Qurbana of Christ being made Ineffective by Qurbana Fanatics

1. The Fighting Factions Failing Christ - A Reflection on Gehanta 3,a

In the revised text of the Holy Qurbana of the Zero Christ (courtesy Justice Kurien Joseph's friend) Syro Malabar Church, the third gehanta prayer was mutilated beyond recognition.  When it was introduced in the 1986 text, people like us, familiar with the earlier text felt this was unwarranted, but over the last 3 decades, we got used to it, and relished its profound praxis implication for the celebrants of Qurbana (the ordainied minister and the sacrificing assembly of the people of God).  In its first part, it referred to the two-dimensional kenosis of Jesus; viz., a) that he did not deem it necessary to hold on to the greatest good - divinity/godness and even sacrificed that status and b) subjected himself to the law (though he was above the law, and he himself was the law) of suffering and death (as humans would have to) so as to redeem those who were under the law. 

The two factions of the ritual ridden catholic christianity of Syro Malabar Church, devoid of Christ are negating these two aspects of the sacrifice. And for the convenience of both the parties, now that beautifully challenging section has been cut off from the prayer.  

One party is so adamant that we should stick to the rubrics, to the rules, to the rituals, to the age old traditions.  The other is also equally adamant and suggests that we shouldn't stick on to these very things.  In addition, the second party, is also blatantly violating the Jesus code - of being subject to the law - even if that is doing injustice to you, even if that is enslaving and not liberating. They could have suffered, the mental agony, and could have, in Christ like manner suffered, persisted, argued (not shouted) and again and again appealed to repeal the unchristlike and anti-incarnational rituals - call whatever you may, this has become idolatrous!! We have set aside Christ, and made an idol of the rituals, including the eucharistic liturgy! Woe to us - priests and the hierarchy: 

2. The Blind and Pretentious Hierarchy - Mtt 23 - adapted to Syro Malabar Hierarchy (Bishops-Priests class)

"For we bind heavy burdens, hard to bear, and lay them on men’s shoulders; but we ourselves will not move them with one of their fingers.  ... We make our phylacteries broad (and red) and enlarge the borders of our garments (usually the select skullcappers, but when it comes to eucharist liturgy, everyone of us).  We love the [b]best places at feasts, the best seats in the synagogues,  greetings in the marketplaces, and to be called by men, ‘Father - acha, pithaave, thirumeni.’  And in spite of His warning, 'do not be called teachers; for One is your Teacher, the Christ'; we continuously teach, teach, teach to death, and make ex-cathedra statements befooling the faithful, saying that we are 'infallible'; rather, we have become incorrigible.  

“But woe to us, priests and bishops, hypocrites! For we shut up the kingdom of heaven against poor people, making them fight on non-issues; for you neither go in yourselves, nor do you allow those who are entering to go in.  Woe to you, theologians and liturgicians, hypocrites! For you devour the Church,  and for a pretense make long prayers. Therefore you will receive greater condemnation, than us regular ones. 

“Woe to us, priests, bishops, theologians, canonists, liturgiologists, hypocrites! For you travel land and sea to win one proselyte - North India, Africa, South America, South Pole and when s/he is won, you make her/him twice as much a child of hell as ourselves. “Woe to us, blind guides, who say, 'Christ is not the issue, but liturgical ritual;  whoever vows by Christ, it is nothing; but whoever dares to touch the eucharistic liturgy, s/he is obliged to make amends.’   Fools and blind! For which is greater, Christ and his preaching, or the ritual that is to lead people to Christ? 

For we pay tithe of mint and anise and cummin, and have neglected the weightier matters of the law: justice and mercy and faith. These you ought to have done, without leaving the others undone.  24 Blind guides, who strain out a gnat and swallow a camel! 

I hope Christ today says this to us: Serpents, brood of vipers! How can you escape the condemnation of hell?  

Alas, God is no longer sending prophets to warn us brood of vipers! And, no pretense, by writing all these, I am not becoming any that prophetic, but just venting out my just anger against this 'canonical dhong'!

3. SMC Liturgical Fanatics Making Qurbana Claims Ineffective: Reflection on gehenta 3,b.

The third gehanta, has a second part which makes claims of the effectiveness of the Eucharist of the Lord, His Qurbana: (free translation from Malayalam)

3.1. You accepted our human nature in order to make us participate in your divine life

(The fighting factions have reduced liturgy to a satanic ritual)

3.2. You have redeemed us who were fallen

(The fight over the eucharistic theology has made us all fall into the bottomless pitch of fanaticism and ritualism)

3.3. You have made us alive who were dead

(The factional fight has become deadly - spiritually, intellectually and now, even physically) 

3.4. Sanctified us sinners by forgiving us our sins

(The eucharist has been made a sinful observance by the factional animosity built into it)

3.5. Enlightened our intellects

(It has dulled our intellects, and whetted our basic instincts for brutal fight for territorial hegemony)

3.6. Defeated our enemies

(It has made us enemies of each other and of God; and we have defeated Christ in the process)

3.7. Glorified our weak nature through the abundance of your blessings (grace)

(It has made us a laughing stock before all - Christians and others!!)

This is the second death! Maranatha! 

Lord Jesus Come!

P.S. I suggest the qurbana thozhilalikal better take up spade, till the soil (kilakkukka), and grow millets and eat it.  Healthy 2023 to all - international year of millets. 

Antony Sir of Adipoli Ideas - Konthuruthy

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I was keen to get Tony sir (Prof. Antony Vellanikkaran) to the campus and interact with our Physics team - but, I sensed a reluctance, and didn't press it further. Tony sir learned,  and taught Physics.  I think, even at SH college for a short while, but basically at Cochin College.  He was the principal of the college as well, I guess. 

For our school anniversary in 1980, he was invited to be the chief guest.  He was perhaps a young lecturer then.  In spite of being a school boy, I found his speech witty and life-linked. He spoke about education, and the importance of experiential learning - when such terminologies were hardly familiar to anyone in the educational circle;  he didn't use the terminology as such.  At the best, they could speak about 'experiments' in the labs. He demostrated his point, by narrating how a teacher tried to explain the concept of centre of gravity - bhoogurutvaakarshana kendram. He takes a note book, and tries to balance it on his finger, and after a few attempts juggling with the finger and the notebook, he is able to keep it steady.  And shouts out his eureka moment, 'eda, ithaanu bhoogurutvaakarshana kendram'.  And he asks the students, so, what is the centre of gravity? And a smart boy, who was keenly observing the process, answered: 'kutti, kutti kandupidikkunnataanu, bhoogurutvaakarshana kendram'.  I liked his speech and delivery. 

Being the school leader, I too got an opportunity to come to the stage and propose the vote of thanks.  No body had bothered to see if the speech was prepared, and if yes, what the content was. I referred to the guest having spoken well about our achievements at the cultural front especially through KCSL, and made a rejoinder that had the students been adequately supported, it would have been much better. This was planned by me, and I had arranged for a few of my class mates to clap when this point was made. 

Again, nothing happened.  No body appeared offfended, no body called me to rebuke.  Perhaps, no body had listened or attended to what was said. 

I met him much later, in his new avatar, post retirment, as a counsellor specialising on TA.  I think I did call him to engage parents/students once or twice.  I knew he could trigger off ideas and make students get to act, but due to various constraints could not make use of his vitality. 

When I visited him in connection with the departure of his wife, I was fascinated by the way in which he had maintained his front yard, unusually spacious for a Konthuruthy-Thevara resident.  What caught my attention was the reuse culture introduced artistically - plastic bottles, unusable helmets... all were put to use to make the garden attractive and generating curiosity.  

This time, again, after almost 3 years, I stopped over to say hello. 

I came to know a little bit about how he came to be around in Kochi. His grand father, Justice V.D. Ousep, was the first chief justice of Kochi High court.  So they had been in Kochi from his times, though the family name typically tastes of Thrissur. 

He had his education at St. Albert's college, and after M. Sc from St. Thomas, Thrissur, taught at SH for a year or so. Once he got a permanent position at Cochin College, there was no turning back, and he retired as its Vice-Principal in 2020. Awards and recognitions galore have followed him by organisations like NCERT, KSSP, SB College, Common Wealth etc. 

But in the course of his academic life, he developed several other interests - and counselling has become a second profession, now the primary one, for him.  He uses insights from Transactional Analysis (TA), Gestalt Psychology and Neuro Linguistic Programme (NLP) to help individuals and groups to steer clear off problems in their lives, and make life more meaningful. 

This time, I was captivated by his collections in his yard - diverse and unique plants like kidney plant, carnivorous pranipidiyan plant, varieties of snakeplant (with evidence of snake visiting them!), spanish moss (I had it, but lost it; got a tuft from him which now tries to live on my desk  in this desert land) protected in plant-pots of his own design or re-design.  They show another dimension of the ageless learner - his interest in design and application of technology.  The cannon in the picture is his design and product.  His garden has won the best home garden award of Horticultural Society several times. 

In our casual conversation, when I asked him, if he had some old time pictures of Kochi and Thevara,  he showed me the mapping of roads and buildings of Ernakulam he had done as a high school student, spotting 3 storey buildings of those times - they were just handful.  To have done such a work, at such an age, postulates a genius behind it!! I hope to get a copy of that. 

I would say, Prof. Dr. Antony is a rich human resource for the locality.  The schools around should tap his potential and his experience.  I would recommend the science teachers of middle or high school to bring their classes on a walking tour to his place (I hope he will not obejct) and just interact with him, and see his collection of plants and the way he has maintained them - I think that will be an outstanding lesson for them in their school life. 

He has shared his 'adipoli' ideas for gardening on the youtube:  https://www.youtube.com/channel/UCA2QKMBlhJGXCYVR9fQNG_g

Salutations to sir! Feel proud to know him and happy that he is in our Thevara. 

Reconciliation beyond Rituals in Real life - Request for pastoral initiative reg.

A Letter to our new Pastor-at-War - Archbishop Andrews

Dear Archbishop Andrews, 

Greetings, peace! 

Hope you are blessed with the peace promised for those who possess goodwill! 

Your unfazed and composed demeanour as it appears on the visual media is a matter I really appreciate - a great skill, which makes you very strong in the leadership position you are placed. 

I admire your courage to stick to the policies adopted by the Church (as I gathered, with a majority of those who are privileged to formulate/enact such policies.  Agree that it is no easy task)

That Rev. Poothavely was appointed by you as an administrator of the basilica parish of Ernakulam, to implement the church policy, in the face of the parish priest not doing the needful according to you, appears to be a fallout of your stance on the 'hierarchical church' evolved from the community of the poor in spirit Jesus had established or tried to establish. 

However, when a eucharistic celebration was happening in the basilica (I have been a witness to its blessing by Card. Parecattil), this, your special representative, chose to force  another eucharistic celebration (synodal?) on the very same altar, at the very same time, appears really anti-Christ, legalistic, ritualistic.  I really can't understand what we are trying to prove and establish. 

In fact, though not at all in tune with the museum theology of you and your cronies (you appear to have been a late convert into the fold), I still can very well understand this antediluvian theology, and would rather obey this very unwarranted and anti-christian decision you and other fathers (pithakkanmaar) have forced down our throat, while continuing to critique and oppose it, and trying to evolve incarnational celebration styles that converse with the people of different cultures, ages and localities; and enabling and inspiring them to lead their Christian call more authentically, rather than getting satisfied with the fulfillment of ritual obligations with the tradition kept in tact! I feel this act and initiative on the part of the Rev. bishops are nasty, loathsome and nothing short of power-mongering!

But I marvel that in spite of this blatantly 'unchristian' and 'anti-christ' activity having taken place, you as a Christian leader, have neither made any disapproval of this nonsensical act of your stooge, nor taken any step to bring about reconciliation, your conviction or political/diplomatic stand notwithstanding. Can't really grasp it : is the ritual (what we extol or euphemise as 'sacrament') more important than reconciliation in life, and among the people?  I wonder whether you are trying to lead the Church after Christ or after Constantine or Hitler or some of our present day national and state leaders exhibiting fascist tendencies unabashedly, while going ga-ga about democracy. 

While, personally, I oppose all these nautanki under the leadership of my fellow priests in Ernakulam diocese in the name of this sacrament of communion, forgiveness and reconciliation, I still feel, you being the shepherd, have the greater responsibility in reigning in restraint, maintaining silence after the pattern of Christ (which you apparently try to mock-do playing it out diplomatically), and bringing about reconciliation with those whom you consider wayward. 

I presented our Major Archbishop with the same request and he had responded saying that it was not within his reach now that it is all with the administrator. That means even he is looking up to you for an action in the right Christian spirit and direction. 

I, like several other hundreds of well-meaning faithful, and perhaps priests and religious, request you to kindly initiate steps that set aside the Roman-hierarchical-legalistic-ritualistic framework for the time being, and promote forgiveness and reconciliation. I request you: Be not a military general, but a shepherd that seeks after the lost one(s), if you sincerely think that these people are really lost. 

Keeping you and the rest of your bunch of pharisaic power-mongers (this is not really being judgemental, but merely stating observed facts unmincingly - I mean, said without malice, but plainly calling a spade a spade) in my unworthy and humble prayers before the Lord in his own very words:  'Father, these do not know what they are doing, forgive them' and  'Your will be done and Your rule be there over us'; and looking forward to a real Christian leadership from you, beginning with efforts for reconciliation and forgiveness, and assuring all support in that direction, 

yours in Christian  priestly fellowship, Prasant CMI

Ghar Vaapsi of Malayalee Marthommans to the Kaldaaya fold

Where do we draw the line for accepting traditions or reinstating them? 

If we argue by the Eastern-Chaldean/Syrian tradition - so what are the traditions we would accept?

If we argue for maintaining traditions in tact: 

1. Let us do away with the Malayalee Syro Malabar bishopric - that is local, for we never had local bishops, let us have bishops from Antioch or Syria

2. If at all, we accept bishopric, it is not to be done thus, but modality of choosing the bishops also should be followed. If the people had a say in that, let us get back that too. 

3. Our tradition did not have daily eucharist or auricular confession.  So why don't we do away with them? And confine ourselves to public confessions or mass absolutions? And let the Eucharist be the special, Sabbath day solemn celebration, instead of a daily routine. 

4. We had married clergy and we have adopted a western, latin system to introduce the celibate (unmarried) clergy.  It is against our tradition to have unattached clergy. 

5. We never had any adoration or eucharistic devotion. - how can we accommodate them, they are all latin and western?

6. The novenas, benediction all these are latin traditions - why do we stick on to them? 

7. I also hear that the popular devotions like the way of the cross, rosary etc. are also a latin vestiges remaining with us.  Let us resist and boycott them. 

Most of these have come to the Catholic church of Syro-Malabar vintage since the arrival of the Portugese in the 16th century. So don't we have to 'go back to our fold'?  This trend fits well with the nationalistic saffron-washing trend across the country.  Allahabad has been saffron-washed into Prayagraj and Rajpath into 'kartavya path' and so on. 

Would 60 years of approved practice and adherence hold good for becoming part of a tradition? The majority of the faithful of Ernakulam Arch-diocese have been trained in this pattern, and none of them find anything sinful or distracting about it, except when being reminded of the infallibility of the Bishop of Rome, and his instruction to follow the revised text. 

Dec. 14, 2022.  I engaged myself in conversation with a group of Catholics of Ernakulam arch-diocese most of them women, and retired teachers.  They felt that this controversy was unbecoming.  One of them said: 'what is there if the priest has to turn towards that direction for 10 minutes'? Though I feel more inclined to the theology of last supper, heavenly meal and God-amidst-us (immanuel) theology (Mtt 18:20), I still feel that the real problem is a) the power-mongering among the bishops, strongly supported by two factions, viz., Ernakulam and Changanachery and b) the priests being obsessed with the victim-persecuted spirit, and promoting futher the issues of divison. 

Dec. 22, 2022. Met and greeted the Major Archbishop on his sacerdotal golden jubilee and in connection with  Christmas.  He received the flower bouquet and the Christmas candle, and gave me a ball-point pen with 'Cardinal Mar George Alencherry' etched on, but with the typical loose plastic sheath wrapping it. I requested him to take steps for reconciliation in dialogue with the people and the priests; but he said that he could not do anything now that the administrator is appointed. 

When I shared this with one of the sober and erudite priests, he said that reconciliation is not an easy task anymore - it would have been feasible had the opportunities wasted been utilised (i) Kariyil's initiative to let the diocese maintain the status-quo till next Synod, and then try to implement the decision with due community education.  It is alleged that this was torpedoed by the present administrator who felt that such a successful move might give some leverage to Kariyil in obtaining perhaps the major archbishop title!! Could be a mere political conjecture.   A 3 member synod sub-committee had recommended the same. (ii) Further alienating the Ernakulam faction was the highly legalistic, pretentious and provocative action of the administrator to forecefully enter the basilica and offer mass.  and (iii) prior to all this, Alenchery's effort to push the synodal-mass down the throat of the faithful by celebrating palm sunday under police protection. 

My token effort was meant to be a revisit to Chavar's patrimony of intiating reconciliation, whatever be the theological position we uphold.  I had urged our general to do something in this line, perhaps, involving all the religious of Syro Malabar Church.  He hasn't even bothered to respond, perhaps with the conviction that what is decided is to be followed. But that conviction does not seem to exude the Chavara patrimony. 

Now is the test time for the Church, as per the Gamaliel principle: if this is from God, it will remain, or resisting it, we will be finding opposing God's plans.  But if it is of human origin, it will fail.' I suggest the Church authorities, better heed to the wise Pharisee's advice: 'Let them alone...'

May God save the Syro Malabar church from being a Zero-Jesus church (borrowed from Justice Kurian Joseph's citation of a wise-counsel of one of his friends).  

Dec. 23, 2022 10 pm

Shocked to learn about the Christless scandal at St. Mary's basilica, Kochi. 

One section of priests celebrating the eucharist fully vested facing the 'faithful', and the newly imposed administrator of the basilica, Fr. Poothavely, celebrating facing the altar! 

OMG!! I feel so nauseated and desperate.  Don't know what to be done! 

Only I can pray with the Lord, 'Father, they do not know what they are doing.  Forgive them!'

Sadak Suraksha - Aware, Alert, Avoid Accidents!

Sadak Suraksha : Aware, Alert Avoid Accidents

(The Teenager, Jan. 2023. pp. 16-17)

My student Anargh was a promising table tennis player, and we hoped that he would definitely secure a gold medal at the university level for the college, with every possibility of greater achievements.  Being a very active volunteer for college activities, he had just gone out to a shop not even 200 metres away from the college gate, borrowing his friend's scooter.  In the next five minutes we receive the news of a severe accident involving him - he crashed against an electric post and was thrown off the scooter, falling hitting his head and injuring himself fatally! He was immediately taken to the hospital; after many months of fighting for life, he survived; A fairly large amount was raised by the college and his department. Five years since, Anargh is able to walk with severe constraints, and is not yet able to speak coherently, and not able to pursue his sports.  The immediate reasons for the accident and injury were a) not having the prescribed protection equipment of helmet and (b) speeding and resultant loss of balance. 

I was returning from a long trip to Trivandrum, with the satisfaction of having accomplished my tasks with various offices.  At least another four-to-five-hour ride, and I decided to take it easy with a break in between.  Almost 60 kilometres past, suddenly, a truck from the opposite direction veered towards me, blinding me with its high beam, and it turned again into its lane. But I got panicked, lost my balance, went to the side track, which was having loose gravel, and wobbling a bit, I fell... and the bike moved on for a few meters, with the rider beneath its weight.  I could feel my head against the hard floor.  It was very painful and I was hurt all over, especially on the arms and shoulders.  Though it was dark and apparently with no people around, in no time a small crowd gathered. I requested them to help me up from beneath the weight of the bike. I stood up, still in one piece! Shoulder was hurting making it difficult to move. But I was grateful that my head was unhurt! It was thanks to the helmet I had worn fittingly well. 

In the last one decade of guiding an educational institution, I had the bitter experience of eleven of my students bidding farewell to this life; of whom 6 were victims of road accidents - almost all of them avoidable, provided the victims had taken adequate precautions.  The global statistics in this regard reveal that every 23 seconds, there is someone losing life to the roads!  As per the WHO website on 'Death on the Roads', of the 1.36 million who lost their lives on the road this year, 4 lakhs are car users, 40000 cyclists, 3.8 lakhs motorcyclists and 3.12 lakhs pedestrians! Initiated by Brigette Chaudhry, the founder of Road Peace, in 1993, UN dedicates the third Sunday of November to remember road traffic victims worldwide.

When it comes to Indian roads stretching over 5 million kilometres, according to Government of India website, accounting for just about 1% of the world’s motor vehicles, it is said to be topping the list on road accident deaths among 199 nations, almost 11% of road accident deaths world-wide, the largest number involving motorbike riders and about 70% of the victims in the category of youth.  3 to 5% of GDP is said to be spent on accidents. 

The figures indicate the gravity of the situation. Hence the governments have taken it up as a development issue.  For past 30 years, the government of India has been observing Traffic Safety Week in January, with the slogan ‘sadak suraksha jeevan raksha’ (Roads Safe – Safe Lives).

Roads meant to make human lives freer are becoming a threat to human and animal life everywhere. While the responsibility for safety on the roads would lie with those who use the roads - primarily, those who control the vehicles and also the pedestrians - equally responsible is the state for ensuring safe roads and enforcing safety laws.

·      Ensuring better designed, maintained roads for safety with provisions like flyovers, underpasses, service roads etc. and regular monitoring and inspection. India still is far behind in the matter of regular monitoring of road conditions and timely maintenance of them. 

·      Providing road related information clearly and well in advance through properly placed information/warning boards.

·      Adequate personnel or automated mechanisms to ensure compliance to the safety laws.

·      Ensuring the right to drive a vehicle is given to only those who are found fit to do so, through adequate training process.

·      Provisions of Pedestrian Under Passes (PUP), Foot-over-Bridge (FOB), footpath for pedestrian safety, safe tracks for road crossing (zebra crossing or pedestrian signals).

·      Accessible emergency services – phone, ambulance facilities.

The week is an opportunity, for educational institutions to team up with Road Traffic authority and Local Self Governments to educate the citizens beginning with the youth, the ‘do’s and don’ts’ on the roads:

·      Right is right for the pedestrians (in India)

·      Use safe to cross/designated areas or wait for pedestrian signals to cross the road; avoid jay walking

·      Not to indulge in or permit playing on the roads or around parked vehicles.

·      Not to jump on to or alight from any moving vehicle.

·      Not to let unauthorised persons (children, adults not having a proper training and licence) to drive on the roads.  Driving a vehicle on the roads without proper training amounts to a sin that can imperil self and others.

·      Drive within the speed limits – as the slogan goes: ‘speed thrills, but kills’. I read a caution on the road, ‘drive like hell, and you will be there’.

·      No to DWI – Driving While Intoxicated is now punishable with Rs. 10000 with or without imprisonment for 6 months. Annually, nearly 12000 deaths involving drunken driving are registered and about 9 lakhs get booked. Some road cautions on the Indian roads read thus: ‘don’t mix drinking and driving’ or ‘whisky and driving is risky’

·      A 21^st century addition to the road rules is: ‘No mobile while mobile’ - universally accepted, and violated. 

·      Helmet does help – I can vouch from personal experience, and from the bitter experiences of at least four of my students losing their precious life on account of this omission.

·      Buckle up: In cars, using seat belt is indeed a safety measure.

Educational institutions can render great public service by initiating ‘safe zones’ around the institutions involving the school scouts, NSS or NCC units.  Exhibitions, movies, short films etc. can be very effective tools to convey the message of safety. 

It is also a time to be reminded of the call to be ‘Good Samaritans’ on the road, when someone is found in an accident, to be aware of the rights and privileges in this regard, with empowering provisions introduced by the government of India since 2016. The Motor Vehicles (Amendment) Act, 2019 inserted a new section 134A, viz., "Protection of Good Samaritans". No police officer or other person, shall compel a Good Samaritan to disclose the name, identity, address or any such other personal details, provided that the Good Samaritan may voluntarily choose to disclose his /her name.

To me, the road safety week is a time for generating critical awareness in the citizen about our right and duty to be safe on the roads, that the citizens in turn, would also demand that the local authorities ensure safety provisions for all, starting with the pedestrians on the road – where, we are not just ‘free to walk’, but also ‘safe to walk’.

References:

Annual Report - Ministry of Road Transport and Highways, GoI, 2021-22. pp. 57-

<https://www.statista.com/topics/5982/road-accidents-in-india/#topicOverview> Nov. 28, 2022

Times of India < https://timesofindia.indiatimes.com/topic/Drunken-driving#:~:text=Drunken%20driving%20is%20driving%20under%20influence%20%28DUI%29%20in,be%20among%20the%20most%20serious%20of%20driving%20offences> Nov. 28, 2022

<https://www.who.int/publications/i/item/9789241565684> Nov. 15, 2022

<https://extranet.who.int/roadsafety/death-on-the-roads/#ticker/all_road_users> Nov. 15, 2022

<https://en.wikipedia.org/wiki/World_Day_of_Remembrance_for_Road_Traffic_Victims> Nov. 15, 2022

https://www.who.int/publications/i/item/9789241565684

https://extranet.who.int/roadsafety/death-on-the-roads/#ticker/all_road_users

https://en.wikipedia.org/wiki/World_Day_of_Remembrance_for_Road_Traffic_Victims

P.S. Dec 23, 2022.  As I arrived at Rajagiri Campus, Kalamassery for a short Christmas break, I am greeted with a very saddening news.  A final year UG student, has been another victim on the road - his parents are abroad.  A late night ride, with no helmet on, and losing his balance he crashes into a concrete wall, very close to his residence - everything else in perfect shape, but his brain severly damaged, he has gone.  The talented and affable Baron shall be remembered for some more time for the efforts he took to revive the murals on the college walls, depicting aboriginal life! May his sould rest without regrets, and may his family be consoled. 

FOOTBALL - FAN FOLLOWING AND MASS FOOLERY

The Argentine national team listed Kerala, besides India for supporting them in their run for the coveted FIFA World Cup Title of 2022. 

No wonder! The Malayalees are gone crazy - though the stripes on the jackfruit and the national food of Malayalees, turning striped - I consider as signs of ingenuity of the otherwise devious Malayalee (not exempting me)! 

I was among the fortunate Malayalees to have had a first hand experience of this world festival, being resident in Doha, Qatar. In all the three matches I witnessed, live in the stadium (one in Lusail and 2 in Ahmed Bin Ali Stadium - Mall of Qatar), I found that almost a third or at 25% were Malayalees. Wherever I turned around, I found them, young bachelor groups, families out, as if on a picnic... The clever pravasi Malayalee had grabbed this rare opportunity, setting aside their typical thrify habits.  I don't think there will ever be any such occasion for Malayalees or Indians to be part of this kayika mamaankam. 

In my brief visit during the world football fest to Keralam, I assessed that on an average, every square kilometer of the state had at least one mega poster depicting either Argentina (Messi) or Brazil.  When it comes to Kochi, it is almost thus.  But go to Malappuram, Kannur... you will find this multiplied manifold.  So, I feel that to assume there were at least 40000 such posters in the state would not be an exaggeration. 

I felt disturbed at the amount of unnecessary solid/plastic waste added! Besides the posters there are also several other items of decoration - the striped danglers, hanging torans and several other items, all adding up to this global feast, but also adding to the unmanageable waste. 

At least four crore rupees spent in the state merely in terms of decoration and posters calculated at the average of Rs. 1000.00 per location.  That is the barest minimum.  It would be much more, as usually, each spot would have the banners/posters of the rival groups. 

The other spending had been in T-shirts, caps, lungis, flags etc. designed in the colours of the favoured team(s). 

The wasteful and waste-generating festivities could have been directed at the goal of Keralam providing India with a team to be present in the world cup 2026 or 2030 - to catch 'em young and groom them into skilled players! 

I came to know that in two of the Kochi colleges, the intra mural matches held in the spirit of the world cup ended up in fist fights among the teams - either based of the rival fan-groups or with the political alignments grabbing another opportunity to exhibit their only and acknowledged expertise in hooliganism.  Football for unity, was turned into football for division.  

The false claim of Kerala's enlightenment is very well revealed in such cheap exhibition of blind adulation of somebody's exploits!

Shame on the foolish, pretentious, backboneless, stupid Malayalee! 

To cap it all, we have leaders, who lead the tomfoolery bandwagon with 'merciless' statements on Messi or Ali or any other sports icon, and the followers ready to defend and clarify such faux pas unfazed!! There should be a championship in cheap jingoism (malayalee edition), deviousness, and thickskin, where we would not only qualify, but would easily be the world no. 1! 

P.S. Malayali Christians are taking their turn at having a dig at their own folly and foibles from a world-cup angle: 

Green Goals of FIFA 2022 - My confrere and good friend, Fr. Joy, head of the Physical Education Department of Christ College, Irinjalakkuda, set green goals during FIFA and scored too - one goal, one tree! But attained a target much beyond according to what he claims, it has attained over 1500 fruit bearing local trees!! What a worthy way of celebrating the world mega fest!!

GREEN GOALS of FIFA 2022: https://www.youtube.com/watch?v=cA9UuKAJ9G4&t=434s

Sustainability Tokens - The lone forest patch of metropolitan Kochi

Mangalavanam 2022

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I came to know about Mangalavanam only after 1997. In spite of having been very familiar with high court area as a school boy, this green patch of Kochi was hardly known to me, nor by any school boy of those times, I suspect. Whereas, the neighbouring Bolgatty palace was at least known to most of us - though visiting that spot was also not very popular in those days.

Relieved to see it still surviving, green and better guarded.

A great heritage with abundance of avian visitors (around 70 according to surveys) and a fairly good assemblage of trees. They were initially famous for the magroves, and even the name 'mangalavanam' is said to have some association with that. In 2004, the environment awakening led to it being declared a protected area. It is just about 8 acres of land. Though the mangroves are still there, to my layman's eyes the area is dominated by rain trees. Some 15 years ago, when I accompanied a students' group, I observed that two giant trees were almost dead, thanks to the thousands of bats hanging on to them. (This time, I could not observe them).

The tiny forest patch is also a safe haven for almost 50 spider species and over 15 butterliy species. The urban jungle is definitely impacting it, though the area still remains protected. It is apparently heckled by the government institutions like CMFRI, Fisheries institution, Bar Association, High Court etc. Government could have reduced the impact by making the boundaries of these institutions more tuned to the eco-system of Mangalavanam, by promoting bio-fencing and controlling waste generation.

Fortunately, the channel for the tidal water to enter and exit appeared clear. Mikania micranta and Thunbergia grandiflora appeared to thrive on the Southern marshy boundary, seemed to gradually overpower a section of the other wise domineering rain trees (Albizia lebbek). There have been occasional efforts to enrich the biodiversity by tree planting and around the forest office bulding several varieties of trees have been planted.

Some of the birds are presented on panels with their details, and a few trees are also named.

A get together was in progress and their entertainment session with karoke singing was on, loud engouh to be heard beyond the gates of the forest patch. I wonder how far such gatherings could be of help for the protection of the biodiversity of this green patch oft referred to as the 'lung of Kochi'.

An building of electric department of the railway is stil visible from beyoind the fence on the western side. I felt that this could have been cleard and protected as a heritage building and giving access to the visitors with due caution.

I am afraid that this remains a green blessing still oblivious to majority Kochiites. I would consider this a must visit spot for all school students of Kochi (guided) and for life science and environmne science students of the universities in this region. From High court bus stand it is just about 5 minutes walk. For a detailed visit, it may take 2 hours, whereas specialisists could spend days there observing and learning.

Together with Mangalavanam, Ponnakudam, Thevakkal; the forest patch protected by Meena Menon at Paravur and the larger patch of Iringol kaavu are the silver lines on the otherwise bleak horizon of biodiversity protection of the District of Kochi. I am on the look out for more of such models, and deeply desirous of creating one of my own.

Sustainability Dreams for SH - SHCOOB

SH Centre for Organic farming, Ornithology and Biodiversity - SHCOOB

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The locality of Moolepadam of Thottara Puncha (puncha is a kind of farm, which collects the rains of the monsoons, and drains it off permitting ground water storage, and one time harvest of paddy in a year - orupoo nilam), Arayankavu, Amballoor Panchyat, on the way to Thalayolaparambu from Kanjiramattam in Ernakulam district.  This is a very long stretch of watershed in the mid-land region of Keralam, with undulated land almost like small hills on both sides, draining off the rain-water to be collected in the plains, where farming could be done; and with regulators for water, even 2 harvests could be made possible; and perhaps, even an additional  crop of   seasonal vegetables. 

The idea to have a farm land to experiment with organic farming had always been there and Joy chettan (Mr Varghese K.), our staff, who knew my interests in this regard suggested that there could be land available in his neighbourhood in Arayankavu.  And we began to be on the look out for land.  When some students joined from that area, we asked their parents if some such land would be available. Finally, it was Joy chettan himself who linked us to the owners of a plot of paddy field. 

I had managed to raise a corpus while being at Rajagiri College, which could be spent on matters related to enviornment. And I suggested that Rajagiri college procures the land available. The administration was very receptive to my suggestion and agreed to purchase four acres, and accepted my rider for facilitation of the process, that 80 cents would be in the name of the mother-college, i.e., Sacred Heart College. I had indicated it in our SH monastery as well, and no body appeared interested or bothered, as monastery or college didn't have any financial obligation.  (But later on, on some formal  disucssion in the monastery council, I was given a sound rapping for not having sought proper permission to get a property acquired in the name of the monastery! I was indeed shocked, though the matter was a fact!  That could have been rectified much earlier by pointing the matter out, without accusing someone of mala fides). So a property of 3 acres 80 cents was acquired, and later on, 30 cents in the middle of it, which was temporarily acquired by Thankachan (who functioned as our local contact and manager with some genuine interest in organic farming. The plot was thought to have some dispute), was also bought by SH college, by paying Thankachan Rs. 3 lakhs (almost double the price he had paid for it, about 3 years ago).  Thus, the college was in possession of 1 acre of farm land, and Rajagiri College around 3 acres. But all these years, SH college could use the land at will, and Rajagiri team involved only to the extent we went out of the way to involve them. 

But we had a hitch, there was only farm land, and when the students and the staff came for some activity or other, we hardly had any place to stay, rest, store our stuff, or eat food. A piece of land was sought.  And again, it was Joy chettan who linked us to someone from whom we obtained some 8 cents with a house and a well from a resident ... for almost Rs. 20 lakhs, which was bit too much for that property then. But it did help that person to get a better house elsewhere, and we had a place to operate and to develop as a centre. 

This region, 25 kilometers from Ernakulam was a typical farming belt, with potential for paddy cultivation, vegetable production and rubber or other fruit bearing crops or coconut. Our plot had  a small sacred grove (kaavu) on its border, which was owned by pulaya community.  It had some wild growth with lianas. But the small 10 cent plot as such was not maintained well. It had some very specific indigenous trees like cheru. 

The locality was considered an apt place for an extension centre of the college with great potential for almost all disciplines - Botany - bio-diversity, organic farming; Zoology - ornithology, entomology, arachnology; Aqua-culture - fresh water species in natural habitat & breeding; Economics & Sociology - Kutumbasree, Padasekharam, Health issues, general uplift of the Panchayat, Cooperatives, Credit; Commerce - marketing of farm products and credits; Chemistry - soil and water conservation; Phyiscs - Energy education, oorj swaraj; Environment Science... so on and so forth.  Ample scope for student projects and longitudinal studies.  So we held meetings with the kaavu committee and padasekhara samiti, and with the Panchayat member.  Dug a big water conservation tank for collecting water for the summer times.  Added another plot of 10 cents. Made an assessment of the lepidoptera and birds with the help of researcher Abin Joseslip of Zoology. 

Till 2020, we had cultivated paddy in that single crop paddy field - with NSS volunteers and some interested students getting involved. For a few years, Mr. Thomas Peechat, the SDO and PRO facilitated the cultivation with the assistance of Mr. Thankachan.  One year, it was a total failure, with the entire crop going down under flood waters.  After Fr. Joseph's joining the English department, the farming received a boost, especially with his knowledge of farming, and with the additional invovlement of the aspirants, as he had the charge of the aspirants as well. He took the extra trouble to have the grain stored, cleaned, processed and then sold.  It reduced the loss to a great extent, though it never received great enthusiasm in the campus community or in the CMI community. 

The campus was inaugurated in March 2021, in the presence of NSS volunteers, and other campus leaders, and being the international year for fruits and vegetables, about 25 species of plants (either fruit bearing or of perennial vegetable purpose) were planted. Now almost 20 months gone, was glad to find most of the saplings grown over 6 feet, some of them already bearing fruit.  The leaves indicate lack of Magnesium. Perhaps, more of litter to cover the infertile laterite sandy top would transform the soil into a more healthy one. 

Was extremely glad and grateful to be invited by the Economics department, and to see the entire faculty team being present with the III DC students spending a forenoon, and clearing the overgrown grass in no time, and having some fun with kappa and meen from the college canteen. 

May SHCOOB grow into a bio-diversity model centre.  

Sustainability = Sahajeevanam = Samskriti (Culture)

Samskriti + Sahajeevanam Eco-musement Park, Pattuvam, Kannur

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I felt blessed! It was a chance meeting. 

I had heard about 'Sanskriti' almost 2 decades ago, and felt it was a great initiative.  The initiator PJ Joseph, a daring Jesuit! I felt good, and drawn to it, though could never make a visit. 

Then, almost a decade ago, I heard about it again, but more for the ills it bore - with a very unbecoming conflict between the pioneering spirit of PJ and the formidable institution that Society of Jesus is (in spite all its radicality, sometimes, the institutional teeth show up). Then there was the nasty litigation and very nasty and vitriolic statements from PJ, which, perhaps, he spewed out in self-defence, but which did not go well with an impartial third party. 

My intention was to just have a look at the place, say hello to my student and friend, the vibrant, young Jesuit, Rev. Dr. Antony Lenin SJ, who serves as the deputy director of Sanskriti centre.  Then we learn about a vast 130 acre estate with provisions for residential retreat for 200 people!  Also about the legendary late Fr. Zucol SJ, who went about doing good for thousands, but was also passionate about the idea of swelling the ranks of 'Christians' around.  (He is likely to be initiated into the formal process of sainthood in the Catholic church by January 6th next year).  We also learn about the newer initiative - Sanskriti-Sahajeevanam - a visionary and farsighted venture, established much before Eco-Theology was given the great fillip by Pope Francis through Laudato Si (which the official ritualistic Church has very conveniently confined to rare pulpits and seminars galore)! It is  an eco-theme park for an Eco-aesthetic counter culture through picnic, a novel initiative befitting the times. 

I can't just get away thus, now!! This is a centre of learning; and people expect an educator to show interest beyond the hi-bye! My colleague from Rajagiri, Doha, accompanying and guiding me all through this segment of the trip, is equally interested and willing to spare any amount of time. His interest is whetted as he is made to have mouth to mouth encounter with the giant pisang linin (mahilanguili) banana, and the gift of a sapling for his home. He is also given two cuttings of 'chaya mansa' the nutritious Mexican green leaf, which grows wild on Kerala soil. 

The visionary dreams of social and alternative education translated into a centre and a unique acquisition of a heritage property (illam) more than four centuries old were all about to be disposed off. Then some young upstarts have the audacity or just the feel-kick, to question the authorities on this, with a kind of providential foresight of its potential - they dare the provincial to leave the multi-crore worth liability-ridden property to be spared for an experiment.  Sometimes, the Jesuits (or for that matter the Church leadership), show the uncanny daring to make experiments (except in the 'untouchable matters' like that of Liturgy!).  The gathering of the immediate superiors, decided to give the youngsters a chance, and run the risk with the property, already having a liability of over 6 crores.  But one condition: only freedom to operate; and no human or financial resources from the society. A comfortable (though challenging) career of a typical Jesuit school set aside, Rajesh, the young Malayalee scholastic takes up the challenge and takes over the 'haunted house', and the rest is history re-written. 

The illam is in tact, and the original aristocratic owners of Muthukunda Palamthuruth family (illam) feel good about it. They visit it. (They had thought that the Jesuit priests would dismantle it and dispose it off.  Each of those laterite stones could fetch now around Rs. 2000, because of their unique combination! So too the timber of the building.) 

The party village appears to have come to terms with the fact that the rendezvous for criminal elements has been converted into a learning centre for all in sustainability and co-existence. 

There are visitors and students of architecture from different parts of the world visiting the 'sahajeevanam' campus.  A Malaysian group, thorougly impressed, ships a beautiful wooden replica of a famous race horse as a keepsake for the campus. 

A giant dionosaur made of wood adorns the backyard - an effort to support an artist who spent his energy and resources to create such a piece of art. 

Six years into the project, the debt was cleared with consistent income from the very meaningful services offered by the campus, and it had established a nice for itself as an experiential eco-learning centre. 

Haunted House phenomenon unravelled: The myth has some reality - basically from the culture of the suppressed lives and emotions of many an aristocratic women of the pre-reform or feudal past of Keralam, when many women had to live the life of obscurity, silence in the dark rooms of the great mansions of those times - their suppressed emotions escaping them as howling or wailing from the agony of deprivations and anguish, which reinforced the fear of the unknown into the locality, and made them, keep their distance. I think, Rajesh should further explore the social-psychology of the typical haunted houses of Kerala aristocracy. 

From the initial indifference to cynicism and wary watchfulness for any threat to the cultures (the hindu tradition and the party hegemony), gradually there emerged a community of interest in local culture, including agriculture (with already some prior initiative regarding local food crop bio-diversity and conventional farming practices), water conservation.  The centre provides job for over a dozen locals. 

In the past decade plus, over 20000 learners have benefited from the campus training on co-existence. 

The wild winding lianas, the thorny bushes, the 'septa-tower' anthill with its own functioning and soil transforming processes (I am struck by the ecological network, and am eager to get a specimen of the protective queen's shell made unbreakable by the unique process - but Rajesh is 'no-no' on that, as he feels that is not a fare deal for sustainability), the earthy trek/crawl tracks, the cave experience, the 'animal farm', the acquired  archeological assets from the surroundings, the continuous build-up of art work of various sorts, the unique traditional architecture resembling that of a peruntachan (a Master Carpenter/Architect), and the ancient architectural technique of cooling through the combination of height, darkness, cooling stones, the fixing mortar of 'surki'... 

We spent about 2 hours plus on the campus, it was great learning, but the joy of finding another bird of the same feather, was of greater happiness for me! I have already recommended the place for a trip for the parish Sunday school; to a  School of Social work; or to anyone else with some (otherwise rare) common sense, which tells them, it's time that we stepped back!  The centre charges Rs. 360 per person for one day's guided learning experience, including the provision for a lunch. www.sahajeevanam.in

Recommended for: Teachers, students of VI grade or above, college students, students of religion or culture or development or social work or psychology or environment or botany;  priests, sannyasis, elected representatives

Ideal Themes: Coexistence for Sustainability, Soil Health - One health, Water, Biodiversity and its significance. 

Namaste  Fr. Rajesh! Pashyema Saradashatam!

RITES - CULTURE - POWER - POLITICS and CASTE

Syro Malabar Church - Identity Crisis or Identity Politics? 

A healthy culture, ... is open and welcoming by its very nature; indeed, “a culture without universal values is not truly a culture”. (FT 146)

Being proud of one's culture - is a much-stressed aspect of social life.  It is cultivated and traded for rights in today's identity politics.  Retaining or grabbing power is often its dynamics. To many, the cultural-tradition rhetoric of Syro Malabar - Indo-Chaldean - Thomas Christians of Keralam (and beyond), appears to be coloured and contaminated with power politics, legalism and parochialism. 

I feel it is desirable to know one's culture - I would say, one should know one's culture, or what is given or accepted as one's culture. But it is very composite a phenomenon, an experience, though not often perceived thus.  As rightly pointed out by Amartya Sen, and perhaps, by several others, we are the sum and more of our multiple identities, and our culture, at a given point of time, is also a combination of various influences, various cultures. 

I am a Malayalee Indian Christian from Kerala state (born, brought up and living there), of Syro Malabar Rite of the Roman Catholic Church, ordained in the religious order of CMI.  Today, I have to specifically mention my affiliation to the arch diocese of Ernakulam as well as. Besides, I am also a trained social worker, a social work educator, an academic administrator, a nature enthusiast by passion, and hence concerned about diversity and conservation. 

Now, there is a kind of 'schism' (division) in the Syro-Malabar Church supposed to be a homogenous community in Keralam. However, this almost 'caste-like' homogeneity (it was indeed very casteist in nature) is no longer thus, as Syro Malabar Church was given opportunities of 'evangelising cultures' beyond Keralam from 1960s.  Even before that, by 19th century, under certain constraints, apparently more out of expediency, the church had begun to step out of its casteist cast and reach out to dalit communities, though the caste-based segregation continued well into the second half of 20th century.  Though practically (or technically) it is not there now, still, the vestiges are very clear in the mentality of the majority of Syro Malabar Christians of Kerala origin.  Positive steps in this direction often smack of condescendence and paternalism, rather than egalitarian and liberating Christian outlook or empowerment. 

Peace and Reconciliation in Syro Malabar Eucharistic Liturgy

Back to 'schism' - it is about Holy Eucharist which is considered central to the Christian life of Catholics, chiefly about its ritualistic details. 

It is funny, rather ironic, to realise that a fight, a division, an acrimonious and vituperative blame game, is happening in the name of a 'means of unity and peace'.  The rite of the Holy Eucharist under reference has reference to peace, reconciliation, forgiveness etc. several times, spread through the one-hour long ritual. 

The ritual begins with a wish for peace and good will to all, followed by remembering God's holiness in heaven, naturally to permeate the realms of God's earth and God's people, with specific reminder of the need for reconciliation and forgiveness. 

There are 3 specific occasions of peace salutations  

(i) Before the 'gospel proclamation', where Gospel is conceived as Jesus himself proclaiming the good news in the midst of the congregation, and the celebrant greets the congregation 'peace be with you', implying Jesus be with you, with the response 'with you and with your spirit'.  

(ii) As the rite progresses to the 'gehanta' (roughly translatable as eucharistic prayers), there is an explicit act of greeting in peace (Kiss of Peace?), where the congregation greets each other with the symbol of peace implying forgiveness and reconciliation before progressing further with the commemoration of the 'salvific mysteries'.  

(iii) Then towards the end, as the congregation prepares for 'communion' with a prolonged 'reconciliation service', it is assumed that it has done all that is required for reconciliation and peace, and with that 'confidence' it calls upon God as the father (of all) in the words Jesus taught. And it is followed by greetings of peace, which indicates total reconciliation with God, with fellow beings (human and others, including the planet as well, I presume).  

The offertory ritual itself contains segments of reconciliation symbolised by washing of hands (cleansing minds of sin), where the celebrant prays for the grace to enter into the mysteries 'with hearts washed and purified, and conscience that has been made clean' (of sinfulness). Then the liturgy prays for peace on earth, through the intercession of those who have already gone before in 'the way' Through the koosappa (a prayer offered in low voice) before the second gehanta, the priest prays: Lord, liberate me from all unholiness, wickedness, jealousy, malevolence, hatred...in order to celebrate. Generate in us mutual love and unity...

While the congregation bursts out in praise of the trinitarian Creator for creative and salvific act, the celebrant fervently recalls God's holiness and one's own and human wickedness and ends a koosappa thus: Praised be your mercy that has reconciled the heaven with earth (heavenly dweller with earthly dwellers). It is about a unity beyond the planet, but it would be a hollow unity, if there was deliberate fight and animosity among the earthly dwellers - and more so, if the strife is on the means of this unity and its modality - a real contradiction!

The long chain of the gehantas ends with Epiclesis, which is immediately followed by an elaborate rite(s) of reconciliation.  And the first beautiful prayer (again, a koosappa) is about the very natural possibility of strife among the humans and the deliberate resolution to overcome it.  It is a prayer to Jesus our peace (Eph. 2:14), who is to reconcile heaven and earth! It prays specifically for putting an end to divisive tendencies, followed by act of contrition and resolution to establish reconciliation among the various realms of human relationships, culminating in reconciliation and the confidence to call upon God, Our Parent!

Then we have the rite of communion - where God who appeared in Jesus becomes united with the believer, physically entering each of the believers in the symbol of the consecrated host, sacramentally uniting God and human, heaven and earth! 

This offer of communion with God, is given with a sort of a challenge, when the priest proclaims: 'The Holy bread is for the Holy' and the congregation (the Church) responds - praised be God, who alone is holy, but ventures to receive God, accepting one's lack of holiness and also taking up the challenge that every believer is called to be holy, and also trusting that with God within, s/he is one step closer to the ideal of holiness (goodness), one measure deeper in goodness. 

The Hypocrisy of Diversity Mantra

I feel it ironical and a real big hypocrisy, that it is on the structure, especially regarding a symbolic posture of the direction in which the celebrant should posit oneself, that such a stupendous sacrament is reduced to a scandalous sacrilege. And in all the opposing (I wouldn't say contradictory) positions, conveniently setting aside the primary purpose of the celebration - of 'communion' with all in Christ, or union with Christ as means for communion with the creation. 

Other than the bare minimum Theology required for qualifying for priestly orders, I have not explored that realm - so, the understanding of the eucharistic liturgy presented above, is a personalised one. This may be erroneous from a Liturgiological or Theological view. For more than quarter of a century, I have celebrated liturgy with this sort of understanding, it has helped me to offer liturgy rather meaningfully, and several people had responded to me saying that the celebration made sense.  

Now the Church and its hierarchical priesthood is able to devise a theology for anything and everything, as it would fit their purpose, usually of consolidating power and making any questions raised against such power-mongering silenced. The theology thus conceived is not necessarily elevating, but it is the tradition; and a theology, a God-perspective, if found or seen in any other angle, is not acceptable. Aren't we getting back to the Judaic Pharisaism which Jesus had condemned out and out? 

The church keeps on muttering the mantra of 'diversity' to establish the great heritage of the 21 odd rites. These are supposedly directly handed down from the apostles. Whether they communicate today with the people of God is appears to be secondary.  The purpose appears more of maintaining the tradition, than creating opportunity for the people of God to gain Christ experience. There is either an obsession or a compulsion that God experience in Christ through the Eucharistic celebration for those who have happened to be born into a particular tradition should happen precisely by adherence to that tradition. 

And the argument of maintenance of tradition may fit only as those who guide the destinies of the Church find it fit - whether it is the Pope or Roman Curias or individual Church Synods...  Thus, mass ad orientem was the tradition in the Latin rite till the middle of last century; and even the present prescription intends that, except that it instructs the celebrating priest to turn to the people at 6 points of the eucharistic liturgy, while making the provision for the priest to be on the side of the people facing the altar or facing the altar and the people simultaneously. 

Now, I am not sure if the Syro-Malabar or Syro-Chaldean liturgiology insists on a tradition of a eucharistic celebration ad orientem (which is very often impossible, unless the church building are rebuilt in many cases), or is advocating only a celebration ad apsem (in which case, the freedom of Latin rite to make it possible to face both the altar and the people becomes possible), or if it insists on a tradition ad sanctum (facing the sanctuary, attributed the symbolism of heaven, God's dwelling). 

By synodal majoritarian decision, several changes have been introduced into the existing liturgical text in use since the 80s. It has revised, corrected, cut short on traditional prayers, endorsed existing prayers borrowed from other traditions, inserted new items (e.g., St. Joseph being remembered - I used to do that since my ordination), even decided that the traditional mode of turning always towards the sanctuary/altar/east can be changed.  Then we understand that it is only a matter of administrative system, and its acceptance, rather than that of any particular unchangeable theology or liturgiology or tradition.  It is more a matter of democracy, interpreted as majoritarian decision making.  If that be the case, it is always possible for the synod to be flexible and Christian in this matter, and approve a variant, accommodating the sentiments of a sizeable section of the Church. And perhaps, continuing the effort in a conciliatory fashion for a uniform celebration. 

The Church father, St. Augustine's famous dictum aptly fits to guide our thinking in this regard: 'in necessariis unitas, in dubiis libertas, et in omnibus caritas' - as pointed out by several learned men and women in this regard, we already have great deal of unity (uniformity) regarding the mass and the text; the matter is only regarding turning towards the people which can have its own rich and vibrant symbolism, while the traditional semitic-judaic ritualistic symbolism is substituted.  In this debate, we conveniently forget that the whole debate is about the commemoration of the sacrifice of Jesus, who had to undergo the same on account of his teachings and stance, which also included doing away with adherence to ritualistic practices in preference to human needs and lives. 

He was consistently challenging any ritualism that would not immediately converse with everyday life of people.  Thus, he dared to break Sabbath rules to heal, to justify the innocent action of plucking ripened corns to eat by the disciples on the Sabbath day, and promoting the freedom of worshipping beyond prescribed locations - Gerizim or Jerusalem - in spirit and truth.  He drove out from the Temple those who traded in rituals for power and money.  But he chose not to forsake the assemblies of the faithful by being there at the synagogues of Sabbaths 'as was his practice'. 

All the same, he insisted on not forsaking 'the law' of the Lord - basically of love and service. The Synod could very well, in a truly Christian fashion approve and accommodate a few cultural adaptations to make the celebration more effective in communicating Christ and his good news to the participants. The Latin Church has taken such freedom, e.g., special liturgy for the children. 

Apparently, the sole purpose seems to be museological, rather than theological - to keep the tradition intact.  This I consider a museum theology.  There is nothing wrong in preserving the ancient tradition intact, but insisting that this is the only way to be followed for the greater goal of God experience in Christ appears antithetical for Christianity, if not anti-Christ. 

Personally, I would prefer a theology that speaks of the celebration of Christian fellowship in the spirit of the Lord's supper, permeated with his word, raising the hearts of those gathered 'around' the table of the word and the Lord's supper, and experiencing the promise of the Lord to be in the midst of two or more gathered in his name (Mtt 18:20).  However, I would rather submit to the majoritarian (not necessarily democratic) decision in this regard, for it is not really impossible to raise our hearts to God together with the author and perfector of our in faith (Heb 12:2) who endured cross despising its shame! But, what a contradiction - behold,  we have our shepherd coming with police protection to his flock and his Church to impose a tradition. If he was convinced of the Christian rightness in this regard, ideally, he should have come and dared to die at the hands of those Christians, who would again be rendering themselves unchristian, anti-christ, and anti-eucharist if they had thus reacted. 

Rather than stick on to my desired pattern of Eucharistic celebration, I would rather accept the imposed rubrics, that we all turn to the altar or the sanctuary or the East, and not face each other (primarily, celebrating priest facing the congregation of the faithful); but still continue to use the platforms in the Church to argue and demand for, to experiment with other modes of celebration.  And persuade fellow Christians to follow the path of giving up one's (self) righteous stance, one's logical theology, one's feel-good-experiences, and thus be closer to Christ's sacrifice in spirit, rather than be in the track of channel debaters or political haranguers.  

I hope I don't become a heretic or Lutheran, because I endorse what Martin Luther said to the Lutherans in this regard: "Here [in Wittenberg] we retain the vestments, altar, and candles until they are used up or we are pleased to make a change. But we do not oppose anyone who would do otherwise. In the true mass, however, of real Christians, the altar should not remain where it is, and the priest should always face the people as Christ doubtlessly did in the Last Supper."    [Lund, Eric (2002). Documents from the Historia of Lutheranism, 1517-1750. Fortress Press. p. 130.]

Almost a century ago, when a group of Syrian Christians who had split away from the communion of Catholic Church, showed the willingness to come back, the Church showed great flexibility to accommodate the altogether different rite they had been practising for almost 3 centuries under the influence of Antiochean Orthodox Church, retain the very same liturgy and if necessary, permit married clergy as well.  A painful division was bridged by painstaking efforts and great readiness to accommodate a variant.  Here, no such variance is in discussion, but a mere decision regarding where teh celebrant would face - and the liturgy fundmentalists feel that insistence on the ritual as more important than the accommodativeness demanded by unity! 

In the middle east, now accommodation of a very fundamental (?) or traditional practice of observing Sabbath (better, the Lord's day - the third commandment) is easily accomplished by both SMC and Latin Church.  The 'Lord's day obligation (!) can be fulfilled on any of the four days, viz., Thursday/Saturday (vigil mass) or Friday/Sunday!! That is indeed right and fitting - for 'Sabbath was made for (hu)mans, and not the other way about'.  So such variance or accommodations are possible - but the issue of a celebrant facing the people is not possible - a non-negotiatble, making it apparently the most important feature of Eucharistic celebration!

Interestingly, I observe that a very important theological statement on the sacrifice has been deliberately or conveniently 'sacrificed' in the renewed liturgical text - in the third gehanta, the section on the kenotic sacrifice Jesus made: അങ്ങയോടുള്ള സമാനത നിലനിർത്തേണ്ട (I read it as: മുറുകെ പിടിക്കേണ്ട) കാര്യമായി പരിഗണിക്കാതെ, അവിടന്ന് സ്വയം ശൂന്യനാക്കി - that he did not consider equality with God to be a matter that should be held on to, and emptied himself.  It is the sacrifice of even the most significant moral good of being 'equal to God'  that is being celebrated. And here we are stuck to our small egos and traditions as to the direction the celebrant should face!! 

I marvel, when I am told that our modern day radical liberal Pope is insisting on this uniformity - a holy father who advocates embracing the abortionists and the people who miss out on Church laws on the sanctity and inviolability of marriage, who advocates open arms to welcome all sorts of diversities, who appears not averse to thinking about women in Christian priesthood,  thus making the Church really a Church after the mind of Christ 'who had not come to seek the righteous', finds a slight variant of the Syro-Malabar Eucharistic liturgy intolerable, and using authoritarian language to express the same.  I am appalled! - so, it is the church (human) conventions and laws that are of greater significance than 'faith and morals'.  In this matter, the shepherds (the major ones) are exempted from the counsel to be 'those with scent of the sheep'

A post script in this regard: 

Rites as 'sanctified' casteism in the Church

In India, we are generally born into a casteist society.  Gradually, Christians have accommodated that by willingly making entries in the government related documentations, when asked for caste, they willingly make entries like Syrian Christians, Latin Christians, Roman Catholic Syrian Christian, CSI etc. Now Church creates some very special provisions for a 'variant' of caste system in the Church. 

The variant-intolerant SMC is comfortably accommodating the pure caste of Knanya Catholics, giving them separate dioceses, and all other casteist privileges! This purely anti-Christian casteist (in the sense of Gal 3:28; 5:6; 6:15) variant is tolerated, but a variant now over 6 decades, to which most of the present-day generation are accustomed to, which has hardly anything with faith or morals, is not tolerated! Note: I have nothing against my Knanya brothers and sisters or their dioceses.  I have good friends and co-workers among them.  I am only struck by the contradiction in the Church position when issue of variant is discussed regarding a relatively minor matter of where the priest celebrant faces!! The height of 'ridiculosity'.

Once you are born into a particular rite, you cannot change it - and Church (as usual with its 'unchristian' expertise in creating dogmas, rules and rubrics to bind people's lives - antichristian as they tend to enslave, rather than 'proclaim liberation' to the captives) has created a complex set of rules to bind the faithful with this. So once your parents happened to be in a particular rite, you are condemned to be in that, whether you feel comfortable with it or not. Yes, you may quit the Church, you may become 'born-again Christian', but no - in the Catholic Church you have to stick on with this label.  I have come across dozens of well-meaning Syro-Malabar rite Christians in Delhi, in Mumbai, in the United States, in Qatar remaining active with their Latin parish, and not doing any 'ghar vapsi'  when a Syro Malabar parish emerges. One of them was made a Chevalier last year, and the Syro Malabar bishop was also there for the felicitation (ideal openness, if not expediency!). Fortunately, they are not being excommunicated by the Church - neither Latin nor Syro-Malabar!

In Keralam, Syro-Malabar (or this recent rechristening of Syro-Chaldean), is a privileged or high-caste position. You go to the North of India, where there are any number of dioceses with hardly any Christian community, but amidst the numerous such dioceses and bishops, you  are treated as a stranger, if not a pariah, because of your Syro-Malabar status. And in the universal Church, it is indeed a low caste position, with a Latin Rome dictating these archaic-archaeological norms, based on their Greco-Roman-White-Caucasian racist philosophy and theology.  

They dare not try to apply those profound categories evolved in the Indian sub-continent be used for announcing the good news of God's care for humans and the planet! Nor do they  let others try! With a richer and profound spiritual tradition in the sub-continent, with a very systematic language, our diversity theology, does not permit incarnation of Christ in the cultural context and categories of this vast land, with greater diversity and vaster population than the whole of Catholic Europe and America put together.  The experiments to make Christ of the Indian soil felt were all torpedoed  by this domineering Catholic casteism and racism. 

When it comes to Latin rite, these privileges are easily introduced, with the African tribal elements or North Indian tribal elements given a free entry into the liturgical celebrations, which was never a tradition in the puritanical western culture. But these variants are only peripheral, perhaps, and the core appears to be only that of turning towards the sanctuary/altar or that of the celebrant and the congregation facing each other!!!

I have really felt odd and totally out of place, in the North Indian context, where the traditional liturgical vestments and literal translation of the archaic Chaldean liturgy of Syro Malabar Church is used in the celebration with the new converts, making them an alien community in their context, and making the celebration more an exhibition of pomposity and ritualism. 

Casteist Archaeology or Vibrant Theology?

While preserving ancient tradition intact, and not losing the linguistic and cultural traditions, are important in themselves, for celebrating Christian faith for reinforcing Christ's teaching and Christ's personal presence amidst the believing community, freedom to go beyond the traditions and find newer modes of experiencing the same, experimenting newer ways is a must. For that, there needs to be a liberation of the Church from the stranglehold of power-mongering and power-mongers in the Church, who require civil police to celebrate the ritual; It calls for much beyond 'turning to the sanctuary/east/altar or turning to the people', it requires turning to Christ crucified, Christ who challenged us to serve, Christ who forgave, Christ who taught the greatness of the smallness.  It has to be our Catechism, and not our discoveries and inventions of the properties of God (how dare we!!) and of the innumerable laws governing the power structure of the Church. 

Attachment: It would be worth the while to have a look at how some of the Syro-Malabar Christians responded to the efforts at establishing ritualistic hegemony on them on the pretext of right to evangelise and right to minister to the faithful in the tradition of a particular sui juris church.