TRANSFORMATION - BEYOND THE PHARISAIC MASK

Reflection on the holy Gospel reading (St. Matthew 23:1-12) for the fifth Sunday after the feast of the Holy Cross.

In the Antiquities of Jews (Book XIII), Flavius Josephus describes the Pharisees as one who have handed down numerous observances to the people, traditions inherited from their ancestors, that are not documented in the laws of Moses.  Interestingly, as Josephus puts it, the Sadducees appealed to only the rich but the Pharisees had the multitude on their side to the extent that they could say anything against the king, or against the High Priest, and the multitude would believe them. It is against this group and the scribes, that Jesus instructs the multitudes and His disciples- “whatever they tell you to observe, that observe and do, but do not do according to their works” (v.3).

The etymological nuances of the term "Pharisees" imply a community with a sense of distinct identity who could declare and clarify (chiefly religious tenets). Being validated as distinct or set-apart for religious duties has a dangerous potential to foster clerical narcissistic tendencies or an exclusive (boys) club that goes to any extent to protect its own no matter the degree of sacrilege. Ironically, this group which professes to serve Christ would actually shut Him out of their circle.

Father Alexander Schmemann warns: “Clericalism suffocates; it makes part of itself into the whole sacred character of the Church; it makes its power a sacred power to control, to lead, to administer; a power to perform sacraments, and, in general, it makes any power a ‘power given to me’!  Clericalism separates all ‘sacredness’ from the lay people…..”  

He further laments- “The tragedy of theological education lies in the fact that young people who seek priesthood are – consciously or unconsciously – seeking this separation, power, this rising above the laity.  Their thirst is strengthened and generated by the whole system of theological education, of clericalism.  How can they be made to understand, not only with their minds, but their whole being, that one must run away from power, any power, that it is always as temptation, always from the devil?  Christ freed us from that power – ‘All authority in heaven and on earth has been given to me…’ (Matthew 28:18) – by revealing the Light of power as power of love, of sacrificial self-offering.  Christ gave the Church not ‘power,’ but the Holy Spirit: ‘receive the Holy Spirit…’  In Christ, power returned to God, and man was cured from ruling and commanding.” (The Journals Of Father Alexander Schmemann)

St. Jerome beautifully puts- “In a priest of Christ mouth, mind, and hand should be at one.” [Letter 52, NPNF-Series II, Vol VI]. Servant leadership invites individuals to lead by example with Christ-like deeds instead of relying on empty rhetoric. This is why St. Paul exhorted his spiritual children to imitate him as he imitated Christ (1 Corinthians 11:1). St Paul says in another instance to follow his example- “Brethren, join in following my example, and note those who so walk, as you have us for a pattern.” (Philippians 3:17). St. Paul doesn’t shy in calling out the spiritual leaders being a simulacrum of modern day pharisees- ‘whose god is their belly—who set their mind on earthly things’ (Philippians 3:19).

Contrary to Pharisaic leadership which places burdens on others (v.4 of the Gospel reading), the servant leadership shares the onus vicariously. Vicar and vicarious originate from the same Latin ‘vicarius’. Pharisaic leadership is one where the title is pursued but the adjective is shunned, and this is also the tragedy of modern times.

St. Clement of Alexandria recounts how Apostle St. John, after leaving Patmos and returning to Ephesus, went to nearby regions to appoint bishops and set up churches. In one city, he entrusted a promising young man to the local bishop. The youth was baptized but later fell into crime, becoming a leader of robbers. When St. John returned and heard this, he sought out the youth, risking his own safety. Overcome with remorse upon seeing St. John, the young man repented deeply. St. John reassured him of Christ's forgiveness, brought him back to church, and guided him through repentance. (Who is the Rich Man That Shall Be Saved, ANF Volume II).

 

In verses 8-9 of the Holy Gospel reading, Jesus Christ admonishes the multitude and His disciples in calling anyone as Rabbi, teacher or father. These verses are taken out of context to question ordained priesthood in apostolic churches. If Jesus intended to prohibit the use of the word ‘father’ for spiritual fathers then He, in the parable of rich man and Lazarus, would not have had the rich refer to Abraham as ‘Father Abraham’. “Then he cried and said, ‘Father Abraham, have mercy on me...’” (St Luke 16:24). The first martyr St Stephen addresses the crowd- “Brethren and fathers, listen: The God of glory appeared to our father Abraham when he was in Mesopotamia,..” (Acts 7:2). The epistles of St. Paul are replete with a spiritual father’s concern for his children- “as you know how we exhorted, and comforted, and charged every one of you, as a father does his own children,” (1 Thessalonians 2:11). Jesus addresses Nicodemus, a Pharisee, as “the teacher of Israel” (St. John 3:10).

 

In this passage Jesus Christ cautions us not to find an alternative God in men. The apostles and saints were not standalone figures seeking glory for themselves but pointed people towards Christ. The ordained are thus called to collaborate in God’s leadership, drawing others to the One Triune God and not create a cult of their own. St. Paul succinctly explains: “Now I say this, that each of you says, “I am of Paul,” or “I am of Apollos,” or “I am of Cephas,” or “I am of Christ.” Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul?” (1 Corinthians 1:12-13)

Our Lord condemns the hypocrisy of Pharisees in St. Matthew chapter 23 but He also instructs us in the Sermon on the Mount- “unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven.” (St. Matthew 5:20). The Pharisees fast, they tithe, they do not keep bad company- but in all these actions, their understanding of relationship with God remains one that is transactional. Jesus highlighted this very thought process in the parable of the pharisee and the publican wherein the pharisee certified himself as righteous (St. Luke 18:9-14). 

 

The desert father, Abba Pambo said- “If you have a heart, you can be saved”. Jesus’ invitation to surpass the righteousness of the scribes and Pharisees is a call for sincere and heartfelt faith that involves cultivating a profound and transformative relationship with God.

 

By the prayers of the holy saints, may the Lord not judge us as He told of the Pharisees- “they honour Him with lips, but their heart is far from the Lord” (St. Mark 7:6).

 

In Christ,

Rincy

 

 

Very Rev. Koottunkal Geevarghese Rambachan/Thiruvithamcode Rambachan- an exemplary life of prayer and silence.(Commemorated 16th July)

 

Very Rev KV Geevarghese Rambachan/Thiruvithamcode Rambachan.

It was already dusk when a young lad from Fathima Matha College, Kollam arrived at St. Mary’s Orthodox Church Thiruvithamcode (Thiruvithamcode Arapally) with an earnest desire to meet Geevarghese Rambachan. Rambachan had taken the vow of silence, so he wrote in a book asking the purpose of the boy’s visit.

Just few days before his travel to Arapally, the young boy named K.G George (fondly called Kunjukunju at home) had first met Rambachan at St. Thomas Orthodox Church Kollam where the latter had come to give a devotional talk to the youth. The words of Rambachan had a profound effect on Kunjukunju and the young boy sensed the fountain of spiritual greatness who lived in Arapally. When asked about his future plans, the usually quiet Kunjukunju excitedly spoke of his calling to work in the Lord’s vineyard. Rambachan was pleased to see Kunjukunju’s determination and advised him to come to Arapally whenever he had vacations. An intense zeal burned within Kunjukunju following the encounter. In one such moment of quiet contemplation, Kunjukunju felt why to waste time in education when his ultimate aim was to serve God. If he can engage in divine mission a day earlier, then let be so. With this resolution, Kunjukunju wrote a letter to his parents informing them of his decision to begin his mission centered life at Thiruvithamcode Arapally. He posted the letter placing an express delivery stamp and thereafter boarded the train to Thiruvanthapuram to embark on a new journey under Rambachan’s wings at Arapally.

When asked about the purpose of his visit, Kunjukunju penned his desire in Rambachan’s book. Rambachan then wrote- “child, please go back (to your home) now. You should come here after completing your education and with the consent and blessing of your parents and other (relatives).”

Kunjukunju went back to Kollam accompanied by his relatives who had come searching for him. As instructed by Rambachan, Kunjukunju completed his studies and dedicated his life to God with the consent and blessing of his parents. Kunjukunju later became a metropolitan of the Malankara Orthodox Church- His Grace Geevarghese Mar Ivanios Metropolitan (of blessed memory)-a life illustrated with prayer and silence just as his guru Rambachan lived. It was indeed an encounter of saintly life recognizing holiness in another.

Very Rev. Geevarghese Rambachan was born on July 14,1890 to Pampady Koottungal Varkey and Annamma. He was fondly known as "Kochukochu". Since childhood he was known to have a devout, good mannered, honest, prayerful and humble nature. From a young age, under the tutelage of Pezhamattathu Kuriakose Rambachan (later His Grace Kuriakose Mar Gregorios Metropolitan of blessed memory/Pampady Thirumeni), Kochukochu learnt the Orthodox Christian faith and liturgy and became an acolyte at the Pampady church.

As a teenager, Geevarghese went to Old Seminary, Kottayam and His Grace Kochuparambil Paulose Mar Coorilos Metropolitan took the young lad under his wings. In the year 1909 AD, during the factional dispute, the young Geevarghese followed Mar Coorilos Metropolitan to the Jacobite church. In 1910, Geevarghese stepped into diaconate ministry by the hands of Mar Coorilos Metropolitan. After the departure of Mar Coorilos Metropolitan in 1914, Dn Geevarghese stayed at the monasteries in Kunnamkulam and Aluva to further train in the Syriac language and liturgy. During the stay at Aluva Thrikunnathu Seminary, Dn Geevarghese received the priestly ordination from Mar Athanasios Thirumeni. Fr. Geevarghese shifted to Piravom church after staying for four years in Aluva Thrikunnathu Seminary.

Recognising the ascetic life of Fr. Geevarghese, His Grace Mikhail Mar Dionysius Metropolitan elevated him as a monk-priest/Rambachan in 1930. Thereafter Rambachan willed to be the disciple of  His Grace Augen Mar Timotheos Metropolitan and shifted to Piravom. When Augen Thirumeni came to Malankara Orthodox Church, Rambachan followed suit. Once when Augen Thirumeni (later His Holiness Baselios Augen I Catholicose and Malankara Metropolitan) along with Very Rev Geevarghese Rambachan came to Devalokam to meet His Holiness Baselios Geevarghese II Catholicose and Malankara Metropolitan, Bava Thirumeni instructed thus- " We are the Catholicose of this church. We diligently observe all the fasts commanded by the holy church. From now on, you should also be likewise". Duly following the orders, Rambachan adopted an even more rigorous ascetic lifestyle.

In 1941, His Holiness Baselios Geevarghese II Bava Thirumeni appointed Very Rev Geevarghese Rambachan as the Vicar and Manager of St. Mary's Orthodox Church Thiruvithamcode. He faithfully served this parish till the end of his life.

St Thomas Orthodox Church Kulasekharam -Church consecration.From left (sitting): Very Rev. KV Geevarghese Rambachan, His Holiness Baselios Augen I Catholicose and Malankara Metropolitan, Very Rev. Aprem Paulose Rambachan. Kizhakkedathu Kuriakose Semmassen holds the pastoral staff 

Rambachan was respectfully addressed as Periyaswamy by the local Tamil people. The demanding ministry was never a stumbling block to his prayer life. Canonical prayers, periods of silence and fasting were strictly adhered to even on occasions of travel. During the period of Great Lent, Rambachan would forgo food and only have water.

Thiruvithamcode Rambachan in front of the old office block.Picture taken in 1956 by KV Mammen (Ref: the book noted in the main post).

Rambachan was concerned about the upliftment of the people of Travancore. A compassionate human being, Rambachan would financially support the less privileged ones in matters of education and health. It was Rambachan's dream to build educational institutions in Travancore under the auspices of the Malankara Orthodox Church and to start at least one dispensary to provide medical care. A nursery school was started as a part of this initiative and free medical camps for poor patients were conducted.

Photo from 1955 June edition of Malankara Sabha showing the renovated (outer) gate of the Thiruvithamcode church.(The photo is not clear; I assume it is Rambachan himself standing near the gate).

In his last days, Rambachan's health deteriorated due to severe blood loss owing to piles. After having faithfully served his Master, the curtain of time fell on the blessed priestly life exemplified by prayer, ascetic life, and service. Very Rev. Geevarghese Rambachan, the renovator of Thiruvithamcode Arapally and founder of St. Thomas Orthodox Church, Kulasekharam, left for heavenly abode on July 16, 1970, at the age of 80.

During the funeral, Rambachan's pupil Fr. CI Jesus remembered his guru thus -" We, Rambachan's students, did not have a formal education at the theological seminary. Rambachan's holy feet was our seminary. The priests whom Rambachan groomed and moulded are second to no one in Malankara. One of his disciples is present here (His Grace Yuhanon Mar Severios Metropolitan) who was elevated as the Metropolitan of Kochi diocese and was appointed as the Malpan of the (old) theological seminary. In Rambachan we saw a serene, accomplished, intellectual worker and an unparalleled ascetic of this generation. Our father Rambachan, please do pray for us." The then Malankara Sabha editor, Fr. TV George in his funeral oration said this: "Many are not here today to lament the beloved Rambachan's departure but the trees, plants and every grain of sand on this land are crying silently."

Rambachan’s burial place at St. Mary’s orthodox Church, Thiruvithamcode.

A click from the funeral of Rambachan that appeared in the 1970 August edition of Malankara Sabha magazine.

Rambachan’s disciple- His Grace Yuhanon Mar Severios Metropolitan.

One on whom Rambachan’s ascetic life of prayer and silence had profound impact- His Grace Geevarghese Mar Ivanios Metropolitan

By the prayers of our holy father among the saints- Very Rev Geevarghese Rambachan of blessed memory, may the Lord have mercy upon us!

In Christ,

Rincy

Ref: Translated from Malayalam and summarised from the following chapters:

'Koottungal KV Geevarghese Ramban' (Fr. Thomas P Zachariah Koottungal), 'Thiruvithamcode Periswamy' (Fr. Daniel George), Malankara Sabha article on the final moments of Very Rev KV Geevarghese Rambachan and 'Shudhan kanda vishudhi' (Shri Jose Kurian Pulliyeril) of the book- 'Thomayar Kovil- Thiruvithamcode Arachapally', Editor- Dr. M Kurian Thomas, MOC Publications, 2020 edition.

July 07th- Commemorating His Grace Zachariah Mar Dionysius Metropolitan (of blessed memory).

His Grace Thoma Mar Dionysius Metropolitan (of blessed memory), the spiritual guru of His Grace Zachariah Mar Dionysius Metropolitan would say of the latter- “He is a faithful herdsman. He is sent by God”.  Born on 06^th August 1924 in Kundara (Kerala), Mar Dionysius joined the Mount Tabor Dayara in his youth and embraced monastic life. In was in 1978 that Thirumeni (then Rev Fr C. Zachariah) was elevated to the episcopate and later became the Metropolitan of the Madras diocese in 1979.  His Grace Zachariah Mar Dionysius Metropolitan reposed in the Lord on July 07, 1997.

Below are some excerpts from Thirumeni’s writings regarding St. Peter and St. Paul (translated from Malayalam). 

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The apostles St. Peter and St. Paul worked with great enthusiasm in the Lord's vineyard. When the Church celebrates their feast, our focus should be on fulfilling the evangelical responsibility zealously.

The Lord called Simon from his trade as fisherman and Paul when he was implementing the agenda of persecuting the Christians. Both accepted this calling. They 'fought the good fight' for Christ till the end of their lives. Christ has obligated each and every Christian to spread the message of Gospel throughout the world. The Church is duty bound to continue our Lord's work of sharing the Gospel message and this is done through liturgy, preaching or outreach.

But many do not give heed when our Lord calls them. People are content to continue in their professions or are happy to assume the role of persecutors. The question - "Saul, Saul, why are you persecuting Me?" was not just intended for Saul. This is a question which the Lord continually asks  every person indulging in sin. We should be on guard so that we do not become the servants of the devil and deny Christ.

We should hearken to our Lord's calling and aim to live for Him, who died for the whole world. It doesn't mean that everyone needs to renounce the worldly life; rather, one should live spotlessly and be careful so as not allow the ills of the world to tarnish their soul.

The Holy Gospel reading for the feast commemorating Sts Peter and Paul is from the Gospel of St Mathew 20:1-16. This Gospel portion is about the parable of the vineyard owner/workers in the vineyard. The vineyard owner is pleased to give a denarius to the worker who came at the eleventh hour; the same wage which the workers who worked since morning received. The Scripture doesn't state that the workers who came late were at fault. They sat idle throughout the day because no one hired them.

Had the Lord called St Paul early in His ministry like St Peter, there is no doubt that St Paul would have toiled ‘from the morning in the Lord's vineyard’.

Even though they got the wages as agreed, the workers who worked since morning started murmuring against the landlord since he gave the same wages to the workers who came at the eleventh hour. The feeble human mind generally gets turbid on seeing others being gifted with blessings- whether the blessings be worldly or heavenly one. We should feel happy and content if others get blessings in the same measure or more than us. We also ought to share our blessings with others. 

Those who are engaged in gospel work need to always remember that our Lord Jesus Christ, who was obedient even unto the Cross, was willing to have the thief, who repented at his dying moments, to be with Him in paradise.

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By the prayers of our holy father among the saints, His Grace Zachariah Mar Dionysius Metropolitan, may the Lord have mercy upon us.

In Christ,

Rincy

 

Reference:

Zachariah Mar Dionysius- Vrathashudhiyil thalliritta jeevitham, Ed- Ramban Elias Koshy, Published by Mount Tabor Dayara Pathanapuram, Nov 2014 Pg- 171-173. 

Remembering Dr. Samuel Chandanapally (May 26, 1940- July 03, 2000)

 

I translated into English an obituary written by His Grace Philipose Mar Eusebius Metropolitan (of blessed memory) for Dr. Samuel Chandanapally, which appeared in the Malankara Sabha magazine dated July 2000.

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Dr. Samuel Chandanapally- An exceptional human being.

His Grace Philipose Mar Eusebius Metropolitan (of blessed memory).

For a person to be remembered by future generations, they must either have performed memorable deeds during their lifetime or written great literary works that enlighten the next generation. It is the latter category that Shri Chandanapally is blessed with. In a life spanning just 61 years he wrote many great works and dedicated them to the people.

He wore many hats- a man engaged in literary pursuits, author, historian, critic and a great teacher. The fact that he was not affected by any ills (or pretentiousness) that usually affects the youth or the literary personalities reveals his faith in God and an Orthodox Christian character.

Shri Chandanapally was a noble man whose personality shone distinctively. His life was a cradle of unfailing devotion to God that sprouted flawless faith in Him and a perfect love for the Church. He was a respected teacher, a great researcher, a dedicated seeker of truth and an active social worker.

Our friendship and camaraderie, that developed during student days (he was known as CD Samuel), has blossomed with time. Shri Chandanapally became a teacher at a very young age and started teaching in the very college he had studied (Catholicate College, Pathanamthitta).

Due to his relentless work, Shri Chandanapally was soon promoted as the head of the department and was a known research scholar. He obtained Ph.D, D.Lit. in Malayalam literature (he was second person to obtain D.Lit. from Kerala University).

Shri Chandanapally, on his own accord was earning repute as the founding head of the Oriental Research Institute, when untimely death took him. There is no doubt that Shri Chandanapally will be immortalized (through his works). This tragedy befell when more valuable research and literary works were expected from him.

If we go by the adage ‘life begins at sixty’ then Shri Chandanapally had just started to live at the age of 61 years.  I believe that dear Chandanapally would say what the apostle St. Paul said, “I have fought the good fight, I have finished the race, I have kept the faith.” May the Lord’s servant receive the crown of righteousness. Praying with the bereaved family, friends and relatives that the departed soul may find eternal peace.

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In Christ,

Rincy

The Bridegroom beckons.

Reflection on the holy Gospel reading (St. John 2:1-11)- First Sunday of the Great Lent 

“This beginning of signs Jesus did in Cana of Galilee and manifested His glory; and His disciples believed in Him.” (v11)

A plain reading of this verse confirms that the public ministry of our Lord embarked when He turned water into wine at the behest of the holy Theotokos at a wedding in Cana of Galilee. It would be an unorthodox way for the Teacher to begin his public ministry- no sermons, no healing, no verbal debates with the religious authorities but a sign in an obscure wedding in Galilee- a sign for those who had the heart and the eyes to behold and understand. 

The wedding was on the third day in Cana of Galilee (v1-2). The third day holds immense importance in the Jewish tradition and Scriptures. One such occurrence was when the Israelites sanctified themselves and waited in anticipation, and on the third day the Lord manifested to Israelites at Mount Sinai (Exodus 19). The events on Mount Sinai were reminiscent of a spiritual wedding. The Ten Commandments were offered to the people, and Israel affirms the covenant. In a symbolic act that affirmed the matrimonial relationship of the Yahweh and His people, Moses took the blood of the sacrifices and sprinkles it on the altar and the people saying- “This is the blood of the covenant which the Lord has made with you according to all these words.” (Exodus 24:3-8). Post wedding celebrations in many cultures have the practice of the bride and bridegroom having the meal together. Even in Mount Sinai, a heavenly feast followed the spiritual wedding, one wherein Moses and the elders of Israel expressed this familial relationship by dining in the presence of the Lord (Exodus 24:9-11).

The intimate relationship of God and His people akin to a matrimonial union was not a novel concept for Israelites. Prophet Hosea expounds the love of God thus:

“I will betroth you to Me forever; Yes, I will betroth you to Me
In righteousness and justice, In lovingkindness and mercy;
I will betroth you to Me in faithfulness, and you shall know the Lord." (Hosea 2;19,20)

 And now the Bridegroom (as the Baptist labeled Him (St. John 3:29)) manifested in person, beginning His ministry at a wedding in Cana of Galilee, to fulfil the marriage covenant with the bride-the Church.

The usual course of action would have been to work with the hosts to make alternate arrangements for the provisions of wine for the guests; however the Blessed Virgin simply turns to Christ (who is a guest at the wedding) with the hurdle at hand. The history of Israel is replete with men and women waiting faithfully in anticipation of the Messiah. The Blessed Virgin, who was brought up in the Temple, received the annunciation from angel Gabriel, the one who sung the Magnificat that praises the remembrance of the Lord for His servant Israel wasn’t a passive agency but one who actively pondered the events in heart (St. Luke 2:19).

The Blessed Virgin’s call for help -“they have no wine.” (v.3) is akin to the pleading of Israel to the Lord to receive for the wine of salvation during His glorious manifestation: “The new wine fails, the vine languishes,….There is a cry for wine in the streets” (Isaiah 24:7-13).

The prophecy of Isaiah does not end with the lack of wine. The following chapter foretells how the Lord Himself will not only provide wine in a lavish banquet but He will also ultimately conquer death and the people will rejoice in His salvation. The concept of the great Messianic Banquet has its roots in these prophecies:

“..the Lord of hosts will make for all people ..a feast of wines on the lees, Of fat things full of marrow, Of well-refined wines on the lees…..He will swallow up death forever… And it will be said in that day: “Behold, this is our God; We have waited for Him, and He will save us. This is the Lord; We have waited for Him; We will be glad and rejoice in His salvation.” (Isaiah 25:6-9).

On a surface view the viewer might think that the mother of our Lord is asking her Son to help save the prestige of a relative/family friend. However, seen from a Jewish perspective, this very question shows the prayer of the Blessed Virgin to her Son and the Lord to provide the wine of salvation that was spoken of by Prophet Isaiah.

After tasting the new wine, the master of the feast tells the bridegroom how he kept the good wine until now (v.9, v.10). We gather from these verses that it was the bridegroom’s duty to provide for the wine to the guests. Adeline Fehribach shares- “When the mother of Jesus says to Jesus, ‘They have no wine’ (2:3), she places him in the role of the bridegroom, whose responsibility it is to provide the wine.” [The Women in the Life of the Bridegroom].

There were six waterpots each containing twenty or thirty gallons apiece (v.6). With Jesus’s intervention the amount of wine generated would be roughly equal to 700 liters. Seen from Hebrew eyes, the provision of a colossal amount of wine in a small-town wedding would mean the herald of Jesus the bridegroom- not an ordinary one but the Messianic Bridegroom, the Bridegroom of Israel (ibid). 

In this context, the initial response of Jesus makes sense- “..what does your concern have to do with Me? My hour has not yet come.” (v.4). The 'hour', which Jesus alludes to, is the time of His passion and crucifixion. ("Now before the Feast of the Passover, when Jesus knew that His hour had come that He should depart from this world ..." (St. John 13:1).

 There will be no turning back once the sign is manifested. It seems that the Lord wants the Blessed Virgin to be really sure of what she is asking. If His hour had not yet come, then her request for help for a Galilean couple on their wedding day (a public event) will set Jesus on the path to Cross. Those with eyes to see would decipher after witnessing the sign that Jesus is indeed the One whom they have been waiting for. They will follow Him, there will be no hidden, regular, private life- in a sense, she will forever lose Him to the followers. The terror of parting with one's own child is unbearable for a mother. In her instruction to the servants, "Whatever He says to you, do it", she willingly accepts the sword to pierce her own soul.

The presence of Jesus in their lives was so life changing, that the people "tried to keep Him from leaving them" (St. Luke 4:42). When we limit Jesus and His message to ourselves, though this might seem like an act of human love and longing, it is neither expected from Christians nor is it spiritually beneficial. 

As we begin the Lenten journey, may we like the Blessed Virgin, be eager in showing Christ to others though it will involve a 'loss' for us. The wedding residence in Cana had the presence of the Blessed Virgin and Jesus was invited. The homes where the mother of our Lord is present and honored will indeed invite the grace of our Lord through her unceasing intercessions.

May we be strengthened by the prayers of the most holy Theotokos in this journey.

O Great Salvific Lent- come in peace.

In Christ,

Rincy

The vitality of wilderness.

January 07^th-Feast of Glorification of St John the Baptist.

Despite the centripetal pull of darkness there exists a longing, might be even a timid glint, in the inner depths of man to dwell in the light by aligning with truth. A rendezvous with truth and holiness can be a terrifying experience for the sons of this world. That is why a tetrarch with a huge army at his disposal feared a prophet from the wilderness clothed in camel’s hair. “Herod feared John, knowing that he was a just and holy man” (St. Mark 6:20). Herod feared the Baptist so much that he imprisoned him, as Flavius Josephus in ‘Antiquities of Jews’ mentions, in a high security fortress called Macherus. 

A flicker of conscience urged Herod to hear the admonitions and teachings of St. John the Baptist.  The Scripture says Herod Antipas after listening to the Baptist, ‘did many things and heard him gladly’ (St. Mark 6:20). What many things could have Herod done following the teachings? Probably the same as what the Baptist told to his hearers- to give a tunic and food to one who has none, to collect taxes that are just, not to intimidate and accuse anyone falsely and to be content with the wages/wealth (St. Luke 3:10-14) We can only assume that Herod Antipas would have taken morally good actions for a brief period. Soon his growing conscientious inner voice was quenched by the chains of intoxication, lust, and gluttony. 

One name that stands out in the list of prophets and teachers in the church at Antioch is that of Manaen (Acts 13:1). The Scripture identifies him as a childhood friend of Herod the tetrarch, one who was the ruler's childhood friend. Very likely that the seeds of repentance were sown in Manaen when he heard the preaching of St. John the Baptist in Herod's court. St. John the Baptist was the 'burning and shining lamp' (St. John 5:35) in the dark world of Judean royalty politics which would have helped Manaen follow the True Light.  Manaen and the tetrach's reception of the teachings shows how the gospel is received in a heart that is stony and thorny  versus a heart that is a good soil. When it seems that the entire kingdom stands against us for our beliefs, may we remember to persevere in faith for the sake of Manaen's of the world for them to embrace Christ.

It then went downward for Herod Antipas following the execution of St. John the Baptist. The more one tries to silence the voice of conscience the more trouble one fosters. Herod was scared when he heard about Jesus because he thought it was the Baptist who had risen from the dead. (St. Matthew 14:1-2). The Pharisees warn Jesus to leave the territory as Herod wants to kill Him (St. Luke 13:31)- probably, Herod wanted to manically eliminate that would remotely remind him of the Baptist. Our Lord perfectly describes Herod as the fox (St. Luke 13:32) – timid before the strong and brutal with those who are vulnerable, the one who alternate easily between God and the devil depending on the situation. If we were to look at ourselves these very qualities of Herod reflect our reality.

The man who once did “many things” after hearing the Baptist later treated the Son of God with contempt and mocked Him (St. Luke 23:11). How apt in the teaching of our Lord - if for a brief period we are able to do good after overcoming the evil spirits, we ought not to lower our spiritual guard for these will attack again with even worse spirits and eventually foster our spiritual decline. “When an unclean spirit goes out of a man, he goes through dry places, seeking rest, and finds none. Then he says, ‘I will return to my house from which I came.’ And when he comes, he finds it empty, swept, and put in order. Then he goes and takes with him seven other spirits more wicked than himself, and they enter and dwell there; and the last state of that man is worse than the first. (St. Matthew 12:43-45). St. Paul warns that we struggle against the rulers of darkness (Ephesians 6:12) so we should not forget that the journey to the kingdom of God is a constant violent struggle (St. Matthew 11:12). 

St. John the Baptist came preaching in the wilderness of Judea and people went out to him to be baptized in Jordan (St. Matthew 3:1-6). Life can only be found in the desert clustered around water sources. The Forerunner calls us away from a lifestyle focused on deceptive impressions-where power, position, status, glitter masquerades as ‘the’ life. St. Gregory of Nyssa laments this ‘worldly focused bodily motion’- “Like the animals who labor and sweat in a mill with their eyes blindfolded, we go about the mill of life always going through the same motions and always coming back to the same place again. I mean that round of hunger, satiety, going to bed, getting up, emptying ourselves and filling ourselves, one thing constantly follows the other, and we never stop going round in circles until we get out of the mill.” The Baptist calls us to the water in the desert to ultimately point to Christ who years to give us the water that will become in us a “fountain of water springing up into everlasting life” (St. John 4:14)

The Baptist is a man of the wilderness. The evangelist states that it was in the fifteenth year of the reign of Tiberius Caesar that the word of God came to St. John the Baptist in the wilderness (St. Luke 3:1). Tiberius Caesar ruled the Roman empire from AD 14- 37. So, it would have been in around AD 29 that the Baptist got the mission to preach repentance to the people thereby preparing the way of the Lord.

“So the child grew and became strong in spirit, and was in the deserts till the day of his manifestation to Israel.” (St. Luke 1:80). Though uncertain about the exact age at which did St. John the Baptist head to the desert but if we rely on oral tradition that point to infancy then the Forerunner of our Lord spent more than two decades waiting and praying in the desert.

The peculiarity of the desert lies in the fact that there is no place to hide. Thus, the desert beckons us on a journey to confront our true self by shunning all forms of precincts that society binds us with.  Our lives offer opportunities whereby we are called to journey in the deserts patiently awaiting closures and answers to our prayers. 

Rev. Dr. John Chryssavgis writes- “Everyone does go through the desert, in one shape or another. It may be in the form of some suffering, or emptiness, or breakdown, or breakup, or divorce, or any kind of trauma that occurs in our life. Dressing this desert up through our addictions or attachments-to material goods, or money, or food, or drink, or success, or obsessions, or anything else will delay the utter loneliness and the inner fearfulness of the desert experience. If we go through this experience involuntarily, then it can be both overwhelming and crushing. If, however, we accept to undergo this experience voluntarily, then it can prove both constructive and liberating.” [In the Heart of the Desert-The spirituality of the desert fathers and mothers]

When the wait seems long and directionless, may the prayers of the Forerunner of our Lord help us to ‘endure that our souls may gain’ (St. Luke 21:19).

In Christ,

Rincy

The Mother of Life

Reflection on the feast of glorification of St. Mary, Mother of God (December 26^th).

Christ is born! Glorify Him!!

In the book ‘Beginning to Pray’, Metropolitan Anthony Bloom references a statement from another resource that connotes the role of St. Mary the Theotokos in the Incarnation of our Lord: ‘one day a virgin of Israel was capable of pronouncing the sacred name with all her heart, all her mind, all her being, all her body, in such a way that in her word became flesh’.

The Blessed Virgin stayed with St. Elizabeth for three months wherein the wombs, outwardly silent but internally active, witnessed the Voice ministering to the Word. As Life grows in the Blessed Virgin, her organs squeeze in to make space for the growing womb carrying the Son of Most High. The heart asks the Baptist, isn’t it the Blessed Virgin’s womb and thereby her life which taught you - “He must increase but I must decrease” (St. John 3:30).

"Is this not the carpenter, the Son of Mary..?" (St. Mark 6:3) asked the astonished villagers who found it difficult to digest as to how an ordinary workman that they knew, was now back in the hometown as a Rabbi with His circle of disciples and whose fame was spreading far and wide. A unique passage where Jesus is addressed as the Son of Mary.

Being addressed as 'Son of Mary' could simply mean that the villagers had chiefly known St. Mary and her Son with Joseph being dead long ago.  However, in the eastern communities, the most acceptable way to address a person would be through this father irrespective of when the father died. That He was addressed as 'Son of Mary' might have been with an intent of slur- of being born to a betrothed mother. The small town would have had the murmurs doing the rounds on the special birth of Christ. This was also the sword, a daily sword, as St. Simeon predicted, will pierce the soul of the Blessed Virgin (St. Luke 2:35).

Indeed motherhood is a phase, especially the postpartum period, where the soul is pierced brutally by the changes, words, actions, silence and inaction of those around the mother and the child. Adam named his wife Eve because she was the mother of all living (Genesis 3:20). How funny is that from puberty till menopause, a girl/woman is considered ‘impure’ on certain days of the month. This very ‘impurity’ is the basis of the proliferation of the human race. The very phase of ‘impurity’ assures her of biological motherhood.

Beneath the calm exterior of a new mother lies a tsunami of changes that has happened within her. Certain hormones go from highest to lowest and vice versa following childbirth which affects all aspects of a woman's life – physical, emotional, psychological. Add to this the barrage of comments from our ‘helpful’ community ranging from the delivery method to the infants’ physical stats to the feeding techniques is a leading reason for deterioration of the mother’s mental health. In commemorating this feast of St. Mary, the Church teaches us to honor, glorify, help, and shower love on a new mother.

A paraphrased and translated sermon of Fr. Bobby Jose Kattikadu concerning the Theotokos is as follows: Our mothers can only beget us. We need the prayers of our holy Mother to help us transform into Christ-like figures. That is why He entrusted the Theotokos to St. John the Apostle and as an exemplar for the entire humanity, ‘from that hour that disciple took her to his own home’ (St. John 19:27). The impact of the Theotokos on the life of St. John the beloved apostle can be sensed immediately. During the Last Supper the disciples argue who is the greatest (St Luke 22:24). On the day of resurrection when Mary Magdalene informed St. Peter of the empty tomb, he and the other disciple (St. John) went together. “So they both ran together, and the other disciple outran Peter and came to the tomb first. And he, stooping down and looking in, saw the linen cloths lying there; yet he did not go in. Then Simon Peter came, following him, and went into the tomb; and he saw the linen cloths lying there.” (St. John 20:3-6).

Despite reaching the tomb first, St John displays humility as he waits for the more senior disciple to come and look at the tomb. Just a few days ago, St John the apostle argued on who should be the greatest and, in the present, he waited for the other willingly taking the second spot. It is indeed the influence of the one whose “let it be” response ushered in the story of salvation of all.

May the following excerpts be our meditation this day: “When we turn to the Mother of God in prayer, we should realise more often than we do that any prayer we offer to the Mother of God means this: ‘Mother, I have killed thy Son. If you forgive me, I can be forgiven. If you withhold forgiveness nothing can save me from damnation.’ And it is amazing that the Mother of God, in all which is revealed in the Gospel, has made us understand, and made us bold to come to her with this very prayer, because there is nothing else we can say. To us she is the Mother of God. She is the one who brought God Himself into our earthly situation. In that sense we insist on this term ‘Mother of God’. Through her God became Man. He was born into the human situation through her. And she is not to us simply an instrument of the Incarnation. She is the one whose personal surrender to God, her love of God, her readiness to be whatever God wills, her humility is such that God could be born of her. There is, in one of our great saints and theologians of the 14th century, a passage on the Mother of God in which he says The Incarnation would have been as impossible without the “Here am I, the handmaid of God” of the Virgin, just as it would have been impossible without the will of the Father.’” (Metropolitan Anthony Bloom, Beginning to Pray)

In Christ,

Rincy