The COMPE Executive Committee

President: The Rt. Revd. Dr. Geevarghese Mar Theodosius

Vice president: Revd. Dr. Thomas Philips
Secretary: Mr. P.M. Mathew
Treasurer: Mr. Jaffey Chacko
Editorial Board of the Mar Thoma ECHO
Editorial Director: Dr. Zac Varghese
Chief Editor: Revd. Jose Punamadam
Mr. Sherry Matthews
Mr. Oommen Abraham
Mrs. Geena Ajay
Cover Design
Rev. Jose Punamadam
Layout & Printing
Mar Thoma Press, Tiruvalla
For private circulation only
1
Contents
Message from the Metropolitan........................................2
Message from the Diocesan Bishop.................................3
Editorial Policies...............................................................4
Editorial.............................................................................5
Story of the growth...........................................................6
Felicitation........................................................................6
The First vicar...................................................................7
The First Secretary...........................................................8
Message from the Vice President of the COMPE...........10
Message from the Secretary of the COMPE..................12
Ecumenism in England...................................................14
Engagement in the Mission of Christ..............................15
Marks of a Disciple.........................................................16
Liturgical Engagements..................................................19
Freedom of Faith............................................................23
Communication of God...................................................24
Christian Witness:...........................................................25
Pearls of Wisdom from Down the Ages-1.......................28
Pastoral Care and Counselling.......................................29
Birth Centenary...............................................................30
Family Conference-2014................................................31
Edavaka Mission Centre Meeting...................................32
Youth Conference 2014 Report ......................................33
ECHO Garden (Space for Children)...............................34
Valedictory Speech.........................................................35
The Resurrected Saviour................................................36
Easow Mar Timotheos - A Man of Prayer....................37
ECHO - EMBLEM...........................................................38
ECHO-How did it come about?......................................38
Photo Gallery..................................................................39
Jesus Loves Me..............................................................11
The God, I know.............................................................18
News & Reports

The Mar Thoma parishes of UK and Europe are going to release 'ECHO' to share the life and experiences in the respective
countries, wherever they live in Christendom. This area was a Christian belt and from there many missionary movements
since the Reformation have taken place. The Roman Church and the Orthodox Churches were having great influences in the
life and cultural philosophy of that region. The Great Reformers, Martin Luther, Calvin and Swingli pioneered the reformation,
and Cardinal Newman and other great personalities geared the Roman law and philosophy. Archbishops Thomas Kraemer,
William Temple and others led the Anglican Reformation. By this Renaissance of Christian faith many young churches were
formed in Asia and Africa. This reformation enlightenment was much influential at that time. Then the Missionary Movement
claimed the enlightened West carrying the torch of light to the dark continents of Asia and Africa without realizing the cultural,
social and ethical standards that these lands were holding. The missionaries were agents of developing the languages of
those areas and digging out the great resources which were hidden and were brought to light
In modern time nobody can say that claim. So the Missionary Conference of W.C.C. held in Mexico changed the dictum, 'The
Gospel is from everywhere to everywhere'. In the light of that, modern theology emerged 'Christo-centric resurrection
theology'. The Theo-centric ecumenical vision of theology that called for development of the underdeveloped countries
created eco problems. The developed countries are arguing for eco-protection in the developing countries. The western
colonization discarded the human right of the natives. But now they are vibrant about human rights. The service agencies of
that time have now turned to be industrial agencies. The industrial agencies are now turning back as service agencies, for
example, banking. Industrial agencies have now turned to be social agencies for development.
In the light of all these things the need of the twenty first century is a call for transformation, for a dignified life in this planet. So
the churches must pray: 'O God by Your grace, transform the world and mould us to be agents of this transformation'.
So as we step into the second decade, we have to modify the prayer: 'O God of life, lead us through the path of righteousness
and peace to have a dignified life'.
'He has shown you, O mortal, what is good. And what does the Lord require of you? 'To act justly and to love mercy and to
walk humbly with your God'. (Micah 6:8)
I wish the publication all success and God's blessings.
Dr. J oseph Mar Thoma Metropolitan
Messagefrom theMetropolitan
Mar Thoma S yrian Church of Malabar
Apostolic S ee of S t. Thomas
DR. JOSEPH MAR THOMA METROPOLITAN
Ph : 069 2630313, 2601210
Fax : 0469 2602626
Mobile : 94473 70700
9961963090
E-mail : metropolitan@marthoma.in
POOLATHEEN
TIRUVALLA 689101
KERALA, INDIA
2
I am glad that 'The Mar Thoma ECHO' is brought out for the first time in Europe. This is to bring out the very best of
the Mar Thoma community with the initiative of COMPE as its on-line quarterly journal. The input of all the
members- seniors, youth and children- will make it an excellent publication and acceptable to all. It should
transcend all barriers of race, language and gender; it shouldbecome dear to all in the region and a pride of the
Mar Thoma Church on the global world.
Eastern religions have the practice of spending time with nature, where the devotees hear the 'small still voice of God'. We also too hear the
voice of God through meditation, prayers, liturgical life, conversations, dialogue with others and nature. One characteristic of God's voice is
that it echoes in our life again and again.
An echo is a sound wave. Every word, when it is pronounced, vibrates and it is not lost. Through the scientific advance that we have, sound
waves produced centuries before can be brought back to the present. Likewise, each sound has a unique sound wave and thereby we can
identify the person who produced it. Humans, animals and other species live and communicate by producing and responding to the sound
wave. Therefore speaking and hearing are interrelated.
The Holy Bible tells us that our God speaks to His creation and the creation is called to respond to it. The boy Samuel in the Old Testament
thus listened to the voice of God by saying, Speak Lord, thy servant listens.
When the wave length of the Word of God meets the same wave length of the human mind that grasps it, and when that happens a
harmonious flow of effective conversation begins and continues. Prophet Elijah thus heard the still voice of God. This hearing of the word of
God remains in the person and echoes from time to time. Thus one is able to say, 'I am called by God' or 'I heard the voice of God', etc.
The Holy Bible echoes the Voice of God. Adam and Eve heard the voice of God. Abraham was called by God as a person to be a blessing to
the nations. Moses was called in the wilderness to be a liberating leader, to lead the people from the bondage they had in Egypt. Prophets
were called to listen to God and to be God's mouth piece to the people. Judges were called to judge the people. Psalmists were called to
sing praises to God and to remind the people how wonderfully God is leading and guiding them day after day. This call of God continues
even now.
The Word became flesh, says St. John, regarding the incarnation of Jesus, the Son of God. An echo is an outreach. Here God is reaching
out to His creation. The gospel narratives tell us how God in Jesus Christ reached out and communicated to His creation. The redemptive
act of God in Jesus Christ, through His death and resurrection was bringing harmony between God and creation. This is termed as the act of
reconciliation by St. Paul and affirms that the ministry of reconciliation is given to him and his successors. The act of God is echoed
wherever reconciliation takes place, justice is done and peace is maintained.
Jesus Christ promised the gift of the Holy Spirit who would remind everyone what God in Jesus Christ said and did. This given Spirit not only
echoes the voice of God, but also enables us to recognize where we are going wrong and empowers us to carry out the mission of God. The
echo continues and lives in us. The apostolic succession and the ecclesiastical ministry are evidences of it. We look forward to the
consummation of it when the eternal God appears again.
God has embedded a mission in everything He has created. You and I, created in the image of God and given the life-breath, are carrying a
divine mission which nobody else can do. You are unique. Hence your expression through the journal ECHO, inspired by the Holy Spirit, not
only brings the echo of God, but also brings communication with fellow human beings and communities and grants them a harmonious and
blessed life.
I wish the publication of 'The Mar Thoma ECHO' all success and pray God to bless it. God wants us to bring it out regularly and to see that it
reaches everyone, first in Europe and then in the global world. May it glorify His name.
Mar Theodosius+


The Diocese Of N orth America & Europe
Mar ThomaChurch
Sinai Mar Thoma Centre
2320 S, Merrick Avenue
Merrick, NY 11566
Tel : (516) 377-3311, (516) 377-0188
(516) 665-3740, Fax : (516) 377-3322
E-mail : marthomadiocese@gmail.com
www.marthomanae.org
Rt. Rev. Dr. Geevarghese Mar Theodosius
Diocesan Bishop
Messagefrom theDiocesan Bishop
3
General Policies:
It is an official publication of the Council of the Mar Thoma
Parishes in Europe (COMPE). The mission of the journal is to
enrich the lives through the message of the Bible, liturgical
studies, Christian witness and experiences that engage, inform
and inspire with a vision to:
1. To be actively engaged in making others know why the
Mar Thoma Church exists in independence from
others, and what its faith formularies are, so as to bring
into the common pool of the universal Christian
experience all it has found to be true and valuable over
the centuries for its own spiritual life.
2. To express its identity, mission, and its institutions.
3. To build a better cohesive society in Europe with
Kingdom values.
4. To engage with other churches in ecumenism and
interfaith dialogue.
5. To help in the faith formation of children, youths and
adults through providing access to theological
discourses and in the context of modern life situations.
6. To encourage our young people to display their God-
given talents through their creativity and to promote
human dignity and stewardship of the created world
through eco-friendly lifestyles and projects.
Language: English
Circulation: The Publication is targeted at Mar Thoma diaspora
community within Europe. There shall be articles for all ages.
Publishers: Council of Mar Thoma Parishes in Europe
(COMPE)
Cost: The Publication is issued free of cost in PDF format.
Frequency: The Publication is issued once in every quarter
currently.
Publishing Method: The medium of publication will be
electronic (PDF) format through emails, social media and online
magazine publication sites.
Email: A copy of the Publication shall be emailed to Secretaries
and / or Achens of each Parish within Europe. Secretaries and /
or Achens of respective Parishes are welcome to circulate
(email or printed) the Publication as necessary to its members.
Social Media: A link to latest issue of the Publication shall be
shared within Facebook . Members are welcome to join the
page and / or to share the link their friends. The COMPE or the
Editorial Board (EB) shall take no responsibility of such sharing
which is outside the control of the EB. The Facebook page
address is: The Mar Thoma Echo, a publication of the
COMPE (https://www.facebook.com/ECHOCOMPE)
Online Publication: A PDF copy shall be published through
online Magazine Publishing media (www.scribd.com and
http://issuu.com )
The editorial Board: The editorial board is selected by
COMPE general body; it is for a three year period, and is
authorised to take decision on articles or any publications which
shall be part of this circulation. At times, it may not be possible
to include all the articles in one issue; however the EB shall try
and include them as immediately as possible on subsequent
issues.
Authors & Articles: Authors can send the articles to
compe.echo@gmail.com.
Feedback and suggestions: Please send these to
compe.echo@gmail.com
Advertisements: Currently there are no plans to include any
advertisement/sponsorship within the Publication.
The EB shall strive to understand the needs of the Mar Thoma
diaspora communities, issues, and interests. We shall also
maintain objectivity and impartiality in our coverage of complex
and controversial matters; we shall be transparent and
accountable to the authority of the Mar Thoma Church on all
matters. The authors are reminded of their responsibilities in
acknowledging the original source of any statements or
quotations to avoid litigations regarding copy right concerns and
plagiarism. The views published in this journal are those of
its authors and not necessarily those of the EB or of the
COMPE.
The Editorial Board
22 May 2014
Editorial Policies
4
Engage
The Editorial Board
The Theme of the first edition of the Mar Thoma ECHO is engagement. This is to expand the first letter of the title of the journal, an
Acronym - ECHO, which is 'E' for engage. The Christian life is a two way engagement: engagement with God and the
engagement with each other. This is at the heart of the Christian teaching: loving God and loving your neighbour as yourself. It is
seeing God within us and loving and respecting God's presence in others. Loving God must include loving those who made in His
image and likeness. The face of Christ will be seen in quiet special ways in those who are broken, and who suffer due to injustices
and human self-centredness. This is why active engagement with our neighbour is an essential element of our spiritual growth.
The engagement, fellowship or koinonia, with each other within and without our parish community begins with our engagement
and commitment to God. People become members of the church for a variety of reasons, including family traditions, genuine
faith, prayer, cultural and traditional endowment, social support and community cohesion.
Prayer provides an opportunity to engage in a sacred communion with God, and Jesus taught us to pray; we are asked to pray for
the grace to do God's will on earth. It is the meeting point of heaven and earth: 'Let Thy will be done on earth as it is in heaven. It is
in this sacred ground and moment we see the kingdom of God. St. Paul tells us how to create these sacred moments in our life
and extend it: Be joyful, pray continually; give thanks in all circumstances, for this God's will for you in Jesus Christ
(Thessalonians 5: 16-18). A prayer-centred Christian life is sustained by an organised church through faith fellowship, all its faith
formulations, which help to provide people with hope and a deeper sense for belonging and engaging with people around. We
should seriously think of merging our social and spiritual engagements, and this is way forward for making the secular sacred.
We hope this journal would become a medium for such engagements.
Editorial
5
The story of the growth of the Mar Thoma community in the UK is one in
which I have had the privilege of being involved and which has brought
me into contact with many wonderful members of the Mar Thoma church
and made me more aware of the growth of Christianity in Kerala and in
other parts of the world. I have also had the honour and joy of preaching
at the Maramon Convention on two occasions.
At first the Mar Thoma community met for worship in the Indian YMCA
in London and then looked for a church where they could celebrate the
Liturgy. At the time I was a Rector in south London and, by divine
providence happened to be present when the Bishop of Southwark
opened a letter from some Mar Thoma laymen asking if there might be a
church they could share. I immediately suggested my own church of St
Mary Newington. The church council readily agreed and for a number of
years the Mar Thoma community met regularly at St Mary's and grew
from strength to strength. It is wonderful to learn that they now have ten
churches in the UK.
The relationship between the Mar Thoma Church and the Church of England is special because we are in full
communion with one another and so many Marthomites are fully integrated into the life of their local parish
churches, but they also value the opportunity of worshipping in a way with which they are culturally familiar. It
is also a way of passing on that rich heritage from one generation to another.
I congratulate those who are producing the Mar Thoma ECHO and pray that God will use it as an instrument in
binding the Mar Thoma community together in love that they may continue and expand their Christian witness
and personal growth in Christ to whom be the glory.
Dominic Walker +
STORY OF THE GROWTH
Rt. Revd. Dominic Walker OGS
(former Bishop of Monmouth)
Felicitation
(On behalf of Very Rev. P M George, Vicar General, (Retd.)
I amextremely glad to hear that the Mar Thoma Churches in the UK are publishing regional J ournal and wish to
congratulate and appreciate the Editorial Board, in its new endeavour. God gave my father the opportunity to serve
the Mar Thoma Community in London during 1968-69, while he was a student at the Lincoln Theological College
of Lincolnshire.
My father used to celebrate the Holy Communion service at the London YMCA Chapel once a month and provide
spiritual guidance to the congregation. Apart fromthe Mar Thoma community, members of other Christian
denominations also attended the service. My father despite his old-age related health issues still cherishes with
gratitude the care and support he received fromthe Kerala Christian community at that time. I thank God for
enabling the small London Congregation to grow to its present stature.
I hope and pray that our church community in Europe may flourish further and grow stronger in faith.
With prayerful regards,
(Mrs) Susan J ohnson, Toronto (Daughter)
6
I am happy to learn that the Europe Region of the Mar Thoma Diocese of North America and Europe is publishing an online
quarterly journal by the name 'The Mar Thoma ECHO'.
When I got the message from Dr. Zac Varghese to send a greeting, my memory went back to 1977 when my wife Elizabeth (Moni)
and I got scholarship from the Church Missionary Society, London to undergo training in Chaplaincy in the UK. First we were in
Birmingham. It was the late Mr. Mathew Kallumpram and Mrs. Kallumpram who took us in their car from Birmingham to the Indian
YMCA at Fitzroy square, London to conduct Holy Communion service there. We gathered for worship at the chapel on the top floor
for a few weeks and afterwards in the Auditorium under the banner of Kerala Christian Congregation.
Later we formed our own congregation. The Secretary and Board Members of the YMCA were very helpful. After a few months, we
moved to the Newington Parish Church where the Vicar Rev. Dominic Walker (now Bishop) provided all kinds of help and support.
Some of the pioneering members of our church in the UK are now with the Lord. Some have gone back to India. It is a matter of joy
that the remaining ones are still very active and enthusiastic. Let us thank God for all the good efforts of the pioneers. The Lord has
helped us to grow and establish parishes/congregations in different parts of UK and other European countries.
The name selected 'ECHO' (Encourage to Engage, Communication, Harmony and Outreach) is quite relevant. We are a
community which is very reluctant to accept, recognize or encourage others. Often our arrogance and self-pride hinder us from
appreciating the good in others. Our children and young people need encouragement. Even when we are globally connected, we
fail to communicate with the members of our own family. Conflicts and struggles destroy peace and harmony.
The motto of our church is 'Lighted to Lighten". We are also reminded that each one of us is an evangelist. So we have to
seek and help the marginalized, the discriminated, the exploited and the downtrodden. May God help the Editorial Board and
all the members to fulfil that task. I wish the journal all the best. May God bless us all.
Message f rom t he f i r st vi car of t he Mar Thoma Pari sh i n London
Revd. Dr. Philip Varghese, New York
Two arebetter than one, becausethey havea good return for their labour: If either of them falls down, onecan
help theother up. But pity anyonewho falls and has no oneto help them up. Also, if two liedown together, they
will keep warm. But how can one keep warm alone? Though one may be overpowered, two can defend
themselves. A cord of threestrands is not quickly broken. Ecclesiastes 4:9-12(NI V)
7
The history of regular worship using the Mar Thoma
liturgy in England goes back to more than fifty years.
Members of the Mar Thoma Church in London started
meeting once a month for worship in the YMCA chapel
in April 1957. The late Mr. O.V. Alexander, who came
to London as the warden of YMCA's Indian Students
Hostel, should be given the credit for this. The late Rev.
V.V. Alexander came to London at the same time for
further training as a Psychoanalyst after his higher
studies in USA. He was willing to conduct Holy
Communion Service once a month. Mr. J ohn Thomas,
an Engineering student at the time, acted as the lay
assistant. After I came to London in 1958 as a student of
Imperial College, I became the lay reader and later
secretary of the congregation.
During the fifties and sixties those who went to England
or North America were mostly students, and they would
return home after their studies. Therefore, most
members of the congregation were in London for a
period of three or four years. The Episcopal Synod of
the Mar Thoma Church was reluctant to establish a
congregation, especially since its members could attend
Anglican churches, with which we had full
intercommunion. It took the personal effort of Mr. O.V.
Alexander to convince Most Rev. J uhanon Mar Thoma
to approve formally the London congregation. The late
Rev. V.V. Alexander was authorized to conduct Holy
Communion services with a monthly honorarium of one
pound per month.
Rev. Alexander and I used to stay in William Temple
House, the Anglican hostel for overseas students in Earls
Court. This allowed me to spend a lot of time with him.
I found out that he was great scholar in comparative
religion. Rev. Alexander had a beautiful voice and he
could chant in a moving way. He taught me how to assist
him during the communion service, how to respond to
him in proper pitch during the service and how to make it
easy for him to use the censor by handing it over at the
right time. I came to enjoy my part thoroughly over the
years I assisted him. This was a period of good training,
for I was a lay leader for a long while in Calgary Mar
Thoma Church and assisted many Thirumenies,
including Rt. Rev. Thomas Mar Athanasius, and priests
during communion services conducted by them.
All of us who were in London for short period missed
home very much. It was a very good thing to come
together for a Holy Communion service chanted in
Malayalam. They were joyous occasions of good
worship and fellowship. To greet one another and
exchange small talk was very re-assuring to all of us who
were home sick. Typical attendance at monthly services
was twenty or twenty-five people. During my four years
in London there were only two visits of bishops: Most
Rev. J uhanon Mar Thoma for the 1958 Lambeth
conference and Rt. Rev. Alexander Mar Theophilus in
1961 for a missionary gathering. Neither of them
celebrated communion, but the late Theophilus
Thirumeni of the Orthodox Church did, to my pleasant
surprise, using the Mar Thoma liturgy!
It is difficult for me to recollect the names of all those
who used to attend services in London more than half a
century ago. But I do remember a number of them and
some of them like Dr. J ohn Thomas, Mr. T. T. Varughese,
and Dr. Zac Varghese still live there. Dr. Thomas's
brother Mr. J ohn J ohn came in 1960 and he was a great
help to me to carry the prayer books and communion
vessels to YMCA chapel and back. Mr. C.M. Mathew
and his brothers were already there when I came. So
were Mr. and Mrs. Thomas Alexander. Dr. and Mrs.
K.T. Varughese were there for less than a year and then
returned to Bahrain. The late Dr. Benjamin Pulimood
and his wife came to do their MRCP in 1960 and after
completion of their studies returned to CMC Vellore.
One of the things I recollect is going to the world famous
Keswick Convention in 1960. I had heard about it
Ref l ect i ons
Dr. Titus Mathews, St. Thomas Mar Thoma Church, Calgary.
8
through some English friends and I registered through
the Inter University Fellowship to attend it. I had
imagined it would be a very large gathering like the
Maramon Convention; but it was a much smaller,
though intimate affair. It was primarily for people going
as missionaries to other countries. I felt it very cold in
Keswick and it was very uncomfortable to sleep in the
tents. In spite of it, going to the convention was a
worthwhile experience. I wrote an article about
Keswick convention in Sabha Tharaka, which was
published during the following year.
When Mr. O.V. Alexander returned to India in 1960,
replaced by Dr. Malaiperuman as the secretary to the
YMCA, we were apprehensive whether we would be
able to continue our monthly worship in the YMCA
chapel. But there was no interruption and, I believe, it
continued until 1979 when worship began in St. Mary's
parish Church in Newington. Beginning in 1970 new
immigrants came to London from Singapore, East
Africa and India greatly increasing the membership of
the congregation. I will confess that we never thought that
small community of worshippers would form the nucleus of
several parishes and congregation in England today.
Looking back at those days, I consider what a great
privilege it was to serve as lay leader and first secretary of
the congregation in London. I believe God used me in
that position to be a servant to others. In the years since
then, I had the opportunity to be a servant-leader to
several organizations in my present place of residence. I
would urge all readers of this brief article, especially the
youth, to take up positions of responsibilities whenever
God give such opportunities. Let me conclude this short
article by wishing all the best for the new publication
ECHO.
[Professor Titus Mathew was the first secretary of the Mar
Thoma Congregation in the United Kingdom. His report in
1962 as the secretary of the Congregation is the only authentic
history of the early period of the Mar Thoma Community in the
UK. He left UK after finishing his doctoral studies in Physics at
the Imperial College, London. Professor Titus is very much
interested in the growth and the development of the Mar Thoma
community in Europe and has contributed much to the Mar
Thoma Community and the academic excellence in Canada as
well. He has indeed been a great blessing for many.]
You Can't Please Everyone
One day a man was going to market with his son and his ass. They met a couple on the way. And
they asked.. "Why walk when you have an ass to ride? Then the wife said "seat the boy on the
ass." "I would like that," said the boy, "help me up father." And the father did that willingly.
Soon they met another couple. "How shameful of you!" cried the woman, "let your father ride,
won't he be tired?" So, the boy got down and the father rode the ass. Again they marched on.
"poor boy", said the next person they met, "why should the lazy father ride while his son is
walking?" So, the boy got onto the ass too. As they went on, they met some travellers.
How cruel of them! They are up to kill the poor ass." cried one of the travellers. Hearing this, the
father and the son got down. Now they decided to carry the ass on their shoulders. As they did so,
the travellers broke into laughter. The laughter frightened the ass. It broke free and galloped
away.
MORAL: You cannot please everyone
9
Message from the Vice President of the COMPE
Rev. Dr. Thomas Philips, Sinai MTC, North London
Let me begin by congratulating the Editorial Board for taking on the colossal task of publishing the inaugural journal
for the Mar Thoma community in Europe. At the last COMPE meeting, members were encouraged to produce a
journal embodying the journey of faith to treasure the memories of our forefathers for the future generations. I would
like to congratulate our Diocesan Bishop, The Rt. Rev Dr Geevarghese Mar Theodosius for encouraging and
inspiring the publication of a local edition for the benefit of the local community. The Editorial Board needs to be
commended for their zeal and commitment in bringing out the first issue. It was no easy task but their commitment
and perseverance has made this tangible in bringing out this edition at this momentous time in our history.
It is an honour to pen down some thoughts in the first edition of the Mar Thoma Echo, the journal of the Europe
diaspora community. The Mar Thoma community endured the long journey from the shores of Kerala to the corners
of the world. Like the Israelites journey seeking the land of milk and honey was long and fraught with many
challenges but it was their confidence in their God, church and community that made them overcome the pain and
hardships of the new world. Though many may no more be with us but their legacy is our presence in Europe and we
must continue to evoke memories of the journey of faith in God and in His church to affirm faith in God as the
Israelites in their journey to the Promised Land.
The Mar Thoma Syrian Church is no more the local church confined to the Pampa basin but had evolved to become a
localized church internationally. It is no longer confined to the land of its origin as its presence is now felt in all the
continents of the world. In spite of the tremendous growth of the church overseas in recent times, it has also brought
along its challenges and conflicts in the new setting. Living amongst a multicultural and multi ethnic society has
become a challenge to the identity in this continent.
Who am I? Am I a local, an alien or a temporary sojourner? The Mar Thoma community takes pride in their heritage
and tradition of the forefathers. Their individual, family and community identity are contributing factors of their
personality. The personality and the uniqueness of a person evolve in the community with the cultural and spiritual
influence within the context of the society where one is placed. The children of the Diaspora community have now
become the local community. Their identity is the infusion of the spiritual and cultural identity of the individual
within the community in the local setting. The integration of this identity in the local context may not be a
comfortable process for the older generation. It is the evolving of the new and creative integration of faith and culture
that brings forth the unique personality of the local Mar Thoma Syrian community through their encounters in the
new world.
The book of Hebrews describes faith as a journey with encounters. Faith is not something static and looking at things
in a particular way but a commitment to a journey and discovery to new ways of seeing. Every life must be considered
is a holy pilgrimage into the heart of mystery. Faith is venturing forth with God like the people in the Old Testament.
Faith, our relationship with God, should be characterized as a journey, a movement outward in trust that God leads us
by the bonds of love. It is in that conviction that we are able to venture into a future that we do not see as yet. It is a
journey with confident expectancy, being certain of God's continuing care for us, just as the forefathers in the Old
Testament. Therefore, faith is our continuing commitment to be part of God's encounter into His mystery and
unfolding purposes for humankind.
It is God who summoned His people on a journey into the 'Promised Land' that they are now placed in. It is
natural to yearn to settle down physically in one place but that does not seem the way of with J esus. For J esus
the journey of faith meant to be an itinerant, a sojourner, undertaking the journey from the life of
10
J urgen Moltman wrote, Where there is no vision,
people perish. Conservative people become incapable of
the future because they are incapable of change. They
want everything to remain just as it is for them now.
They want to extend their present into their future in
order to defend their possessions. But those who want
only to extend their present into the future neglect new
possibilities, which the future offers them. Our hope is
praying for visionaries and finding them; we read its
importance both in the Old and New Testament: I will
pour out my Spirit on all people. Your sons and
daughters will prophesy, your old men will dream
dreams, your young men will see visions.
The formation of the Council of Europe (COMPE) is
one of the examples of Theodosius Thirumeni's
Prophetic vision for the long-term needs of a region,
which is 4000 miles away from the administrative
headquarters of the North America and Europe Diocese.
The formation of the COMPE was ratified through the
due processes of the constitution of the Mar Thoma
Church, Clause 217, at the Diocesan Assembly meeting
th
held in Atlanta, Georgia on 17 April 2010 and
th
confirmed by the Episcopal Synod on 18 May 2010.
This is a unique instrument of the Church to set up for
having effective administrative coordination between
the Diocese of North America and Europe and the
Parishes and the Congregation of the Europe region. It
has following functions:
1. COMPE is body to co-ordinate the religious,
charitable activities, and other matters of common
interest of the parishes and congregations in Europe
Centre of the Mar Thoma Church under the Diocese of
North America and Europe including the sponsoring of
ordained priests transferred by the Episcopal Synod of
the parent church in the parishes and congregations and
co-ordination of ecumenical activities and public
relationships with various national bodies such as
Churches Together in Europe (CTE) and Churches
Together in Britain and Ireland (CTBI) to provide an
identifiable national presence for the Mar Thoma
Church in Europe.
2. COMPE does not have any temporal or
ecclesiastical control over the parishes or congregations
in Europe including financial matters. The parishes and
congregations in accordance with the proportion of the
number of families shall meet all financial expenses
incurred by COMPE in its functioning.
3. The term of office of the COMPE shall be the
same tenure as that of the Diocesan Assembly. The
membership in the COMPE consists of the Diocesan
Assembl y members from the pari shes and
congregations in Europe Centre. The Diocesan
Episcopa has authority to nominate one third of the total
members of the COMPE. The COMPE shall have a
secretary appointed by the Diocesan Bishop from
among its members. The Treasurer shall be elected by
COMPE from those serving as diocesan council
members from the Europe Centre. The Diocesan Bishop
(President), Senior Clergy in Europe Centre (Vice
President) will be ex-officio members. The four office
bearers shall constitute the Executive Committee.
COMPE shall meet at least once in every year to approve
its report, accounts, budget, and plan programs of
common interest of the parishes/congregations of the
year.
4. The COMPE shall co-ordinate the various
activities of the parishes and congregations of Mar
Thoma Church in Europe Centre under the diocese and
also those specifically assigned to it by the Diocesan
Assembly or Diocesan Council or Diocesan Episcopa.
The COMPE shall also be responsible to render the
necessary help to parishes and congregations to sponsor
the priests appointed by the Episcopal Synod of the Mar
Thoma Church. The COMPE Executive Committee
shall submit its annual report/accounts to the Diocesan
Assembly through Diocesan Council.
5. All the procedures with respect to conduct of the
meetings mentioned in the Sabha constitution for the
Diocesan Council shall be the guidelines for COMPE.
COMPE will be guiding the parishes and congregations
to implement the decisions of the Diocesan Assembly in
The Formation of the Council of
Mar Thoma Parishes in Europe-(COMPE)
P.M. Mathew, Secretary- COMPE.
Message from the Secretary of the COMPE
12
conventional wisdom to the alternative wisdom of life in the Spirit. Therefore, we are called to a journey of
listening to His teachings, sometimes understanding it, and sometimes not getting it. There are times that can
involve denying him, even betraying him. The God of our forefathers' beckons, calls forth, evokes and pushes
us on a journey of holy pilgrimage. The journey will always continue to be a journey of encounters in the
diversities and complexities of the global age we are now placed in to express faith.
It is my hope and prayer that the Mar Thoma ECHO will continue the narration of the faith journey of the Mar Thoma
community. This will enhance the spiritual yearnings of the faithful community wherever they are with a deep rooted
expression in the ethos of the church in its local setting. We may not experience the experiences of others when we
read their stories but we may be able to experience our own experiences through the reading and hearing of others. It
is important to make our journey with our own experiences and to continue in our journeys to learn and discover and
grow. This will empower expression of the integration of their faith and identity as a local community of the global
church. May this journal echo the faith journey of the Mar Thoma community in the 'promised land' to bring
awakening and witness of our Father and God revealed in Christ and in the fellowship of the Spirit. May all glory and
honour be given to our Triune God.
'Faith is being sure of what we hope for and certain of what we do not see. This is what the ancients were commended
for ' Hebrews 11:1
Life is an opportunity, benefit fromit. Life is beauty, admire it. Life is a dream, realize it. Life is a
challenge, meet it. Life is a duty, complete it. Life is a game, play it. Life is a promise, fulfill it. Life
is sorrow, overcome it. Life is a song, sing it. Life is a struggle, accept it. Life is a tragedy, confront
it. Life is an adventure, dare it. Life is luck, make it. Life is too precious, do not destroy it. Life is
life, fight for it. Mother Teresa
11
Jesus loves me this I know for the Bible tells me so.
He loves me when I'm happy and the sun is shining.
He loves me when I'm upset and lonely and the day is dull.
He loves me when I'm kind and helpful.
He loves me when I'm mischievous.
He loves me no matter how I look or who I am.
I love Him from the bottom of my heart and I belong to Him.
Jesus loves me, this I know,
For the Bible tells me so.
*Maria is just six years of age, her beautiful faith is a gift from
God; she expresses the unconditional love of God with poetic
imagination. She is indeed a budding poetess.
Jesus Loves Me
Maria Philip*
All Saints Mar Thoma Church, Peterborough, UK
the Europe Centre subject to authority vested in the
Diocesan Council under the Sabha constitution. The
Diocesan Assembly has the authority to modify any
provisions of these guidelines as and when needed
subject to the Sabha constitution.
6. The Sabha constitution of the Mar Thoma
Church shall be binding on the COMPE and its decisions
shall not be implemented without the approval from the
Diocesan Episcopa. If there is any conflict between
COMPE guidelines or procedures, or its decisions, the
Sabha constitution shall prevail. The COMPE has
authority to approve procedural guidelines for
parishes/congregations subject to the provisions of the
Sabha constitution for its effective functioning with the
approval of the Diocesan Episcopa.
7. The Diocesan Episcopa shall have the authority
to stay or keep in abeyance any actions or decisions of
the COMPE. Matters of dispute if any shall be referred
to Diocesan Episcopa for decision, subject to appeal to
Metropolitan, whose decision shall be binding on the
COMPE, parishes, congregations and its members.
COMPE has been working effectively from August
2009; its first secretary was Dr. Zac Varghese and Dr.
George Mathew was its first treasurer. A new set of
members were elected into the COMPE following the
Diocesan Assembly elections in Feb/March 2014. The
new Council and Office bearers took office in April
2014. Office bearers include the Diocesan bishop
(President), Revd. Dr. Thomas Philips (Vice President).
Mr. P. M. Mathew (Secretary) and Mr. J affey Chacko
(Treasurer).
Within a very short time of its existence COMPE has
produced the following important documents:
1. A template of parish constitution for the formation of
new parishes and using it for registration with Charity
Commission.
2. Guidelines for clergy to apply for Visa.
3. A comprehensi ve gui del i nes for pari sh
administration.
4. A draft constitution for an expanded COMPE
5. A report on 'Charity Company Limited by Guarantee.'
In doing all this work, we realised the need to operate
faithfully within the constitution of the Mar Thoma
Syrian Church of Malabar. This is a constitution written
many years ago before the Church became a world-wide
communion operating under the laws and regulations of
other nation states. For example, our clergy have
difficulty in appreciating that they are appointed by the
parish, which itself is based on a job description. It is on
the basis of this they obtain visa to this country. Any
deviation from these regulations may affect their visa.
These sorts of issues create tension at many levels and
hence there is an urgent need to look into this to
accommodate legal issues. Church in India should only
have authority over faith and order and ecclesiastical
issues; on temporal matters, people living in Europe and
other countries should be subjected to the laws of these
countries; it is incumbent upon them to do so as citizens
of these countries.
We should realise that Mar Thoma Church in Europe has
an important role to play in sustaining faith; expressing
concerns and providing ideas that would make man
worthy of living in this planet with love, concern and
responsibility for all created things and building His
Kingdom. Let us hope that the Mar Thoma Community
in Europe will help the people in Europe, India and other
areas to a better life in Christ. Let us remain grateful to
all our past and present members, our lay leaders, our
clergy and our bishops for their help and continued
support for the growth of our community in Europe. Let
us offer thanks to Almighty God for these fifty-seven
years and pray for His blessings on the Mar Thoma
communities throughout the world and our fellowship in
J esus Christ, our Lord, redeemer, and protector.
Mar Thoma Church also has also become a world-wide
th
Church in the 20 century because of its growing
diaspora community. In Europe the Church has ten
parishes and eight congregations and other prayer
fellowships. Parishes in Europe are under the Diocese of
North America and Europe. Nine of these parishes are in
the UK with over 1000 families and a membership of
over 4000. We also have over 1250 children in the age
group of 3 to 18. We do have a special responsibility for
the faith formation of these children. The decision to
publish an online journal 'The Mar Thoma ECHO' for
Europe is a bold initiative. I wish every success for this
journal and congratulate the editorial board for their
imaginative and bold efforts. Let 'the Mar Thoma
ECHO' reverberates and provides a medium for
engagement for our community for providing
inspiration to generations for their spiritual growth and
walk with Christ.
13
Ecumenical life in
England flourishes,
despite the complex
contours of the
English Christian
landscape. No one
can doubt that
England is formed
by Christian culture.
Its laws, institutions
and moral codes
were all shaped by
Christianity. Her
Majesty the Queen is the Supreme Governor of the the
Church of England. Christian chaplains are still to be
found in our hospitals, universities, and armed forces.
Everyone in the country lives in a parish and has a claim
on the services of the Church of England.
However, that is far from the whole truth. The main
narrative in English life over the past century or so has
been the gentle decline of the church and the
establishment of secularism. As Alistair Campbell
infamously said of the Blair government, 'We don't do
God.' It has been estimated that on the eve of the First
World War some 25% of the population would have
attended church on any given Sunday; to-day's figure is
about 6%.
Over the same period successive waves of immigration
have changed the nature of English society. We are now
a multi-cultural and a multi-faith society - mosques,
temples, gurdwaras and synagogues are as much a part
of our city-scapes as churches. There is a sense,
therefore, in which a secular society can be understood
as a guarantor of the freedom and flourishing of all
faiths.
Waves of immigration have not only brought the world's
faiths to England, they have also brought the world
church onto our High Streets, and that has changed the
shape and complexion of English Christianity
irrevocably. There has been an explosion of Afro-
Caribbean Pentecostalism in particular, but the past
decades have also seen the enrichment (for example) of
Catholic devotion by the arrival in England of Catholic
Christians from almost every part of the globe.
Churches Together in England, the ecumenical
'umbrella' body for England, has been able to respond
positively and warmly to those developments - we now
have over 40 members, and 40% of those members are
from new, charismatic and Pentecostal traditions. That
makes England unique amongst the European
ecumenical instruments. We are also delighted that we
have two Asian members - the Mar Thoma, and the
Malankara Orthodox Syrian Church (Indian Orthodox).
The perspective of our Indian members is important
because Asian Christians know how to live as minority
faiths within majority cultures of another faith, and as
Christianity is now a minority faith in England (at least
in terms of church attendance and registered
commitment) we have much to learn about the resilience
and skill of that experience of discipleship.
This is an exciting time in English Christianity. Despite
patterns of decline amongst indigenous churches there
are many congregations which are engaging with their
communities and experiencing growth. Alongside that,
new churches and migrant churches flourish, and the
opportunities for co-operation and joint mission are
there for the taking. The Spirit is moving amongst us,
and in exciting ways, breaking down barriers and
forging unlikely alliances. Together the future is bright!
*The Revd Dr. David Cornick is the general Secretary of
Churches Together in England
Ecumenism in England
The Revd Dr. David Cornick
14
First of all let me wish and pray that the online magazine
'The Mar Thoma ECHO' published by the COMPE be
able to strengthen the believers in their continued faith
journey of the Mar Thoma Church in Europe region. The
potentials of this region are far greater than what anyone
can think of in terms of God's intention in planting the
Marthomites in this region. Marthomites have been
living in this region since the fifties but their numbers
increased only in the seventies and eighties. Migration
for various reasons including higher education, jobs and
family ties are the main criteria which prompted people
from India and outside, especially Marthomites from
Kerala caused to settle down in this region. I strongly
believe that God has a purpose in planting us as
Marthomites in this region. In order to understand the
purpose for which they are transplanted, they must
understand the term 'engagement' in the context of
Biblical terms.
In defining the term 'engagement' we need to understand
the purpose and mission of God. God's mission is to do
justice and to reach the unreached. Christ's mission on
earth was to do the will of His Father. Throughout His
life, He continually surrendered Himself to His Father,
God. After Christ's death and resurrection, He
commanded the disciples to share the Gospel, the
message of His redemption. "Go therefore and make
disciples of all the nations, baptizing them in the name of
the Father and the Son and the Holy Spirit, teaching
them to observe all that I commanded you; and lo, I am
with you always, even to the end of the age" (Matthew
28:19-20).
Christian engagement is to obey Christ, share Christ,
and rely on Christ. Specifically, God sent each one of us
into the land where we are planted to reach the
unreached. We also should have the engagement of the
mission of reconciliation. The Lord works through us to
redeem the lost. The Biblical J esus is very different form
the Trinitarian J esus preached by the churches. He
always stayed with the people and attended to their
needs whether it is small or large. Our engagement is to
be with the less fortunate, marginalized and oppressed
by attending to their needs and providing them with the
basic necessities for living.
It seems that church and its people have lost the mission
of Christ and they have gone back to the ways of the
people of Old Testament days by only worshipping God
with their lips and not doing His will. Our gatherings
have become the centres of worship and fellowship only
and have not become the places of doing the mission of
Christ. If our faith does not pierce through the stained
glasses of our sanctuaries, it is the death of our faith. We
are not in engaging the mission of Christ if we do not
tread the untraveled roads and visit the Samaritan wells.
Christ's engagement was to be with the people.
If we are not able to make a difference in the community
in which we live, we are not engaging ourselves in the
mission of Christ. It seems that we are mainly concerned
about our administration, buildings, budget and
counting the number of members. When more and more
parishes are established, we proclaim that we are a
global church, but we are not really engaging globally as
a missional church. The church and its leaders have
equal responsibility in engaging in the mission of Christ.
Let each of our parishes adopt the city in which it is
planted and take part in activities with other faith-based
organizations in association with the City governments
so that we can engage in the mission of Christ. Let our
parishes be like the light, which can remove the darkness
in the lives of individuals and communities around us. It
is not building of the structures, which matters, but it is
the building of the people, which is far more important to
fulfil the mission of Christ.
Engagement in the Mission of Christ
Lal Varghese, Esq, Dallas MTC, Framers Branch
15
In every generation, there are those who accept the call
of J esus and those who remain only would-be disciples.
The three would be disciples:
In the Gospel for today (Matt 4:19; Mark 2:14; Luke 9:
57-62), the first would-be disciple offers himself,
without receiving the call and therefore without
counting the cost of discipleship. The second one
received the call, but gave priority to legal requirements.
The third person brings human conditions, on the basis
of which alone he expresses willingness to become a
disciple.
True Christian discipleship is based on the call of God
through His son, the mediator and the response of
obedience of man. Without unconditional obedience, at
no time, discipleship is possible. If it remains
exclusively on human offer, the self is eventually
enthroned. Priority to human requirement degrades into
the religion of legalism. Conditional discipleship has a
hidden god other than J esus.
J esus crosses the path of human life and brings the divine
imperative, 'Follow Me.' The instantaneous obedience
raises the question about the authority of a person who
announces the call without a parallel in history not to
accept ideas, nor to follow a programme; but in
unambiguous terms 'Follow Me.'
Only Christ the mediator has such a right. He is God in
human condition; the God-man, who has the authority
over human lives. He asks for exclusive devotion to
Him. There can be no Christianity without obedience to
the call of discipleship. Christianity without discipleship
is Christianity without Christ. No form of enthronement
of self can stand in the way. It is to forsake everything for
the sake of the call. Levi had to leave the place of
familiarity, of authority, of the means of income. He
moves from the economy of getting into the economy of
giving and distributing. Peter and Andrew changed the
net. The new net is not suitable to catch fish, but only to
catch men into the fellowship of J esus.
To them as to all who gave obedience to the call
Christianity is no longer a religion of security; it
becomes the religion of promise, summed up in the
person of one who stands before them, J esus.
To those who obey, from that time onwards, he gives the
gift of friendship; to sinners and sick, soldiers or
prostitutes, Pharisees or publicans. He entrusts them
with a most attractive message, which is the highest
good of everyone and of the whole mankind the
kingdom of God. The message contains a criticism of the
present condition as well as a vision of mankind yet to
come.
From the moment of rising up and following, J esus
begins to shape the life of his followers. Peter found in
Him one who brought order in his turbulent nature,
Andrew, a companion; J ohn, a friend; Nathaniel, the
innermost secret of life; Thomas, the way of life. In
every age the disciples found in J esus this and morePaul,
Augustine of Hippo, Luther, Albert Schweitzer, Kagawa
of J apan, Sunder Singh of India, Dietrich Bonhoeffer.
Among them are theologians, poets, evangelists,
reformers, missionaries, pioneers of ecumenical
movements. This list cannot be exhausted. They belong
to every country, every generation. J esus is 'this', but
more. 'This' becomes part of human experience; the
more belongs to inexhaustible riches of His grace.
He shapes His followers. Does J esus shape us or do we
shape J esus? This is a question we will do well to ask
ourselves. Following J esus remains the unchanging
condition of Christian discipleship. The invitation is
repeated down the centuries.
How does the Holy Spirit lead us to Christian
discipleship?
In the context of socioeconomicpolitical situations, the
call to follow comes to us today from the one who was
part of history and yet it is contemporaneous with us.
The historical is the womb of revelation. The historicity
and contemporaneity of J esus have to be seriously
considered in the obedience we offer. He was 'born of
woman under law,' as St. Paul says in his letter to
Galatians, He entered history at a particular religious,
social and cultural situation. In discipleship, we are not
concerned with discarnate news, but with a particular
piece of news, as CH Dodd reminds us, regarding the
Marks of a Disciple
Rt. Revd. Dr. Thomas Mar Athanasius Suffragan Metropolitan (1914-2014)*
16
incarnate sense of God. This piece of good news is
supremely concerned about life of man upon the earth.
Incarnation can take place within any culture, anywhere,
at any time because the Gospel is true at one time and in
one place, it is also true at all times and in all places.
Discipleship does not depend up on making J esus
relevant to any culture, but it means making us and our
situation relevant to J esus. How can we do that? It means
that we must take history, modern history seriously. It is
in the context of modern history with nuclear weapons,
increasing cruelty, poverty, and denial of justice, side by
side with church's pursuit of mission, that J esus, the
same yesterday, today and ever, of historicity and
contemporaneity, calls us for discipleship. J esus must
me understood afresh and obeyed afresh.
As one coming from the sub-continent of India, the
cradle of world religions, which have now become
powerful, I may mention that, to us the call to Christian
discipleship comes in a context of religious pluralism.
There are some questions, which no one can ovoid. Are
all religions equal? Is Christianity the crown of
Hinduism? Is syncretism the answer? Is Christianity
unique or is Christianity meant to say something
unique? Some of our friends in India say, to obliterate
other religions for the sake of one faith would be
Bolshevism in religion. We can no longer claim that the
mission is from the Christian West to the pagan east. It is
from everywhere to everywhere. We must have a
Christian approach to men of other faith. What is the
most loving approach?
Is tolerance the answer? Tolerance should not degrade to
indifference to truth. What is the authority by which we
can say, 'come to meet God where God came to meet
man' and claim that the discovery of J esus is the
discovery of God and repeat the claim that there is no
other name. J esus is the object of religion. The
International Missionary Council at J erusalem in 1928
said, Our message is Christ, we cannot give more, we
dare not give less.
In the biblical garb, we have to confess in the final
analysis, that following J esus is a matter of 'choice and
decision' a conviction to which, we are compelled to by
the work and person of J esus Christ.
Finally we all have to follow J esus in the difficult
territories of daily life-areas where we meet people. In
the circumstances of our personal life, who are those
whom we meet in the journey of life? Are they simply
fellow citizens or are they friends? Christian
discipleship means following J esus in our brothers and
sisters. We are surrounded by poor people, exploited
people, people to whom justice is denied. The measure
of the presence of the poor is the measure of the absence
of the kingdom. Who is the neighbour? Our neighbour is
the one who is in need. To the Samaritan the neighbour
was the one lying on the road side, robbed, naked and
wounded. He was rich enough to be robbed, and then he
was sociologically poor. We are not naturally brothers to
them; we are to become brothers by option.
In the parable the Levite and the priest avoided
commitment. The Samaritan committed himself to the
poor man; 'my neighbour is the one to whom I am
committed.' In the world today, commitment to the poor
is part of Christian discipleship. There can be no
Christianity without the sense of the poor, a sense of
brotherhood. Following J esus means following the poor
J esus, who became poor for our sake. Renounce is part
of God's call in J esus. In the picture of the final
judgement in St. Matthew 25 commitment to the poor is
the decisive criteria for our salvation.
How do we discern God's will as followers of J esus?
L eonard
Hodgson,
R e g i s
Professor
of Oxford
35 years
used to say,
'Christian
life consist
of obeying
the will of
G o d ,
revealed in Christ by the Holy Spirit.' The Holy Spirit,
the guide to all truth, takes the things of Christ and
reveals the meaning of God's rescuing activity in the
world of today. To be fishers of men, He leads the church
into the discovery of new biblical truth. Reformation is
always a fresh discovery of biblical truth bringing
renewal and advance.
th
The 19 century, the century of great advance, was the
result of new obedience for worldwide missionary task.
17
God the Holy Spirit is ever alive and ever active. The
Holy Spirit led us into the realisation that we need the
whole world to understand the whole of Christ. Modern
ecumenical movement is a movement of the Holy Spirit.
The Missionary task, as Bishop Stephen Neiltheologian,
church historian, outstanding missionary of the 2oth
century, who was with us till a few weeks ago said, is still
'an unfinished task. Evangelism is compulsion from
within and challenge from without; so is Christian
discipleship. Compulsion from within and challenge
from without.'
The Holy Spirit leads us to new understanding of the
working of God in the world today and summons us to
new obedience. Our temptation is to ask the question.
'What can I do for the Lord?' It is an ego-centric question
mark of the would-be disciple. We should ask, 'What
does the Lord want me to do.' It is a Christo-centric
question mark of the Christian disciple.
* This sermon is a spiritual classic; it was delivered at
the Oxford University by Thomas Thirumeni in October
1984 after his parathyroid surgery in London. One of
editors had the good fortune to be present at this most
memorable occasion.
Nothing in the world is single;
All things, by a law divine,
In one another's being mingle.
Why not I with thine?
P.B. Shelly
18
Believers of Christ
You are going away
Followers of the shepherd,
your faith is not leading you the right way.
But I can help you,
so listen, those with an ear,
I can tell you,
those who hear.
The Lord is saying:
I am the light,
I really do care,
I want you and I love you,
Do not be scared.
Who is God? Is the question which is asked,
I'll tell you who he is.
He's the one who loves us,
He's the one who provides,
He's the one who cares for us,
and He's the one who guides.
Dear friends, I'll tell you what he does.
He listens to our prayers,
He picks us up when we're down,
He showers us with blessings,
and He never lets us frown.
My brothers and sisters,
always feel his presence,
do feel his love;
He'll always make you happy,
so never let him down.
Oh, He grants you all your wishes,
He fulfils all your dreams,
He'll always be beside you,
and He's the greatest man who's ever been!
So, my beloved, I'll tell you a small secret:
Make sure you constantly love Him- & that is
just it!
* J oanne is six years old with poetic talents, and
has an amazing insight about God.
The God, I know
Joanne Susan Jaffey*
St. Thomas MTC, Bristol
Jesus said, Let the little children come to me, and
do not hinder them, for the kingdom of heaven
belongs to such as these. Matt 19:14(NI V)
Life is an avenue for engagements.
Engagements al ways demand
openness, serious interaction, respect
and mutual acceptance or healthy
rejection. Meaningful engagements
make life more positive and hopeful.
Positive engagements always pave the
way for a common pilgrimage. In the
midst of the culture of violence and
intense competition, very often we
miss the beauty of the abundant life.
Lack of meaningful engagements is
the misery of the time. Soren
Kierkegaard describes the present age
as 'an era of alienation' where modern
men tend to move away from
themselves, neighbours, nature and
even from God. After observing
human's al i enati on and thei r
anonymous way of existing, Franz
Kafka, a German - J ewish novelist,
wrote of himself: I am separated from
all things by a hollow space, and I do
not even reach to its boundaries. In
the midst of identity crisis, extreme
fundamentalism, vigorous terrorism,
and aggressive secularism, human
beings lost the meaning of being
human. We tend to become one among
the crowd and move with the flows of
society. But we, the church is not to be
one among the crowd (oklos) but to be
the people of God (laos) through our
meaningful engagements with God,
nature, neighbours and ourselves. In
this article, let me enumerate the
pedagogical importance of liturgy in
the spiritual life of the Church and the
significance of liturgical engagements
in fostering spirituality.
LI TURGI CAL ENGAGEMENTS
A wal kway t o spi ri t ual i t y
Revd. K. Jameson, Dublin
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Theology is all about meaningful engagements with
God, creation and human beings. It is a faith seeking
understanding, a critical reflection and a praxis on our
engagements. David Ford, at the end of his
comprehensive survey of contemporary theology
concludes that any 'adequate theology has to be 'self-
involving, world-involving', and 'God- involving' which
evolve through meaningful engagements. Liturgy is the
self-expression of the Church. When we gather for
worship, we give the simplest, most immediate and most
condensed statement of our beliefs. That is why the early
Church thought of liturgy as the first theology of the
Church. Liturgy is a tool, which enables the faithful for
critical engagements with the God of creation and
redemption. Through active participation in the liturgy,
the faithful experience the spiritual strength through
their discourse with God and faith community. This is an
impetus for them to actively involve and have relevant
engagements in the society by being part of the
redeeming mission of J esus Christ. The West Syrian
fathers have not given a definition to liturgy. They
consider it as so intimate to one's own experience.
According to the West Syrian tradition, to be a Christian
means to be a liturgical being. They ruminate worship as
an intimate experience of Divine - human engagements.
The faith of the Church is deposited in the liturgy and
liturgical life. Therefore, liturgy reflects the faith of the
Church and participation in liturgy affirms that faith.
'Liturgical space' and engagements
Church is a consecrated space for positive engagements.
In this sacred space, both social and spiritual discourses
are important which functions as the two sides of the
same coin. Meaningful interactions and dialogues are
very essential in a liturgical community. Space always
associates with its environment and context. Social
space, religious space, political space and cultural space
defines its own meaning and significance in its own
settings. Liturgy is not only made up of actions, words,
and material things but also they are bound to a given
time and space.
In Christian liturgy, space is a decisive factor in
determining an effective celebration. The term 'liturgical
space' expresses the place where liturgy is celebrated.
This is an environment in which a Christian community
meets to pray, praise, proclaim and engage with each
other and with God. It also explains the entire physical
reality of liturgy. It includes the place, objects, persons,
words (prayers, readings, and music), actions and time
of liturgy. Liturgical space is a place to affirm and create
community, where praise, thanksgiving and all aspects
of our life in God are touched, blessed and brought into
focus. It is also a place of reconciliation and mission. In
this space, the Christian community gathers to hear the
Word of God, to pray together, to receive the sacraments,
and to celebrate the Eucharist. This is a sacred place for
encountering God in worship.
In a general sense, liturgy is an articulation of the
spirituality of the assembly. The worshipping assembly
is the primary symbol of Christian liturgy and it is
believed that Christ is present in the assembly.
Categorically, there are two types of assembly domus
ecclesia reflects the gathered community meeting with
Lord in worship and domus dei - defines a particular
shift of the transcendent where the individual finds the
presence of God. Liturgical space is not only a place for
assembly but also the image of the worshipping
community gathered through the sacraments of water
and the Spirit. Since the body of Christ is the true temple,
where God dwells in the Spirit, our sole explanation for
building churches and other places of worship is that the
community assembled in them expresses the presence of
Christ.
In this sense, the community gathered in worship is the
extension and presence of Christ's glorified body. It is a
visible form of Christ, who is the temple of God. The
liturgical assembly is thus the liturgical space par
excellence. In worship, God encounters his people and
engage with them. In this liturgical area, we celebrate the
beauty of life, share our pain and pathos and uphold each
other in prayers.
The holiness of the church building and the holiness of
the people who worship there are not in opposition but
harmoniously related and mutually connected. From the
holiness of the people derives the holiness of the
building. The church building is a sacred, consecrated
place. The holiness of the church building and the people
of God are mutually generative and interactively related.
A church building is holy because it participates in the
sanctifying and redeeming action of God at work in the
sacramental liturgy. On the other hand, a church building
is holy because of the holiness of the baptized
community who worships within it. Liturgical buildings
operate as a model of human holiness. It sanctifies the
people and the people sanctify the place of worship.
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People and building are irreducibly holy, each according
to its particular mode of participation in the sacramental
order of the Church. By themselves, they are partial;
together they form the whole theological truth. In this
sense, liturgical buildings are both domus dei (house of
God) and domus ecclesia (house of the Church).
Sacramental nature of liturgical engagement
Sacraments are the visible expressions of invisible
grace. In this solemn act, the human and divine
engagements find its fulfilment. Sacraments point to the
eternal blessings, which are meant to understand the
divine grace. Sacraments are effective in two ways:
culturally effective in organizing human life and
theologically effective in integrating human persons
into the life of God. Cultural efficacy is not divine
power, but human beings encounter the Trinity in human
culture, through the incarnation and sacrament.
Kilmartin, a prominent liturgist argues that, an intimate
connection between personal engagement and the
condition for fruitful participation in the sacrament is
bound to the teaching of Christ. According to him, the
fundamental paradigm for understanding Christian
engagement is found in the Lords' supper and baptism.
Participation in the divine life is actualized in the
liturgical action but it is brought to fruition only through
individual engagement with the sacrament. Individual
engagements are not manifested in personal
achievement; rather it is activated and animated through
the power of the Holy Spirit.
Transformative aspect of liturgical engagement
Liturgical engagement seems to offer a way to begin the
process of understanding, loving, participating, and
embracing. It invites a way of seeing and hearing, of
listening and loving, it helps us to engage in meaningful
relationship and thereby leads to transformation.
Transformation is the ultimate purpose of divine-human
engagements, (2 Cori. 3:18) that is what happens in the
sacramental liturgy. All of it is an initiative of God, an
action of the Holy Spirit. It is our response, which
determines the effectiveness of our spirituality. We must
respond to the call of God in a responsible manner and
must be receptive, unveiling our minds and hearts before
God. Then transformation happens. The celebration and
participation of the liturgy with prayerful attention will
change us. Gradually our consciousness of what we are
doing, and before whom we stand helps us to lead
towards transformation. As we become aware, reflective
and receptive of the liturgy in which we participate, it
can lead us to this end. Amen (so be it) is a simple word
we utter in our worship. This small word is challenging,
because it bears a large promise. When we say Amen
after each prayer, we affirm our acceptance and thereby
totally engage with the content of the discourse. When
we pronounce it sincerely, we accept and extend our
willingness to participate in the divine human process of
transformation.
Spirituality of liturgical engagements
Spirituality is the experience of one's relationship with
God in faith (coming to know God), and the ways in
which one lives out that faith (one's response to God,
including the prayer and work performed in faith).
Spirituality may also be described as the way one
responds to the Spirit of God, both in ones prayer and
actions. Christian spirituality is centred on the 'salvific
act' of J esus Christ. It is an experience of 'Christ-ness' in
our day-to-day life. It is an awareness of our relationship
with God in faith and the ways in which we live in that
faith. In the West Syrian liturgical tradition, spirituality
is viewed as 'a way of divinisation' that draws a person
closer to God through the spiritual practices such as
prayer, fasting, meditation, alms-giving and sacred
silence. All these practices enable the faithful to
experience 'life in Christ'. These liturgical engagements
help the faithful to move closer to God and strengthen
them for meaningful engagements in the world.
In the West Syrian tradition, spirituality is integrated in
its liturgy. Early Syrian Church fathers consider its
liturgy as a perfect example of a living theology because
it is based on biblical revelation and is also conceived,
not as an abstract system of thought, but as an
imaginative representation of an ever present reality.
This means that liturgical texts are the source of
theology and spiritual life. They are the living norms of
their practical life. When we actively participate in the
liturgy, we enter into the salvific mystery of J esus Christ.
J esus Christ is the centre of Christian spirituality and his
incarnation is the model for our spiritual life. Christian
spirituality is to live and to be with the spirit of God
(J n.14:17), to live according to his promptings. Gal.5:22
speak about the fruit of the spirit, which are given to
individuals for spiritual growth and community
building. Christian spirituality demands from us a
contemplative listening, creative reading and meditating
21
the Word of God and living of scripture, challenging the
evil structures with the power of Word and after all
grows in the stature of Christ. Christian spirituality
revolves around the liturgical act of the believer. The
Eastern Christian spiritual practices of hourly-prayers,
fasting, feast, meditation and sacred silence draws a
person closer to God and thereby engage with the
realities of the present. Ultimately, the spirituality of
liturgy enriches us to move towards transformation.
Conclusion
Liturgy is a participation in the new space of Christ.
Christ is considered as the altar and the lamb, the
offering and the offerer. Christ is called the true altar,
Madbeho qusto. He is the lamb from the heavenly space,
the heavenly pascha. In Eucharistic celebration,
terrestrial space and heavenly space meet. Christ is the
culmination of divine and human engagements. West
Syrian theology is clear on the point that Christ is the
new space of our liturgy. Liturgical celebration
transforms the space of physical experience into the
space of heavenly experience. Through liturgy, heaven
is made on earth or in other words, the space of our
experience is transformed into the space of heavenly
one. According to Aphrahat, it is faith in Christ that
builds the true temple. He states that God is man's temple
and man is God's temple. This notion is well expressed
in his work Demonstrations (17:1). First he became to
us a dwelling place, and afterwards he dwelt and walked
in us. The liturgical worship is the 'solemn space' where
meaningful expressions of Divine-human and human-
human engagements find its fullness. It is a motivation
and call for a 'Liturgy after liturgy' that demands a
responsible living of faith after the celebration of the
'official liturgy'. The activity of worship manifests and
deepens the faith dimension of the gathered ecclesia. The
sacraments, proclamation and explanation of the Word of
God, and ritual formulas express and form spirituality
through the liturgical space, which is an arena for
meaningful engagements. The ecclesial reality called the
Church is articulated theologically in the expression of
its liturgy. Christian spirituality invites us an active
participation in the liturgical life of the Church for a
contextual mission and witness. When we participate in
the Liturgy, we remember and participate in the
sacramental act of Christ with a heart of gratitude and
thanksgiving to the Father. It is an ongoing spiritual
process towards the transcendental level with a
transformed life. Ignatius of Loyola reminds us that God
made us to 'know, love and serve Him in this world, and
to be happy with Him forever in heaven'. Liturgical
spirituality invites us for active engagements, which help
us to know, love and serve God in this world with a
transformed and transforming life.
Live as if you were to die tomorrow. Learn as if you were to live
forever.
A man is but a product of his thoughts. What he thinks he
becomes.
Be the change that you want to see in the world.
The weak can never forgive. Forgiveness is an attribute of the
strong.
Strength does not come from physical capacity. It comes from an
indomitable will.
Change yourself you are in control.
See the good in people and help them.
Without action, you aren't going anywhere.
Take care of this moment.
Be congruent, be authentic, be your true self.
Continue to grow and evolve.
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The freedom to choose and practice one's faith is a
fundamental right for all under international law, and yet
we continue to see numerous tragic cases around the
world in which that same right is non-existent, and
exercising this freedom is punishable, sometimes even
by death.
As Christians we believe that all are created in the Image
and likeness of God, with His Image intrinsic to our
human nature, which lays the foundation for respect and
love for all. Within this nature, we believe that all have
been given the freedom to choose and live according to
those choices, and while freedom of religion is one
choice that is central to the lives of millions across the
world, it continues to be widely violated. As recently
reported by Amnesty International, Meriam Yahia
Ibrahim Ishag is a Christian Sudanese woman in Sudan
who was sentenced "to death by hanging for 'apostasy'"
after refusing to renounce her Christian Faith and
convert to Islam, although she has lived as a Christian
since her childhood. Meriam, who is twenty seven years
old and is eight months pregnant, was reportedly also
sentenced to "flogging for 'adultery'" because her
marriage to a Christian man is considered unlawful.
This, among other cases, sheds light on the intensity of
the struggle facing so many around the world who strive
to merely practice their faith.
The recent and deeply-disturbing development of the
kidnapped schoolgirls in Nigeria who have reportedly
been forced to convert to Islam is yet another incident
that has shocked the international community, and in
which this brutal violation of this fundamental human
right is also causing great distress to families who
anxiously await the return of their children. Egyptian
Christians know the effect of religious persecution
against numeric minority communities in the Middle
East all too well, with the emergence of pockets of
intolerant Islamism that have led to more attacks on
Christians in the eighteen months following the popular
uprising of 2011, than over the twenty years prior. This
intolerance has not only affected Christians however, as
the first attacks after the uprisings were on Sufi shrines,
and on a separate occasion Shi'ite Muslims were also
senselessly killed in the streets. That said, as Christians
we do not live defeated but strive to advocate for all who
suffer persecution, oppression and marginalisation, be
they Christian or otherwise, man, woman, young or old.
The Baha'i community in Iran is likewise no stranger to
religious persecution, and 14 May 2014 marks the sixth
anniversary of the imprisonment of seven Baha'i
leaders, detained for carrying out 'peaceful activities on
behalf of their communities'.
Here in Britain we pride ourselves on our multi-cultural
community that seeks to accommodate and provide for
all, and rightly so. We cannot however ignore the fact
that, for many across the Middle East in particular, the
concept of citizenship, justice and equality are not rights
available to everyone, and are very much dependent on a
person's religious affiliation. We must not forget those
around the world who continue to face intense
persecution for merely attempting to live out their
chosen faith. We also continue to pray and advocate for
the rights of these individuals and communities so that
this God-given freedom may be exercised within the
context of peaceful co-existence and cohesion. This will
then ensure a spirit of true reconciliation and acceptance
within political states and communities that respect all
as equal individuals with equal rights.
FREEDOM OF FAITH
(His Grace Bishop Angaelos,
General Bishop of the Coptic Orthodox Church
in the United Kingdom)
23
God uses number of methods and ways to
communicate with each one of us. God speaks
through the Holy Spirit, through the Bible, through
different people and different circumstances. Through
that communication God wants us to transform, shape
our lives, live for the glory of God's kingdom and also to
share the good news of salvation to others.
The consequences of ignoring God's communication and God's
intervention will lead to big failures and meaninglessness in our
lives. If we ignore God's communication all the following can
happen in our lives:
We will listen to the wrong and ungodly voices; the wrong voices
will lead us to a life against the will of God.
We will easily be deceived.
By ignoring God's communication, we express pride and
independence; this pride will lead us to sin.
We make decisions that appeal to the flesh; we give priority for beauty,
social status, worldly knowledge and selfishness.
By ignoring God's communication we will start to find excuses for our
shortfalls and will start to blame others around us.
Ignoring God's communications will not only make the person ignoring the communication suffers but also the family and the
society associated with them.
If we ignore God's communication we will miss the path to heaven.
As Christians we should listen to God's voice; God is always communicating with us.
If we want to listen to God, we must have a desire to hear his voice, we must prepare ourselves by being still and quiet to hear his voice;
we must have the willingness to obey his voice. God desires that we have a growing intimate relationship with Him. This relationship
develops through continuous prayers; this is the method by which we communicate with the Lord - both in speaking to God and hearing
from God. Our prayers can not only deepen our relationship with the lord, they can also powerfully affect other people and transform
them. By listening to God's voice we can walk wisely and can walk in God's perfect wisdom; it allows us to direct our steps and lights up
our path. God's voice will guide us to deviate our ways from darkness. If we listen to God's voice he will allow us to see things in a Godly
perspective and all our responses will be according to His principles. He will guide us into decisions that represent His will, which is best
for us and for fellow beings.
Only God can find the solutions to all our problems and pains. As a believer we should completely surrender ourselves to our saviour
Jesus Christ. Let us change ourselves, with a great desire, silence and obedience to become a medium for His communication.
COM M UNICATION OF GOD
JP Mannil, St John's MTC, London
I have many problems in my life. But my lips don't know that. They always smile
- Charlie Chaplin
24
a room shared by three people, sleeping on a mattress he
carried on his back heavens! I groan inwardly every
time it rains when I forget to bring an umbrella! Yes,
today's world is not the same as it was of yesterday. And
therefore, it is unimaginable that the book of Acts, is of
any use to us, 2000 years later, when it comes down to
Christian witness in today's urbanized, McDonald-ized
world. I called my Christian Knowledge teacher's bluff,
way back then. Learning to spell places such as Lystra,
Derbe, Iconium, Thessalonica, and Ephesus was never
going to come in handy in my Christian faith.
In Acts, we learn all about the growth of Christian
'koinonia'. Crucifixion was the punishment of choice;
circumcision was a matter of ritual birth right, and
witnessing entailed long journey's on foot or by boat
with absolutely no bible or references, compass, or
training. One would consider such problems obsolete in
the year 2011. But in a time when pagan practices were
the norm, J udaism was the religion of the masses, and
racial discrimination was the order of the day, as I start to
write this article, it is hard not to see a lot of similarities
between witnessing then, and witnessing now. Because,
when it comes down to it, Christian witnesses had to face
societies with social structures, economical problems
and issues of class, local religion and race, which are
still the same issues we combat today, as every apostle
did back then.
So the issues remain the same, while the context has
evolved over 2000 years. We are a developed, buzzing
world. Information is at our fingertips, and technology
has figured how to help us do everything short of time
travel. So what are some of the challenges we face today
in Christian witnessing? In Acts 1:81 we are told, But ye
shall receive power, after that the Holy Ghost is come
upon you: and ye shall be Witnesses unto me J esus'
disciples were told to first spread the word at home, and
then to go out into the world, and spread the word to
every corner of the earth.
Remarkably, the easy part of this task would seem to be
the actual testifying, spreading the word. What we
usually, or some might say conveniently, fail to
remember is the idea of being a witness; it is one thing
to witness, but it as another thing entirely to be a
witness. In a world where vice calls out to us from
inside our very homes, through the internet and
television, where do we set the line? When do we
Challenges and Possibilities
of Christian Witness Today
Sabin Ann Thomas,
Sinai MTC, North London
Christian Witness:
I used to dread memorizing the Book of Acts for
Christian Knowledge class all the names, all the places,
all the issues! To me the whole idea of witnessing
seemed remarkably tedious in those days; ships were
marooned, food was scarce, and if they did not like what
you had to say the people back then had no hesitation
what so ever to pelt you with whatever they could get
their hands on, Ouch!
I would like to think, that we have it so much easier now,
we are the most blessed generation to date. Sitting for
an hour with my grandfather, recalling the days of old
coming to an unknown country by a ship alone, living in
25
remember that we are the 'salt and light of the world',
and everything we do must reflect the glory of God so
that others may see Him through us?
It is a challenge today to be able to set the line that sets
us apart as Christian witnesses as I'm sure it was a
challenge back then for the disciples. Only now, morals
are not so black-and-white. Many would like to apply a
stringent form of rule-based, authoritative Christianity;
we often hear, We need to teach this generation some
discipline! Parents are not strict enough! But we all
know that such a faith would only most likely be
practiced in the Amish community. J ust as my mother
cannot apply the same parenting technique to each one
of her children, she also cannot base her parenting style
on how her parents raised her. She has to module her
parenting to the issues and difficulties of the world
today, in which her children are growing up.
No, the real challenge is that of discerning and
discretion, are we making good, proper Christian
choices in everything we do? My Sunday school teacher
used to say something, which has stuck with me to this
very day. If you are doing something, or going
somewhere you cannot imagine taking J esus with you,
then you probably should not be there. I am going to
concert next month, and I'm sure He will appreciate the
good music as much as I would, but I'm also sure He
would probably not want me to do anything too reckless.
It is choices like that, that we have today, that make it
hard to discern where the line is. This is a problem Paul
faced back then, and it is a problem now. So being a
Christian is hard enough, on one's self. It is a heavy cross
to bear, and sometimes we forget just what is required of
us.

What about the actual task of witnessing? What are the
problems of testifying, of reaching out to different
communities, proselytizing? When I was at a conference
in Thailand, we travelled for hours, up the mountains to
the border of Thailand and Myanmar, where we spent
time with the refugees who fled from their own country.
They were undocumented, and lived such helpless lives;
it pained me to see the hardships they went through on a
daily basis. Only two days ago, I attended the seminar
during United Nations Human Rights Day celebration,
and discovered there were thousands of Malaysians,
born in Malaysia, who are undocumented as well!
And they were going through the same hardships as
those refugees I met in Thailand. I realized I did not have
to go very far, to help people. In fact, the real challenge
is to help our community because as J esus discovered
during his brief though rather eventful visit from Heaven
to Earth. It is the people closest to you, whom you find
hardest to reach out to, but that did not deter Christ; in the
same way, we must find a way to reach out to our
community.
Proselytizing is a big word, and in Malaysia it brings
about even bigger consequences. It is a crime to
proselytize a Muslim in Malaysia. But that does not
mean the Christian witness in Malaysia must come to a
halt. Though admittedly, I am more attracted to the idea
of taking the next flight out to the border of Thailand
living out of a backpack with the grime and dirt of the
jungle, than standing up as a Christian witness in
Malaysia despite the luxury of my home and all its
comfort. No, perhaps it is a harder battle to fight here,
but for every time we take a stand, for every time we
speak out against the injustices we see around us, for
every time we stand up for the rights of our fellow men,
we are being witnesses for Christ. Every time we lend a
hand to a brother in need, and every time we stand
together despite the persecution around us we are testify
to the rest of the country; this is the true meaning of
being a disciple of J esus.
Having discussed the issue of 'being a witness' and
'witnessing to our community', I am left to discuss
another challenge, which I think troubles most
witnessing Christians. The World Council of Churches
(WCC) in 1995 identified a couple of issues of Christian
witnessing churches face; interestingly, all the issues
raised, were challenges Christian witness faces within
churches and with fellow churches. It is taboo to talk
about, but it is the cold hard truth. Christian Witness
finds most of its persecution within church walls; this is
the so called friendly fire. We want to witness to the rest
of the world, when we cannot find common ground
amongst ourselves. Different people and churches
interpret the Bible differently, and thus, when it comes to
witnessing, we are quick to confuse people and get
confused ourselves.
An interesting issue for Christian witness, identified by
the World Council of Churches, is what I like to call
'Poaching.' For some strange reason, we seem to witness
26
amongst ourselves. According to WCC, new churches
and evangelical groups are recruiting people from other
churches, and creating competition for the existing
churches. This has always boggled my mind. How
strange, indeed is this! I say strange because every time
we pray Lord's Prayer Thy Kingdomcome, when Thy
will be done on earth as it is in heaven, we are claiming
the promise that God's Kingdom will come again, when
every woman, man and child has heard the gospel. If we
keep witnessing to each other instead of those who have
not heard the Good News..the second coming of
Christ might take a while. On the upside, this could help
relieve the fear that the world will come to an end in
2012.
I am not quite sure why churches fish in aquariums
instead of the sea, but I am sure we would get a lot more
witnessing done if we proclaimed the word to those who
have not heard it yet instead of squabbling amongst
ourselves about the true doctrine of worship. And when
we are not competing with our fellow churches, we are
squabbling amongst ourselves over petty issues that take
up our time, and energy, leaving less room for us to think
of ways to be a Christian witness in our community. If
we stopped fighting over the most ridiculous issues from
whether shoes should be worn in church, to what colour
to paint church walls with, and channelled our energy
into building up the youth groups and taking care of our
senior citizens and working on community building
projects, the Christian witness in this world will increase
a hundred fold.
That is not to say the Church has not done anything, or
that in discussing all the challenges I have mentioned
before this, the Christian witness of the world has failed
J esus Christ entirely. To the contrary, there is a vocal
effective Christian witness in today's world as different
churches minister to the people around them. I was
merely nit-picking a few issues that I believe the Church
and Christians in general can work on to make the
Christian witness movement even more effective in
today's world.
The future is bright for Christians because despite all the
negativity revolving around modernization and what it
has cost us in terms of virtue and moral conscience, we
also reap the benefit from it tremendously. I personally
know youth groups who go online to discuss their
concerns with each other, and in fact this year's youth
camp created a Facebook page for them to reach out to
all the youths in Malaysia and share information and
latest updates.
We are not as nave as we used to be, we can quickly
check-up information we receive, to see that we are
being told is the truth, and thus we are less likely to
deviate from what our faith requires of us, or from any
cultish claims that brainwash us entirely. Christian
books, Christian music, and Christian websites are so
easily accessible today that we are never too far from the
word of God. There is entire Christian culture so readily
available to us that make it easier for us to go out, and
show the world of how relevant Christianity is today,
proving that the Bible is not a big thick book full of
archaic stories, but a relevant moral compass that has
survived more than 2000 years.
J ust as J esus asked us to witness to the ends of the world,
the possibilities of Christian witness today, are endless.
It is exciting to think of how connected, and how much
more we can achieve as Christians in our witness, today
more than any other time in history.
Nelson Mandela says
Education is the most powerful weapon which you can use to change the world.
When a man is denied the right to live the life he believes in, he has no choice
but to become an outlaw.
I learned that courage was not the absence of fear, but the triumph over it. The
brave man is not he who does not feel afraid, but he who conquers that fear.
It always seems impossible until it's done.
A good head and good heart are always a formidable combination. But when you
add to that a literate tongue or pen, then you have something very special.
27
[St. J ohn Chrysostom(c 347-407), Archbishop of
Constantinople, was a significant Early Church
Father. He is known for his legendary eloquence
in preaching.]
Prayer and communion with God constitute the
highest good, for they bring us into fellowship and
union with Him. J ust as contact with earthly light
enables our eyes to see, so when gaze on God of our
heart is flooded with His light which is beyond all
description. The prayer I speak of is not a
mechanical formula, but a movement of the heart; it
is not confined to times and season, but continues
night and day. It is not only at set hours of prayer
that we should turn our minds to God; we need to do
it also at those times when we are busy with our
occupations, helping the poor or engaged in any of
the other work of mercy, so that remembrance of
God and desire for him permeates all that we do.
Then our actions, as though seasoned with the love
of God, will become pleasing offering to the Lord of
all, and we ourselves, thus filling every moment
with prayer, shall enjoy great spiritual profit
throughout our lives.
Prayer is the light of the soul, by which we acquire
true knowledge of God. It is the medium of
communication between God and man. Through
prayer our hearts are raised to heaven and we
embrace God in a way no words can convey. Like
an infant crying for its mother, so do our souls crave
the divine nourishment. We ask for our own needs,
and we receive gifts surpassing the whole visible
creation.
Prayer is a worthy ambassador before God, which
make the heart joyful and gives peace to the soul.
And when I speak of prayer, you are not to imagine I
mean words. Prayer is the desire for God, a
wordless love, an attitude of son-ship not of man's
originating but actuated by divine grace. We do not
know how we ought to pray, declares St. Paul, but in
our inarticulate groans it is the Spirit Himself who
is interceding for us. For anyone to whom God has
granted this kind of prayer, it is a treasure which can
never be lost, a heavenly food to satisfy our souls.
Once we tasted it, an eternal longing for the Lord
burns in our hearts with a fierce intensity.
Therefore, in preparing to receive Him, with lowly
hearts we shall paint the walls of our homes and
illuminate them with the light of righteousness.
With the gold leaf of good works we shall adorn
them and enrich them with the mosaic of enduring
prayer, to make our homes perfect for the Lord. So
we shall receive Him as in a splendid palace. And by
His grace we shall henceforth keep Him like an
image set up in the temple of our souls.
Down the Ages-1
Prayer is the Light of the Soul
St. John Chrysostom
Love is the manifestation of
the divine nature, which stands
above time. Love is not only a
way of life; it is practical
action directed towards the
goodness of others. Love exists
only in the present moment. A
man who does not manifest
love in the present does not
love at all.
- Leo Tolstoy
28
Counselling is an activity that helps individuals to
overcome their problems. "Counselling is an interactive
process characterized by a unique relationship between
counsellor and client that leads to change in the client in
one or more ...areas"(Lewis & Elizabeth 2000). The
change may occur in the areas of Behaviour, Beliefs and
Emotional distress.
A behaviour change might be the solution of a problem
or it might also enhance one's potential for personal
growth. According to the modern behaviourist, change
in thinking lead to behavioural change.
Apart from behaviour change, an individual's ability to
cope with life situation may also change. They also learn
to live with what they cannot change. Change in beliefs
may occur in counselling. One of the main goals of
counselling is change in self- concept and beginning to
think of himself or herself as a more competent and
worthy person. Change in beliefs lead to behaviour
change.
Relief of emotional distress is also an agenda of
counselling. When an opportunity is given for catharsis
they safely vent their negative feelings and feel sure that
they will be accepted and understood and relieved from
psychic pain. The change that occurs in counselling can
influence feelings, values, attitudes, thoughts and
actions.
Goal of Counselling
The main goal of counselling is 'growth' and 'change'.
When a client attains growth he or she becomes more
effective in dealing with his/her problem. The word
'change refers to the ability to cope with and live
effectively by using more of his resources'.
Pastoral care and Counselling
Pastoral care and counselling seek to utilize and
integrate both psychological and theological insights
regarding the human situation and the healing of
persons.Pastoral care is the broad, inclusive ministry of
mutual healing and growth within a congregation and its
community through the life cycle ( Clinembell- 1984).
Pastoral Counselling is one dimension of pastoral care,
which is the utilization of variety of healing
(therapeutic) methods to help people handle their
problems and crises more carefully and thus experience
healing of their brokenness (Clinembell-1984). People
need pastoral care throughout their lives where as they
need pastoral counselling only at times of crises.
Pastoral care and counselling enable heal and growth in
all dimensions of a person's make up including: body,
mind and spirit.
Pre-marital Counselling: Need, Aim and Objectives
Need for Pre-marital Counselling:
Affluence
J ob oriented life
Weak support system
Nucleation of families
Low frustration tolerance
Influence of media
Impact of globalisation
Alcoholism/drug addiction
Cyber addiction
Increasing divorce rate
Primary aim: Assisting the couple in Leaving and
Cleaving for Mutual Need Satisfaction
Objectives
Assisting the couple :
to develop self-understanding,
to develop healthy self-esteem,
to develop healthy ways of communication,
to develop healthy ways of approaching conflicts in
the family,
to develop healthy spiritual well being,
to develop skills in effective parenting,
to understand importance of concepts, symbols & in
different religions.
Bibliography
a.
b. Howard Clinembell, Basic Types of Pastoral Care and
Counselling, Abingdon Press: Nashville, USA, 1984.

Lewis & Elizabeth 2000
* Pushpa J . Punamadam is the wife of Rev. J ose
Punamadam; she held many posts in Kerala: she was
headmistress, a counsellor, president of the women' forumof
the Yuvajana Sakhyamof the Kottayam, Kochi Diocese.
Pastoral Care and Counselling
Mrs. Pushpa J Punamadam*
29
This photograph of Thomas Thirumeni has an amazing
quality and power to talk to us about who he was. I take
this opportunity to write few lines to pay homage to this
disciple of J esus Christ. 2014 is the birth centenary of
th
Thirumeni. He was born on 26 May 1914 in the
th
Panampunna family at Kottayam. He passed away on 27
November 1984. In 1953, he was consecrated as a bishop
of the Mar Thoma Church together with Mar Alexander,
Mar Theophilus and Philipose Mar Chrysostom. These
three outstanding bishops contributed much to the golden
age of the Mar Thoma Church.
I had the privilege of knowing him from my childhood
and enjoyed his thoughtful and loving mentoring all my
life. He had a parathyroid surgery in London in October
1984, and I still remember him telling me, 'I feel like a
new man.' He was so happy about the way he was looked
after in the hospital; he was indeed a prince, the doctors
and nurses felt holiness and divinity in his manners and
contact with them. He used to tell, 'No one should do
anything, which may hurt the Church.' I am sure many of
you may also recollect with great affection many things
that Thirumeni said and did. He always will stand out in
my mind as someone who set forth with such total
discipline, integrity, courage, style, dignity, and
leadership. Some of us, who had the exceptional fortune
to know him, continue to turn to him for help and
guidance because he is indeed a living legend and has
been a lasting influence. Many people would
acknowledge that Thomas Thirumeni was the most
outstanding Indian bishop of the twentieth century.
Thomas Thirumeni was first and foremost a bishop, an
apostle of J esus Christ. He was an apostle, called by J esus
Christ to lead the Church; he was called to give
mentorship to others to send them to the vineyard; he was
called to know when be to be strict and when to be kind,
when to correct and when to turn a blind eye! Thomas
Thirumeni was also a prophet; a prophet is not a fortune
teller, but a man who interprets the signs of the time for
seeing the action of God here and now and so to point to
future possibilities. Thirumeni also took his teaching role
seriously; Thirumeni was seriously involved in the post
ordination theological education of the clergy. The library
in his Manganam Aramana and St. Augustine Study
Centre are examples of how he wanted to encourage
serious in depth study of the faith of both clergy and laity.
Thirumeni
strived for
excel l ence
and perfec
tion in all his
endeavours,
whether i t
was singing,
chanting, pre
aching, tea
ching, pasto
ral care, ad
ministering
or giving lea
dership. Med
iocrity had
no place in
his thinking.
Quality rath
er than quantity was his motto; he strived to present his
work as a perfect offering to 'his Lord and his God.' His
melodious chanting of the liturgy was entirely for giving
glory to God and making people feel and experience the
presence and holiness of God during worship; this was an
extraordinary gift. When Thirumeni chanted, 'Holy art
Thou O God,' the entire congregation felt the holiness and
experienced that heavenly reality.
Our service to great men is not to praise them now and
then or to put their names on institutions and plaques;
great men are inspirations for us to follow them. The
greatest thing that we can do to the memory of Thomas
Thirumeni is to take seriously those things for which he
lived his ministry; to hold firmly the traditions and the
doctrine of the Mar Thoma Church, her Catholicity and
apostolic ministry and yet, to be so firmly rooted in the
faith of the Church that we can be free to be confident to
risk anything for the Gospel. Let us therefore, remember
those things, which were nearest to Thirumeni's heart for
that is the greatest compliment we can pay as faithful
children to a great spiritual father.
* The festschrift volume edited by Rev. Dr. M. J . J oseph on the
birth centenary of Thomas Thirumeni and released at
Kottayamon 25 May 2014 will be a useful aid for learning
more about Thirumeni.
Bi r t h Cent enar y
*
Rt . Revd. Dr. Thomas Mar At hanasi us Suf f ragan Met ropol i t an ( 1914-1984)
Dr. Zac Varghese
30
Tabore Mar Thoma Church, Manchester is hosting the
32nd UK and Europe Mar Thoma Family Conference,
this year. The theme 'Christian family life in a migrated
context' was chosen to reflect and debate on the
opportunities and challenges, which face the Mar
Thoma diaspora families in UK and Europe.
As in previous years it will be a residential weekend
meeting from 29th- 31st August 2014 in the beautiful
environs of Yarnfield Park Training & Conference
Centre, Yarnfield, Stone, and Staffordshire.
The venue is easily reached from both south and north of
the country with excellent motorway links and both
Manchester and Birmingham airports close by.
His Excellency Mr. Ranjan Mathai, High commissioner
of India will be the chief guest at the inaugural session
with the diocesan bishop Rt. Rev. Dr. Geevarghese Mar
Theodosius Episcopa delivering the inaugural address.
The keynote speakers are
1. Revd Abraham Scaria, Associate director of J uhanon
Mar Thoma Study Centre Trivandrum. He also is
visiting counsellor and lecturer at the TMA Institute of
counselling at Kottayam.
2. Rev Canon Dr. J ules Gomes will lead the sessions for
the youth and currently ministers in the Isle of Man. An
accomplished speaker, journalist, broadcaster, J ules did
his doctoral studies in Cambridge on the Old Testament.
.
.
Before coming to the Isle of Man, he was Dwelly Raven
Canon (Canon Theologian) and Artistic Director at
Liverpool Cathedral and Lecturer in Biblical Studies at
Liverpool Hope University.
3. Rev Dr. Thomas Philip, vicar Sinai Mar Thoma
church, London, is also the former president of the
Malaysian Consultative Council of Buddhism,
Christianity, Hinduism, Sikhism and Taoism
(MCCBCST) was the vicar of the Klang, Penang,
Sungai Petani and Ipoh parishes.
An exciting programme for adults, youth and children
has been planned with ample time for discussion, debate
and reflection. A singing competition for parish choirs
will entertain and liven up the evenings.
In order to encourage wider participation, the
conference registration fees have been kept low and over
450 delegates have already registered with registrations
planned to close at 550 delegates. Several fund raising
activities, such as raffle tickets, bake sales, generous
individual donations and sale of advertising space in the
conference souvenir, have helped in financing this
conference.
A commemorative souvenir will be released at the event
with scholarly articles from eminent theologians, clergy
and laity. We look forward to welcoming you at the
conference in the summer and request your prayers for
this year's meeting to be a success and blessing to all.
Dr. Suku Mathew, Liverpool
ND
32 UK & EUROPE MAR THOMA FAMILY CONFERENCE
News & Reports
Family Conference-2014
When one door closes, another opens; but we often look so long and so regretfully upon the closed
door that we do not see the one that has opened for us - Alexander Graham Bell
"I ama little pencil in the hand of a writing God, who is sending a love letter to the world."
- Mother Teresa
Courage is what it takes to stand up and speak; courage is also what it takes to sit down and listen
-Winston S. Churchill
31
Edavaka Mission Centre Meeting
Sam Thomas, Edavaka Mission Secretary
Hermon Mar Thoma Church had the opportunity to host the first ever one day centre meeting of Voluntary Evangelistic
Association ( Edavaka Mission) under the auspices of Mar Thoma Churches in the UK, which was held at Darlaston
th
Town Hall in Walsall on 30 of March 2014. The meeting was attended by around 360 people (including 80 children)
from other sister parishes spread around the UK. This posed a major challenge for us as a church to manage and run the
event smoothly, to which our dedicated members rose to the occasion and worked as a team under the able leadership of
our Vicar Rev. Vinoj Varghese.
Rev. Paul Singh who is a vicar of the Church of South India currently studying for his Doctor of Philosophy (PhD)
degree (Environmental Theology) in Edinburgh University was the guest speaker who delivered from the word of God.
Although his name suggests otherwise, achen is a pure Malayali and hails from Thiruvanadapuram in Kerala.
Rev. Sam J ohn, vicar of Tabor and Carmel Mar Thoma Churches in Manchester and Liverpool lead the Holy
Communion service, which was one of his last few services before he departs to Kerala after completing his three years
of a very fruitful and successful mission as a vicar in the UK. The event was also a timely occasion for the centre
organisers and fellow vicars to collectively bid adieu to Sam achen and kochamma, which they didn't miss and provided
a fitting farewell.
The day also saw the election of centre committee members of the various church organisations which was held in the
afternoon following a traditional Kerala vegetarian lunch (in line with our lent celebration) which was prepared and
served enthusiastically by our own members. Our Sunday school children along with their friends from visiting
parishes also spent some quality time with Subin and Stanley uncle who are familiar faces to all of them.
It was one of those rare occasions for many of us when so many Mar Thoma members could assemble under one roof to
worship J esus our Lord and saviour in unity and love. The curtain was drawn at around 4:30pm when it was time for
everyone to say good-bye after a long and busy day after a top up of vada and pazhampori served with tea and coffee.
32
nd
By the grace of our Lord and Saviour Jesus Christ the 2
Carmel Mar Thoma Youth Conference was conducted
successfully. This wonderful event took place at the Cefn Lea
Conference and Holiday Park in Newtown, Wales, from the
th th
27 to 29 June 2014. The theme for the conference 'Lightened
for Life' was based on Ephesians 5:8; it reads, 'For you were
once darkness, but now you are light in the Lord. Live as
children of light.' The subjects explored were very relevant for
the youths and were easy to relate to.
This 3 day conference had over 85 delegates involving the
participation of youths from seven Mar Thoma churches
across England. The speakers for the conference were Revd.
Dr Jacob Thomas and Dr Sam George, both of whom were
st
part of the 1 Carmel Youth Conference back in 2012. They
were able to provide interactive, insightful and blessed
messages for the young people. Revd. Vinoj Varghese and
family, Revd. Alexander Tharakan and family, Pushpa
Kochamma, along with several other adult members
supported the youth leaders for the smooth running of the
conference. Revd. Vinoj Varghese and family's presence was
a gift to the youths. His passion and enthusiasm provided an
energetic atmosphere throughout the conference. The youths
were blessed with a Holy Communion Service led by Revd.
Alexander Tharakan.
The worship sessions led by Mr Stanley Mathew John, Mr
Mathew Thomas & Mr Subin Mathew were especially
memorable and were most valued amongst the youths. The
youth members were able to enjoy, bond and take away
significant life lessons through the various programmes.
The main talks on the theme was delivered on the second day,
however, a small brief was given during the evening of day one
by both the speakers. Dr. Sam George's message focused on
placing Christ at the centre of our lives and giving Christ the
spotlight. Working with youth groups in America, as well as
taking part in numerous other youth retreats and conferences,
allowed Dr. George to introduce topics of common interest to
youths, such as cultural differences and social interactions.
Revd. Dr Jacob Thomas's sessions included a theme talk on
light as a metaphor and its significance to the Mar Thoma
Church. His interactive session of 'Questions and Answers'
was highly beneficial for the youths as they were able to ask
questions and express doubts that they encountered in their
lives.

Time was set apart each morning for devotion, which allowed
the youths to reflect and meditate on a short daily passage that
was provided in their conference pack. The Testimony session
allowed youths to share their experiences and of being
witnesses to Christ's work in their lives. In addition, informal
team games and activities were organised for the youths to
build their relationship with each other and create networks.
The conference allowed all who attended to have a deeper
relationship with God and have a clear understanding of how
to be shining lights within their church and community. The
most important outcome of the conference was the personal
dedication and commitment of 27 young people to the Lord for
the first time and many others rededicated their life for closer
walk with Christ.
Youth Conference 2014 Report
Moby Mathew, Carmel MTC, Liverpool
33
The aim of this section of the journal is to give our
children something interesting for them to enjoy.
Children like stories; we have our own stories to tell. We
can internalise others' stories and engage with them. In
the ancient time, some people told sacred stories on how
the universe came to be and God's involvement in the
creation of the universe - the earth, the sun, the moon,
heavenly bodies, and stars. Our mothers tell us bedtime
stories to give us confidence and courage to face demons
and bad dreams; they tell us stories about fairies and
angels coming to help us in difficult situations. These
stories are to help us to lead a noble life. This nobility is
within our grasp under the grace of God.
Now bedtime stories and good night kisses have been
replaced with television dramas, computer games, and
enticing advertisements. Television and the Internet are
where our children now receive basic truth about living
and get encouragement for not believing in a loving
God; not believing in a loving God is called atheism. You
might have come across a man called Dawkins and his
books, and his logical arguments; he is a prophet of
atheism. People are encouraged to look after themselves
without any concern for others. But Biblical stories help
to learn about a God-centred self without being self-
centred. This realisation helps us to hear the wonderful
word from God, 'You are my child and I am your God.'
This is a comforting thought, but we need sensitivity,
sharp ears, to listen to God's words. Wouldn't it be good
to go to sleep with such an assurance after hearing a good
bedtime story? This awareness of God help us not to see
mums, dads, brothers, sisters, uncles, aunties, and others
as people that we can use for our immediate needs, but
agents of God for protecting and providing for us under
all circumstances. Our parents and others are there
because of God's love. A God-centred self is the
incarnation of love; it is entirely focussed, integrated and
harmonised in God. Biblical stories should help us to
have this transformation.
We blame others and come up with all sorts of
explanations for the discontent of our children and the
lack of direction in their lives. But there is a beautiful old
story about God that we might tell our children, which
our parents told us, this story is large enough to make us
understand why God created this world; it may not tell us
how God created the world, the how is not important; the
how is what scientists are trying to find out, but why God
created the world is important to us to understand and
believe in an amazing God. God is love. Where do you
find these stories?
You find these stories in the Bible. It is more than a book;
it is a library of sixty-six books. It was written over a
period of 1600 years. It was initially written in three
languages: Hebrew, Aramaic and Greek. It contains
amazing stories, history, poetry, biography, proverbs,
parables, letters, law and moral codes. It is a story about
a loving God and His relationship with His children. It is
written by over forty writers. The Bible is an amazing
book because behind the people who wrote it, there is
one supreme author. J esus said,' Heaven and earth will
pass away, my words will never pass away' (Matt 24:
35). Lord Tennyson wrote: 'Bible reading is an education
in itself.'
Therefore, the editors are hoping to tell some of the
Biblical stories for our children in a very simple way.
Keep looking for these stories in the future issues of the
Mar Thoma ECHO. It is in sharing these stories, our
relationships are strengthened. Let us make the 'ECHO'
as a medium for engagement with these stories. Please
ask mums and dads to tell you bedtime stories about a
loving God.
ECHO Garden
Space for Children
34
I would like to start my speech by saying a short prayer.
May the words of my mouth and the meditation of my
heart be pleasing to you, O God. Amen.
Standing here today, I am not entirely sure what to say,
but one thing I can definitely say is that I will miss my
beloved Sunday school. This is a tough day for me
because I am nervous and hear the sound of my
heartbeat. I remember many days of my life such as
birthdays; Christmas days, my school days, and now I
shall add my last day of the Sunday school to this list. I
know this may be the end of my structured learning
phase of the biblical stories, but it will be a new start for
me to understand the word of Christ on my own. Sunday
school gave me an outstanding vision and a great
foundation on the word of God.
I would like to start my speech by talking about a cartoon
character called Dennis the menace. In this cartoon
Dennis and J oey (his friend) are walking out of Mr. and
Mrs. Wilson's home with handful of cookies. J oey then
asks the question: Why do we deserve this? Then
Dennis replies, It is the love that Mr and Mrs. Wilson
have for us, we deserve these not because of our own
actions. I can now link this fact to my own life: Why
do I deserve many gifts from God? God has given me
many talents: music, learning skills, sports etc..... I know
I haven't always been the best person to God; however,
He still blesses me all the time.
In my opinion, I believe that Sunday school is a
marvellous place for a child to grow up, as it gives
him/her a stronger faith in God; Sunday school allows
you to make new friends who know J esus.
Sunday school was actually a school for the poor
children and it was found in the 18th century by Robert
Raikes, and at that time it was called the Sabbath school.
Sunday schools were not compulsory. I am happy that
we do have that opportunity here at All Saints.
In Isaiah 6:8 we read: Then I heard the voice of the lord
saying, 'whom shall I send? And who will go for us? And
I said Here am I, send me! Most people know the
context of this memory verse; it signifies God's
unconditional love towards Isaiah, and he responds to
God's order very faithfully and carefully. Isaiah didn't
even question God on how long or how far he had to go,
all he did was listen to the word of God. My vision of the
Sunday school has expanded incredibly because of Dr.
Thomas Philips Achen. He often has little discussions
with me, and I thank him a lot for that. I remember all my
Sunday school teachers who have cared for me as if I
was one of their own. I hope that God almighty allows
everyone to do His will on earth. Praise the Lord!
Valedictory Speech
Master Joel George
*A valedictory speech of after attending the last Sunday school class at the All Saints Mar Thoma Church, Peterborough
Many people will walk in and out of your life, but only true friends will leave footprints in your heart
- Eleanor Roosevelt
"I ama little pencil in the hand of a writing God, who is sending a love letter to the world."
- Mother Teresa
35
Therefore God has also highly exalted Himand given
Himthe name which is above every name
(Philippians 2: 9).
There are many names in the world. God has chosen each
and every one of our names even before we are born. But
the name above all names is given to J esus. He is the
master and saviour for all who need him. When people ask
who the resurrected saviour is? Instead of simply
mentioning the name J esus, we should be able to tell them
the real story behind it.
Since our ancestors committed sin, death has pursued us
all. No one, rich or poor, can escape its clutches. God's
love and care for his creation, especially for us, is eternal
and unchangeable. So God in His grace provided the
means of salvation for us. St. Paul in Ephesians 2: 4-5
says "God's mercy is so abundant and His love for us is
so great, that while we were spiritually dead in our
disobedience He brought us to life with Christ." He sent
his only son J esus to the world who died in our place on
the cross. J esus was raised from the dead so that
whoever believes in Him may have eternal life. J esus is
our resurrected saviour. He triumphed over the devil
and saved many people.
He has given us His precious blood so that we can give
our lives to Him. Today, He wants to save us and give us
life. So, we should open our hearts and accept Him as
our personal saviour.
"It cost God nothing, so far as we know, to create nice
things: but to convert rebellious wills cost Him
crucifixion" (C.S Lewis).
Prayer: Dear Lord, Thank you for the victory you have
won over Satan and all evil. Help us to proclaim your
glorious name to the ends of the earth. Help us to accept
you as our saviour and submit us to your hands. In the
name of J esus Christ we pray, Amen.
* J iya is a talented writer who is studying at Kings
School, Peterborough.
The Resurrected Saviour
Jiya John*
All Saints Mar Thoma Church, Peterborough
Second President of India, He was awarded the Bharat Ratna in 1954, Radhakrishnan was nominated for
the Nobel Prize for Literature for five consecutive years from19331937, although he did not win. His B'day
is celebrated as Teachers' Day
It is not God that is worshiped but the group or authority that claims to speak in
His name. Sin becomes disobedience to authority not violation of integrity

All our world organizations will prove ineffective if the truth that love is stronger
than hate does not inspire them
Only the man of serene mind can realize the spiritual meaning of life. Honesty
with oneself is the condition of spiritual integrity
Dr. Sarvepalli Radhakrishnan says
36
Easow Mar Timotheos was an Episcopa (bishop) of the
Mar Thoma Church from 1975 to 1988. Below is a short
reflection on his life.

To impart Biblical knowledge to the common people of
the Parish, he started Adult Sunday School in parishes.
To train the Sunday school teachers he introduced
'Centre Level Teachers Training' programmes. He was a
regular participant of the Mar Thoma Students'
Conference and student camps. He encouraged many
youths to work in North Indian villages as missionaries.
His life itself was an example to the youths.
Bishop Timotheos was a simple and humble man. Even
after becoming a bishop, he found joy in sitting with the
common people on the floor, while attending prayer
meetings. During his visits to the parishes in the Middle
East, he showed special interest in the welfare of the
Marthomites living in labour camps. He was never too
busy or occupied to neglect a friendly visit to them.
His life of prayer and deep spiritual experiences was his
special characteristics. For him prayer was part of his
life. He talked to the Lord as he would speak to his
earthly father. He used to spend hours and hours in
prayer. On certain days when there was a special need he
would pray the whole night without eating any food. The
Thirumeni (bishop) used to fast regularly four times a
week Monday, Wednesday, Friday evenings and
Sunday mornings. In addition to these he used to fast for
special needs and requirements. An example of this is
during the construction of the Chungathara College, a
huge amount was required to pay off the debts.
Thirumeni, who was the Chairman of the college, fasted
for 40 days and spent time in prayer. His prayers were
answered when the debt was wiped off by a German
charitable organisation. He was an avid lover of books
and had a thorough knowledge of the Bible and
memorized Bible verses.
At Thirumeni's demise the late Mr. Rajiv Gandhi said
The passing away of Rt. Rev. Easow Mar Timotheos is
a great loss to the people of Kerala and particularly to the
Marthomite Christian Community. The late Bishop's
piety and dedication to spiritual causes and his work for
the uplift of the poor will be long remembered. In his
death the country has lost a true evangelist of a rare
calibre. Easow Mar Timotheos- a glowing morning star
shined for the people of the land for a short while. He
testified that the Thirumeni was the 'great apostle of
India'.
Thirumeni has left behind a great legacy in humble
prayer for the betterment of the church and community.
We as a church, community and individuals need to
dedicate more of our time to prayer so that we can be
good stewards of the heavenly Kingdom.
Easow Mar Timotheos - A Man of Prayer
Dia Miriam Samuel, St. Johns MTC, Hounslow
37
ECHO - EMBLEM
Revd. Jose Punamadam *
Signs and symbols have significance in all spheres of human life. We express certain ideas through signs
and symbols, that cannot be seen, heard or comprehend directly by us. In order to express our experience,
we need a medium. Signs and symbols are media for communication. J esus Christ was the living evidence
and talking medium for God's communication. For effective communication He used different types of
communications which included signs, symbols, and miracles. Every sign and symbol generate thoughts.
The early Christians developed and used certain symbolic expressions to communicate their faith in God.
This emblem is a religious art, which proclaims the beauty and creativity of God through the visual
medium. It communicates the beauty of God in colours. This art work proclaims the theology in colour
what the gospel communicates in words. This is an expression of divine glory in colours.
In this emblem, we can see different colours, especially the red and blue which represents the land where
we are. The boat indicates the presence of the COMPE along with the disciples of J esus and the Diaspora
community. The dove symbolizes the Holy Spirit which is an inspiration for communication and for
writing. The golden trumpet indicates the beautiful message from God which is an echo for the Diaspora
community. The cross and the pen visualize the two communication channels of our Lord and saviour J esus
Christ.
* Doctoral student in Communication and Iconography

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St. Johns Mar Thoma Church Community, Hounslow, conducted the annual retreat at the Coptic
Orthodox Church Centre at Shepalbury Manor, Stevenage, with His Grace Bishop Angaelos. Mr. PM
Mathew, secretary of the COMPE, presented a gift to Bishop Angaelos.
Rt. Revd Dr. Geevarghese Mar Theodosius met the representatives of the Archbishop of Canterbury,
Revd Dr. Canon Leslie Nathaniel and Revd Dr.Roger Paul on 16th Dec 2013. The Mar Thoma group
included Revd Dr.Thomas Philips, Revd Jose Punamadom, Mr. Abraham Mathews, and
Dr. Zac Varghese.
Mar Thoma Clergy conference in Europe
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COMPE meeting in the presence of Mar Theodosius Episcopa & Mar Timotheos Episcopa
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The gathering at the COMPE meeting in March 2014, where it
was decided to publish a European regional journal
of the Mar Thoma Church.
At the inaugural service of the newly formed
All Saints MTC, Peterborough. Rt. Revd Donald Allister,
Rt. Revd Dr. Geevarghese Mar Theodosius &
Revd Dr. Thomas Philips.