THEOLOGY FROM THE MARGINS

 

Reflection on the Holy Gospel for the Fourth Sunday of the Great Lent (Canaanite Woman)- St. Matthew 15:21–31.

St. Matthew 15:21–31 stands among the most radical Gospel texts, not because it explicitly speaks about women, but because it allows a woman, foreign, unnamed, and marginalized, to shape the very direction of Jesus’ ministry. The Gospel portion leads us away from familiar religious territory and toward the borders that are geographical, social, and spiritual.

Jesus withdraws to the region of Tyre and Sidon, and there, from the margins, a voice cries out: “Have mercy on me, O Lord, Son of David! My daughter is severely demon-possessed.”(v.22). It is the cry of a woman. A Canaanite woman. St. Matthew names her deliberately. This is not a neutral label.  It shows her marginalized state on at least three counts: gender, ethnicity (being the “other” in Israel’s history), religious exclusion. She comes with no privilege and no authority but only anguish and faith. She is a mother carrying the pain of her child.

And Jesus is silent.

That silence unsettles us; and it should. For in that silence, the Gospel holds up a mirror to us. It reflects the lived experience of countless women whose cries for justice, dignity, and healing are ignored even within religious spaces.

The disciples, too, are uncomfortable, not with the woman’s suffering, but with her voice. Her pain is inconvenient. Her persistence is disturbing. They say- “Send her away, for she cries out after us.”(v.23)

And this discomfort is painfully familiar. Even today, when women ask for accountability, the response often echoes the same refrain: send her away, why does she cry why does she question, earlier generations of women were innocent… they endured silently… they did not question.”. As long as a woman keeps silent, the system functions smoothly; unchallenged and unexposed. Expecting those who are hurt or vulnerable to remain silent so that your life goes on smoothly; and then remaining silent yourself in the face of that injustice, is not neutrality; rather, it amounts to complicity in injustice and protecting those in power.

Jesus allows her cry to linger, not to dismiss it, but to expose what silence does to the wounded and what it reveals in those who hear but refuse to respond. When Jesus finally speaks, He does not shut her down; He draws her into dialogue. Jesus never tells her to be quiet. He never questions her emotions. He never diminishes her pain.

Nobody cared for women the way Jesus did. Again and again, the Gospels show Jesus turning toward women’s suffering, not away from it. The Fourth Gospel preserves His tender words to Mary Magdalene in her darkest grief: “Woman, why do you weep?” This is not an interrogation. It is an invitation to share pain. It is God making space for grief. Jesus asks women to speak, not because He does not know their pain, but because love listens.

Then Jesus articulates the traditional boundary: “I was not sent except to the lost sheep of the house of Israel.” (v.24)

The woman does not withdraw. She persists. And the discourse descends to the language society uses for the “other”: “It is not good to take the children’s bread and throw it to the little dogs.”(v.26)

And then comes one of the most daring theological responses in all of Scripture: “Yes, Lord, yet even the dogs eat the crumbs that fall from their masters’ table.”(v.27)

This is theology spoken from the margins.
This is faith with agency. The Canaanite woman refuses a theology that excludes. She trusts that God’s mercy cannot be confined by borders, ethnicity, or gender. She believes in abundance when the world insists on scarcity.

And Jesus responds with one of the highest affirmations of faith in the Gospel: “Woman, great is your faith!” These words are spoken to a woman. A foreigner. A mother.

The pericope does not end with the Canaanite woman. St. Matthew immediately narrates Jesus healing the lame, blind, mute, and maimed, culminating in the feeding of the multitude. The movement is deliberate: from one excluded woman to an inclusive community of healing. When boundaries are crossed in one courageous encounter, the effects ripple outward. The liberation of one marginalized voice opens space for the healing of many wounded bodies.

For the crumbs that fell from the table became a feast for the world, because one woman dared to believe that God’s mercy could not be contained.

To follow Jesus, then, is to stand beside those who grieve, it is to listen where others turn away, it is to speak where silence wounds. May the Lord grant us ears that truly hear,
hearts that are moved, and voices that speak.

In Christ,

Rincy

 

"My hour has not yet come."

 In the liturgical calendar of the Malankara Orthodox Church, the journey to the Great Lent begins with the commemoration of the miracle by Jesus Christ at a wedding in Cana whereby the Lord turned water to wine.

Jesus and His disciples were invited to a wedding. A crisis occurred here when the wine supply got over. The Lord's mother, St. Mary was also present and she turned to Jesus- "they have no wine" (St. John 2:1-11). This was indeed a fervent call for help from His mother. She wasn't merely giving an update of the situation- had it been so, it wouldn't have elicited, from our perspective, a baffling response from Jesus.

"Jesus said to her, “Woman, what does your concern have to do with Me? My hour has not yet come.”" (v.4).

My hour has not yet come.

Let's look into the holy Gospel verses about the crucifixion of our Lord:

"Therefore they sought to take Him; but no one laid a hand on Him, because His hour had not yet come." (St. John 7:30)

"Now before the Feast of the Passover, when Jesus knew that His hour had come that He should depart from this world to the Father, having loved His own who were in the world, He loved them to the end." (St. John 13:1).

"The hour has come; behold, the Son of Man is being betrayed into the hands of sinners." (St Mark 14:41)

The 'hour', which Jesus alludes to, is the time of His passion and crucifixion.

"My hour has not yet come". This is not a straightforward denial of the blessed Virgin's request. If it were so, Jesus would have never consequently performed this miracle.It seems that 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. There is no turning back here. There will be no hidden, regular, private life- in a sense, she will forever lose Him to the followers (in His public ministry).

In that moment, the Blessed Virgin Mary would have recollected the words of Simeon when she presented the Child in the Temple.

"Then Simeon blessed them, and said to Mary His mother, “Behold, this Child is destined for the fall and rising of many in Israel, and for a sign which will be spoken against (yes, a sword will pierce through your own soul also), that the thoughts of many hearts may be revealed.” (St. Luke 2:34-35).

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. Her direction to the servants silently displays "Behold the maidservant of the Lord! Let it be to me according to your word". She was saying yes again (and did so all the time).

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 acts may include helping someone financially even though we might have our own priorities. It may include genuinely praying for those who have hurt us. Let us take small healing steps.

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

Mar Abo: The Pilgrim Saint (Commemorated on 8 February)

The Malankara Orthodox Church cherishes the God‑bearing saints, those radiant figures who, through their holy lives, shine forth Christ’s light for every generation. This veneration is not worship but gratitude and remembrance: thanksgiving for God’s grace manifested in them, and a plea for their intercessions, as reflected in the heavenly worship where the saints offer the prayers of the faithful like incense (Revelation 5:8).

Within this sacred atmosphere, we recall the life, mission, and miracles of Mar Abo, a ninth‑century missionary bishop from Persia, whose holiness and pastoral service left an indelible mark on the Malankara Church.

 A Bishop from Nineveh, Called by God

Born in AD7 80 Nineveh (Baghdad), Mar Abo (certain traditions identify him with Mar Sabor) was a man of remarkable learning, not only in Christian precepts but also excelling in astronomy, geography, and medicine. Yet his greatest calling was spiritual. Like Apostle St. Thomas who had brought the Gospel to India centuries earlier, Mar Abo felt compelled to leave his homeland and carry the light of Christ to distant lands. Tradition holds that Mar Abo departed Persia during a time of religious persecution, trusting in God’s providence to guide and protect him on a long journey east.

In AD 822, Mar Abo arrived on the shores of Kerala, disembarking at the port of Kollam as part of a Persian Christian delegation. The king of Kollam had invited a renowned Persian Christian merchant, Murvan Sabir Iso to help rebuild the port city after it was devastated by the sea. Mar Abo (referred to in some records as Mar Sabor) came along with another bishop, Mar Proth (Mar Afroth), in this group. The local ruler warmly welcomed these visitors and even granted them land and privileges to establish churches.

In Malankara

Mar Abo travelled widely across Kerala: Kollam, Niranam, Nilackal, Kothanalloor, Akapparambu, Kayamkulam, Malayattoor, Kadamattam, and Thevalakkara. Wherever he journeyed, Mar Abo taught the gospel, healed the suffering, established churches, and strengthened the faithful in the ancient true faith.

Thevalakkara, an early Christian settlement dating back to the 4th century, became Mar Abo’s chosen dwelling in Malankara. He lived in the church precincts, embracing prayer, asceticism, and an open-door ministry. The people of the region experienced his compassion, healing power, and spiritual guidance.

Tradition holds that Mar Abo founded more than ten churches, the most prominent being the Kadamattam Church in A.D. 865, where he later ordained the famed Kadamattathu Kathanar.

The Miraculous Ministry of Mar Abo

Mar Abo’s life in Malankara was marked by a series of miraculous events that revealed the divine grace working through him. These treasured narratives, preserved through generations, reflect a ministry rooted in humility, love, and a deep commitment to the suffering and the marginalised.

1. The Miracle of the Widow’s Hut

While travelling through Kadamattam, Mar Abo sought refuge in the humble hut of a widow and her young son. Exhausted and hungry, he asked for a little food. The widow, embarrassed, confessed she had only enough for her household. Mar Abo reassured her that even the smallest offering, given with love, was precious before God.

She shared one‑third of her final portion. When Mar Abo blessed the food, their nearly empty vessels filled miraculously with abundant provisions. Their home, once a place of scarcity, became a witness to God’s overflowing mercy, much like the widow of Zarephath whose flour and oil never failed (1 Kings 17:14).

Deeply moved, the widow’s son became Mar Abo’s disciple and was later ordained as a priest, known to history as the famed Kadamattathu Kathanar.

2. Healing of the Kartha’s Afflicted Daughter

Mar Abo’s healing ministry extended beyond the Christian community. In Kadamattam, he healed the mentally afflicted daughter of the region’s powerful chieftain known as the “Kartha”, a man feared for his cruelty. This miraculous healing softened the Kartha’s heart, leading him to donate land for the construction of a church. Thus, the Kadamattam Church was born, a testament to the transformative power of divine love and healing.Many who witnessed the healing embraced the Christian faith.

3. Deliverance from Sorcerers in the Forest

Another remarkable episode from Mar Abo’s life involves the rescue of his disciple Paulose (Kadamattathu Kathanar). One day the young Paulose ventured into the forest to gather materials but was kidnapped by tribal practitioners of black magic. Their leader, impressed by the boy, intended to force him into marriage with his daughter and induct him into their occult practices.

Yet Mar Abo, through divine insight and prayer, intervened. The young man was miraculously delivered from the forest and returned safely to his spiritual father. Even the tribal leader later acknowledged the saint’s superior spiritual authority, urging the boy to use any knowledge only for good. This event not only deepened Paulose’s devotion but also affirmed Mar Abo’s role as a spiritual guardian.

4. The Rising of the Saint’s Right Hand

Before leaving Kadamattam for Thevalakkara, Mar Abo entrusted his signet ring to Kadamattathu Kathanar with a prophecy: “When the ring slips from your hand, know that I have departed from this world.”

Years later the ring fell. Kathanar rushed to Thevalakkara but found the saint already buried with honor. Overcome with grief, he knelt beside the tomb.

Then, in a scene forever etched into Malankara’s sacred memory, Mar Abo’s right hand rose from the tomb, reaching toward his beloved disciple. In a moment of divine consolation, the saint’s right hand miraculously rose from the tomb, allowing his beloved disciple to retrieve it and take it back to Kadamattam, where it remains enshrined as a holy relic, an enduring symbol of their spiritual bond.

Legacy

Mar Abo stands in the memory of the Church as a radiant icon of apostolic fidelity; a shepherd whose life embodied the fullness of the gospel he proclaimed. Through his tireless labor, he established and strengthened numerous churches, laying foundations that would uphold the faith of generations.

As a spiritual father, he formed priests of deep inner stature, men shaped not merely by knowledge, but by holiness, prayer, and humility. His compassionate ministry to the afflicted revealed the healing mercy of Christ, while his bold reforms challenged and corrected the injustices of society.

Mar Abo’s life, marked by asceticism, humility, and sacrificial love, was a radiant testimony to the transformative power of faith and divine love. His journey from Nineveh to the shores of Malankara was not merely a geographical pilgrimage but a spiritual mission, one that continues to bear fruit centuries later. Through his miracles, teachings, and unwavering commitment to the gospel, he became a beacon of hope for the suffering, a healer of the broken, and a father to the faithful.

Even today, the faithful flock to his tomb at the Martha Mariam Orthodox Syrian Church & Mar Abo Pilgrim Centre in Thevalakkara, seeking his intercession and experiencing the peace of his spiritual presence.

As we commemorate the saintly Mar Abo on 8th February, we are reminded of the words of Scripture: “Remember those who rule over you, who have spoken the word of God to you, whose faith follow, considering the outcome of their conduct.”- Hebrews 13:7

May we, too, walk in the footsteps of this holy father, embracing a life of service, sacrifice, and sanctity.

By the prayers and intercessions of our father among the saints, Mar Abo, may Christ our Lord strengthen our faith and guide us into His eternal light.

In Christ,
Rincy

Ref: Dr. Mathew Vaidyan Cor‑Episcopa,  Saint Mar Abo, Catholicate Press Kottayam, 2025.

 

 

 

 

An angel named Thomas (or was it St. Thomas?)

 February 02- His Grace Pathrose Mar Osthathios Metropolitan of blessed memory. (June 20, 1886- February 02, 1968)

Regarding the upliftment of backward classes, Osthathios Thirumeni was not merely satisfied with initiatives like freedom to walk on roads or providing education to children. Thirumeni wrote in his diary- "I felt strongly that what they needed was Jesus Christ even when I was organizing grand meetings for their upliftment under the presidentship of Appan Thampuran of Cochin, Sir Narayana Chandravarkar, Sir Sadasivayyar and when I was appointed as a special officer by Diwan Sir T. Raghavacharya and was working in that past for sometime". Needless to say, Apostle St. Peter’s words would have inspired this young Peter: “Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved.” (Acts 4:12; NKJV).

After having resigned from the teaching job at Madanapally, Pathrose Semassen started living in the parsonage of Manthuruthel Church. He would then visit the huts of lower caste people with biblical picture rolls, lamp, hand drums and preached the Gospel.  Thus, a new a monastic missionary movement to care for the upliftment and welfare of the oppressed and downtrodden was started on 14th September 1924 called ‘Servants of the Cross’ (Sleebadasa Samooham). It was an amazing experience for the lower caste people, shunned socially, to witness a priest or a Sleebadasan visiting their huts, and explaining about love of Lord Jesus Christ. One Christian home nearby was entrusted with the task of teaching 'Kauma' to these people. They would learn Kauma, Nicene Creed and a summary of the Ten Commandments and then accept baptism. 

The activities of the ‘Servants of the Cross’ mission started spreading to many parishes. Priests were also generally helpful and in favour of the movement. If the 'Sleebadasan' was capable of giving sermons, then they were permitted to speak during the Holy Qurbana. In places like Mavelikkara, Kaviyoor, Vengoor, Piravom and Chelas, small sermons by Sleebadasans greatly helped the mission work. However, there were parishes wherein either priests didn't cooperate, or few members created opposition. 

One note from Thirumeni's diary is as follows (the name of the parish has been withheld): "Dn. M.V George (later His Grace Dr. Geevarghese Mar Osthathios Metropolitan of blessed memory) wanted to see the places of work of Sleebadasan's, and hence he came and spent a week with me. We reached '___' church. As neither the church nor a room was opened for us, we had to borrow a mat and a pillow from the nearby house and had to sleep on the northern verandah of the church. I lay on the eastern end and Semmasen on the western end".

With resistance from various communities, even to the extent of involvement of antisocial elements, it was an indeed an uphill task laden with great struggles for Osthathios Thirumeni. An incident, of the time when Osthathios Thirumeni was a Rambachan (monk-priest), which exhibits God's providence for the gospel workers is noted here.

The society of the servants of the cross during their annual tour to visit the new Christians reached the '___' church. The vicar was there on the verandah but there seemed no intention of opening the doors of the verandah or any of the rooms. The vicar excused himself saying he had to visit one of the houses in the parish. Pathrose Rambachan and his secretary Semmasen rested on the verandah and waited. It was afternoon and there was no sign of lunch. Rambachan asked Semassen to go to a nearby teashop to get some food. Tears flowed from the eyes on the onlookers seeing an aged venerable clergy, who was tirelessly spreading the gospel, being treated like this. Semassen came back with few 'vadas' (fried fritters) and a glass of water. Rambachan prayed and ate it.

The evening came and the bell was rung.  The vicar had by this time returned to the parish and was about to leave for his home when Pathrose Rambachan told him "Achen, please tell Ammai to cook a little rice for us also" (the wives of priests are addressed as Ammai in northern Kerala parishes). Evening prayers and the meetings were held. Clothes were given to the new Christian women. School children and sick were given necessary help. Family issues were settled. After all these events were completed gracefully, the believers went back to their huts contented. The verandah and the courtyard of the church became empty. The time was ten-thirty past in the night. 

Rambachan said, "Semassen, you go to Achen's home. They might have cooked for us but nobody maybe there to bring it. After having food, you bring my share also".

Semassen reached Achen's home and called for him. "What is the matter?", Achen asked. 

Semmasen:"I have come to ask whether dinner is prepared or not".

Achen: "my wife is not keeping well". 

Semassen left the place immediately.

When Rambachan was informed about of the incident, he said to Semassen- "It's okay. You go to the coffee shop and eat something and bring something for me also."

Though Semassen was hesitant to leave the aged Pathrose Rambachan alone in the night, he proceeded to get some food for his superior and himself. While Semassen walked a few feet down the road, a strongly built man approached him and inquired about Semassen's details. Semassen tried hard to conceal the purpose of his journey but the well-built man probed persistently. After knowing that Rambachan wasn't fed a single morsel, the man took Semassen to the sexton' home and reprimanded the sexton for keeping Rambachan hungry and instructed the sexton to come to the man’s to get the packed food for Rambachan. The man then took Semassen to his home and fed him a sumptuous dinner. The dinner for Rambachan was packed and given to sexton for taking to the church.

Meanwhile, Pathrose Rambachan was sleeping on the verandah when he heard somebody calling for him. "Rambachan". 

Rambachan -"Who is that?" 

A handsome youth stood in front of Rambachan. "The food is served", said the youth when Rambachan asked the purpose of the youth's visit. Rice and curries were served in front of him.

Rambachan then asked the youth- “What is your name?” “Thomas” was the response. Once Rambachan finished dinner, the youth took Rambachan's permission and left.

Sometime later, Semassen and the sexton arrived with food. Pathrose Rambachan said, "Semassen, I had food. I saw you going with someone and thought you would get dinner and hence I asked the youth to leave and not to wait for you".

No one knew who the youth was nor was he seen afterwards. The eyes of faith believe it was indeed the patron saint of India- St. Thomas, who came to help the weary worker continuing the Thomasine mission to spread the Gospel to all Indians irrespective of their caste or creed.

By the prayers of our holy father among the saints, His Grace Pathrose Mar Osthathios Metropolitan, may the Lord have mercy upon us and help us.

In Christ,

Rincy 

Reference (including images): Pathrose Mar Osthathios- A Prophet Like Revolutionary, P. P. Varkey & K. V. Mammen, Kottackal Publishers, February 2012. Image reference- cover page of ‘Malankara Sabha’- October 1949.