves. 
There is a saying - you get what you pay for.

   How many would throw their own father out of their house and not provide for
his needs?  The priest stands in the place of **Christ** in the parish.  That
thought itself should bring many to repentance.  Our Lord even predicted that
whatever was done even to the least of society was being done to Christ. 
Malayalees don't see that because they are purely self-centered and looking for
their own interests.  From what I have read in the posting, it certainly seems
that a minority is unhappy with the Vicar and trying to remove him.

   Our diocese unfortunately has not gotten to the point of providing a salary
system for priests.  It is long overdue.  In my own parish alone, there was talk
initially about "not having enough money" to pay for a full-time priest. It was
due to the small-thinking of the people.  But, for the past six years, we have
been able to support a full-time priest.  Thank God!  It is achievable and can
be done.  Our parishes are full of so much potential - if used for good,
consider how much our parishes and diocese could really do.  A full salary
scheme is mandatory for the priests, not because it is a job, but because our
Lord calls for us to provide for our spiritual leaders.  When commissioning the
70, he tells them specifically not to take anything with them (or use their own
resources), but to trust in the people they serve.  It is our moral and ethical
duty and responsibility to provide for our bishops and priests.  We are all
called to be the hands and feet of God in this
  world.  We have to do His mission and will in this world.  While trying to save
$1, we have to beware that we do not sell our souls to the devil for that same
$1.  We all know what happened to Judas, after all.

   I recommend that rather than spreading the news of discomfort and turmoil in
our parishes, let us first and foremost pray to God for wisdom and discernment. 
What happens in our churches should STAY within the walls of the church rather
than become public spectacles.  Let us seek His mission and will.  The devil is
definitely working overtime in that parish, so we must pray all the more.  If
the members of that parish do fasting and prayer for seven days, I am confident
God will reveal His will.  We are all servants of the same God.  We have to be
forgiving, loving, and caring to each other.  There may be times of
disagreements and feuding, but when we realize we can disagree and still be
brothers and sisters in Christ (rather than enemies), we will grow one step
further to Christ.  That is the spiritual purpose of our parishes, isn't it?

   I pray that God would work in the hearts and minds of the entire parish to
bring unity and love.  I specifically pray that God would shower his grace and
strength on the Vicar and his family as they deal with this difficult situation.
Our trust is in a living and loving God, so we need not fret or worry, for He
will always take care of those who truly belong to Him.

   With love and prayers for a peaceful resolution,

   Dn George Mathew
   Baltimore, MD

Dear Mr. Mathew Abraham,

I have a question for you..
As we all know,  there is no 3 year transfer taking place in America.
So long as every other priest in the Dicoese is fixated to his home
Church; how could you single out this one priest and force a transer
on him.
Where will he go even if the Bishop wanted to transfer him ??

Well, there is a better way to do it. From your narration it appears
that the priest is not eager to derive an income from his priestly
duties..
Church can perhaps elevate him and honor him as a senior priest with
no salary  for growing this community from a 12 family church to a
100 family church  and depute an assistant Vicar with full pay..
This I think is the win win solution for both sides..
Of course problems will still continue so long as people do not see
eye to eye...

He was father to you for the last 12 years. How can you abandon him
like this.
Also, I would suggest that you should not bring family history and
job and income details in to the discussion..
I do not know this priest or you.
This is just my opinion ..

rgds
ronnie

The Present Crisis in the St. Gregorios Church in Houston

St. Gregorios Church in Houston is facing a crisis at this time. What
follows is an understanding of the nature of this crisis and the
possible alternatives open to solve this crisis.

This church has been in existence for more than 30 years. It has had
only two vicars during this period except for two other priests who
shepherded this parish for periods of less than a year each. The first
one was Fr. Zac Zachariah, who remained the vicar until 1995 when he
passed away due to a heart attack. After a brief period of six month's
interval, Fr. P.M. Cherian took over the vicar-ship, and he has been
the vicar since then, for 12 years now.

Starting with 12 families, this parish has grown to have close to a
hundred families now. The parish serves as a family of these 100
families.

At this stage of its growth, a few of its members feel that for the
further development and growth of this parish, there should be a
system of the vicars rotating every three years as it is happening in
India, as well as in many other parishes in the US. It so happened
that all the members of the managing committee unanimously agreed on
this, and they made a request to the Diocesan Metropolitan when His
Grace visited the parish recently. They also wrote this request down
and sent it to the Metropolitan.

It seems that the Metropolitan sent a copy of this request to the
vicar and requested a comment from him. It has resulted in a campaign
in support of the vicar. Several people are actively raising their
voice in support of the vicar, and they are trying to get more people
to their group. They think that they can get the majority of people on
their side, and win over the people who are trying to send the vicar away.

This is a crisis for a church. There are two groups here now, and
there are people on both sides. They will fight with each other to see
who has more power. Whichever group wins, the other group will lose.
The losing group will have to leave the parish. This is how the
churches have split in the US, and are still splitting. The process of
splitting will be very painful for all the people in the parish, and
the pain will last for a very long time.

Now the question is this: How can a split be avoided? It is not too
late to do something now. The more we wait, the harder it will be to
avoid a split.

It seems that the only person who can avoid such a drastic future is
the present vicar. He has two different options before him.

One option is to increase the power of the group that supports him,
and maintain his present position as vicar. If he chooses this option,
those people who like a change will have to leave the parish and form
a new one. However, this is going to be a very painful process and
will last for several decades. Let us say, the division happens, and
the present vicar continues to be the vicar of this parish with those
people who support him. What is going to happen then? Can he remain
the vicar forever? Not likely. Soon a group of people will rise
seeking a change, and the vicar will have to deal with them.

The other option is to seek the good of this community, and step down
from his position as the vicar. He needs to give leadership to the
people who seek a change. If he chooses this option, he can
successfully avoid a split and keep this parish together. What is
sought now is a system in which the vicar rotates every three years.
Thus, if Fr. Cherian continues to live in Houston, he also will have a
chance to become the vicar of this parish again and again.

Fr. P. M. Cherian should gratefully accept this proposal from the
parish. When he was in the US without a parish and without a resident
permit, it was this parish that gave him a place to perform as a
priest and filed for his residency and citizenship. Also this parish
provided for the living expenses and medical insurance coverage for
him and his family. Even after he obtained a decent annual income, the
parish continued to give the original amount he was given as vicar
allowance.

Fr. Cherian has been treated as a member of this parish family for the
last 12 years. Some of the parish members feel that it would be
injustice to ask Fr. Cherian to step down from his position in the
parish mainly because he will lose his income from the parish. This is
the good will of the parish members. However, if Fr. Cherian exploits
this good will of the parish members and try to stick to his position
and his income, that would be the worst treachery and ungratefulness
he can do to this parish. Fr. Cherian has enough income even without
his income from the parish. He and his wife are employed, and in
addition to that he runs a multilevel marketing business.

Let us hope that Fr. Cherian will rise to the occasion and lead this
parish to its next stage of growth and development. The first thing he
needs to do now is an expression of his willingness to step down. He
also needs to give the leadership to bring about a new system in this
parish=97a system in which priests rotate every three years. If he does
this, this parish will be grateful to him for ever. However, if he
joins his supporters, and stick to his position, the curse of this
parish will follow him to his grave.

Mathew Abraham
Houston

The Present Crisis in the St. Gregorios Church in Houston

The Present Crisis in the St. Gregorios Church in Houston
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The Present Crisis in the St. Gregorios Church in Houston

St. Gregorios Church in Houston is facing a crisis at this time. What
follows is an understanding of the nature of this crisis and the
possible alternatives open to solve this crisis.

This church has been in existence for more than 30 years. It has had
only two vicars during this period except for two other priests who
shepherded this parish for periods of less than a year each. The first
one was Fr. Zac Zachariah, who remained the vicar until 1995 when he
passed away due to a heart attack. After a brief period of six month's
interval, Fr. P.M. Cherian took over the vicar-ship, and he has been
the vicar since then, for 12 years now.

Starting with 12 families, this parish has grown to have close to a
hundred families now. The parish serves as a family of these 100
families.

At this stage of its growth, a few of its members feel that for the
further development and growth of this parish, there should be a
system of the vicars rotating every three years as it is happening in
India, as well as in many other parishes in the US. It so happened
that all the members of the managing committee unanimously agreed on
this, and they made a request to the Diocesan Metropolitan when His
Grace visited the parish recently. They also wrote this request down
and sent it to the Metropolitan.

It seems that the Metropolitan sent a copy of this request to the
vicar and requested a comment from him. It has resulted in a campaign
in support of the vicar. Several people are actively raising their
voice in support of the vicar, and they are trying to get more people
to their group. They think that they can get the majority of people on
their side, and win over the people who are trying to send the vicar away.

This is a crisis for a church. There are two groups here now, and
there are people on both sides. They will fight with each other to see
who has more power. Whichever group wins, the other group will lose.
The losing group will have to leave the parish. This is how the
churches have split in the US, and are still splitting. The process of
splitting will be very painful for all the people in the parish, and
the pain will last for a very long time.

Now the question is this: How can a split be avoided? It is not too
late to do something now. The more we wait, the harder it will be to
avoid a split.

It seems that the only person who can avoid such a drastic future is
the present vicar. He has two different options before him.

One option is to increase the power of the group that supports him,
and maintain his present position as vicar. If he chooses this option,
those people who like a change will have to leave the parish and form
a new one. However, this is going to be a very painful process and
will last for several decades. Let us say, the division happens, and
the present vicar continues to be the vicar of this parish with those
people who support him. What is going to happen then? Can he remain
the vicar forever? Not likely. Soon a group of people will rise
seeking a change, and the vicar will have to deal with them.

The other option is to seek the good of this community, and step down
from his position as the vicar. He needs to give leadership to the
people who seek a change. If he chooses this option, he can
successfully avoid a split and keep this parish together. What is
sought now is a system in which the vicar rotates every three years.
Thus, if Fr. Cherian continues to live in Houston, he also will have a
chance to become the vicar of this parish again and again.

Fr. P. M. Cherian should gratefully accept this proposal from the
parish. When he was in the US without a parish and without a resident
permit, it was this parish that gave him a place to perform as a
priest and filed for his residency and citizenship. Also this parish
provided for the living expenses and medical insurance coverage for
him and his family. Even after he obtained a decent annual income, the
parish continued to give the original amount he was given as vicar
allowance.

Fr. Cherian has been treated as a member of this parish family for the
last 12 years. Some of the parish members feel that it would be
injustice to ask Fr. Cherian to step down from his position in the
parish mainly because he will lose his income from the parish. This is
the good will of the parish members. However, if Fr. Cherian exploits
this good will of the parish members and try to stick to his position
and his income, that would be the worst treachery and ungratefulness
he can do to this parish. Fr. Cherian has enough income even without
his income from the parish. He and his wife are employed, and in
addition to that he runs a multilevel marketing business.

Let us hope that Fr. Cherian will rise to the occasion and lead this
parish to its next stage of growth and development. The first thing he
needs to do now is an expression of his willingness to step down. He
also needs to give the leadership to bring about a new system in this
parish=97a system in which priests rotate every three years. If he does
this, this parish will be grateful to him for ever. However, if he
joins his supporters, and stick to his position, the curse of this
parish will follow him to his grave.

Mathew Abraham
Houston

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Dear Joice Thottackad,
Malankara Orthodox TV website is very useful.

See the Malayalam version of 'Possibility of Unity in Malankara
Church' at

http://kandanad.blogspot.com/

regards,
Aby John Vannilam

Malankara Sabha MONTHLY
(Official Publication of Malankara Orthodox Church)
Devalokam, Kottayam
October 2007

Pl. Visit
http://malankarasabha.malankaraorthodox.tv/

Joice Thottackad
Kottayam, Kerala

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Dear Joice,
I happened to read the news of Sydney church in MORM. At the outset
may I appreciate your efforts to bring up a renaisance in the Church
as a whole, which is the prime need of the hour.
I was in Sydney, on deputation from India for a couple of years.
During my days in Sydney I used to attend the church occasionally.
I would like to bring the attention of the readers to the following
facts:-

The Vicar of Sydney is not trained from any of the Indian Orthodox
Seminaries. He had his training from a local Seminary. Besides he does
not have any exposure to the practices of Indian church as he is
permanently settled in India. Due to his less exposure, he commits a
lot of mistakes in the liturgical and administrative functions of the
parish.
As Mr.Mathew Thomas correctly said, I have several times witnessed his
autoritrian style of functioning. Most of the members are least
bothered about the administrative functioning and achen misuses this
to his selfish advantages.Due to his stubborn attitude many of the
members keep a fair distance from the activities of the parish.
Even if we forget all the failures mentioned above, my question here
is, why cant anyone touch the Vicar of Sydney parish, in the sense why
is he the permanent vicar of Sydney parish.
As I am presently posted in Bangalore, I come to learn from various
sources that the diocesan metropolitan is a strict administrator.If
so, whats the kind of understanding between the Vicar of Sydney and
thirumeni? Isn't the rules and regulations not applicable to the achen
of Sydney? or is it that thirumeni is helpless as far as Sydney
achen's transfer is concerned.
I believe the faithful believers owe an answer.
Thanks

Sam Arappurayil
Bangalaore.

Friends,

Following my post 'Making Sense of HG Athanasius Proposals', a
Jacobite brother mailed to ask me:

>>So could we not summarize Athanasious Thirumeni's article as
follows:

If the Malankara Jacobite Syrian Church (Patriarch faction) abandon
all its positions and jut accept the 1934 Constitution, there will
be peace and unity in the Malankara Sabha. There is no change or
compromise required from the Malankara Orthodox Church (Catholicose
faction).<<

I gave him a private reply explaining the context in which my notes
was written. But let me use this forum to address his query in full,
since there may be others who are thinking along the same lines.

First of all, I haven't seen Athanaisus thirumeni's third article
wherein he has dealt with the measures required from the Jacobite
side to advance unity. Without seeing what they are, I cannot
comment on the first part of the question raised by my Jacobite
brother. This posting will instead address the second part. Readers
may please be aware that some of the interpretations are mine alone
and, therefore, should not be attributed to HG Athanasius. Only I am
responsible for the same.

Sacrifices Demanded By Athanasius Thirumeni From MOSC

Athanasius thirumeni is very clear that the cause of unity will not
be served without changes from the Orthodox Church. Let me list out
some of the demands he has made of the Orthodox Church to facilitate
peace.

Requirement #1. An unequivocal assurance from the church leadership
that the pride of place and titles provided for His Holiness, the
Patriarch, in the 1934 constitution will continue to be upheld in
the institutional set-up. This means no tinkering with the crucial
Articles 114 and 118.
Some Jacobites have argued that these articles have been effectively
made inoperable by the requirement of Article 101 that Malankara
Sabha will accept only a Patriarch consecrated canonically with the
co-operation of the Catholicos. But this requirement is in perfect
agreement with the Hoodoyo (Chapter VII [I]; both the Paris Canon
and Exhibit 18 agree on this).
Not only that, canon No.17 of the Mulanthuruthy Synod of 1876 (the
canon was mutually agreed upon with signatures appended by both
Patriarch Peter IV & Malankara Metropolitan Mor Joseph Dionysius V)
resolved that in ``…all things, dioceses abroad and the Malankara
diocese will always remain united, and for both, the claims on the
Patriarchate of Antioch will be the same and the relationship equal,
and the Majlis here and the Majlis there should co-exist in mutual
affection, and that all arrangements made for the welfare of our
church and community with the consent of the committee will be held
valid''.
If it was mutually resolved in the presence of the Patriarch that
the claims on the Patriarchate by Malankara Sabha will be the same
as that of the Suryoyos and the relationship equal, how can a
Patriarch be elected today by the Syriacs alone without the co-
operation and consent of the legitimate Catholicos and the Malankara
Majlis (association)? Therefore, the requirement of Article 101 that
the Patriarch has to be consecrated canonically with the co-
operation of the Catholicos is fair and just.

Requirement # 2. A complete clampdown on irresponsible statements
coming from the top ranks of the church like `the Catholicos of the
East should be renamed as the Patriarch of India', `two Patriarchs
should be immediately consecrated under the Catholicos', etc.

Requirement # 3. Sidelining and boycott of yellow journals in
circulation which are exclusively focused on perpetuating the strife.

Requirement #4. The outlining of a vision by the church leadership
which makes it clear that unity will not  be at the cost of the
positions and opportunities enjoyed by the Jacobite leadership.

And finally the most crucial requirement:

Requirement #5. A clarification by the church leadership that in the
united church the constitution will provide the Jacobites an
opportunity to retain institutional ties with His Holiness, the
Patriarch of Antioch, and the rights and freedom to appropriate and
administer their churches and church property as per the same
constitution.

Today, separatists have unleashed a campaign that the peace drive by
the Orthodox Church is in reality aimed at capturing the churches
and property of the Jacobites. I had previously discussed this
matter at length to make it clear that at no point did we ask the
Supreme Court for any title on the properties of  parish churches.
http://groups.yahoo.com/group/IndianOrthodox/message/16037

We only made two demands before the Supreme Court in this regard:

i.)A declaration that the Malankara Orthodox Church is episcopal in
character.
ii.)A declaration that the Malankara Orthodox Church is governed in
its church administration by the 1934 Constitution.

Both the requests were granted when the court ruled that ``so far as
the declaration of the Malankara Church being episcopal in character
is concerned, all we need hold is that it is episcopal to the extent
it is so declared in the 1934 Constitution. The said Constitution
also governs the affairs of the Parish Churches and shall prevail''
(1995 majority judgement).

Our 1934 constitution is silent about the ownership of churches. It
only says that the Old Seminary and the interest on the star pagodas
(vattippnam) will be adminstered by the three trustees (Article 91),
and that the Malankara Metropolitan would be the sole trustee for
the rest of the samudayam properties (Article 92), unless there are
provisions which state otherwise.
In my view, there is a tradition, which has the force of unwritten
law, that all parish properties in our church will be registered in
the name of the Malankara Metropolitan. But there exists many
churches and parish properties which do not adhere to this unwritten
law due to historic reasons as well as other circumstances. In my
interpretation, what Athanasius thirumeni seems to be assuring the
Jacobites is that coming under the provisions of the 1934
Constitution will not require any change in the status of ownership
of churches and church property.
All that is required is conformity with the discipline imposed by
the provisions of the 1934 Constitution. They include the following:
a.)Manipulative parish leaders cannot sell or pledge immoveable
church property according to their whims because bishops have veto
power (Article 23). This means that a parish cannot be a regular
church one moment, and a thronal church the next just because some
power elites among the laity wanted it to be so (eg. St Peter's
Jacobite Church, Trivandrum). No way.
b.)Under the 1934 Constitution, the church property and funds are
administered jointly by the vicar and the elected trustee (Articles
32 and 39). Since the trustee enjoys office for a fixed term of only
one year (Article 33), vested interests are legally prevented from
clinging on to the post, citing exaggerated family traditions and
myths about sacrifice.
c.)Also under the 1934 Constitution, a transferred priest ceases to
have any rights over the parish (Article 40). The lay trustee also
loses his powers when he demits office (Article 32).
d.)Finally, in my view, those coming under the 1934 Constitution
will have to adhere to the unwritten tradition which has the force
of law that any new property purchased by the parish will have to be
made in the name of the Malankara Metropolitan.

Therefore, to summarise, the 1934 Constituion does not require any
change in the status of ownership of existing parish properties.
They only have to be administered under the provisions of the 1934
Constitution.
The Malankara Orthodox Church asks so little of its parishioners.
The annual requirement from parishes is only 2.5% of the income
above Rs 1,500, and a minimum of Rs 5 each from each adult male
member as Rasheessa.
In contrast, the Jacobite Association parishes have to pay 5% of
their income to the diocese (Article 262 of the Jacobite
Constitution) and Rs 2/- per head from all adult members (not just
male members) as Rasheessa. Additionally, the Jacobite Association
as a whole has to pay 10% of its total income to Damascus (Article
24 of the Syriac Church). Dayros like Manjinikkara and Melecruz have
to pay a whopping 20% (ibid) to Damascus. The Knanaya Church and the
North American diocese of the Jacobite Church have to separately pay
10% each to Damascus (ibid). Gulf Churches, Honavar Mission, Thronal
Churches, etc., which are directly under the Patriarch, have to pay
separately according to what is demanded of them.
As if all this is not enough, exaggerated stories of the personal
donations and sacrifices of middle-eastern bishops are given wide
currency in the church to keep members in a state of obligation to
Damascus.

We are a self-respecting church. We became Christians because the
apostle Thomas, our spiritual father, came to this country and shed
blood of our sake. But we also wish to retain our historical,
traditional and canonical ties with Antioch by including His
Holiness, the Patriarch of Antioch, in our constitutional scheme of
arrangement.

Faithfully

Georgy S Thomas
Bangalore

Fr. Dr. K. M. George's Articles

1. Approaches to doctrinal, social and ethical issues
from the perspective of an Orthodox member church

2. How should we pray together?
Some comments regarding "Guidelines for Common Prayer"



Pl. Visit
http://www.fatherkmgeorge.info/KMG/fr_k_m__georges_writings.htm
or
http://www.fatherkmgeorge.info/


Joice Thottackad
Kottayam, Kerala



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Previous weeks sermons: 

<+> God Knows Hearts God Loves : Sunday October 7, 2007

<+> Light Crosses Dark, Life Crosses Death : Sunday September 30, 2007

Romans Chapter 8 and a passage from Matthew Chapter 5 and other scriptures appointed for the 3rd Sunday of the Holy Cross. 26 minutes, 21 seconds

http://frjohbrian.blogspot.com/2007/10/light-crosses-dark-life-crosses-death.html

<+> Together With God : Sunday September 23, 2007

2nd Sunday of the Holy Cross: 1 Kings 3:5-9, Isaiah 48:12-16, Act 5:17-32, I Corinthians 2: 14-3:9 and St. Matthew 16-5-12. 27 minutes, 45 seconds

http://frjohbrian.blogspot.com/2007/09/together-with-god-september-2007.html

<+> As Time Runs Out, Happy New Year: Sunday September 16, 2007

Sunday of the Holy Cross: I Corinthians 2: 10-16 and St. Mark 13: 28 -37. 26 minutes, 55 seconds

http://frjohbrian.blogspot.com/2007/09/as-time-runs-out-happy-new-year.html

<+> Loving Enemies Among Us: Sunday September 9, 2007

4th Sunday after Assumption of St. Mary: Beginning of Book of Job, Isaiah 1:15-20; Beginning of Chapter 2 of Peter's First Epistle, End of Chapter 3 of First Corinthians; and End of Matthew's Gospel Chapter 5.  30 minutes, 21 seconds

http://frjohbrian.blogspot.com/2007/09/loving-enemies-among-us-september-2007.html

God bless and keep you according to His mercy and lovingkindness. 
May the peace that passes all understanding be with you and all your loved ones. 

Pray for us.

Holy Transfiguration Orthodox Mission Parish

P. O. Box 5207, Madison, Wisconsin 53705

Sundays 10 am ~ 608.236.9622 ~ transfiguration@...

www.maruroopa.blogspot.com

www.angelfire.com/wi/inroads/transfig.html

o HEAL YOUR LIFE o DEEPEN YOUR FAITH

o ENRICH YOUR PRACTICE o REFRESH YOUR SPIRIT

The Ecumenical Council of Nicea and Nicene Creed
Article Written by Fr. George Pulikkottil, D.Th.

Pl. Visit
http://malankaraorthodox.tv/Pulikkottil/nicene.htm


Joice Thottackad
Kottayam, Kerala


      
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Check out the hottest 2008 models today at Yahoo! Autos.
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Friends,
I have by now translated two parts of Athanasius thirumeni's peace
proposals. I believe there exists a third part as well. If I get
access to it, I will try to translate that as well. Many thanks for
the positive feedback on the translation from our respected Thomas
and also from Jacob Kuruvilla. Hope there are others who also found
the translation useful.
The translator's duty (or dharma) is to convey the message in
another language, faithfully and accurately without altering the
meaning. Additionally, the translator's own views on the matter
should not be allowed to influence the message in any way. I believe
I've accomplished the latter requirement completely, and the former,
to the best of my ability.
Since I've invested some time and energy in studying the subject, I
thought it is entirely appropriate that I should come out with a
separate posting to offer some guideposts for readers to understand
Athanasius thirumeni's proposals. To make it more reader-friendly, I
will divide this into three sections.

I. Suggestions Based On The Supreme Court Judgement.

Some of the suggestions made by Athanasius thirumeni are based on
the Supreme Court final judgement of 1995. They may appear radical
to people who have not studied the subject. I would like to utilise
this space to put them in context.

>>The Evangelical Association of the East, Honavar Mission and
Thronal Churches will have the right to an independent existence.<<
(suggestion from part I)

The Kerala High Court division bench had ruled that the three are
not an integral part of Malankara Sabha and that they are not to be
administered by the 1934 Constitution. The Supreme Court in its 1995
majority judgement upheld the same. I quote: ``We  see no  grounds
to depart from  the  concurrent findings recorded  by  the  learned
Single  Judge  and the Division Bench. We affirm their judgment and
decree in this behalf.''

My view: Thirumeni is merely restating what the Supreme Court has
already ruled. Far from an independent existence, the three are now
directly ruled by the Patriarch according to Article 5 of the Syriac
Church's Constitution.

>> The Catholicos of the East can continue to use the words `seated
on the throne of St. Thomas' in his title.<< (suggestion from part I)


My view: This too is from the Supreme Court majority judgement of
1995. The court ruled that the patriarch must have deemed to have
given up all his objections to the use of the title.

I have dwelt on the matter in detail in my earlier
series, `Malankara's Mythical Minefields'. Those who are interested
can look it up in the ICON website:
http://www.icon.org.in/iconarchives_malankaramyths.icon?
method=getArticle&id=8



II. Suggestions Based On The Constitution And The Liturgy

Some of the suggestions made by Athanasius thirumeni are based on
the 1934 constitution and the liturgy. Again, these too may appear
radical to people who have not studied the subject. Let me put them
in context.


>>The pride of place in the priestly order belongs to the Patriarch.
His name should be remembered ahead of that of the Catholicos.<<
(suggestion from Part 2)

This is actually from the first diptych (too-bden). Whenever we have
Holy Qurbano, we mention the patriarch's name ahead of the
Catholicos.

My view: We have no hesitation in affirming that the Patriarch is
the first among equals and the spiritual superior of the Catholicos.
Our problems are with attempts at overlordship. Thirumeni's
suggestion is in order.

>> The Patriarch of Antioch should be formally invited to the
consecration ceremony of the Catholicos. If he accepts the
invitation, he will be the chief celebrant at the ceremony.<<
(suggestion from Part 2)

My view: This is nothing but Article 114 of our 1934 Constitution
which states that if there is a Patriarch accepted by Malankara
Sabha, he should be invited to be the chief celebrant at the
installation ceremony of the Catholicos. In 1964, for the first
time, there existed a Patriarch accepted by Malankara Sabha. He was
graceful enough to accept our invitation and install Mor Timoteus
Augen as the new Catholicos.

>>If a complaint is leveled against the Catholicos on matters
involving faith using the institutionalised mechanism, the Patriarch
has the opportunity to head the committee appointed to investigate
the same.<< (suggestion from Part 2)

My view: Has he given ground here? No way. The above suggestion of
Athanasius thirumeni is nothing but Article 118 of the 1934
Constitution. Again it applies only if there exists a Patriarch
accepted by Malankara Sabha.

III. Suggestions/Points On Which I've Misgivings

I am not comfortable with a few of the suggestions/points made. This
posting will be incomplete if they are not included.


>>Indeed, even when the Jerusalem Patriarch claimed the title, the
canon had it that he was administratively beholden to the
Metropolitan of Caesarea.<< (point from Part 2)

Thirumeni notes that some people believe that the title of Patriarch
is somehow superior to that of the Catholicos, and, therefore, want
the Catholicos to be renamed as the Patriarch of India. Using the
illustration of the Jerusalem Patriarch, Athanasius thirumeni states
that the Patriarch title has neither the character, nor the
indication, of supremacy.
I agree with his contention that there is no need to alter the title
of Catholicos of the East, which enjoys ancient and canonical
status. But my disappointment is with the wrong illustration used.
This is especially so because in some quarters, Athanasius thirumeni
is considered as a scholar in the line of the late PMG thirumeni.
I've no intention here to go into the history of the Jerusalem
Patriarchate. My take-off point is his reference to the canon.
Thirumeni is directly referring to the Hoodoyo Canon (Kethabha dhe-
Hudhaye) by Gregorius Bar Hebraeus, and indirectly to the Nicene
Canon since Bar Hebraeus attributes his reference to the Jerusalem
Patriarch to the decisions of the first council.
The problem with the reference is that Bar Hebraeus, a scholar
extraordinaire who should have known better, unfortunately based his
reference on the spurious Arabic Canons about Nicaea than the real
Nicene Canon.
Since both the real Nicene Canon and at least one spurious Arabic
Canon are available online now, let's do some crosschecking.

This is what the real Nicene Canon says about Jerusalem:
>>Since custom and ancient tradition have prevailed that the Bishop
of Ælia [i.e., Jerusalem] should be honoured, let him, saving its
due dignity to the Metropolis, have the next place of honour.<<
(Canon VII of Nicaea)
http://www.ccel.org/ccel/schaff/npnf214.vii.vi.x.html

Even after nearly 1,700 years, nobody is sure about the identity of
the Metropolis referred to. Some think it's Caesarea. Others feel
it's Antioch or Jerusalem itself.

But the spurious Arabic Canon harbours no such doubts, and declares
it to be Caesarea :

>> How the bishop of Jerusalem is to be honoured, the honour,
however, of the metropolitan church of Cæsarea being preserved
intact, to which he is subject.<< (Arabic Canon No. 10)

http://www.ccel.org/ccel/schaff/npnf214.vii.vii.html

Bar Hebraeus combined the above with other material from spurious
Arabic Canons to state that there would be only four Patriarchs in
the world, the chief among them being the Patriarch of Rome. All
this when the original Nicaean Canon No. 6 had no such restrictions
on the number of Patriarchs and any overlordship of Rome. You may
look up No. 39 of the Arabic Canon here to identify the source of
Bar Hebraeus.

http://www.ccel.org/ccel/schaff/npnf214.vii.vii.html


The Paris Canon of 1898 (i.e. the authentic Hoodoyo) has faithfully
reproduced all this from the Arabic Canon. But when the Jacobites
forged the Hoodoyo (Exhibit 18 Canon), they deleted the reference to
the Pope being the chief among the four, and brazenly inserted other
references to India being under Antioch, the Catholicos of the East
being obedient to Antioch, etc. (Exhibit 18, Udayagiri publication.
Chapter VII, Posuko I)


My view: Athanasius thirumeni's argument is correct but the illustration can be
faulted for its accompanying baggages. To illustrate his contention that there
is no need to alter the Catholicos title, all he had to do was to state that the
title came into existence in the 3rd century CE itself (Papa Bar Aggai of
Persia) while the title Patriarch came into vogue only in the 4th century CE.
Additionally, he could have pointed to the Armenian Orthodox Church where two
Patriarchs (of Jerusalem and
Istanbul) serve under the Supreme Catholicos of Ejmiadzin.


>>The Malankara Orthodox Church will accept the Patriarch of Antioch
as the primate of the united Orthodox Syrian Church. But his
consecration should be done with the co-operation of Malankara
Sabha….

The Syrian Orthodox Church and the Malankara Orthodox Church, are
divisions of the united Orthodox Syrian Church…<< (suggestions from
Part 2)

In our 1934 constitution, three churches are mentioned. Malankara
Sabha,  the Orthodox Syrian Church (Article 1), and Orthodox Syrian
Church of the East (Article 2).
Since Article 1 explains that the Patriarch of Antioch is the
primate of the Orthodox Syrian Church, we can confirm that it's
nothing but the present Syriac Orthodox Church.
Article 99 of the Constitution states that in the Orthodox Syrian
Church of the East, the Catholicate was re-established in 1912. This
makes it clear that it's not the Nestorian Church since no re-
establishment of the Catholicate took place in that church in 1912.
Therefore, we can be certain that the Orthodox Syrian Church of the
East is nothing but the Orthodox Church of Persia, established by
Saint Thomas.

The relationship between Malankara Sabha and Orthodox Syrian Church
is that the former is a division (or part) of the latter. On the
other hand, Malankara Sabha is included in the Orthodox Syrian
Church of the East (Article 2) and the primate of that church is the
Catholicos. Malankara Sabha does not have a Catholicos for itself.
Rather, the Catholicos of the Orthodox Syrian Church of the East has
been co-opted as its Catholicos by making him the president of the
Episcopal Synod (Article 104). Also, the Orthodox Syrian Church of
the East is neither a division nor included in the Orthodox Syrian
Church.

Thus the three are completely separate entities sharing a common
faith, with two of them sharing the same primate. There are no
combinations or merged entities.

Athanasius thirumeni too lists three entities. But their names are
completely different from that given in the 1934 Constitution.

The names he uses are the Syrian Orthodox Church (A),  Malankara
Orthodox Church (B), and the Orthodox Syrian Church (C).
By Syrian Orthodox Church he means the Syriac Orthodox Church. But
by Orthodox Syrian Church he means a superstructure formed by the
combination of the Syrian Orthodox Church and Malankara Orthodox
Church, i.e. A + B= C. He then goes further and says that the
Malankara Orthodox Church will accept the Patriarch of Antioch as
the primate of the united Orthodox Syrian Church. However, a little
later he hastens to add that a united administrative set-up is seen
neither in the Hoodoyo Canon nor the 1934 constitution.

My view: This proposal of Athanasius thirumeni that Malankara
Orthodox Church will accept the Patriarch of Antioch as the primate
of the united Orthodox Syrian Church is not acceptable to me because
our constitution does not speak about any combination or merged
churches.

Final Word

I am wrapping up my explanatory note on Athanasius thirumeni's two-
part proposals here. I am broadly endorsing his bold and imaginative
proposals and invite other forum members to debate the same and
generate many more path breaking ideas which can supplement
thirumeni's proposals. Simultaneously, let us await the third
installment of his proposals, which I learn, is addressed to the
Jacobite Church.

Faithfully
Georgy S Thomas
Bangalore

Dear All

    The complete  three parts of the article by HG Dr.
Thomas Mor Athanasius on 'peace in malankara church'
has been published as a booklet. The details of the
publisher is as follows :

    The Director
    Samanvaya Ecumenical Study and Dialog Center
    Pampakuda-686667
    Ernakulam Dist.,
    kerala
    Phone :+91 485 2273401
    email:samanvaya90@...

I congratulate Mr. Georgy for the effort he is taking
for translating it in English.


Thanking you

Shaju Joseph
Doha




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"I know a parish which has had the same clergy for the past 25
years. There are two groups in the parish: some on the clergy's
side, and the other on the opposite side. There are about fifty
families as members, and about the same number of families left the
parish in the last twenty-five years. They cannot hold a general
body meeting without the presence of a police officer, and its
members have been in and out of the court for various cases related
to the church for the past several years."

I wrote this in 2004. Read the complete message at
http://geocities.com/clergytransfer/ourrealconcern.html

Now it is 2007. Let me continue the story of that parish.

It split into two. The priest had to leave the parish with his
supporters. Soon after that, the priest retired from his vicarship.
Now both parishes have new priests.

Now what people ask is this: Why didn't that priest do this three
years ealier? If he had the willingness to do this three years
earlier, that parish would not have split, and a lot of unnecessary
pain could be avoided.
........................................

--- In MORM@..., "John Kunnathu" <johnkunnathu@...>
wrote:
>
> Dear mathews Abraham,
>      Please go to this site.
> http://geocities.com/clergytransfer/>

Sydney Church is in the Madras Diocese.

Some one called and told me about the buriyal, and I checked with the
Vicar, (who comes from Mavelikkara). In the Puthiakavu Church alone
there is the practice of placing the dead bodies in the northeren and
southern side for the male and female respectively. This prctice is
seen only there. In all other places the pratice is to place it in the
middle. I spoke to Achen about it and he is convinced. It is true that
people become emotional about such things. I spoke to some of the
relatives and explained the situation. So the matter stands closed
now. I will make sure that such things are not repeated. I feell we
need not rake it up again

Any way I will be in Sydney next week.

Yakob Mar Irenios Thirumeni

No time for the Sheep!

While the shepherds are fighting it out in the courts and churches, the sheep are wandering.

Yes, I am talking about the sad plight of our orthodox church members; let us pray that God will wake them up from the deep slumber.

Mathew George ( Roy ) - Sunday School

St. Thomas Orthodox Church, Thevara

Difficult to believe that this is happening in Australia!!!

Hope the leadership at Kottayam wakes up to the fact that we are living
in a era of globalization.

regards

Mathew George ( Roy )/St. Thomas Orthodox church, Thevara, Cochin.

Dear mathews Abraham,
      Please go to this site.
http://geocities.com/clergytransfer/

Dear Joice,

I am a new member of MORM digest and from there through the links I
learnt about you.

This is a piece of information for your knowledge and necessary
perusal, as you are a journalist as well.
This is about a recent incident which happened at our church in
Sydney, Australia. Fr. Thomas Varghese is the permanent vicar of the
church.
An old lady died recently in the parish. The burial was conducted as
per our rights.
When the body was brought to the church, achen asked to keep the body
on the right side, where ladies sit. The prayers in the church were
conducted with the body kept on the right hand side, instead of
keeping it in the middle. People present there reminded achen about
the mistake but achen was not willing to listen to any of them.
There was heated arguments after the burial and there is tension
prevailing in the parish.
People have apprached thirumeni as well with complaints.I dont know
what action thirumeni has taken.
I will give you a brief description about the whole situation.
This achen was a lay man in Sydney. One day he decided to become achen
and joined a local seminary and studied. he was ordained by Mathews II
bava and appointed as vicar of Sydney church.
Ever since he is the permanent vicar and never moves from there.People
are very frustrated with this achen and no one is there to hear their
plight. he is ruling there like a dictator.
I hope you understand the situation.
Please verify the whole situation and publish it, if possible so that
the leadership become aware of the realities.
Thanks

Mathews Abraham

Friends in MORM,

The ideas contained in the recent debate initiated by HG Dr Mor
Athanasius Thomas on the possibility of a reunion in the Church
remained inaccessible to many in the diaspora since he had penned
them in Malayalam. I had earlier attempted a translation of the
first part of thirumeni's article and published the same in ICON.
Although I had not promised anyone about translating the second
part, I thought I had an obligation to do so. Since I was caught in
the middle of several emergencies on the personal front, this took
some time. My apologies, if anybody was waiting for the same. Hours
and hours of effort went into making this an accurate translation.
The only reward I can hope for this work is your feedback. The
translation begins:

Peace Is Still A Possibility In The Malankara Church-2

By HG Dr Mor Athanasius Thomas (Kandanadu)

Malankara Sabha needs unity, not separation and partition. The
requirement for unity is the return to the peace of 1958-1972. Both
sides should accept the widely welcomed Supreme Court verdict of
1995, and the 1934 constitution approved and brought into effect by
the united church, as the framework for unity. Discussions guided by
a spirit of give and take can solve the rest.
Let us now reflect on the shape and identity of Malankara Sabha
under this framework.
1.)The Syrian Orthodox Church and Malankara Orthodox Church together
form the Orthodox Syrian Church. Each division has its own head of
church, administrative set-up, and episcopal synod.
2.)The primate of the Syrian Orthodox Church will be the patriarch
of Antioch and that of the Malankara Orthodox Church will be the
Catholicos of the East. Both the churches will have complete
administrative independence.
3.)The Malankara Orthodox Church will accept the Patriarch of
Antioch as the primate of the united Orthodox Syrian Church. But his
consecration should be done with the co-operation of Malankara
Sabha. The patriarch's involvement in Malankara Sabha should be
guided by the 1934 constitution and the consent of the Catholicos.
4.)The 1934 constitution and the liturgy make it clear that the
patriarch of Antioch enjoys certain special rights in Malankara
Sabha. These should continue.
a*) The pride of place in the priestly order belongs to the
Patriarch. His name should be remembered ahead of that of the
Catholicos.
b*) The Patriarch of Antioch should be formally invited to the
consecration ceremony of the Catholicos. If he accepts the
invitation, he will be the chief celebrant at the ceremony.
c*) If a complaint is levelled against the Catholicos on matters
involving faith using the institutionalised mechanism, the Patriarch
has the opportunity to head the committee appointed to investigate
the same.
d*) The Patriarch of Antioch can participate in any initiative in
the Malankara Orthodox Church with the consent and invite of the
Catholicos.
All these are special rights which Malankara Sabha has not chosen to
bestow on the primates of any other church. The Church is also ready
to continue with these constitutional privileges. But it can never
accept any interventions bereft of the institutional stamp.
e.)The Syrian Orthodox Church and the Malankara Orthodox Church,
which are divisions of the united Orthodox Syrian Church, are two
independent Churches. A united administrative set-up is seen neither
in the Hoodoyo Canon nor the 1934 constitution. Therefore, usages
like Universal Syrian Church, Universal Synod, Supreme Head of the
Church, etc., to denote titles or title-holders, are
unconstitutional. The Malankara Orthodox Church cannot accept any of
them.
The Catholicos, who is also the Malankara Metropolitan, is the
primate of the Malankara Orthodox Church. The Patriarch of Antioch's
unfettered exercise of spiritual powers in Malankara came to an end
in 1912 when the Catholicate was set up here. This is because the
Catholicate was established here after bestowing it with all the
spiritual privileges of the Patriarch, including ordination of
bishops and consecration of Holy Myron. This made Malankara Sabha
completely free in all respects, and it's no longer dependent on any
foreign prelate for either its existence or its administration.
This church wishes to retain its historical, traditional and
canonical ties with Antioch by including His Holiness, the Patriarch
of Antioch, in its constitutional scheme of arrangement.
Accordingly, the right prescription for the re-establishment of
peace would be the coming into fruition of an institutionalised
mechanism wherein a united Malankara Sabha at once upholds its
complete independence, even as it continues to extend the special
rights granted to His Holiness, the Patriarch of Antioch.

To achieve this, certain preparations and initiatives are required
from both the sides. Let me first mention what is required of the
Malankara Orthodox Church.
1.)The church leadership should come out with an unequivocal
assurance that the pride of place and titles provided for His
Holiness, the Patriarch, in the 1934 constitution will continue to
be upheld in the institutional set-up. This is so because Malankara
Sabha has to win over to its fold the congregation of the faithful.
Not just churches and property

2.)Irresponsible statements coming from the top ranks of the church
like `the Catholicos of the East should be renamed as the Patriarch
of India', `two Patriarchs should be immediately consecrated under
the Catholicos', etc.  should be publicly resisted and deplored.
Such statements are expressly intended to prolong the divide.
The first of these implies that the title of Patriarch is somehow
superior to that of the Catholicos and that, therefore, the
Catholicos should appropriate it to achieve parity. As for the
second, it's easily understood that it originates from the petty-
mindedness aimed at insulting the position of the Patriarch. Both
serve no purpose beyond giving rise to provocations.
The title of Patriarch came into being and was accepted by the
Church under certain historical circumstances. The title has neither
the character, nor the indication, of supremacy. Indeed, even when
the Jerusalem Patriarch claimed the title, the canon had it that he
was administratively beholden to the Metropolitan of Caesarea. From
this, we can infer that the title Patriarch is merely a word used to
respectfully address prelates in certain places. The Catholicos of
the East enjoys ancient and canonical status. It would be an act of
denial — of both history as well as identity — to abandon the title
in favour of one hitherto not used by a Catholicos of the East.
The suggestion that Patriarchs should be consecrated under the
Catholicos can be seen only as empty prater originating from
obduracy. Such statements serve only to create provocations and
alienate the Antiochian faithful. Therefore, the tendency to make
such statements which hurt the sentiments of ordinary folk should be
completely abandoned.

3.)Lots of yellow journals are in circulation in Malankara Sabha.
The church leadership should realise that many of them are
exclusively focused on perpetuating the strife. These publications
have played a major role in wrecking the possibility of peace in the
church after the 1995 Supreme Court judgement.

4.)Serious thought should be given to assuaging the apprehensions
entertained by the Jacobite faithful that unity would lead to their
sidelining by the more resourceful Orthodox faction. The church
leadership should paint a vision, which makes it clear that unity
will not  be at the cost of the positions and opportunities enjoyed
by the Jacobite leadership. After all, brotherhood and unity are
fostered more when safety is assured and insecurities recede. But
one cannot but mention here that one section in the church had tried
to torpedo unity by instilling the fear of defeat in the minds of
the patriarchal faction.

5.)The church should adopt the position that implementation of the
court order is aimed at the re-establishment of peace and unity in
Malankara Sabha. The court judgement is intended neither to
establish anybody's supremacy nor to facilitate takeovers. On the
contrary, it provides a fair and just framework for reunion. What
the judgement has provided for those remaining outside the fold is
an opportunity, through the constitution, to retain institutional
ties with His Holiness, the Patriarch of Antioch, and the rights and
freedom to appropriate and administer their churches and church
property as per the same constitution. This fact should be strongly
driven home across the length and breadth of the church. There
should be a strong affirmation that Malankara Sabha visualises a
just peace, and that it will not be a party to facilitate division.

6.)An argument exists that the Orthodox-Jacobite factions are
divided along the lines of faith. In truth, this is just the
propaganda of the separatists, and is devoid of any merit. Under the
garb of `faith', a notion is being spread that the Patriarch of
Antioch enjoys overlordship over all primates since he represents
the see of Saint Peter. Today, the Alexandrian, Armenian, Ethiopian
and Eritrean churches enjoy unity of faith and communion with the
Syriac Church. None of these churches teach that the successors to
the see of Saint Peter enjoy overlordship over the heads of other
churches. Even the Patriarch of Antioch doesn't advance such a claim
in his interactions with other churches. He also doesn't make it an
argument of faith. That is why the Syriac church set-up and
patriarchate are able to exist in unity of faith, episcopal
succession, and sacraments with other Oriental Orthodox Churches.
Therefore, if this matter is not a contention of faith for the
Syriac Church in its engagement  with other churches, why should it
be so when it comes to Malankara Sabha?
The Alexandrian Patriarch, who enjoys primacy among the Oriental
Orthodox Churches, claims the tradition of St Mark. That church also
does not grant any special status to those placed in the apostolic
line of St Peter. The Patriarch of Antioch too honours his
Alexandrian counterpart by accepting his seniority, higher position,
and leadership. Faith is not a matter of contention in this
relationship. Why then should a Petrine-Thomasine divergence become
a contention of faith in Malankara Sabha?
The pride of place given to Antioch in Malankara is not based on the
position and episcopal succession of Saint Peter. If it had been so,
then would Antioch have been able to accept the seniority of the
Alexandrian Patriarch? Malankara Sabha should lay special emphasis
on making it clear that there is no division of faith between the
Orthodox-Jacobite factions. For now, the exploiters thrive on this
perception by using it to keep the laity divided.
Certainly unity would be possible only if the Jacobites too bring
about changes in their stance and approach. The measures required
from their side to advance unity would be a part of this discourse.
With love,
Your
Athanasius Thomas Metropolitan



To be continued…

*********************************************************************
***

A small endeavour for the glory of God and service of our Church.
Kindly forgive any errors/choice of wrong words.

Georgy S Thomas
Bangalore

For those interested, the original Malayalam article can be accessed
here:

http://malankaraorthodox.tv/images/Article%20-%20Mar%20Athanasius.pdf

My translation of the first part can be accessed here:

http://in.groups.yahoo.com/group/MORM/message/835

Seminar on Nuclear Agreement and India
9-10-07, Darsana, Kottayam

Speeches

V. N. Vasavan MLA (CPM)
Pala K. M. Mathew (Con. I)
Narayanan Nampoothiri (BJP)

Pl. Visit
http://www.usmalayalee.com/nuclear.htm
or
http://www.usmalayalee.com/

Joice Thottackad
Kottayam, Kerala





________________________________________________________________________________\
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Pinpoint customers who are looking for what you sell.
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Previous weeks sermons: 

<+> Light Crosses Dark, Life Crosses Death : Sunday September 30, 2007

Romans Chapter 8 and a passage from Matthew Chapter 5 and other scriptures appointed for the 3rd Sunday of the Holy Cross. 26 minutes, 21 seconds

http://frjohbrian.blogspot.com/2007/10/light-crosses-dark-life-crosses-death.html

<+> Together With God : Sunday September 23, 2007

2nd Sunday of the Holy Cross: 1 Kings 3:5-9, Isaiah 48:12-16, Act 5:17-32, I Corinthians 2: 14-3:9 and St. Matthew 16-5-12. 27 minutes, 45 seconds

http://frjohbrian.blogspot.com/2007/09/together-with-god-september-2007.html

<+> As Time Runs Out, Happy New Year: Sunday September 16, 2007

Sunday of the Holy Cross: I Corinthians 2: 10-16 and St. Mark 13: 28 -37. 26 minutes, 55 seconds

http://frjohbrian.blogspot.com/2007/09/as-time-runs-out-happy-new-year.html

<+> Loving Enemies Among Us: Sunday September 9, 2007

4th Sunday after Assumption of St. Mary: Beginning of Book of Job, Isaiah 1:15-20; Beginning of Chapter 2 of Peter's First Epistle, End of Chapter 3 of First Corinthians; and End of Matthew's Gospel Chapter 5.  30 minutes, 21 seconds

http://frjohbrian.blogspot.com/2007/09/loving-enemies-among-us-september-2007.html

<+> Dear Sweet Unlovable You: Sunday September 2, 2007

3rd Sunday after Assumption of St. Mary: End of Ezekiel Chapter 18; Beginning of 2 Corinthians Chapter 10; Beginning of James Chapter 5; and End of Matthew Chapter 17. 29 minutes, 48 seconds

http://frjohbrian.blogspot.com/2007/09/dear-sweet-unlovable-you-september-2007.html

God bless and keep you according to His mercy and lovingkindness. 
May the peace that passes all understanding be with you and all your loved ones. 

Pray for us.

Holy Transfiguration Orthodox Mission Parish

P. O. Box 5207, Madison, Wisconsin 53705

Sundays 10 am ~ 608.236.9622 ~ transfiguration@...

www.maruroopa.blogspot.com

www.angelfire.com/wi/inroads/transfig.html

o HEAL YOUR LIFE o DEEPEN YOUR FAITH

o ENRICH YOUR PRACTICE o REFRESH YOUR SPIRIT

Please try this link. I am afraid the link I had given earlier
didn't work. http://stores.lulu.com/johnkunnathu


--- In MORM@..., "John Kunnathu" <johnkunnathu@...>
wrote:
>
> Dear friends,
> This is the title of a book I managed to publish in lulu.com. The
> book is a collection of speeches/lectures of several eminent
people,
> written down from the notes taken by me. Writing down a summary of
> any speech or lecture that touches my heart has been a habit for
me
> because I don't want those voices to vanish in the air. All these
> speakers are challenging us to live an authentic life of meaning.
>
> The speakers include HG Geevarghese Mar Osthathios, HG Mathews Mar
> Barnabas, HG Thomas Mar Makarios, HG Zachariah Mar Nicholovos, HG
> Geevarghese Mar Coorilos, HG Yuhanon Mor Meletius, Rev. Dr. Valsan
> Thambu, Rev. Dr. Lawrence Johnson, Prof. Dr. M.P. Mathai, Dr.
Wesley
> Ariahrajah, and Fr. Varghese Varghese. I have a few of my own at
> the end.
>
> In a review, Anne Rogers from Australia writes: This is a
> spiritually uplifting book. The overall message is to love
everyone
> no matter what their colour, race or religion. The notes taken of
> the various speakers all have one thing in common and that is a
> message of love and humility. We could all do with more love and
> humility in our lives, some have lost their ability to love and
care
> for others thinking only of themselves. Reading this book will
help
> to get people back on track therefore it is a must read book.
>
> Lulu.com is a place where one can publish a book without any cost.
> One can either download or order a printed book. The author can
> decide the price for the download. I have set the price of
download
> to be $0.00. But to order a printed copy one has to pay the price
of
> printing, which is $7.70 for this book.
>
> Please visit this site-- www.Lulu.com, and search with my name—
> Kunnathu
> Or one can directly go to http://www.lulu. com/johnkunnathu
> One has the option of doing a preview before downloading or
ordering
> a printed copy.
>
> I have a few more books in Lulu.com. This is the fifth one. I
> encourage everyone in this forum to try such avenues to publish
> their works.
>
> Any questions or comments will be greatly appreciated.
>
> John Kunnathu, Houston TX
>