REALIZING GOD IS NOBLER THAN THE SERVICE OF GOD

Understanding the Ivanian Vision of the Dynamics Between Theosis and Diakonia in the Light of Luke 10:38-42 and its Application in the

Context of Mission in India

U

GEORGE SEJIN JOHN OIC

ROLL NO. 11623 IV B.TH.

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September2014

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My Child, day and night remember him who preaches

Gods word to you and honour him as the Lord, for

where His lordship is spoken of, there is the Lord. Seek

daily contact with the saints to be refreshed by their

discouses...

(Didache, 4: 1,2)

ii

ACKNOWLEDGEMENT

I would like to take this opportunity to acknowledge with gratitude all those who

had lent me a helping hand in one way or another towards the fulfillment of this task.

First of all I join my hands with utmost humility and profound gratitude before the

Almighty for inspiring and guiding me all through the work.

My deep debt of gratitude is to Rev. Dr Thomas Kattathara SJ, my guide who, to

use his own words, adopted me as his spiritual son and ensured that I receive the best

nourishment in the guise of scholarly guidance, suggestions, constant encouragement,

fraternal concern and prompt corrections. My deep and sincere thanks to Rev. Dr. Philip

Vysanethu OIC, the Director of BVP, for his encouragement and support without which

this work would not have materialized.

I also owe my gratitude to Rev. Dr. S. Selva Rathinam SJ, the President of JDV,

Rev. Dr George Pattery SJ, the former Acting President of JDV, Rev. Dr Thomas

Kuriacose SJ, the Dean of Theology and all the professors of the Faculty of Theology

both of JDV and BVP for all their endeavours that have helped me in my theological,

priestly and human formation.

My heartfelt thanks to Rev. Dr. Isaac Parackal OIC, my Superior and Rector and

to all the Rev. Fathers and brothers in Bethany Ashram, Pune who not only supported

and encouraged me but also provided me with all the facilities needed to carry out this

work.

My deepest appreciation to Dn. George Thomas OIC and Dn. Siju Mathew OIC,

and all my batchmates for their valuable feedback and corrections. Heartfelt gratitude to

Bros. Mathew Praful OIC and Melwin Mathew OIC and Ms. Meenal Patole for

meticulously going over the work and proofreading it to quite a perfection. I extend my

heartfelt thanks to the staff of JDV and BVP library for making available all resources

for my paper.

Once again a big thanks to all those who played a part in the completion of this

work.

George Sejin John OIC September 2014.

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TABLE OF CONTENTS

Acknowledgement ............................................................................................... iii

Table of Contents ................................................................................................ iv

General Introduction ........................................................................................... 1

0.1 Mar Ivanios Contribution to the Field of Theology ................................ 1

0.2 Context of the Study ................................................................................. 2

0.3 Task of This Paper .................................................................................... 2

0.4 The Thesis ................................................................................................. 3

0.5 Development of the Thesis ....................................................................... 3

0.6 Scope of the study ..................................................................................... 3

0.7 Methodology ............................................................................................. 4

0.8 Procedure .................................................................................................. 4

Chapter I

The Spirituality and Vision of Mar Ivanios ....................................................... 6

1.0 Introduction .............................................................................................. 6

1.1 Life and Character Sketch ........................................................................ 6

1.1.1 Early Days .......................................................................................... 6

1.1.2 A Heart That Loved the Church ........................................................ 7

1.1.3 Days at Serampore: A Period of Transition ....................................... 9

1.1.4 Bethany Ashram: Prayer, Meditation and God-Realization .............. 9

1.1.5 Towards Communion with Rome .................................................... 10

1.1.6 The Malankara Catholic Church ...................................................... 11

1.1.7 Last Days ......................................................................................... 11

1.2 Background and Influences .................................................................... 12

1.2.1 St. Thomas Tradition ....................................................................... 12

1.2.2 A History of Schisms and Divisions ................................................ 13

1.2.2.1 The Universal Church through the Ages ...................................... 13

1.2.2.1.1 First Centuries ......................................................................... 13

1.2.2.1.2 Ecumenical Councils and Related Splits in the Church .......... 14

1.2.2.1.3 Reformation and the Modern Scenario ................................... 15

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1.2.2.2 The Indian Church of the St. Thomas Christians: A Story of Divisions .................................................................................................... 15

1.2.3 Indian Culture, Tradition and Spirituality ....................................... 16

1.2.4 Oriental Theology and Liturgy ........................................................ 17

1.2.5 Eastern Christian Spirituality and Monasticism .............................. 18

1.2.5.1 Characteristics of Eastern Christian Spirituality .......................... 18

1.2.5.2 Prayer and Contemplation: The Ultimate Source of Spiritual Life .. ...................................................................................................... 18

1.2.5.3 Monasticism ................................................................................. 19

1.3 The Journey unto the Maxim: Realization of God Is Nobler Than the Service of God .................................................................................................. 19

1.3.1 The Problem: A Church in Turmoil ................................................. 20

1.3.2 Insights of a Mind Seeking Solutions .............................................. 21

1.3.2.1 The First Thought ......................................................................... 21

1.3.2.2 The Second Thought .................................................................... 21

1.3.2.3 The Third Thought ....................................................................... 23

1.4 Relevance of Mar Ivanios ....................................................................... 24

1.4.1 Mar Ivanios as a Prophet ................................................................. 24

1.4.1.1 The Hebrew Prophet: Seer, Ecstatic, Enthusiast and Called. ....... 25

1.4.1.2 Mar Ivanios as Seer, Ecstatic, Enthusiast and Called .................. 26

1.4.2 Mar Ivanios as Father of the Church ............................................... 27

1.4.2.1 Definition of the term Church Father ........................................ 27

1.4.2.2 Application of the Criteria to Mar Ivanios ................................... 28

1.4.3 Mar Ivanios as Saint ........................................................................ 28

1.5 Conclusion .............................................................................................. 28

Chapter II

Ways And Means to Realize God ..................................................................... 29

2.1. Introduction ............................................................................................ 29

2.2. Universal Human Thirst for the Divine .................................................. 29

2.3. The God to be Realized is a God who Reveals ...................................... 30

2.4. Realization of God in the Trinity of Divine Persons .............................. 31

2.4.1. God as Father and Creator ............................................................... 32

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2.4.2. God as Incarnated Son ..................................................................... 33

2.4.3. God as Indwelling Holy Spirit ......................................................... 33

2.5. Human Being as the Recipient and Respondent of Revelation .............. 34

2.5.1. Human Being as the Recipient of Revelation .................................. 34

2.5.2. Human Response in Obedience of Faith ......................................... 35

2.6. The Word of God as Agent of Deification ............................................. 36

2.7. Realizing God in the Community of Believers, the Church ................... 37

2.8. The Divine Liturgy as Means for Communicating God Experience ..... 38

2.9. Sacraments as a means of God-Realization ............................................ 40

2.9.1. Baptism ............................................................................................ 41

2.9.2. Chrismation ...................................................................................... 41

2.9.3. Eucharist .......................................................................................... 42

2.9.4. Sacrament of Reconciliation ............................................................ 42

2.9.5. Anointing of the Sick ....................................................................... 43

2.9.6. Holy Orders ...................................................................................... 43

2.9.7. Matrimony ....................................................................................... 44

2.10. Consecrated Life, way par excellence towards God-Realization ....... 44

2.11. Mary as Model of Deified Humanity .................................................. 46

2.12. Conclusion ........................................................................................... 48

Chapter III

Realizing God V/S Serving God: Understanding the Dynamism in the Light of Luke 10:38-42 ................................................................................................. 49

3.1. Introduction ............................................................................................ 49

3.2. An Exegetical Study of the Mary-Martha Story ..................................... 49

3.2.1 The Passage: Luke 10:32-48 ............................................................ 49

3.2.2 Some Significant Points for Consideration ...................................... 49

3.2.2.1 Location of Passage in the Gospel ............................................... 49

3.2.2.2 To Whom is it Addressed? ........................................................... 50

3.2.3 Exegesis Proper ................................................................................ 50

3.2.3.1 On Their Way ............................................................................... 50

3.2.3.2 A Certain Village .......................................................................... 51

3.2.3.3 The Woman Named Martha and Her Sister Named Mary ........... 51

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3.2.3.4 Sat at the Lords Feet .................................................................... 52

3.2.3.5 Distracted By Her Many Tasks .................................................... 54

3.2.3.6 Need of Only One Thing .............................................................. 54

3.2.3.7 The Better Part that shall not be Taken Away ............................. 56

3.3. The Ivanian Precept in the Light of the Mary-Martha Story .................. 57

3.3.1 Towards a Right Interpretation of the Ivanian Maxim .................... 57

3.3.1.1 Realization of God is nobler than the Service of Humans (?) ...... 57

3.3.1.2 Contemplation is nobler than liturgical service (?) ...................... 58

3.3.1.3 Theosis as True Relationship with God Rather Than Diakonia ... 58

3.3.2 God-Realization, Union with God and Deification (Theosis) ......... 59

3.3.3 Deification as Ultimate Goal of Created Beings ............................. 61

3.3.3.1 Deification as the Ultimate End of Human Beings: An Ivanian Vision ......................... ............................................................................. 61

3.2.6.1.1 Human Being Came from God ................................................ 62

3.2.6.1.2 Human Being Belongs to God ................................................ 62

3.2.6.1.3 Human being is Created for God ............................................. 63

3.3.3.2 Deification of Cosmos through Humans ...................................... 63

3.3.4 Deification as Transfiguration of Human Nature ............................ 64

3.3.4.1 Serving God: A Master-Servant Relationship .............................. 64

3.3.4.2 Realizing God: Father-Son Relationship and a Merging of Identities ..................................................................................................... 64

3.4. Conclusion .............................................................................................. 65

Chapter IV

A Diakonia That Leads To Theosis: The Christian Mission In India ........... 67

4.0. Introduction: Mission as Diakonia ......................................................... 67

4.1. The Church as Missionary ...................................................................... 67

4.2. Motive for Mission: ................................................................................ 68

4.2.1. Christian Vision of Human Beings .................................................. 68

4.2.2. Christian Eschatology ...................................................................... 68

4.3. The Indian Context ................................................................................. 69

4.3.1. Plurality and a Richness of Diversity .............................................. 70

4.3.2. Socio-Economic and Political Dynamics ........................................ 71

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4.3.3. Hunger, Violence and Poverty ......................................................... 72

4.3.4. Religiosity, Religious Plurality and Fundamentalism ..................... 72

4.3.5. Moral Decline .................................................................................. 73

4.4. Some Theological Issues in Mission in India Today.............................. 74

4.4.1. New Understanding of Religions, Channels of Revelation and Ways of Salvation? .................................................................................................. 74

4.4.2. Jesus Christ as the Unique Savior .................................................... 74

4.4.3. Faith and Culture: Inculturation and Evangelization of Cultures .... 75

4.5. The Ivanian Vision of Mission ............................................................... 76

4.5.1. Ultimate End of Christian Mission .................................................. 76

4.5.2. Missionary as God-Realized Person ................................................ 77

4.5.3. A Kingdom-Centric and Humane Vision of Mission ...................... 77

4.5.4. Mission in Dialogue with Culture .................................................... 77

4.6. Mission as Deification: Lessons from Oriental Theology ...................... 78

4.7. Different Approaches to Mission ........................................................... 78

4.7.1. Approaches in the Past: Conquest Mode and Fulfillment Mode ..... 78

4.7.2. The Present Approach: Dialogue as Mission and Diakonia: A Partnership Mode .......................................................................................... 79

4.7.3. A Kingdom-Centric Diakonia of Mission ....................................... 80

4.7.3.1. Humanization through Social Emancipation: Building the Kingdom ................................................................................................... 81

4.7.3.2. Humanization through Deification: A Complementary Approach ................................................................................................... 82

4.7.3.2.1. The Reality of Spiritual Poverty .............................................. 83

4.7.3.2.2. Examples of a Hindu Saints .................................................... 83

4.7.3.2.3. An Alternative Understanding of the Kingdom of God .......... 84

4.7.3.2.4. Christ as relationally unique .................................................... 85

4.8. Conclusion .............................................................................................. 85

General Conclusion ............................................................................................ 86

5.1. A Synopsis of the Ideas .......................................................................... 86

5.1.1. The dynamics of Theosis and Diakonia as Reconciled in Mar Ivanios .......................................................................................................... 86

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5.1.2. The dynamics of Theosis and Diakonia as Reconciled in Biblical Bethany .......................................................................................................... 87

5.1.3. The Church and the World: Arenas Where the Dynamics Unfold .. 87

5.1.4. The Dynamics Revisited and Concluded ......................................... 88

5.2. Oriental Theology: An Appraisal, Apology and Self-Critique .............. 88

5.2.1. Appraisal .......................................................................................... 88

5.2.2. Apology ........................................................................................... 90

5.2.2.1. Critique 1: It is Rigid and Resists Adaptation .......................... 90

5.2.2.2. Critique 2: It is too Spiritual, Other-worldly and Ignores the Human Condition ....................................................................................... 90

5.2.3. Self-Critique: Lack of Contextualizing ........................................... 91

5.3. Contribution of this Study to Oriental and Indian Christian Theology .. 91

Appendix..............................................................................................................91

Bibliography ....................................................................................................... 93

GENERAL INTRODUCTION

The history of the world is but the biography of great men, says Thomas Carlyle.1

Greatness could be understood primarily as remarkable achievement in a particular field

of human endeavour. Yet truly great is the one who has sacrificed oneself for the

betterment of humanity and has contributed extensively to its growth at the cost of his

own. The Servant of God Mar Ivanios, the prophet of ecclesial communion who lived

in the first half of the twentieth century and known in the annals of the Church for the

Reunion Movement of 1930 and the consequent formation of the Malankara Catholic

Church, is great in as much as he read the signs of the times, and responded to it with

prophetic wisdom and courage even as he suffered for witnessing to the truth. His

prophetic wisdom and courage is rooted in his spirituality that now shines as a beacon

unto all humanity. From this great beacon of light comes, as a ray of truth, the words of

wisdom as if from a sage, Realization of God is nobler than the Service of God, the

very words on which we shall focus our reflections in a while.

0.1 Mar Ivanios Contribution to the Field of Theology

Mar Ivanios was not a systematic theologian, but he was nonetheless a theologian, since

it was his theological visions that went into his teaching and praxis. He may be regarded

as a pastoral theologian and a practical theologian. This means that we cannot read Mar

Ivanios writings as we read Rahner or Meyendorff. However, we can certainly develop

a systematic theology based on not only his writings but also his teachings, ministerial

activities, pastoral letters and his very life. This is certainly the task of any theologian

studying the theology of Mar Ivanios. Such an endeavour to unearth his theological

visions from his teachings, praxis and life, would certainly bring in much freshness into

the theological milieu of the Universal Church in general and the Church in India

(Catholic, Orthodox and other traditional apostolic Churches included) in particular,

since Mar Ivanios theology is rooted in the needs of the times and in the deep mystical

Indian and Oriental traditions. Mar Ivanios contribution to Indian Christian Theology is

unique, but as mentioned before, owing to the fact that he was not a strictly systematic

1 Polished version of the actual phrase For as I take it Universal History, the history of what man has accomplished in this world, is at the bottom the History of the Great Men who have worked here. Thomas Carlyle, On Heroes, Hero-Worship, and The Heroic in History, London: James Fraser, 1841, 1.

1

theologian, his teachings lie largely unexplored. This study is only a humble endeavour

in such a direction.

0.2 Context of the Study

Even as this paper is being written, bombs are pounding Palestine and scores of

civilians are being killed even as the world stares on unresponsively. Islamic militants

have taken on Iraq and people of other faith are cruelly hunted, tortured and butchered.

At this very moment, lakhs of children are dying of malnourishment and treatable

diseases, forced into labour, sold into slavery etc. while women are brutally raped,

molested and heavily discriminated against. Hunger, violence, suicides, drugs etc

continue to paint an ugly picture of human existence in the world. It is in the midst of all

this that we reflect on God Realization as the true essence of Christian discipleship,

something which, according to Mar Ivanios, is to be preferred to serving God. As

Christian disciples we have often responded to the problems of the world through our

service, but often have lost perspective of our vision of truth and our service in the

world have often lost enthusiasm or have become profit-oriented, sometimes even

dehumanizing. It is in this context, that the teaching of Mar Ivanios would give us a

sense of direction and place Christian service in the right perspective.

On the ecclesiastical level, the Catholic Church has discovered that it is not a monolith,

but a communion of Churches, 2 and that true richness of the Church lies in her

diversity. Thus, the Malankara Catholic Church, which is rooted in the St. Thomas

tradition, has now begun to express her unique identity in the Catholic fold through her

distinct theology, spirituality, liturgy etc. and to proclaim that she has something unique

to give to the world. In this context a study of the teaching of Mar Ivanios, the founder

and visionary of the Malankara Catholic Church would be very relevant.

0.3 Task of This Paper

The task of this paper is to make sense of the Ivanian maxim, Realizing God is Nobler

Than Serving God, by understanding the dynamics between God Realization

2 The Communion Ecclessiology put forward by the Second Vatican Council is open to a variety of interpretations. Sr. Evelyn Monteiro SCC summaries the Communion Eccessiology of the Council and discusses about the door of possibilities of understanding opened by the Council when it talks of communion of churches. Cf. Evelyn Monteiro SCC, Primacy and Conciliarity Revisited with Reference to the Indian Church, In That They All May be One, ed. by Philip Vysanethu OIC and George Thomas Kallunkal OIC, 130-145. Pune: BVP Publications, 2013, 135.

2

understood as deification or theosis 3 in Oriental Theology and Service of God

understood as Diakonia4 in Christian tradition, in the light of the story of Mary and

Martha in Luke 10:38-42 and to apply our findings to critically evaluate and give

perspective to the mission (diakonia) of the Church in the context of Asia.

0.4 The Thesis

The thesis of this study is: the dynamics between theosis (Realizing God) and diakonia

(Service of God) is that theosis as the primary end of Christian discipleship gives sense

of direction, perspective and energy to diakonia and that rightly oriented diakonia is the

test of authentic theosis.

0.5 Development of the Thesis

We begin by tracing the legacy of Mar Ivanios and the context in which the maxim was

developed, followed by which we study the various aspects of his vision wherein the

maxim is actualized. This is followed by a study of the biblical foundation, viz. Lk

10:38-42, from which the maxim could have found its origin. Though he directly does

not mention any source of inspiration for this maxim, it is clear that he was very much

inspired by the Biblical Bethany and the interplay of the personalities of Martha, Mary

and Lazarus and the welcoming hospitality accorded to Jesus. In the aforementioned

passage, Martha stands as the symbol of diakonia and Mary as that of theosis. Jesus

verdict on the conflict between them plays an important role in our understanding of the

dynamics between theosis and diakonia. Finally we try to apply this understand in a

meaningful way to the context of our situation.

0.6 Scope of the study

This study does not make an attempt at a direct study of either the person or the

theological visions of Mar Ivanios nor does it analyze any of his writings. Rather it tries

to make sense of his maxim (or his discovery) that Realization of God is nobler than

the Service of God in the light of an exegetical study on Lk 10:38-42, and connecting it

to the insights derived from Oriental Theology after having analyzed his life and praxis

3 Greek word indicating the process of divinization, i.e. becoming God. In Eastern Orthodoxy deification (THEOSIS) is both a transformative process as well as the goal of that process. The goal is the attainment of likeness to or union with God. Cf. Theosis (Eastern Orthodox theology), Wikipedia, the Free Encyclopedia, July 23, 2014, http://en.wikipedia.org/wiki/Theosis_(Eastern_Orthodox_theology) (accessed August 20, 2014); also see APOTHEOSIS in Apotheosis. Wikipedia, the Free Encyclopedia. August 13, 2014. http://en.wikipedia.org/ wiki/ Apotheosis (accessed August 20, 2014). 4 Greek word meaning service.

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to understand how he himself made sense of it. Finally, we try to understand the

implications of this maxim for doing mission in India.

Secondly, this attempt at making sense is done from the perspective of Oriental

Theology which is, simply put, an eastern way of looking at reality in the light of the

Revelation. Oriental Theology as we know is biblical and patristic in its foundations.

Hence, it is to these sources that we have often turned in this study. Much of the

theological insights exposed in this paper are derived from Oriental Theology even in

places not explicitly mentioned so.

0.7 Methodology

Our primary method would be to try to understand the relevance of the person of Mar

Ivanios and his contribution to the Church, since only if the person and his vision is

relevant, can his thoughts and words be relevant. This is done through a historical

analysis of a) his life, b) the history of the St. Thomas Christians and c) the history of

the Malankara Churches. In the second step we investigate into the possibility of living

out the maxim in the life of the church. In the third step we go back to the biblical

foundation of the maxim and through an exegetical study of the passage, try to interpret

the Lords words to understand the dynamics of the two elements of the maxim, namely,

theosis (God Realization) and diakonia (Service). In the final stage, we apply our

findings to place forward a perspective for missionary action in the context of India.

0.8 Procedure

According to the above method of study, the whole paper is divided into four chapters.

Chapter 1 entitled The Spirituality and Vision of Mar Ivanios tries to trace the life of

Mar Ivanios, his background of influences, his relevance for our times and the context

which led to the discovery of his maxim. The second chapter titled, Ways and Means

for Realizing God tries to understand how the first part of the maxim can be put into

practice. It examines the ways and means available to human beings through which they

can seek, encounter and realize God. In the third chapter, Realizing God v/s Serving

God: Understanding the Dynamism in the Light of Luke 10:38-42 we go into the

exegetical study of the aforementioned pericope and try to understand Jesus response to

the conflict between the personalities and attitudes of the two women disciples, Mary

and Martha who stand as symbols of the two elements of the Ivanian Maxim, God

Realization and Service to God, respectively. In our attempt at interpreting the pericope,

4

we discover the relation and the dynamics between the two elements of Christian

discipleship. In the final chapter, A Diakonia that Leads to Theosis: The Christian

Mission in India we try to understand the Indian context and give a perspective to the

Christian missionary endeavours in the light of our study of the Ivanian maxim. The

four chapters are sandwiched by a General Introduction and a General Conclusion. The

paper concludes with a detailed bibliography followed by an Appendix titled, The

Inadequacy of the Translation which explains why, of the several translations of the

maxim, the one used here is preferred.

Since some of the sources used were in Malayalam, they had to be translated into

English to be cited here, a task undertaken personally. The English translation of Mar

Ivanios autobiography first published in 2005, is neither adequate to bring out the

theology of the original nor does it do justice to the English language. 5 Hence, a

personal translation of the latest edition of the Malayalam text is used in this study. Of

the biographies of Mar Ivanios I have depended mainly on the one by Margaret

Gibbons. There are two editions of this book, the original published by the Dublin based

publishers, Clonmore and Reynolds Ltd in 1962 and the latest by Bethany Publications

in 2002. Since a few inconsistencies were spotted between the two, the original was

taken for reference by the author who thought it to be right from the historical point of

view.

I do hope and pray that this humble endeavour does justice to the thought and vision of

the great personality of Mar Ivanios, the architect of the epoch-making Reunion

Movement, the one who practically asserted that the Catholic Church is the communion

of Churches by establishing the Malankara Catholic Church, whose missionary

endeavours rooted in God Realization brought about a spiritual wave in the Kerala

church and society leading to the transformation of many lives.

5 See the Apendix on the difficulty of translating Mar Ivanios writings.

5

CHAPTER I THE SPIRITUALITY AND VISION OF MAR IVANIOS

1.0 Introduction

One of the greatest luminaries of Christendom who lived in the past century, Servant of

God Archbishop Mar Ivanios is better known as the Apostle of Church Union. It was

he, who single-handedly with conviction and great determination brought forth a great

exodus of the people of God from the Jacobite Church into the Catholic Church, he

being the first among them. Proselytism, one might accuse him of, having gone through

the above line, but one must bear in mind the great turmoil and tribulations the Jacobite

Church in India had to undergo in the past century to the very extent that it was on the

verge of extinction. Determined to restore the spirituality of the apostolic Church, Mar

Ivanios went into an intense search for truth. It led him from insight to insight until he

stumbled upon the truth that spirituality and holiness can be restored to the Jacobite

Church in India only through restoring communion with the true Church of Christ with

Peter as the Rock, i.e. the Catholic Church. In this chapter we journey with this

luminous personality through his ups and downs, tracking his spiritual growth, his

theological visions and fervent action all teeming with the conviction that Realizing

God is Nobler than Serving God.6

1.1 Life and Character Sketch

1.1.1 Early Days

Mar Ivanios was born on September 21, 1882 in the famous Mallitta-Paniker family of

Kerala, a family known for generations of Christian warriors. Mar Ivanios father,

Thomas Paniker, ran his own military academy7 while his mother Anna Paniker, a

traditional homemaker, was as an omnivorous reader and an authority in traditional

chant.8 Born in such a family, it was hardly surprising that the then Metropolitan of

6 Archbishop Mar Ivanios, Girideepam: Archbishop Mar Ivaniosinte Athmakatha (Lamp on the Hill: An Autobiography of Archbishop Mar Ivanios, Malayalam), Fifth Edition, Kottayam: Bethany Publications, 2007. 7 Such academies were known as kalari. 8 Cf. Margaret Gibbons, Mar Ivanios (1882-1953): Archbishop of Trivandrum: The Story of a Great Conversion, Dublin: Clonmore & Reynolds Ltd., 1961, 3.

6

Malankara, Pulikkottil9 Mar Dionysius, during the course of an official visit to the

parish church, chanced upon the young lad and noticing a potential leader in the daring

and courageous fellow, insisted upon his admission into the Seminary (for priestly

studies). Thus, he was plucked out of the CMS10 School run by Anglican Missionaries

and was planted in the M. D. Seminary 11 High School at Kottayam since 1897.12

Having completed his theological studies Mar Ivanios was ordained a Deacon on

January 9, 1900. Thereafter he was sent to the CMS College, Kottayam where he

completed intermediate education followed by a baccalaureate in Economics and Indian

History from the Madras Christian College. In 1907, he became the first holder of a

Masters degree in the Jacobite Church of India, having passed it with distinction from

the same college. His love for the Church compelled him to equip himself with the best

possible means. It was this same love and passion for the Church that inspired him to

take up the topic, Were Syrian Christians Nestorians?13 as his thesis for the Post

Graduate degree. He established in his thesis that the Syrian Christians in Malankara

were not Nestorians. On his return from Madras, he was appointed the principal of his

Alma Mater, M. D. Seminary High School. 14

1.1.2 A Heart That Loved the Church

The condition of the Malankara Church was extremely pitiable. The Church we speak of

now into which Mar Ivanios was born is in fact an offshoot of the Puthenkoor

Community15 of the St. Thomas Christians which split into two after the Coonan Cross

Oath in 1653. Struggle for power, wealth and sometimes-exclusive claim towards the

truth of doctrines led the Church from one schism to another. Pubic litigations and law-

suits ensued and the focus of religious leaders turned from spiritual warfare towards one 9 M. Gibbons spells it as Pullicote, but most other sources spell it as above. 10 Church Missionary Society of the Anglican Church. 11 Mar Dionysius Seminary at Kottayam. 12Cf. Major Archiepiscopal Curia, Biography of The Servant of God Archbishop Mar Ivanios, in Malankara Catholic Church, http://catholicate.net/cu_canonisation_biography%20of%20marivanios .html, (accessed June 24, 2014). 13 This is in response to the accusations laid down by the Portuguese prelates at the Synod of Diamper where the Syrian Christians were accused of Nestorianism, a charge they disputed. Regarding the Orthodoxy of the St. Thomas Christians, see George Cathanar, The Orthodoxy of the St. Thomas Christians, Vol. I: The Nazranies, in Indian Church History Classics, ed. by George Menachery, Thrissur: The South Asia Research Assistance Services, 1998, 149-186. 14 Cf. Major Archiepiscopal Curia, Biography of The Servant of God Archbishop Mar Ivanios, Malankara Catholic Church, [Online Source], (accessed 24 June 2014). 15 The St. Thomas Christians got divided into two after the Coonan Cross Oath of 1653 into the Puthenkoor and Pazhayakoor communities. The former embraced the West Syrian Rite and became Antiochean whereas the latter remained East Syrian or Chaldean. Cf. Section 1.2.2.2. The Thomas Christians: A Story of Divisions in this paper.

7

of purely material and physical nature. Mar Ivanios felt that the clergy were

inadequately trained to fulfil the peoples thirst for spiritual knowledge and experience.

Amidst all these Mar Ivanios felt deep within himself a call to redeem and renew this

ancient apostolic Church which was now in ruins. Hence, with single-minded

concentration he trained all his energies towards the achievement of his goal. In the

words of Gibbons:

On fire with longing to raise the educational standards of the clergy, he begins with himself. He applied himself to a variety of subjects and found time for extra-curricular studies by cutting down on sleep. His device for keeping awake gives us a glimpse of the severity he imposed upon himself. As the night light, an oil lamp was hung up close to the ceiling, Gevarghese used to draw a high stool under it, and standing on that rather precariously would study by the hour. Did sleep surprise him the threatened loss of balance would jerk him instantly awake. His powers of concentration were too remarkable... 16

It was during this time that he took initiative in various schemes for the renewal of the

Malankara Church. He organized basic church communities, Bible conventions and

instilled in the minds of the People of God fervour for sacramental life. Because of this

he was popularly entitled Koodasa Shemmasan (Deacon of Sacraments). 17 On

September 15, 1908, Dn. Geevarghese was ordained priest by Vattasseril Mar

Dionysius.18

A decade and half later, another great crisis rocked the Malankara Church. The

Malankara Syrian Church was split into two: the Patriarchal Faction (Bava Kakshy) who

supported Patriarch Abdullas claim over temporal and administrative matters and the

Episcopal Faction (Metran Kakshy) led by Vattasseril Mar Dionysius who opposed this

claim.19 Convinced that the truth was with the Episcopal Faction, Mar Ivanios played

right hand to Mar Dionysius and finally managed to empower the Malankara Church

with hierarchical autonomy through the establishment of a Catholicate20 (on September

16 M. Gibbons, Mar Ivanios (1882-1953), 1961, 12. 17 Cf. Curia, Biography of The Servant of God Archbishop Mar Ivanios, Online Source, (accessed on 24 June 2014). 18 Malpan Vattasseril, Mar Ivanios mentor at M.D. Seminary, succeeded Pulikkottil Mar Dionysius as the Metropolitan of Malankara Church. 19 See also Section 1.2.2.2 The Thomas Christians: A Story of Divisions in this paper. 20 A Catholicate is a system of ecclesiastical administration in all means similar to a Patriarchate, where the Synod of Bishops is the highest authority and the Catholicose is the head of the Synod (just as a Patriarch is the head of a Patriarchal Synod). Historically the ecclesiastical heads in the principal cities of the Roman Empire Rome, Constantinople, Alexandria and Antioch came to be called Patriarchs (PATER + ARCHON = PATRIARCH: Chief Father; Catholic = universal, therefore, CATHOLICOSE = Universal Head), their counterpart in the Persian Empire (chief bishop of the Capital City of Seleucia-Ctesiphon) was

8

5, 1912) in Malankara through the medium of the unjustly dethroned Patriarch Abded

Mseeho.

1.1.3 Days at Serampore: A Period of Transition

Even as he was busily engaged in lawsuits, he got an invitation from Dr. Howels, the

principal of Serampore College, Calcutta to take up the post of professorship in the

prestigious institute. After much thought and anguished deliberation at remaining away

from his Mother, the Holy Church, Mar Ivanios resigned from the M.D. Seminary High

School and joined Serampore College. It was here that his life and mission received a

sense of direction. Miles away from his home church, Mar Ivanios continued to work

for its upliftment in numerous ways.

1. He selected young men and women from Malankara and took them to Serampore

where he enrolled them for graduation in various subjects, paying their fees from his

own salary. He did this to improve the educational standards of his community.

2. He started learning more about religious life and inspired several young men and

women towards this life. His research ranged from the rules of St. Basil, St.

Anthony of the Desert and St. Francis of Assisi to the Indian version of this

consecrated life as lived out in Tagores Santiniketan and Gandhis Sabarmati

Ashram. 21 The men under his leadership started living out as religious on an

experimental basis whereas the women were sent to the Sisters of the Oxford

Mission to be trained by them.

1.1.4 Bethany Ashram: Prayer, Meditation and God-Realization

Mar Ivanios resigned from Serampore to set up his new monastic ashram at

Mundanmala in Perunad, a picturesque and forested area in Pathanamthitta, thick with

thorny bushes and herbs. With much labour, the monks aided by the locals, built a small

thatched hut made out of the branches of trees and bamboo. Thus, the first Bethany

Ashram came into being on August 15, 1919. The name Bethany was the result of his

called the Catholicose. Later the Catholicose came to be confused with a Maphrian (Maphrian means a Great Metropolitan; Syriac word MAPHRIAN = one who bears fruit i.e. begets) who also headed a synod of bishops but was subject to the Jacobite Patriarch of Antioch (since it was of Jacobite origin). (Courtesy: G. Chediath, The Malankara Catholic Church, transl. by A. J. Joy Angemadathil, Kottayam: Bethany Sisters' Publication, 2003, 82-88.) In the Eastern Catholic Church, the jurisdiction enjoyed by a Catholicose or a Patriarch is exercised by the office of Major Archbishop. In all matters, the CCEO gives equal powers to Patriarchs and Major Archbishops, but the latter comes below in ranking to the former. 21 Cf. M. Gibbons, Mar Ivanios (1882-1953), 1961, 21, 27.

9

prayerful meditation while still at Serampore.22 It was the apt name for his monastic

foundation since he intended to blend harmoniously the contemplative prayer life

symbolized by Mary into the active service of Martha.23 Mar Ivanios and his band of

monks, through prayer, contemplation, loving service towards the marginalized and a

life of extreme poverty and simplicity slowly brought about a steady transformation in

the spiritual life of the Malankara Church. Gradually people started coming in hundreds

and thousands to drink from this spiritual fount and quench the thirst of their souls. The

monks also engaged in social activities. Mar Ivanios envisioned the ashram as a shelter,

also for the poor and the marginalized. Thus, he started an orphanage adjacent to the

ashram. Later in 1925, he founded the Bethany Madhom (convent) for the women

religious. Mar Ivanios was elevated to the episcopate in 1925 as the Bishop of

Bethany24 and later in 1929 raised as the Metropolitan of Bethany.25

1.1.5 Towards Communion with Rome

Mar Ivanios intense desire to reunite the Malankara Church with the Catholic Church

was no secret. Love for the Catholic Church was deeply imprinted in his heart by his

mother right from his childhood days. The deplorable situation of the Malankara Church

only intensified his desire. Years of meditation and penance in the bosom of Bethany

led him to the conclusion that lasting peace in Malankara can be brought about only

through communion with the Catholic Church. Thus after several years of thought and

deliberation followed by severe persecution and mental agony from the part of his

Jacobite brethren, Mar Ivanios and four of his hand-picked followers entered into

communion with the Catholic Church on 20th September 1930 aided by Bishop

Benziger of Quilon. Immediately after, Mar Ivanios received all the others who wished

to join the Catholic fold with him.

22 Cf. Mar Ivanios, Girideepam, 2007, 77. 23 The whole of chapter 3 has been devoted to the Biblical Bethany. 24 Cf. G. Chediath, The Malankara Catholic Church, 2003, 117; It is to be noted that he refused to anathematize, as was required of Jacobite Bishop-candidates, the conveners of the Council of Chalcedon, especially Pope St. Leo, cf. M. Gibbons, Mar Ivanios (1882-1953), 1961,, 46; and Thomas Inchakkalody, Archbishop Mar Ivanios: Jeevacharithram (I & II Volumes, Malayalam), Third Edition, Kottayam: Bethany Publications, 2012, 281. 25 Cf. Mar Ivanios, Girideepam, 2007, 145; What Mar Ivanios did establish was more than a religious congregation. What he established was a movement the Bethany Movement. Under it came the Bethany Ashram, Bethany Madhom and the Bethany churches. Bethany Churches were a set of churches (parishes) which came directly under the Bishop of Bethany and not under any of the warring factions: Patriarchal or Episcopal. In his mind, Bethany was a separate ecclesiastical province and his elevation as Metropolitan of Bethany was for that purpose, but the Metropolitan of the Orthodox Church refused to give autonomy to Bethany in spite of the elevation of its head as Metropolitan.

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1.1.6 The Malankara Catholic Church

Welcome! A big welcome! were the words of Pope Pius XII when he was told of the

developments.26 Henceforth all the energies of Mar Ivanios and his band of followers

were focused on the growth of the Reunion Movement. Meanwhile, the faithful, guided

by the Holy Spirit poured in thousands and ten thousands and the Malankara Catholic

Church grew by leaps and bounds. Cardinal Tisserant refers to solid organization of the

Archdiocese in a letter to which his biographer provides the supporting facts:

In that year (1950) as in every succeeding year since then, the Noviceships of both the (Bethany) fathers and Sisters were taxed to full capacity, with a long waiting list besides. And similarly with the Seminaries for the secular priesthood. From the banks of the Pampa River southwards to Cape Comorin the land is dotted like to the midnight firmament with mission stations, Bethany Asrams, Bethany Madhoms, with convents, seminaries, high-schools, middle schools, small presbyteries, some dainty little churches, innumerable shed chapels, scores of primary schools and a few orphanages all founded and completed before the death of Mar Ivanios, that is to say, between 1931 and 1953.27

1.1.7 Last Days

By 1950, a life-time of severe hardships began to take its toll and he having fallen

seriously ill were taken to numerous doctors and finally brought to Bethany Ashram

Nalanchira where he was given the Canteela.28 What followed was the final spiritual

preparation for death. From his deathbed, he wrote one last pastoral letter to his dear

children.29 He exhorts them to lead a life of purity and to be a good example and a

guiding light to the non-Catholics. He exhorts that each family be an abode of virtue and

peace, like the Holy Family of Nazareth. He then quotes St. Pauls final words: I have

fought the good fight, I have finished the race, I have kept the faith. From now on there

is reserved for me the crown of righteousness, which the Lord, the righteous judge, will

give me on that day, and not only to me but also to all who have longed for his

appearing (2 Tim 4:7,8). The letter is completed with him begging forgiveness while

reciprocating the same and blessing them all. He shortly after breathed his last on July

26 Cf. T. Inchakkalody, Archbishop Mar Ivanios, 2012, 286; M. Gibbons, Mar Ivanios (1882-1953), 1961, 125. 27 M. Gibbons, Mar Ivanios (1882-1953), 1961, 122. 28 A ceremony of Anointing of the Sick administered to priests and bishops according to the Antiochean Liturgy. 29 Manner in which the recipients (lay people) of the letter were addressed.

11

15, 1953, the eve of the Feast of Our Lady of Mount Carmel.30 Benedict Mar Gregorios,

whom he had consecrated with his own hands as his successor, took over the reins from

him. In 2007, he was declared as Servant of God. The process of his canonization is in

progress at this time.

1.2 Background and Influences

1.2.1 St. Thomas Tradition

Mar Ivanios belonged to the Christian community that traces its origin to St. Thomas

the Apostle who arrived at the Indian shores back in AD 52.31 Those who received the

Gospel from the mouth of the apostle were called Marthoma Nazranikal or St.

Thomas Christians.

In their culture and social customs, the St. Thomas Christians were similar to their

Hindu brethren. In fact, they enjoyed the social status of the Namboodiri Brahmins and

adapted the Christianized form of several of their customs. 32 They had also been

granted several privileges by the local kings. They used the local adaptation of the East

Syrian Rite and had regular contact with the Persian Church, from which they received

their primates. Even then, they had their own ecclesiastical identity. History teaches us

that there was an office of the Archdeacon as their administrative head. The Portuguese

accused them of Nestorianism, a charge vehemently opposed by them till today. Some

scholars point out that there was a possibility of error, but never of heresy.

As a community, they were quite resourceful, intelligent and hardworking.33 Commerce

and military occupations were their primary occupations. 34 Their relation with

30 The funeral was a grant affair with condolences pouring over from all around the world. According to the New Leader, Ministers of State, officers and prominent citizens of all castes and creed called at the Archbishops palace to pay their last respects. 31 For a detailed study on the debate between scholars on the historicity of St. Thomas ministry in India, cf. C.M. Agur, Church History of Travancore, New Delhi: Asian Educational Services, 1990 (first published Madras, 1903), 4-18. According to M. Gibbons, any dispute over the matter has been laid down by the authority of His Eminence Cardinal Tisserant under Historical Appreciations of the origin of the Syrian Church, cf., Cardinal Eugne Tisserant, Eastern Christianity in India: A History of the Syro-Malabar Church from the Earliest Times to the Present Day, Authorised adaptation from the French by E. R. Hambye, S.J. in The Journal of Ecclesiastical History, Volume 9, Issue 02, October 1958, Cambridge: Cambridge University Press, pp 233-234 cited from M. Gibbons, Mar Ivanios (1882-1953), 1961, xi. 32 Cf. Placid Podipara, Hindu in Culture, Christian in Religion, Oriental in Worship, Vol. II, in The St. Thomas Christians Encyclopaedia of India, ed. by George Menachery, 107-111, Thrissur: The St. Thomas Christians Encyclopaedia of India, 1973,107-111. 33 Cf. Sadhu Ittyavirah, Community Traits of St. Thomas Christians, Vol. II, in The St. Thomas Christians Encyclopaedia of India, ed. by George Menachery, 133, Thrissur: The St. Thomas Christians Encyclopaedia of India, 1973.133.

12

neighbours of other caste and creed had been amicable and harmonious and even before

ecumenism and dialogue began to be conceptualized in the West, it had been practiced

in India.35

Mar Ivanios, as a member of this apostolic community, had imbibed all its traditions

and qualities. He wanted to uplift this community spiritually from all the muck it had

fallen into.36 He had great love for his community, was critical of its drawbacks, and

sought to correct them through strenuous efforts. The Reunion Movement of 1930 is an

ample evidence of this.

1.2.2 A History of Schisms and Divisions

Church history is not a collection of ancient documents; it is an interpretation of the

mystery of the Church in accordance with time and space.37 The mystery of the Church

is that it has two dimensions: human and divine. The history of the Church is in fact a

dynamism, an interplay between these two elements. Receiving the mandate from Christ

to preach the gospel to the world, (Cf. Mt 28:19) and being filled with the Holy Spirit,

the members of the Church went around preaching and teaching and effecting salvation

of souls. Yet time and again, when charism dies out and institutionalism crops up, the

human element in the Church, despite her divine origin, crops up causing severe

damages in the guise of schisms, heresies, divisions etc.

1.2.2.1 The Universal Church through the Ages

1.2.2.1.1 First Centuries

Post the Christ-event, the Apostles and the first disciples went to different parts

preaching the Gospel. After the apostles, the leadership of the Church passed into the

hands of the apostolic fathers who succeeded the apostles to their respective sees.

During this period, numerous heresies raised their ugly heads against which the

apologists defended the faith. The two schools of theology, the Alexandrian School and

the Antiochean Schools were in the forefront of fighting heresies. Yet they themselves

34 Cf. Alexander Cherukarakunnel, Characteristics and Lifestyle of St. Thomas Christians, Vol. II, in The St. Thomas Christians Encyclopaedia of India, ed. by George Menachery, 131-132, Thrissur: The St. Thomas Christians Encyclopaedia of India, 1973, 132. 35 Cf. Sadhu Ittyavirah, Community Traits of St. Thomas Christians, 133. 36 We have already seen how the community was struggling from the divisions inflicted on it, not to mention the power-struggles, ideological clashes etc. which affected the spiritual growth of the community. Cf. sections 1.1.1 Early Days and 1.3.1 The Problem: A Church in Turmoil of this paper. 37 Cf. Sylvester Kanjiramukalil OIC, Indian Church History (Class Notes), Pune: Bethany Vedavijnana Peeth, 2014.

13

often went into heresy when they toed the extreme line. These schools churned out

great and eminent theologians on the one hand and on the other hand great heretics who

caused many splits and divisions in the Christendom.

1.2.2.1.2 Ecumenical Councils and Related Splits in the Church

The development of heresies gave rise to the need for ecumenical councils. The first

ecumenical council convened in 325 CE at Nicaea condemned Arianism a heresy that

taught that the Son was created by the Father as an agent of creation.38 The second

council (Constantinople I, 381) condemned Arianism once again and along with it

Macedonios and Apollinarianism39 whereas the third council (Ephesus, 431) opposed

the Nestorians40 The fourth council at Chalcedon of 451 condemned Monophysitism41

perpetrated by Eutyches which consequently saw the first major split in the Church with

a majority of the Syrians leaving communion.42 In the fifth (Constantinople II, 553), the

writings of Origen, Theodore of Mopsuestia, Theodoret of Cyrus and Ibas of Edessa

who were all long dead and gone were condemned. By this time, another major heresy43

led to the second major split in Christendom with the creation of new and independent

churches as Armenian and Abyssinian44 after being was condemned by the sixth council

at Constantinople (Constantinople III, 680). The seventh council (Nicaea II) condemned

Iconoclasm which caused great turmoil and disturbed the peace of the Church in the

ninth eighth and ninth centuries and paved way for the great schism between Rome and

Constantinople. The later councils of the Church were held in the West after the split

between the East and the West in which the Eastern countries did not participate. The

East-West divide was worsened by the addition of the filioque clause to the symbol of

Constantinople (381) by the West.

38 Cf. K.M.George, Development of Christianity Throughout the Centuries: Tradition and Discovery, Thiruvalla: Christava Sahitya Samithy, 2005, 76. 39 They taught that Jesus spirit was divine whereas body and soul were human. 40 Nestorians taught that there were two persons in Jesus, human and divine and that Mary was the mother of the human Jesus and therefore should be called Christotokos rather than Theotokos. 41 Eutyches taught that the human nature of Christ had been completely absorbed by his divine nature and thus there was only one nature in Christ. 42They were later organized by Jacob Burdaya and were called the Jacobites. The Puthenkoor community of the Malabar church would later embrace this section of the Church and it was into this Jacobite Church of Kerala that Mar Ivanios was born. 43 Monothelitism, which taught that in Christ there was only one operation (ENERGIA), proceeding from a unique will. 44 Cf. K. M. George, Development of Christianity throughout the Centuries, 2005, 84.

14

1.2.2.1.3 Reformation and the Modern Scenario

The fifteenth century onwards, we see more turmoil with the Reformation movement,

which led to the rise of Protestant doctrines and the rise of numerous Protestant

Churches. Later charismatic movements developed and today we have thousands and

thousands of churches, denominations, sects etc. that claim allegiance to Christ who

prayed, Father, may they all be one. (Jn 20:8)

1.2.2.2 The Indian Church of the St. Thomas Christians: A Story of Divisions

We have already seen the distinct identity of the St. Thomas Christians. But this was

short-lived since they were forcefully Latinized by the Portuguese in the Synod of

Diamper held in 1599. Consequently, in 1653, they vowed disobedience to the

archbishop of Goa and the first split in the Indian Church came to be. The community

that thus split away from the Latin Church again got split into the Puthenkoor and

Pazhayakoor when some came back to the Latin Church, this time through the

Carmelite missionaries. The Puthenkoor community, until then orthodox in faith,

adopted the Jacobite (Monophysite) Patriarch as their spiritual head for the want of

bishops. They further committed the grave error of allowing Protestant missionaries a

free hand in the church and this led to a group of Reformists moving away from the

church later forming the Mar Thoma Church. In 1912, dispute with the Patriarch of

Antioch over exercise of the temporal powers of the Church again split the community

into the Episcopal Faction and the Patriarchal Faction. The Episcopal Faction led by

Vattasseril Mar Dionysius and backed by Mar Ivanios45 later became an autocephalous

church called The Orthodox Syrian Church through the establishment of the Catholicate

in 1912 by rival Patriarch Abded Mseeho who was unjustly dethroned by the Islamist

government of Turkey. 46 This church is now rechristened as the Indian Orthodox

Church. The Patriarchal party is now an autonomous church known as The Syrian

Orthodox Church but jurisdictionally under the Jacobite Patriarch of Antioch. A good

number of people from the Orthodox Syrian Church joined Mar Ivanios in 1930, when

he re-united with the Catholic Church to form the Malankara Catholic Church, a new

Church sui iuris in the Catholic communion.

45 Fr. P.T. Geevarghese, as he was then known. 46 This incident was part of Mar Ivanios life as a young priest, as we have already seen in Section 1.1.1 Early Days (pg. 9) of this paper.

15

Mar Ivanios was deeply aware of all these divisions, which were constantly afflicting

the body of Christ. All his life was therefore aimed towards the healing of disunity in

the Church.

1.2.3 Indian Culture, Tradition and Spirituality

Being born and brought up in India, Mar Ivanios, as any Indian would, encountered the

multi-religious atmosphere prevalent in this country. Having grown up among people of

different castes and creeds, he would not only have learnt religious tolerance since

childhood, but also might have noticed all that is good and true in other religions.47

That is why he wanted to shun everything in Christianity that makes it look alien to this

land and culture. Even as a deacon he wrote to the Metropolitan (his bishop) requesting

for a special dress that would be suitable to Indian culture. He writes:

We request your Grace to assign to Deacon Mattackal48 and me a religious habit that is suited to our special mission of the preaching of the gospel to the gentiles this habit should be the least expensive; and it should be such that by wearing this habit, we should be able to preach the gospel in every part of India It should be such that Hindus as well as Buddhists and Muslems should easily accept this dress, without prejudice, as a dress suited to men who are engaged in the work of God; ... This habit should be such that it should make non-Christians feel at home with us, so that they may be easily prompted to come and listen to us.49

Later in life, as he was about to found the religious order of men, he set out in search of

Indian symbols that would best echo the Christian life of perfection. His search led him

to visit many Hindu Ashrams such as Ramakrishna Mission, Gandhijis Sabarmati

Ashram and Tagores Shantiniketan. He was convinced that Christian religious life is

identical to Indian Sanyasa. Hence, he took upon saffron robes to adorn himself and his

band of monks at Bethany Ashram. Apart from saffron robes he also adopted and

adapted the ring of beads worn by the monks into a wooden cross attached to a saffron

thread. Growing beard was encouraged. Externally, Mar Ivanios monks looked like the

sadhus of India and were often addressed as swamis. Looks apart, their very lifestyle

was adapted to Indian culture and tradition. Simplicity of life, modesty, vegetarianism,

avoiding alcohol and other addictive substances, hard labour etc. were some of the traits

47 Cf. Vatican II, Nostra Aetate (hereafter NA), Declaration on the Relation of the Church to Non-Christian Religions, October 28 1965, in Vatican Council II (Vol. I): The Conciliar and Post Conciliar Documents, ed. by A. Flannery, Mumbai: St. Pauls, 2010, no. 2. 48 Companion and coworker of Mar Ivanios in founding Bethany Ashram. 49 Cf. Mar Ivanios letter from Serampore, on Nov. 25, 1917; cited from Louis Moolaveetil, The Spiritual Life of Mar Ivanios, Kottayam: Bethany Publications, 1987, 142.

16

of Bethanian monks. Even in their prayer life, their postures, gestures, attitude etc.

resembled that of Indian monks.

One may critique the fact that Mar Ivanios missed out on the reality of pluralism in

India. As a response we may remember that he has done his bit to remove the

foreigner tag of Christianity in India and has succeeded in doing so. Through Bethany

Ashram, Mar Ivanios has tried to deforeignize Christianity. Now it is our turn to take

it further.

1.2.4 Oriental Theology and Liturgy

The Malankara Church into which Mar Ivanios was born followed the West Syrian

Antiochean Liturgy with significant adaptations. As in the case of every liturgical

tradition in the East, the Antiochean Liturgy too is noted for its exquisite symbols and

rituals, soul elevating music, theologically and poetically rich hymns, beautiful and

artistic architecture and vestments and a dramatic presentation of Salvation History. In

the oriental churches liturgy, theology and spirituality are closely interwoven and one

cannot be separated from the other. This is made manifest through the ancient dictum

lex orandi, lex credendi to which modern theologians add lex vivendi. It means that

the law of prayer is the law of belief and both these make up the law of life. In other

words, liturgy is locus theologicus. Eastern approach to theology and liturgy has always

steered clear of rational, academic, abstract and philosophical tendencies as in the West.

Rather the approach had always been more Biblical, Patristic and Liturgical. For the

Easterners, God can be sought not by rational discourses but through contemplation, and

intuitive knowledge. Hence Eastern theology is more mystical, contemplative,

meditative, poetic and experiential. In brief, theology is, for the East, an art and a

wisdom.50 As Vatican II rightly notes:

With regard to the authentic theological traditions of the Orientals, we must recognize that they are admirably rooted in Holy Scripture, fostered and given expression in liturgical life, and nourished by the living tradition of the Apostles and by the writings of the Fathers and spiritual authors of the East.51

50 Kuncheria Pathil, and Dominic Veliath, An Introduction to Theology, Bangalore: Theological Publications in India, 2007, 13. 51 Vatican II, Unitatis Redintegratio (hereafter UR), Decree on Ecumenism, October 28 1965, in Vatican Council II (Vol. I): The Conciliar and Post Conciliar Documents, ed. by A. Flannery, Mumbai: St. Pauls, 2010, no. 17

17

It was from this fount of wisdom that Mar Ivanios drew immensely in his search for

truth. For any Easterner, particularly so the Orthodox, the liturgy comes next to food,

drink and clothing. Mar Ivanios attached so much importance to liturgical celebrations

that the faithful would often throng to celebrate with him.52 Moreover, he also strived to

instruct the faithful on the importance of liturgical worship with a view to bring about

the much need spiritual revival in the Church. A quick look at his writings including

many of the pastoral letters he has written as bishop, would betray the fact that he has

drawn immensely from the liturgy, especially the Liturgy of the Hours (Divine

Office).53

1.2.5 Eastern Christian Spirituality and Monasticism

As already mentioned above, Spiritual Life for the Orientals is closely linked with

liturgy and theology and that all these have a Biblical and Patristic foundation. To be

more precise, the Sacred Scriptures, Sacred Tradition and Cultural traditions are three

basic sources from which Spirituality is derived.

1.2.5.1 Characteristics of Eastern Christian Spirituality

Spiritual Life is understood as a life in God. The basis of spiritual life is the

understanding of humans that they are created in the image and likeness of God. This

understanding is derived from the Sacred Scriptures (Gen 1: 26-27) as well as Greek

philosophy54. Spirituality is progressive, in the sense that there is a necessity of growth

in spiritual life. Spirituality is externally manifested by negative praxis (which removes

obstacles) like renunciation, purification from sin, repentance, compunction, flight from

the world, temperance of self-control (chastity, bodily mortification, fasting etc. are part

of this), purification of the passions; as also by positive praxis (cultivating virtues) such

as obeying the will of God, accumulating virtues, charity etc.55

1.2.5.2 Prayer and Contemplation: The Ultimate Source of Spiritual Life

Prayer is the breath of the Spirit. It is the barometer of spiritual life. 56 Christian

spirituality is generally seen as a journey to the Father, through the Son lead by the

52 Cf. Mar Ivanios, Girideepam, 2007, 127. 53 Cf. L. Moolaveetil, The Spiritual Life of Mar Ivanios, 1987, 131. 54 For details on the Greek philosophical understanding of man as the image of God, see L. Moolaveetil, The Spiritual Life of Mar Ivanios, 1987, 60. 55 George T. Kallunkal, Eastern Christian Spirituality (Class Notes), Pune: Bethany Vedavijnana Peeth, 2011, 32-50. 56 Ibid., 50.

18

Spirit. Such an approach presupposes dialogue since each of the Holy Trinity is a

person. This dialogue is prayer. In Eastern Spirituality, there are different degrees fo

prayer ranging from oral prayer, mental prayer, prayer of the heart, and higher

contemplation. Liturgical prayer is given much importance due to its ecclesial and

communitarian dimension. Contemplation (THEORIA) on the other hand is to see God

in all things57. There are two types of contemplations: Natural and Superior. Natural

contemplation arrives at the knowledge of God through creation, whereas Superior

contemplation (THEOLOGIA) is of the mystical realm, an indirect vision of God in the

soul. Superior Contemplation is the highest degree of prayer. Eastern writers understand

THEORIA as vision, apparition and above all the contemplation of the object of

consideration.58

1.2.5.3 Monasticism

Monasticism is the highest expression of Christian Spirituality. It was considered as a

substitute for martyrdom and was often referred to as white martyrdom. Monasticism

took roots in Egypt under the form of anchoretic 59 life (ANAXOREIN, to retire,

withdraw) by St. Antony, progressing to semianchoretic form60 and finally reaching the

coenobitic61 form under Pachomius. All this progress took place between the second

half of the third century and first half of the fourth.62 Flight from the world (FUGA

MUNDI), total renunciation, rigorous asceticism, fraternal love, unceasing prayer, spirit

of hard work, close affinity to the Church and its Traditions, etc. were characteristics of

this way of life. Mar Ivanios closely followed them and tried to incorporate them into

his own monastic congregation Bethany Ashram. It is to be noted that before the

Constitution of Bethany was formed, Mar Ivanios and his band of monks followed the

Rule of St. Basil the Great.

1.3 The Journey unto the Maxim: Realization of God Is Nobler Than the Service of God

To understand the Ivanian Maxim that Realization of God is nobler than the service of

God, one needs to get into his mind and understand his network of ideas and his

57 THEORIA = THEA (Greek word meaning A View) + HORAN (Greek word meaning To See) 58 Cf. G. Kallunkal, Eastern Christian Spirituality, 2011, 56. 59 It was later known as hermitic (HERMOS = desert) 60 A group of anchorites living in a colony. 61 Monastic life proper. 62 Cf. Udhanashram ed., The Sayings of the Desert Fathers, Udhanamala: Udhanashram Editions, 2002, xiv, xv.

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thought-process. Fortunately, he has allowed us a peek into his mind through his

autobiography where he narrates the step-by-step process through which the realization

got into him. However, before that we need to have a glimpse of the situation of the

Jacobite Church of that time.

1.3.1 The Problem: A Church in Turmoil

Though we have several sources at our disposal, we would here consider the book of

Dr. Louis Moolaveetil OIC, The Spiritual Life of Mar Ivanios since he has carefully and

authoritatively synthesized all the available sources and come up with a brief

description. He describes how the Jacobite Church of Malankara passed through many

crises after its separation from the mother Church. 63 After the separation, the

Puthenkoor community did not have an authentic leader for quite some time, due to

which its members went wandering in a spiritual desert, while the church itself became

a fertile ground for periodical quarrels and divisions. Due to conflict of opinions and

undue desire for independence, many independent communities came into existence.64

He continues to quote several bishops and learned men prophesying the doom of the

church if the church were to continue in this manner.65 The latest division came in 1910,

a situation in which Mar Ivanios was deeply involved in spite of his dislike, when the

Antiochean Patriarch claimed jurisdiction over the temporalities of the church. One half

of the faithful under the leadership of the Metropolitan protested and they were

excommunicated. Lawsuits, litigations and fistfights ensued and in the end the

spirituality of the Church went for a toss. Mar Ivanios writes painfully,

When we observed the overall state of affairs of the Malankara Syrian Church after 1050, what passed over us was a severe and unbearable mental anguish. We saw that it has become a playground of feuds, litigations, rivalries, and clashes entering upon it one after the other like the waves of the ocean. We realised that even the true Canons of the Church were being overlooked. As we pondered on these events we began to doubt if it would be easy to fulfill Gods primary objective in establishing Christianity in Kerala since ancient times or to adhere to the core ideals of the Malankara Community or even to lead it from prosperity to prosperity. We grasped, further, that the present condition of the Malankara Church has sunk to such a nadir that if a couple of selfish people so willed, they could easily manipulate it to any amount of distortion they sought with ease. We

63 Cf. section 1.2.2.2 of this paper. 64 L. Moolaveetil, The Spiritual Life of Mar Ivanios, 1987, 15. Some of them are the Thozhiyur Church, CSI (Syrian Anglicans), Marthoma Church, and the latest Syrian Orthodox (Jacobite Chruch of the Patriarchal faction) and Orthodox Syrian Church64 (Episcopal faction). 65 For details see L. Moolaveetil, The Spiritual Life of Mar Ivanios, 1987, 15.

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felt that just as a sea is not without waves even for a moment, so also a Malankara Church without feuds and lawsuits and prevailed over by serene tranquillity even for a moment seemed impossible. If the members of the Community quarrel against each other, it is the Church that suffers evil and the rotten state of the Church affects the Community adversely. Would not those be obstacles to achieve true devotion of God and holiness proper to Christian life?66

Nearly a century later, that is, to this day the situation continues.

1.3.2 Insights of a Mind Seeking Solutions

1.3.2.1 The First Thought

As he started his ministry as a priest, he realized that many priests among the clergy

lacked the necessary knowledge and as a result, a loose life existed among them.

Therefore, his first aim was to form a group of clergy who would be educated in the

truths of the Church. He then began to dream of a Theological College for the education

of the clergy. Besides, as we had seen earlier, he used to take students, girls and boys

from Kerala to Serampore and educate them from his own purse.67 His endeavour was

later seen to have yielded rich benefits for the church. Yet Mar Ivanios was not

satisfied. He began to question himself about the efficacy of his endeavour. He felt that

something more could be and should be done. This led him into the second thought.

1.3.2.2 The Second Thought

Then the second idea came to him that of the establishment of a missionary society

through which he could bring about the spiritual improvement of his community. He

writes,

The most important task of the Christian Church is the propagation of the Gospel. Its motto should be to manifest Jesus Christ the Saviour to each and everyone. It ought to pay attention to the welfare of the society. Lack of schools is not a great obstacle to evangelization. Whether we have the M.D. Seminary or any other college for the clergy, the propagation of the Gospel is inevitable for the glory of the name of God. Let us believe that the institutions needed by the community for its social welfare and timely progress would unfold through other means. There

66 Mar Ivanios, Girideepam, 2007, 78. The year 1050 is the Malayalam year corresponding to AD 1872 which witnessed the Mulanthuruthy Synod by which the Reformed Syrians split from the Malankara Church and formed the independent Mar Thoma Church. Through this synod, the Patriarch of Antioch, strengthened his hold over Malankara and this led to further feuds and schisms. 67 Besides his salary which was an Englishmans salary (in the pre-Independence era when Indians were not considered on par with the English), he used to get a good amount from evaluating papers and from generous contributors, mostly foreign scholars who worked with him. Mar Ivanios puts the amount to be somewhat around Rs. 10,000/- per month, in those times a handsome amount which the Metropolitan quipped was equal to the monthly income of the Vattipanam Interest.

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cannot be two opinions that such a missionary society could lead the Malankara Syrian Church to greater glory in the future68

He was deeply saddened by the fact that the Malankara Christian community founded

by the apostle St. Thomas had failed miserably in passing on the gospel of Christ

entrusted to it in spite of the edifying examples of many foreign missionaries who

sacrificed a lot for the spiritual advancement of our country a country very alien to

them. Hence the need of the hour was the establishment of a Missionary Society in

which the deacons and others he had been educating would become a part, if they were

willing. He was confident that if a Missionary Society is formed bringing together

those bestowed with divine knowledge, who desire no reward, while keeping away

those who change colours to fill their stomach, it would pave way to a future of graceful

prosperity for the Malankara Syrian Church.69

Mar Ivanios testifies in his autobiography that while he was earnestly seeking the will of

God regarding the foundation of the Missionary Society, he subjected himself to

rigorous discipline. He says that he felt an unseen divine force guiding his mind through

the path of the thought about the Missionary Society. Slowly it dawned on him that

though the project is viable from a spiritual point of view, practically there is a

possibility that the Society may lose its vitality in the course of time. He envisaged that

the decline of the Missionary Society is guaranteed if selfishness and craving for

recognition seize the hearts of its members.70 He understood that it would be difficult

to expect that the members of the society would always remain faithful to their call and

do service to God and that they might be led astray by worldly attractions. He foresees

other dangers as well, in a Society that would be effective only if all worked together

as organs of the same body, misunderstanding, unhealthy competition and egoism might

creep in and thwart its intended results. If the members of the Society were to marry,

their zeal for evangelization would eventually wane. 71 He concludes his flow of

thought with an emphatic statement, it is to be doubted whether the formation of a

Missionary Society with such free individuals would be fruitful.72

68 Mar Ivanios, Girideepam, 2007, 58. 69 Ibid., 59. 70 Ibid., 61. 71 Ibid., 61. 72 Ibid., 61.

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Here it may be mentioned in passing that almost a century later Pope Francis in his

Apostolic Exhortation Evangelii Gaudium speaks of the Temptations of the Pastoral

Workers. 73 Some of the temptations that stand hindrance to evangelization as he

mentions are: inordinate emphasis on personal freedom (EG 78), deteriorated spiritual

life (78), inferiority complex (79), practical relativism (80), selfishness (81), spiritual

sloth (82, 83), sterile permission (84,85) etc. Here we see the visionary genius in Mar

Ivanios who were able to foresee things in advance and plan the course of action

accordingly.

1.3.2.3 The Third Thought

If not the Missionary Society, then what could be the next option? Our mind was still

churning, he writes in his autobiography about his mental state at that time. He

continues:

a few months passed by and we were still in the same frame of mind. We began to feel as if our heart placed like clay before the sacred presence of God, began to acquire steadily the form of ideals and the beauty of new ideas. We firmly believed that He would not leave it unfashioned. Surrendering our heart, wholly free until that time, before Him we moved back and waited patiently. We had to triumph over several trials in this regard. Concerning the physical and the mental strains one faces with the renunciation of the self, would it not be that only the experienced would understand?74

At this juncture, his mind was enlightened with the idea, Is not the realization of God

more sublime and noble than the service of God?75 He continues that in this world,

human beings constantly pursue one goal after another.

Many strive to enjoy happiness, others for good health. Quite a few toil for vainglory. Then there are those who try to hoard money. A good many work hard, to earn their livelihood. There is none in this world who do not strive for some or the other purpose. Even for those who lead a Christian life, though they cannot entirely forfeit all worldly ties, if they earnestly desire to serve God, ought to give themselves entirely to unto God-realization. There is nothing nobler than to realize God in this world which is but an abode of termites.76

73 Francis, Apostolic Exhortation on the Proclamation of the Gospel in Todays World Evangelii Gaudium (24 Nov 2013), http://w2.vatican.va/content/francesco/en/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_ evangelii-gaudium.html, (accessed August 24, 2014) 74 Mar Ivanios, Girideepam, 2007, 70. 75 Ibid., 63.76 Ibid., 63.

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Abode of termites refers to the temporary and perishing nature of the world. Here we

remember the words of our Lord: Do not store up for yourselves treasures on earth,

where moth and rust consume and where thieves break in and steal; but store up for

yourselves treasures in heaven, where neither moth nor rust consumes and where

thieves do not break in and steal. For where your treasure is, there your heart will be

also (Mt 6:19-20).

How does one find the means to achieve this realization of God? An entire second

chapter of this work is dedicated to answer this question. But here we may just as well

grasp the mind of the one whose insight it is. Mar Ivanios says, The extraordinary

experience of Divine Presence cannot be attained except through renunciation.77 The

example of renunciation he gives is that of the supreme self-renunciation at Calvary. In

other words, he says that imitation of Christ is the only means to God-realization. And

the first step towards the imitation of Christ is total renunciation. In his own words,

One who desires to be extremely close to God should necessarily imitate Jesus Christ verily in all things. The clear and visible model of self-renunciation seen on the Golgotha should reflect deep within him. He is to renounce not only his family, his own country, but this world itself. Above all else, he has to renounce himself. To die for the world and to renounce oneself both mean the same. mWe have left everything and followed you.78

1.4 Relevance of Mar Ivanios

1.4.1 Mar Ivanios as a Prophet

Etymological and historical analysis of the word would reveal that a prophet was one

who was called by God to speak for God. In other words, a prophet is a divine

spokesperson.79 As a divine spokesperson he communicates divine revelation. 80 Mar

Ivanios is a prophet in as much as he discerned the voice of God calling for the union of

all who believe and worship Him. Time and again the faithful in the Malankara Church

call him the prophet of ecclesial communion and the New Moses. Just as Moses led

the exodus of the Israelites from Egypt to Canaan, Mar Ivanios led his people from

spiritual darkness caused by division and disunity into the Canaan of peace and spiritual

77 Mar Ivanios, Girideepam, 2007, 63. 78 Ibid., 63. 79 Cf. Selva Rathinam, An Introduction to the Hebrew Prophets (Class Notes), Pune: Jnana Deepa Vidyapeeth, 9. 80 Rui de Menezes, Voices from Beyond: Theology of the Prophetic Books, Mumbai: St. Pauls, 2003, 20.

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prosperity. However, sentiments apart, let us examine the various ways in which Mar

Ivanios is entitled to be called a prophet.

1.4.1.1 The Hebrew Prophet: Seer, Ecstatic, Enthusiast and Called.

A careful analysis of the root meaning would reveal four kinds of closely connected

understandings associated with the word prophet. First of all a prophet is a Seer. The

Hebrew prophet as a seer was someone who could apprehend that which was not

normally accessible and who was able to speak it forth boldly. He is one who has got a

deeper insight into the present reality than his contemporaries. This is derived from

adequate information about the reality. This insight then paves way for a vision for the

future.

Secondly a prophet is Ecstatic81 i.e. one who stands out of himself82. Its implication for

today is that a p